{"slug":"tlg2042.tlg054","id":"greek:tlg2042.tlg054","title":"Selecta in Jesum Nave","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":"2026-11-14T23:18:00Z","cost_usd":0.008572},"source":{"registry_id":"greek:tlg2042.tlg054","work_id":"tlg2042.tlg054","edition":"first1k","language":"","license":"CC BY-SA 4.0","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg054.1st1K-grc1:1"},"stats":{"passages":20,"english_words":2423,"coptic_letters":0,"commentary_units":111,"commentary_kinds":10,"derived_notes":0,"ambiguities":31,"work_notes":4,"external_links":5,"timeline":5},"summary":{"work":"tlg2042.tlg054","abstract":"The Selecta in Jesum Nave is a collection of exegetical notes on the book of Joshua attributed to Origen, surviving only in Greek fragments preserved in catenae and florilegia. The text likely derives from a longer commentary or homiletic material, focusing on allegorical and moral interpretations. The opening phrase quotes Joshua 1:3, where God promises Joshua every place his foot treads, and Origen uses it to contrast the audience with Joshua, emphasizing that the promise of land depends on keeping the law. The work reflects Origen's characteristic allegorical method, but its fragmentary state and uncertain attribution limit certainty about its original context and extent.","historical_context":"Origen (c. 185–253 CE) was a prolific theologian and exegete based in Alexandria and later Caesarea. His exegetical activity on the Old Testament, including Joshua, likely belongs to his Caesarean period (c. 231–253 CE), where he produced commentaries, homilies, and scholia. The Selecta in Jesum Nave survives only in Greek fragments, excerpted in later catenae (chain commentaries) and florilegia, which compiled patristic excerpts for liturgical or scholarly use. The attribution to Origen is traditional but not securely verified by external witnesses; the text lacks a continuous manuscript tradition. The work's genre—selecta or exegetical notes—suggests it was intended for advanced readers, possibly as a supplement to Origen's larger commentary on Joshua, which is lost. The fragmentary transmission reflects the common fate of Origen's works, many of which survive only in excerpts due to later theological controversies and manuscript loss.","significance":"The Selecta in Jesum Nave provides insight into Origen's allegorical exegesis of the book of Joshua, emphasizing moral and spiritual interpretation over literal conquest. It relates to Origen's broader hermeneutical project, which influenced later Christian exegesis, including that of the Cappadocians and Jerome. The work's survival in catenae demonstrates its use in Byzantine liturgical and scholarly contexts, highlighting the enduring authority of Origen's exegetical methods despite later condemnations.","timeline":[{"date":"c. 185–253 CE","event":"Life of Origen; exegetical activity in Alexandria and Caesarea."},{"date":"c. 231–253 CE","event":"Probable composition of the Selecta during Origen's Caesarean period."},{"date":"4th–6th c.","event":"Excerpting of Origen's works into catenae and florilegia."},{"date":"6th c.","event":"Condemnation of Origen's teachings at the Second Council of Constantinople (553 CE), leading to loss of many works."},{"date":"19th–20th c.","event":"Modern critical editions of Origen's fragments, including the Selecta in Jesum Nave."}],"relations":[{"work":"Origen, Homilies on Joshua","relation":"Related exegetical work on the same biblical book, surviving in Latin translation by Rufinus.","key":"","label":null,"url":null},{"work":"Origen, Commentary on Joshua","relation":"Lost larger commentary from which the Selecta may have been excerpted.","key":"","label":null,"url":null},{"work":"Catenae on the Octateuch","relation":"Preserve fragments of the Selecta in Greek.","key":"","label":null,"url":null},{"work":"Eusebius of Caesarea, Ecclesiastical History","relation":"Provides context for Origen's life and works.","key":"","label":null,"url":null},{"work":"Jerome, De viris illustribus","relation":"Mentions Origen's commentaries, including on Joshua.","key":"","label":null,"url":null}],"external_links":[{"key":"wikipedia:Origen","label":"Origen","url":"https://en.wikipedia.org/wiki/Origen","reason":"Biographical and historical context for the author."},{"key":"wikipedia:Book of Joshua","label":"Book of Joshua","url":"https://en.wikipedia.org/wiki/Book_of_Joshua","reason":"Biblical text that is the subject of the Selecta."},{"key":"wikipedia:Catenae","label":"Catenae","url":"https://en.wikipedia.org/wiki/Catena","reason":"Transmission medium for the fragments."},{"key":"wikipedia:Caesarea Maritima","label":"Caesarea Maritima","url":"https://en.wikipedia.org/wiki/Caesarea_Maritima","reason":"Location of Origen's later exegetical activity."},{"key":"wikipedia:Allegorical interpretation of the Bible","label":"Allegorical interpretation of the Bible","url":"https://en.wikipedia.org/wiki/Allegorical_interpretation_of_the_Bible","reason":"Exegetical method used in the Selecta."}],"cautions":["Attribution to Origen is traditional but not securely verified by external witnesses.","The text survives only in fragmentary form in catenae and florilegia, not as a continuous manuscript.","No precise date of composition is given; the work is assigned to Origen's Caesarean period (c. 231–253 CE) by scholarly convention.","The extent of catena excerpting and the textual basis for individual lemmata cannot be assessed from the edition."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000524,"generated":"2026-11-14T23:18:00Z"},"checks":{"work":"tlg2042.tlg054","status":"pass","blocking":[],"warnings":[],"stats":{"passages":20,"translated":20,"commentary_passages":20,"commentary_units":111,"english_words":2423,"source_letters":9425,"commentary_kinds":10},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The work is a series of exegetical notes (selecta) on the book of Joshua, attributed to Origen. It survives only in Greek fragments, likely excerpted from a longer commentary.","cites":[{"key":"ed:tlg2042.tlg054","label":"source edition: Selecta in Jesum Nave","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg054.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"external","lemma":"","severity":"caution","text":"The text is preserved in catenae and florilegia, not as a continuous manuscript. Its attribution to Origen is traditional but not securely verified by external witnesses.","cites":[{"key":"ed:tlg2042.tlg054","label":"source edition: Selecta in Jesum Nave","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg054.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"background","lemma":"","severity":"info","text":"Origen’s exegetical activity is dated to the first half of the third century CE. The Selecta likely belong to his later Caesarean period, but no precise date is given in the edition.","cites":[{"key":"ed:tlg2042.tlg054","label":"source edition: Selecta in Jesum Nave","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg054.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"The edition does not include a critical apparatus or discussion of variant readings. The user cannot assess the textual basis for individual lemmata or the extent of catena excerpting.","cites":[{"key":"ed:tlg2042.tlg054","label":"source edition: Selecta in Jesum Nave","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg054.1st1K-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: 20 narrative."},{"kind":"source","severity":"info","text":"Source edition: first1k — CC BY-SA 4.0"}],"derived_structure":{"narrative":20},"term_index":[],"citations":{"ed:tlg2042.tlg054":{"label":"source edition: Selecta in Jesum Nave","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg054.1st1K-grc1:1"}},"segments":[{"i":1,"ref":"p1","source":"ΩΡΙΓΕΝΟΥΣ ΕΙΣ ΙΗΣΟΥΝ ΝΑΥΗ ΕΚΛΟΓΑΙ. \n Σὺ, καὶ πᾶς ὁ λαὸς οὗτος, Τοῖς φυλάσσουσι τὸν νόμον ὑπέσχετο διδόναι ἂ\n προείρηκεν· οὐ γὰρ Ἰησοῦ τῷ Ναυῆ. Μὴ φυλάξαντες γὰρ οἱ Ἰσραηλῖται οὐκ\n ἕλαβον, ὡς δηλοῖ τὰ ἑξῆς.","english":"Origen's Selections on Jesus Nave.  \nYou, and all this people, he promised to give to those who keep the law what he had previously stated; not to Jesus Nave. For the Israelites, not having kept it, did not receive, as the following shows.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Σὺ, καὶ πᾶς ὁ λαὸς οὗτος","severity":"info","text":"The opening phrase 'You, and all this people' is a direct address, likely from a homiletic context, introducing a contrast between the audience and the biblical figure Joshua.","cites":[{"key":"ed:tlg2042.tlg054","label":"source edition: Selecta in Jesum Nave","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg054.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"Τοῖς φυλάσσουσι τὸν νόμον ὑπέσχετο διδόναι ἃ προείρηκεν","severity":"info","text":"The subject of 'promised' is ambiguous in the Greek; Origen likely refers to God, who promised the land to those who keep the law, not to Joshua personally.","cites":[{"key":"ed:tlg2042.tlg054","label":"source edition: Selecta in Jesum Nave","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg054.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"οὐ γὰρ Ἰησοῦ τῷ Ναυῆ","severity":"info","text":"The phrase 'not to Jesus Nave' (Joshua son of Nun) alludes to the biblical narrative where Joshua led the conquest of Canaan, but Origen distinguishes the promise from the person.","cites":[{"key":"ed:tlg2042.tlg054","label":"source edition: Selecta in Jesum Nave","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg054.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Μὴ φυλάξαντες γὰρ οἱ Ἰσραηλῖται οὐκ ἔλαβον","severity":"info","text":"Origen interprets the Israelites' failure to receive the promised land as a consequence of not keeping the law, reflecting his allegorical and moral exegesis common in the Selecta.","cites":[{"key":"ed:tlg2042.tlg054","label":"source edition: Selecta in Jesum Nave","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg054.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ὡς δηλοῖ τὰ ἑξῆς","severity":"caution","text":"The phrase 'as the following shows' suggests a reference to a subsequent passage, but the text of the Selecta is fragmentary; the exact continuation is uncertain.","cites":[{"key":"ed:tlg2042.tlg054","label":"source edition: Selecta in Jesum Nave","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg054.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the speaker in 'You, and all this people' is not specified; it may be Origen addressing his audience or a biblical character.","The subject of 'promised' is ambiguous; the Greek lacks an explicit subject, but context suggests God."],"confidence":"medium","notes":[]},{"i":2,"ref":"p2","source":"Πᾶς ὁ τόπος ἐφʼ ᾧ ἂν ἐπιβῆτε. Ἀντέστηπαν οἱ ἐπὶ τῆς Γαῒ διὰ τὴν τοῦ Ἀχὰρ\n παρανομίαν. Καὶ ἄλλως· Ὅτι τοῦ Θεοῦ παραδόντος εἰς χεῖρας αὐτῶν τὰ ἕθνη\n οὐκ ἐξωλόθ ρευσαν, καὶ ἐγενήθησαν, εἰς σκόλοπα αὐτοῖς.","english":"Every place on which you set foot. The inhabitants of Ai resisted because of the lawlessness of Achar. And otherwise: That when God delivered the nations into their hands, they did not utterly destroy them, and they became a thorn to them.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Πᾶς ὁ τόπος ἐφʼ ᾧ ἂν ἐπιβῆτε","severity":"info","text":"The opening phrase is a direct quotation from Joshua 1:3, where God promises Joshua every place his foot treads. Origen uses it to introduce the example of Ai.","cites":[{"key":"ed:tlg2042.tlg054","label":"source edition: Selecta in Jesum Nave","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg054.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἀντέστηπαν οἱ ἐπὶ τῆς Γαῒ","severity":"info","text":"The reference to Ai (Γαῒ) and Achar (Ἀχάρ) alludes to Joshua 7–8, where Achan's disobedience causes Israel's initial defeat at Ai. Origen interprets this as resistance due to lawlessness.","cites":[{"key":"ed:tlg2042.tlg054","label":"source edition: Selecta in Jesum Nave","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg054.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"σκόλοπα","severity":"info","text":"σκόλοψ (here σκόλοπα) means 'thorn' or 'splinter'. Origen uses it metaphorically to describe the unconquered nations becoming a persistent source of trouble for Israel.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Ἀχάρ","severity":"info","text":"Achar (Achan) is the Israelite who took forbidden spoils at Jericho, causing God's anger and Israel's defeat at Ai (Joshua 7). Origen cites this as a paradigm of lawlessness leading to failure.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Καὶ ἄλλως","severity":"info","text":"The phrase 'And otherwise' marks a second interpretation, a common exegetical move in Origen's Selecta, offering an alternative moral or spiritual reading of the same biblical event.","cites":[{"key":"ed:tlg2042.tlg054","label":"source edition: Selecta in Jesum Nave","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg054.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text has a possible scribal error: 'ἐξωλόθ ρευσαν' may be a misdivision of 'ἐξωλόθρευσαν' (they destroyed utterly). The translation follows the corrected reading."],"confidence":"high","notes":[]},{"i":3,"ref":"p3","source":"Καὶ εἰσήλθοσαν εἰς οἰκίαν γυναικός πόρνης, ὄνομα Ῥαάβ. Πόρνῃ πιστεύουσιν\n οἱ κατάσκοποι τὴν ἑαυτῶν σωτηρίαν· καὶ μάλα εἰκότως. Δείκτυται γὰρ ἐξ ὧν\n ἡ πόρνη διαλέγεται, μόνη πιστὴ καὶ τὸν Θεὸν φοβουμένη· διὸ καὶ διʼ αὐτῆς\n ἡ συγγένεια σώζεται.","english":"And they entered the house of a woman who was a prostitute, by name Rahab. The spies entrust their own safety to a prostitute; and this is quite fitting. For it is shown from what the prostitute says that she alone is faithful and fears God; and therefore through her the family is saved.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Καὶ εἰσήλθοσαν εἰς οἰκίαν γυναικός πόρνης, ὄνομα Ῥαάβ","severity":"info","text":"The Greek text introduces Rahab as a prostitute, a detail that Origen uses to highlight the paradox of the spies trusting her.","cites":[{"key":"ed:tlg2042.tlg054","label":"source edition: Selecta in Jesum Nave","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg054.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"πόρνη","severity":"info","text":"The term 'πόρνη' (prostitute) is used without euphemism, reflecting the biblical narrative (Joshua 2:1) and Origen's allegorical reading.","cites":[{"key":"ed:tlg2042.tlg054","label":"source edition: Selecta in Jesum Nave","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg054.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Joshua 2:1-6","severity":"info","text":"The passage alludes to the story of Rahab and the spies from the Book of Joshua, where Rahab hides the Israelite spies.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Rahab","severity":"info","text":"In Jewish and Christian tradition, Rahab is often seen as a model of faith despite her profession, a theme Origen develops here.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Δείκτυται γὰρ ἐξ ὧν ἡ πόρνη διαλέγεται","severity":"info","text":"Origen uses a logical connector ('γὰρ') to justify the fittingness of the spies' trust, structuring his argument as a proof from Rahab's speech.","cites":[{"key":"ed:tlg2042.tlg054","label":"source edition: Selecta in Jesum Nave","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg054.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"συγγένεια σώζεται","severity":"info","text":"The phrase 'the family is saved' may prefigure Origen's typological reading of Rahab as a figure of the Church saving her household.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek 'συγγένεια' could mean 'family' or 'kinship group'; the translation opts for 'family'."],"confidence":"high","notes":[]},{"i":4,"ref":"p4","source":"Τοῦ αὐτοῦ. Ῥαὰβ ἑρμηνεύεται πλατυσμὸς, σύμβολον οὗσα τὴς ἀπὸ τῶν ἐθνῶν\n Ἐκκλησίας λεγούσης· « Στενός μοι ὁ τόπος, ποίησόν μοι τόπον ἵνα οἰκήσω.\n »","english":"Of the same. Rahab is interpreted as \"broadening,\" being a symbol of the Church from the Gentiles, which says: \"The place is narrow for me; make room for me that I may dwell.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Ῥαὰβ","severity":"info","text":"The name Rahab is interpreted as 'broadening' (πλατυσμὸς), a symbolic etymology common in patristic exegesis.","cites":[{"key":"ed:tlg2042.tlg054","label":"source edition: Selecta in Jesum Nave","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg054.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"","severity":"info","text":"The etymology of Rahab as 'broadening' is attested in other Greek Christian sources, such as the Onomastica Sacra, where it is linked to spatial expansion.","cites":[],"named_sources":["Onomastica Sacra"],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Στενός μοι ὁ τόπος, ποίησόν μοι τόπον ἵνα οἰκήσω","severity":"info","text":"The quotation 'The place is narrow for me; make room for me that I may dwell' is not a direct biblical verse but likely a paraphrase or allusion, possibly from a liturgical or apocryphal source.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"Origen's identification of Rahab as a type of the Church from the Gentiles is a recurring theme in his exegesis, reflecting the early Christian view of the Gentile mission.","cites":[{"key":"ed:tlg2042.tlg054","label":"source edition: Selecta in Jesum Nave","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg054.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage follows the narrative of the spies' encounter with Rahab and shifts to allegorical interpretation, typical of Origen's homiletic method.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the quoted saying is unclear; it may be a paraphrase of a biblical passage or from an extra-biblical tradition."],"confidence":"high","notes":[]},{"i":5,"ref":"p5","source":"Τοῦ αὐτοῦ. Οὐκ ἐκ τῆς δεξιώσεως μόνης σώζεται, ἀλλὰ προηγουμένως ἀπὸ τῆς\n πίστεως καὶ τῆς πρὸς τὸν Θεὸν διαθέσεως.","english":"Of the same. She is saved not only by the greeting, but primarily by her faith and her disposition toward God.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The passage clarifies that Rahab's salvation is not solely due to the greeting (δεξίωσις) but primarily because of her faith and disposition toward God.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"δεξίωσις","severity":"info","text":"The Greek term δεξίωσις (greeting) likely refers to the act of receiving or welcoming, possibly alluding to the spies' encounter with Rahab in Joshua 2.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"","severity":"info","text":"The emphasis on faith and disposition toward God echoes New Testament themes, such as Hebrews 11:31, which commends Rahab's faith, and James 2:25, which highlights her hospitality and faith.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"Origen's interpretation of Rahab as a type of the Church from the Gentiles aligns with early Christian typology, where Rahab's scarlet thread and her salvation prefigure the blood of Christ and the redemption of the Church.","cites":[{"key":"ed:tlg2042.tlg054","label":"source edition: Selecta in Jesum Nave","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg054.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage is part of a series of brief exegetical notes (Selecta) on the book of Joshua, each beginning with 'Of the same' (Τοῦ αὐτοῦ), indicating a continuous commentary on the same biblical figure or theme.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"Origen's emphasis on faith over external actions influenced later patristic and medieval interpretations of Rahab, particularly in discussions of salvation and the role of Gentiles in the Church.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'she' is not explicitly stated in the Greek, but the context of the previous passage (Rahab) and the reference to 'greeting' (δεξίωσις) strongly suggest Rahab is the subject."],"confidence":"high","notes":[]},{"i":6,"ref":"p6","source":"Καὶ ἔκρυψεν αὐτοὺς ἐν τῇ λινοκαλάμῃ. Τοῖς ξύλοις αὐτοὺς ἔκρυψε τῆς\n λινοκαλάμης οἷς εἶχεν ἐπὶ τοῦ δώματος ἑτοιμάζουσα ἐργάζεσθαι τὴν βύσσον\n αὐτοῖς ὡς ἀξίοις οὖσιν ἐνδύματος ἀρχιερατικοῦ. Ἡ γὰρ λινοκαλάμη ποιεῖ\n τὴν βύσσον ἐξ ἧς τὸ ἱερατικὸν ἔνδυμα γίνεται.","english":"And she hid them in the flax-straw. She hid them with the stalks of the flax-straw which she had on the roof, preparing to work the byssus for them as being worthy of the high-priestly garment. For the flax-straw produces the byssus from which the priestly garment is made.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"λινοκαλάμη","severity":"info","text":"The term λινοκαλάμη (flax-straw) is rare; Origen uses it to connect the hiding material to the production of βύσσος (fine linen), linking the narrative to priestly vestments.","cites":[{"key":"ed:tlg2042.tlg054","label":"source edition: Selecta in Jesum Nave","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg054.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"βύσσος","severity":"info","text":"βύσσος (byssus) refers to fine linen, traditionally associated with priestly garments. Origen interprets the flax-straw as the source of this fabric, emphasizing the worthiness of the recipients.","cites":[{"key":"ed:tlg2042.tlg054","label":"source edition: Selecta in Jesum Nave","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg054.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"","severity":"info","text":"In Jewish and early Christian tradition, the high-priestly garment (ἀρχιερατικὸν ἔνδυμα) was made of linen, symbolizing purity. Origen’s allegory draws on this to elevate the hidden figures.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from a narrative action (hiding) to an allegorical explanation, linking the material (flax-straw) to its product (byssus) and then to the priestly garment, forming a chain of typological significance.","cites":[{"key":"ed:tlg2042.tlg054","label":"source edition: Selecta in Jesum Nave","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg054.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"Origen’s allegorization of the flax-straw as producing the high-priestly garment reflects a broader patristic tendency to find typological meaning in material details of the biblical text.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text does not specify whether the flax-straw is the stalks themselves or the processed material; Origen’s interpretation assumes the former as the source of byssus."],"confidence":"high","notes":[]},{"i":7,"ref":"p7","source":"Καὶ κατεχάλασεν αὐτοὺς διὰ τῆς θυρίδος. Ἰστέον ὅτι ὁ οἶκος αὐτῆς ἐν τῷ\n τείχει ἦν. Ἀδελφὰ τῆς παλαιᾶς τὰ νέα· ὅμοιον γάρ ἐστι τὸ ἐπὶ τοῦ Παύλου,\n ὅτε ἐχάλασαν αὐτὸν ἐν σαργάνῃ διὰ τοῦ τείχους.","english":"And she let them down through the window. It should be known that her house was on the wall. The new things are akin to the old; for it is similar to the case of Paul, when they let him down in a basket through the wall.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"κατεχάλασεν","severity":"info","text":"The verb 'let down' (κατεχάλασεν) is used for lowering through a window, paralleling the Pauline episode.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"ἐν τῷ τείχει","severity":"info","text":"Rahab's house being on the wall is a detail from Joshua 2:15, but Origen here emphasizes its symbolic location for the typological reading.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Παύλου","severity":"info","text":"Origen compares Rahab's action to the apostle Paul being let down in a basket from the wall of Damascus (Acts 9:25). This typology links the old and new covenants.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἀδελφὰ τῆς παλαιᾶς τὰ νέα","severity":"info","text":"The phrase 'the new things are akin to the old' signals a typological structure, a common exegetical move in Origen's commentaries.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"σαργάνῃ","severity":"info","text":"The mention of a 'basket' (σαργάνῃ) for Paul's escape is a detail from the apocryphal Acts of Paul, showing Origen's use of non-canonical traditions.","cites":[{"key":"ed:tlg2042.tlg054","label":"source edition: Selecta in Jesum Nave","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg054.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Coptic text is not provided; the Greek is the source. The phrase 'through the wall' (διὰ τοῦ τείχους) could refer to a window or an opening, but Origen specifies the window."],"confidence":"high","notes":[]},{"i":8,"ref":"p8","source":"Τοῦ αὐτοῦ. Ὁ Ἀπόστολος δεύτερον ἐσώθη ἀπὸ τῶν ἐχθρῶν ὁμοιοτρόπως, ὥς\n φησιν ἐν τῇ δευτέρᾳ πρὸς Κορινθίους αὐτοῦ Ἐπιστολῇ· « Καὶ διὰ θυρίδος ἐν\n σαργάνῃ ἐχαλάσθην διὰ τοῦ τείχους, καὶ ἐξέφυγον. » Πάλιν ἐν ταῖς\n Πράξεσι· « Παρετηροῦντο δὲ καὶ τὰς πύλας ἡμέρας καὶ νυκτὸς, ὅπως αὐτὸν\n ἀνέλωσι· λαβόντες δὲ οἱ μαθηταὶ αὐτοῦ νυκτὸς, τοῦ τείχους καθῆκαν αὐτὸν,\n χαλάσαντες ἐν σπυρίδι. »","english":"Of the same author. The Apostle was saved a second time from his enemies in a similar manner, as he says in his Second Epistle to the Corinthians: \"And I was let down in a basket through a window in the wall, and I escaped.\" Again in the Acts: \"They were also watching the gates day and night, in order to kill him; but his disciples took him by night and let him down from the wall, lowering him in a basket.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Καὶ διὰ θυρίδος ἐν σαργάνῃ ἐχαλάσθην διὰ τοῦ τείχους, καὶ ἐξέφυγον","severity":"info","text":"Origen quotes 2 Corinthians 11:33 (a non-canonical passage, likely from a lost ending or a variant tradition). The verse is not in the standard corpus but appears in some patristic citations.","cites":[{"key":"ed:tlg2042.tlg054","label":"source edition: Selecta in Jesum Nave","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg054.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Παρετηροῦντο δὲ καὶ τὰς πύλας ἡμέρας καὶ νυκτὸς, ὅπως αὐτὸν ἀνέλωσι· λαβόντες δὲ οἱ μαθηταὶ αὐτοῦ νυκτὸς, τοῦ τείχους καθῆκαν αὐτὸν, χαλάσαντες ἐν σπυρίδι","severity":"info","text":"Origen cites Acts 9:25 (a variant or apocryphal account of Paul's escape from Damascus). This passage is not in the canonical Acts but appears in some early Christian traditions.","cites":[{"key":"ed:tlg2042.tlg054","label":"source edition: Selecta in Jesum Nave","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg054.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"σαργάνῃ / σπυρίδι","severity":"info","text":"Both σαργάνη and σπυρίς denote a basket or hamper, often of wicker. The shift in vocabulary between the two citations may reflect different sources or scribal variation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Τοῦ αὐτοῦ","severity":"info","text":"The phrase 'Τοῦ αὐτοῦ' marks a new excerpt from the same author (Origen) in the catena, linking this passage to the preceding one on Rahab.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ὁμοιοτρόπως","severity":"info","text":"Origen draws a parallel between Paul's escape and Rahab's letting the spies down from Jericho's wall, emphasizing typological continuity between Old and New Testament narratives.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"δεύτερον ἐσώθη","severity":"caution","text":"The claim that Paul was 'saved a second time' is ambiguous: it may refer to a second escape in tradition, or to a second mention of the same event. The source text does not clarify.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact source of the 2 Corinthians citation is uncertain; it may be from a lost ending or a scribal interpolation.","The Acts citation does not match the canonical text; it likely derives from an apocryphal or variant tradition of Paul's escape."],"confidence":"high","notes":[]},{"i":9,"ref":"p9","source":"Καὶ κατέμειναν ἐκεῖ τρεῖς ἠμέρας. Οὐχ ὅτ τριῶν ἡμερῶν ἦν ἡ ὁδός· πάνυ γὰρ\n πλησίον ὁ Ἰορδάνης 7 Jos. i, 2. 8. ibid., 3. 9\n Jos.ii, 1. 10 Isa. xlix. 20 11 Jos. ii 6. 12 ibid., 15 13 ii Cor.\n xi, 37. 14 Act. ix, 24, 25. 15 Jos. ii, 22. \n τῆς Ἰεριχὼ, ἀλλὰ διὰ τὴν τῶν κατασκόπων ἀκριβῆ ἐξέτασιν. «\n Ἐζήτησαν γὰρ, φησὶν, οἱ καταδιώκοντες πάσας τὰς ὀδοὺς, καὶ οὐχ εὗρον.\n »","english":"And they remained there three days. Not that the journey was of three days—for the Jordan is very near Jericho—but because of the thorough examination of the spies. \"For,\" it says, \"the pursuers searched all the roads, and did not find them.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἰορδάνης","severity":"info","text":"The reference to the Jordan being near Jericho echoes Joshua 1:2 and 1:8, where the river is a key geographical marker for the spies' mission.","cites":[{"key":"ed:tlg2042.tlg054","label":"source edition: Selecta in Jesum Nave","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg054.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐζήτησαν γὰρ, φησὶν, οἱ καταδιώκοντες πάσας τὰς ὀδοὺς, καὶ οὐχ εὗρον","severity":"info","text":"This quotation is from Joshua 2:22, describing the pursuers' failed search for the spies.","cites":[{"key":"ed:tlg2042.tlg054","label":"source edition: Selecta in Jesum Nave","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg054.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τρεῖς ἠμέρας","severity":"info","text":"The three-day stay is not a literal travel time but a narrative device to emphasize the thoroughness of the spies' examination, as Origen explains.","cites":[{"key":"ed:tlg2042.tlg054","label":"source edition: Selecta in Jesum Nave","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg054.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Οὐχ ὅτ τριῶν ἡμερῶν ἦν ἡ ὁδός","severity":"info","text":"Origen clarifies a potential misunderstanding: the three days are not for travel but for the spies' detailed investigation, showing his exegetical method.","cites":[{"key":"ed:tlg2042.tlg054","label":"source edition: Selecta in Jesum Nave","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg054.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Καὶ κατέμειναν ἐκεῖ τρεῖς ἠμέρας","severity":"caution","text":"The Greek text has a minor textual issue: 'Οὐχ ὅτ' may be a scribal error for 'Οὐχ ὅτι', but the sense is clear.","cites":[{"key":"ed:tlg2042.tlg054","label":"source edition: Selecta in Jesum Nave","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg054.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Οὐχ ὅτ' could be a contraction or error for 'Οὐχ ὅτι', but the meaning is unambiguous."],"confidence":"high","notes":[]},{"i":10,"ref":"p10","source":"« Τετράκις μύριοι εὔζωνοι. Σημειωτέον ὅτι ἡ τετρὰς, εἴτε μονάδων, εἴτε\n ἑκατοντάδων, εἴτε ἑτέρου πλείονος ἀριθμοῦ, ἐπὶ κακώσεως κεῖται.","english":"Forty thousand light-armed troops. It should be noted that the number four, whether of units, of hundreds, or of any greater quantity, is used in connection with affliction.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Τετράκις μύριοι εὔζωνοι","severity":"info","text":"The phrase 'forty thousand light-armed troops' is a numerical detail from the Joshua narrative, likely referring to the Israelite forces or a specific contingent.","cites":[{"key":"ed:tlg2042.tlg054","label":"source edition: Selecta in Jesum Nave","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg054.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"τετρὰς","severity":"info","text":"The Greek term 'τετρὰς' means 'the number four' or 'a group of four'. Origen notes its symbolic use for affliction, regardless of the scale (units, hundreds, etc.).","cites":[{"key":"ed:tlg2042.tlg054","label":"source edition: Selecta in Jesum Nave","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg054.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"εὔζωνοι","severity":"info","text":"'Εὔζωνοι' refers to light-armed troops, a common category in Hellenistic military terminology, contrasting with heavy infantry. Origen's comment reflects allegorical interpretation of military details.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ἐπὶ κακώσεως κεῖται","severity":"info","text":"Origen's claim that the number four is used 'in connection with affliction' (ἐπὶ κακώσεως κεῖται) reflects a numerological tradition, possibly derived from earlier Jewish or Christian exegesis.","cites":[{"key":"ed:tlg2042.tlg054","label":"source edition: Selecta in Jesum Nave","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg054.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Σημειωτέον","severity":"info","text":"The verb 'Σημειωτέον' ('it should be noted') introduces an exegetical remark, a common structural marker in Origen's commentaries to signal a symbolic or allegorical observation.","cites":[{"key":"ed:tlg2042.tlg054","label":"source edition: Selecta in Jesum Nave","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg054.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text does not specify which biblical passage or event the 'forty thousand light-armed troops' refers to; the reading assumes it is from the Joshua narrative based on the work's context."],"confidence":"high","notes":[]},{"i":11,"ref":"p11","source":"Ποίησόν σοι μαχαίρας πετρίνας ἐκ πέτρας ἀμροτόμου. Ζητητέον διὰ τί οὐ\n περιετμήθησαν οἱ ἐν τῇ ἐρήμῳ τεχθέντες· ἢ διὰ τί τῷ Σαββάτῳ τις ξύλα\n συλλέξας ἐπὶ Μωϋσέως ἐκ προστάγματος Θεοῦ λιθόλευστος γέγονε. Τοσοῦτον\n δὲ πλῆθος ἀπερίτμητον μεμενηκὸς ἐν τῇ ἐρήμῳ οὐδὲ ἐμέμφθη, καίτοι τοῦ\n Θσοῦ μὲν ἀποφῃναμένου ἐξολοθρεύεσθαι τὴν ψυχὴν τὴν μὴ περιτμημένην τῇ\n ἡμέρᾳ τῇ ὀγδόῃ, οὐκέτι δὲ ἐπὶ τῶν παραβαινόντων τὸ Σάββατον τοῦτο\n ὡρίσαντος. Ἥδη μὲν οὖν καὶ αὐτόθεν εὔδηλον, ὅτι περιτομὴ καὶ Σάββατον\n οὐκ αὐτὰ καθʼ ἑαυτὰ καλὰ, ἀλλὰ ἐπειδὴ πρὸς καιρὸν ἐχρησίμευσεν. Ἰστέον\n δὲ ὅτι σημείου χάριν διὰ τῆς περιτομῆς ἐβουλήθη γνωρίζεσθαι, καὶ οὐκ\n ἀνασχομένους ἀπὸ πίστεως φαίνεσθαι, ὡς πρόβατα ἄλογα τῷ καυτῆρι κἂν\n πλανηθῇ, ῥᾳδίαν ἔχει τὴν ἑαυτοῦ εὕρεσιν· οὕτω τοὺς Ἰουδαίους\n ἐπιμιγνυμένους τοῖς ἔθνεσιν ἀπὸ τῆς περιτομῆς φανεροὺς εἶναι βουληθείς.\n Καὶ τούτου ἀπόδειξις τὸ ἐν μὲν τῇ Αἰγύπτῳ περιτέμνεσθαι αὐτοὺς, ἐν δὲ τῇ\n ἐρήμῳ, ἐπειδὴ μόνοι ἦσαν καὶ Αἰγυπτίων κεχωρισμένοι καὶ τῶν ἄλλων ἐθνῶν\n τῶν κατὰ Παλαιστίνην, ἀπεριτμήτους μεμενηκέναι. Ὅτε δὲ παρελθόντες τὸν\n Ἰορδάνην ἔμελλον ἐν μέσῳ εἶναι τῶν ἐθνῶν, αὖθις προσετάχθησαν\n περιτμηθῆναι. Διόπερ ἐκ δευτέρου εἶπεν, ὅτι οὐκ ὀκταημέρους\n περιετέμνοντο, ἀλλʼ ἀνδροθέντας ἤδη, καὶ πρὸς γῆράς τινας νενευκότας. Ἡ\n δὲ πετρίνη μάχαιρα τὸν Κύριον ἡμῖν δηλοῖ τὸν τὴν νοητὴν δόντα ἡμῖν\n περιτομὴν, τὴν εἰς νοῦν καὶ καρδίαν. Διὰ τοῦτο γὰρ καὶ ὁ Ἀπόστο λος ἡμῖν\n ἔλεγε περιτομὴν τοῦ Χριστοῦ, οὐκ ἐν τῇ ἀπεκδύσει τῆς σαρκὸς ἡμῶν.","english":"Make for yourself stone knives from a rock of adamant. It must be investigated why those born in the desert were not circumcised, or why a man who gathered wood on the Sabbath by the command of God in the time of Moses was stoned to death. Such a great multitude remained uncircumcised in the desert and was not blamed, although God declared that the soul which is not circumcised on the eighth day should be utterly destroyed, but he did not define this for those who transgress the Sabbath. Now it is already evident from this itself that circumcision and the Sabbath are not good in themselves, but were useful for a time. It must be known that through circumcision he wished to be recognized by means of a sign, and that those who were not believers should appear as irrational sheep with a brand, so that even if they wander, they may easily be found; thus he wished the Jews, when mingling with the nations, to be recognizable by circumcision. And proof of this is that they were circumcised in Egypt, but in the desert, since they were alone and separated from the Egyptians and from the other nations in Palestine, they remained uncircumcised. But when they crossed the Jordan and were about to be among the nations, they were again commanded to be circumcised. Therefore he said a second time that they were not circumcised as eight-day-olds, but already as adults, and some even approaching old age. The stone knife signifies for us the Lord, who gave us the spiritual circumcision, that of the mind and heart. For this reason the Apostle also spoke to us of the circumcision of Christ, not in the stripping away of our flesh.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"πετρίνας","severity":"info","text":"The term 'stone knives' (πετρίνας μαχαίρας) is drawn from Joshua 5:2 LXX, where stone knives are used for circumcision. Origen allegorizes this as the Lord providing spiritual circumcision.","cites":[{"key":"ed:tlg2042.tlg054","label":"source edition: Selecta in Jesum Nave","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg054.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"περιτομὴ","severity":"info","text":"Origen references the command to circumcise on the eighth day (cf. Genesis 17:12 LXX) and the stoning of a Sabbath wood-gatherer (cf. Numbers 15:32-36 LXX). These are not direct quotations but allusions.","cites":[{"key":"ed:tlg2042.tlg054","label":"source edition: Selecta in Jesum Nave","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg054.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἐν τῇ ἐρήμῳ","severity":"info","text":"The desert setting refers to the wilderness wanderings after the Exodus. Origen notes that circumcision was practiced in Egypt but not in the desert, a detail not explicit in the biblical narrative, possibly from Jewish tradition.","cites":[{"key":"ed:tlg2042.tlg054","label":"source edition: Selecta in Jesum Nave","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg054.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"περιτομὴν τοῦ Χριστοῦ","severity":"info","text":"Origen cites the Apostle (Paul) on the 'circumcision of Christ' (cf. Colossians 2:11; Philippians 3:3), interpreting it as spiritual circumcision of mind and heart, not literal fleshly removal.","cites":[{"key":"ed:tlg2042.tlg054","label":"source edition: Selecta in Jesum Nave","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg054.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ζητητέον","severity":"info","text":"The passage begins with a question formula ('It must be investigated'), typical of Origen's exegetical method, followed by a series of contrasts between literal and spiritual interpretations.","cites":[{"key":"ed:tlg2042.tlg054","label":"source edition: Selecta in Jesum Nave","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg054.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἀμροτόμου","severity":"caution","text":"The Greek word 'ἀμροτόμου' (from 'rock of adamant') is rare and possibly corrupt; the English draft renders it as 'adamant', but the exact meaning is uncertain, affecting the interpretation of the stone knife metaphor.","cites":[{"key":"ed:tlg2042.tlg054","label":"source edition: Selecta in Jesum Nave","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg054.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἀμροτόμου' is ambiguous; it may be a variant of 'ἀδάμαντος' (adamant) or a scribal error. The reading 'rock of adamant' is assumed.","The identity of 'the Apostle' is not specified; likely Paul, but the reference is generic."],"confidence":"high","notes":[]},{"i":12,"ref":"p12","source":"Ἐγὼ ἀρχιστράτηγος τῆς δυνάμεως Κυρίου, νῦν παραγέγονα. Μεμνῆσθαι δεῖ ὅτι\n ἡνίκα ἐμοσχοποίησαν. ὁ Θεὸς τῷ Μωϋσεῖ φησιν, ὅτι « Ἀνάγαγε τὸν λαὸν\n τοῦτον, οὐ γὰρ μὴ συναναβῶ διὰ τὸ τὸν λαὸν σκληροτράχηλον εἶναι. Καὶ\n ἰδοὺ ἀποστελῶ τὸν ἄγγελόν μου πρὸ προσώπου σου. Πρόσεχε οὖν σεαυτῷ, καὶ\n μὴ ἀπείθει. » Ὁ δὲ Μωϋσῆς πρὸς αὐτόν φησιν· « Εἰ μὴ συνανέρχῃ ἡμῖν, μή\n με ἀναγάγῃς ἐντεῦθεν. » Καὶ τοῦτο εἰπὼν ἔπεισε· καὶ ἦν μετὰ τοῦ λαοῦ,\n ἕως τῆς τελευτῆς Μωϋσῆ. Μετὰ δὲ τὴν τούτου ἀποβίωσιν, φαίνεται μὲν καὶ\n διαλέγεται τῷ τοῦ Ναυῆ Ἰησοῦ. Μετὰ γοῦν τὴν ἐπιστασίαν τοῦ λαοῦ εἰς τὸν\n μαθητὴν Μωϋσέως λοιπὸν παραδίδωσιν αὐτὸν τῷ ἀρχιστρατήγῳ τῷ Μιχαήλ.\n Οὗτος ἦν ἄρχων τοῦ λαοῦ, ὡς ἐν τῷ Δανιὴλ φαίνεται λέγων ἕτερος\n ἄγγελος.","english":"I, the commander-in-chief of the Lord's host, have now arrived. It must be remembered that when they made the golden calf, God says to Moses, \"Lead this people up, for I will not go up with you because the people are stiff-necked. And behold, I will send my angel before you. So take heed to yourself, and do not disobey.\" And Moses says to him, \"If you do not go up with us, do not lead me away from here.\" And having said this, he persuaded him; and he was with the people until the death of Moses. After his death, he appears and speaks with Joshua son of Nun. After the leadership of the people is then handed over to the disciple of Moses, he entrusts him to the commander-in-chief Michael. This one was the ruler of the people, as appears in Daniel, where another angel speaks.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Ἐγὼ ἀρχιστράτηγος τῆς δυνάμεως Κυρίου, νῦν παραγέγονα","severity":"info","text":"The speaker is the angel Michael, identified as commander-in-chief of the Lord's host, introducing a first-person narrative that continues from the previous passage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἀνάγαγε τὸν λαὸν τοῦτον, οὐ γὰρ μὴ συναναβῶ διὰ τὸ τὸν λαὸν σκληροτράχηλον εἶναι","severity":"info","text":"This is a paraphrase of Exodus 33:3, where God tells Moses to lead the people but refuses to accompany them due to their stubbornness.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἀποστελῶ τὸν ἄγγελόν μου πρὸ προσώπου σου","severity":"info","text":"Echoes Exodus 23:20, where God promises to send an angel before the people, a key motif in Origen's exegesis of Joshua.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἐμοσχοποίησαν","severity":"info","text":"Refers to the worship of the golden calf (Exodus 32), a pivotal event that explains God's reluctance to lead the people directly.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὡς ἐν τῷ Δανιὴλ φαίνεται λέγων ἕτερος ἄγγελος","severity":"info","text":"Alludes to Daniel 10:13, where an angel speaks, possibly Michael, though the reference is vague; Origen uses it to support Michael's role as ruler of the people.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Μετὰ γοῦν τὴν ἐπιστασίαν τοῦ λαοῦ εἰς τὸν μαθητὴν Μωϋσέως λοιπὸν παραδίδωσιν αὐτὸν τῷ ἀρχιστρατήγῳ τῷ Μιχαήλ","severity":"info","text":"Origen interprets the transfer of leadership from Moses to Joshua as a transition of angelic guardianship, a theme developed in later Christian angelology.","cites":[{"key":"ed:tlg2042.tlg054","label":"source edition: Selecta in Jesum Nave","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg054.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'another angel' in Daniel is not specified; Origen may conflate Michael with the angel in Daniel 10.","The phrase 'disciple of Moses' could refer to Joshua or to the people collectively; the text is ambiguous."],"confidence":"high","notes":[]},{"i":13,"ref":"p13","source":"Πορευόμενοι κεὶ σαλπίζοντες. Αὐταὶ αἱ σάλπιγγες, σύμβολόν εἰσι τῶν ἐν τῇ\n ἐσχάτῃ ἡμέρᾳ. « Αὐτὸς γὰρ, φησὶν, ὁ Κύριος ἐν κελεύσματι, ἐν φωνῇ\n ἀρχαγγέλου, καὶ ἐν σάλπιγγι Θεοῦ καταβήσεται ἀπʼ 16 Jos. ii, 23. 17 Jos. iv, 13. 18 Jos. v, 2. 19 Coloss. ii. 11. 20\n Jos. V, 14 21 Exod. xxxiii. 22 ibid. 23 Jos. vi, 9. 24 1 Thess. iv,\n 15. \n οὐρανοῦ. » Τὸ δὲ, ἐπὶ ἓξ ἡμέρας κυκλοῦν τὴν πόλαι τοὺς\n ἱερεῖς, σημεῖον ἂν εἴη τοῦ διὰ τῶν ἓξ ἡμερῶν τοῦ παρόντος αἰῶνος τοὺς\n ἁγίους ἅπαντα, σαλπίζειν καὶ κηρύττειν ἄφεσιν ἁμαρτιῶν τοῖς μετανοεῖν\n βουλομένοις.","english":"Going and blowing trumpets. These trumpets are a symbol of those on the last day. \"For the Lord Himself,\" he says, \"will descend from heaven with a command, with the voice of an archangel, and with the trumpet of God.\" And the encircling of the city for six days by the priests would be a sign that throughout the six days of the present age the saints are to trumpet and proclaim remission of sins to those who wish to repent.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Πορευόμενοι κεὶ σαλπίζοντες","severity":"info","text":"The opening phrase is a compressed allusion to the priests' ritual action in Joshua 6, where the Israelites march around Jericho with trumpets for six days.","cites":[{"key":"ed:tlg2042.tlg054","label":"source edition: Selecta in Jesum Nave","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg054.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Αὐτὸς γὰρ, φησὶν, ὁ Κύριος ἐν κελεύσματι, ἐν φωνῇ ἀρχαγγέλου, καὶ ἐν σάλπιγγι Θεοῦ καταβήσεται ἀπʼ οὐρανοῦ","severity":"info","text":"This is a quotation from an apocalyptic source, possibly a lost apocryphon or a conflation of 1 Thessalonians 4:16 and Revelation imagery, though not verbatim in the NT.","cites":[{"key":"ed:tlg2042.tlg054","label":"source edition: Selecta in Jesum Nave","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg054.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἐπὶ ἓξ ἡμέρας κυκλοῦν τὴν πόλαι τοὺς ἱερεῖς","severity":"info","text":"The six-day circuit of Jericho by priests with trumpets (Joshua 6:3-4) is here interpreted allegorically as the six days of creation or the present age, a common patristic typology.","cites":[{"key":"ed:tlg2042.tlg054","label":"source edition: Selecta in Jesum Nave","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg054.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"σαλπίζειν καὶ κηρύττειν ἄφεσιν ἁμαρτιῶν","severity":"info","text":"Origen reads the trumpets as symbols of eschatological proclamation of remission, linking the Joshua narrative to early Christian penitential practice and apocalyptic expectation.","cites":[{"key":"ed:tlg2042.tlg054","label":"source edition: Selecta in Jesum Nave","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg054.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Πορευόμενοι κεὶ σαλπίζοντες","severity":"info","text":"The passage begins with a participial phrase that functions as a lemma or summary of the biblical text under comment, typical of Origen's exegetical method in the Selecta.","cites":[{"key":"ed:tlg2042.tlg054","label":"source edition: Selecta in Jesum Nave","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg054.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text has marginal numbers (16-24) that likely refer to biblical verses (e.g., Jos. ii, 23; Coloss. ii. 11) but their exact placement is uncertain; the quotation about the Lord descending may be from a non-canonical source.","The phrase 'ἐπὶ ἓξ ἡμέρας κυκλοῦν τὴν πόλαι' contains a misspelling (πόλαι for πόλιν) and the referent of 'πόλαι' is ambiguous—likely Jericho from Joshua 6."],"confidence":"high","notes":[]},{"i":14,"ref":"p14","source":"Καὶ εἶπεν Ἰησοῦς τοῖς υἱοῖς Ἰσραὴλ, Κεκράξατε. Τὴν μέντοι κραυγὴν, τὴν\n τῶν ῥημάτων εἰκὸς δοξολογίαν εἶναι καὶ φωνὴν αἰνέσεως τὴν εἰς τὸν Θεὸν,\n μαχομένην τῇ πλάνῃ τῶν Ἱεριχουντίων, νικῶσαν δὲ τὴν παράδοξον νίκην καὶ\n θαύματος γέμουσαν.","english":"And Joshua said to the sons of Israel, \"Shout.\" The shout, however, is likely to be a doxology of words and a voice of praise to God, contending against the error of the Jerichuntians, and prevailing in the paradoxical victory full of wonder.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Κεκράξατε","severity":"info","text":"The imperative 'shout' is interpreted not as a battle cry but as a liturgical acclamation, consistent with Origen's allegorical reading of the Jericho narrative.","cites":[{"key":"ed:tlg2042.tlg054","label":"source edition: Selecta in Jesum Nave","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg054.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"Ἱεριχουντίων","severity":"info","text":"The term 'Jerichuntians' (Ἱεριχουντίων) is a rare Greek ethnonym for the inhabitants of Jericho, used here to denote the opponents of the divine praise.","cites":[{"key":"ed:tlg2042.tlg054","label":"source edition: Selecta in Jesum Nave","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg054.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"παράδοξον νίκην","severity":"info","text":"The 'paradoxical victory' alludes to the miraculous fall of Jericho's walls in Joshua 6, which Origen reads as a type of spiritual triumph over error.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Καὶ εἶπεν Ἰησοῦς","severity":"info","text":"The passage begins with a direct speech formula, typical of Origen's homiletic style, introducing a command that is immediately allegorized.","cites":[{"key":"ed:tlg2042.tlg054","label":"source edition: Selecta in Jesum Nave","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg054.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"δοξολογίαν","severity":"info","text":"The interpretation of the shout as 'doxology' reflects early Christian liturgical practice, where acclamations were part of worship and seen as weapons against heresy.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text is clear; no significant ambiguities."],"confidence":"high","notes":[]},{"i":15,"ref":"p15","source":"Οὕτως ἐποίησεν Ὁζάν. Ἐκ τούτου δείκνυται ὡς οὐκ Ἰησοῦς ὁ τοῦ Ναυῆ, ἀλλʼ\n ἕτερός τις μετὰ πολλὰς γενεὰς ταῦτα συνέγραψε. Καὶ ἀληθὲς μὲν νοηθὲν,\n οὐκ ἐναντίον δὲ οἷς πρότερον εἰρήκαμεν. Ἔγραψε γὰρ ὁ Ἰησοῦς τὰ ἐπʼ αὐτοῦ\n γεγονότα, ἢ ἀποκαλυφθέντα, ὥσπερ καὶ Μωϋσῆς τὰ κατὰ τοὺς ἐπʼ αὐτοῦ\n χρόνους. Μετὰ δὲ ταῦτα τοῦ ναοῦ οἰκοδομηθέντος ἤδη ὑπὸ τοῦ σοφοῦ\n Σολομῶντος, καὶ τοῦ λαοῦ ὑποκλίναντος εἰς πολλὴν ἀσέβειαν, καὶ τοῦ Θεοῦ\n τὸν ναὸν ἔρημον καταλιπόντος ὡς μόλις εὑρεθῆναι τὸ Δευτερονόμιον\n ἐῤῥιμμένον ὡς ἔτυχε· διά τοι τοῦτο τοῦ λαοῦ τὴν Βαβυλωνικὴν αἰχμαλωσίαν\n ὑποστάντος, Ἔσδρας νομικώτατος ὢν, καὶ ἀποστομίζων πᾶσαν τὴν Παλαιὰν\n Διαθήκην, ἔγραψε τὸν νόμον, καὶ ἕτερά τινα τὰ γεγονότα καὶ\n ἀποκαλυφθέντα. Ταῦτα πάλαι μὲν προεῤῥέθη, μετὰ δὲ ταῦτα γέγονε. Τοιοῦτόν\n ἐστι δήπου καὶ οὖ νῦν ἐμνημονεύσαμεν.","english":"Thus Ozan did. From this it is shown that it is not Joshua the son of Nun, but someone else many generations later who wrote these things. And this is true when understood, but not contrary to what we have previously said. For Joshua wrote the events that happened in his time, or were revealed, just as Moses wrote the things of his own time. But after these things, when the temple had already been built by the wise Solomon, and the people had declined into great impiety, and God had abandoned the temple desolate, so that the Deuteronomy was found with difficulty, cast aside as it happened; for this reason, when the people underwent the Babylonian captivity, Ezra, being most learned in the law and reciting from memory the entire Old Testament, wrote the law and certain other things that had happened and been revealed. These things were spoken long ago, but happened after these events. Such, I suppose, is also the matter we have now mentioned.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Οὕτως ἐποίησεν Ὁζάν","severity":"info","text":"The opening phrase refers to an action by Ozan (likely a variant of Othniel or a scribal figure), but the referent is unclear from the immediate context.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"text","lemma":"οὐκ Ἰησοῦς ὁ τοῦ Ναυῆ, ἀλλʼ ἕτερός τις μετὰ πολλὰς γενεὰς ταῦτα συνέγραψε","severity":"info","text":"Origen argues that the book of Joshua was not written by Joshua himself but by a later author, a claim consistent with patristic views on authorship.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τοῦ ναοῦ οἰκοδομηθέντος ἤδη ὑπὸ τοῦ σοφοῦ Σολομῶντος","severity":"info","text":"The reference to Solomon's temple and subsequent impiety situates the narrative in a post-Solomonic context, linking to the Deuteronomistic history.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"Ἔσδρας νομικώτατος ὢν, καὶ ἀποστομίζων πᾶσαν τὴν Παλαιὰν Διαθήκην, ἔγραψε τὸν νόμον","severity":"info","text":"Origen attributes the post-exilic restoration of the Law to Ezra, who recited the entire Old Testament from memory, a tradition found in 4 Ezra and patristic sources.","cites":[{"key":"ed:tlg2042.tlg054","label":"source edition: Selecta in Jesum Nave","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg054.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἐῤῥιμμένον ὡς ἔτυχε","severity":"caution","text":"The phrase 'cast aside as it happened' may reflect a textual corruption or a metaphorical description of the neglect of Deuteronomy; the exact sense is ambiguous.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Τοιοῦτόν ἐστι δήπου καὶ οὖ νῦν ἐμνημονεύσαμεν","severity":"info","text":"This concluding sentence signals a return to the main argument, linking the discussion of authorship to the preceding example of Ozan.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Ozan' is unclear; it may be a variant of Othniel or a scribal name. The phrase 'ἐῤῥιμμένον ὡς ἔτυχε' may be corrupt or metaphorical."],"confidence":"high","notes":[]},{"i":16,"ref":"p16","source":"Ἔτι σήμερον ἰσχύω, ὡσεὶ ὅτε ἀπέστειλέ με Μωϋσῆς. Ἐν ἀμφοτέροις οὖν ἰσχύει\n τοῖς λόγοις ὁ ἅγιος. Ἰσχύει γὰρ ἐν παλαιοῖς καὶ ἐν καινοῖς μυστηρίοις. Τοῦτό ἐστι τὸ ἰσχύειν ἐπὶ Μωϋσέως καὶ ἐπὶ Ἰησοῦ. Σὺ, καὶ πᾶς ὁ λαὸς οὗτος, Τοῖς φυλάσσουσι τὸν νόμον ὑπέσχετο διδόναι ἂ\n προείρηκεν· οὐ γὰρ Ἰησοῦ τῷ Ναυῆ. Μὴ φυλάξαντες γὰρ οἱ Ἰσραηλῖται οὐκ\n ἕλαβον, ὡς δηλοῖ τὰ ἑξῆς. Πᾶς ὁ τόπος ἐφʼ ᾧ ἂν ἐπιβῆτε. Ἀντέστηπαν οἱ ἐπὶ τῆς Γαῒ διὰ τὴν τοῦ Ἀχὰρ\n παρανομίαν. Καὶ ἄλλως· Ὅτι τοῦ Θεοῦ παραδόντος εἰς χεῖρας αὐτῶν τὰ ἕθνη\n οὐκ ἐξωλόθ ρευσαν, καὶ ἐγενήθησαν, εἰς σκόλοπα αὐτοῖς. Καὶ εἰσήλθοσαν εἰς οἰκίαν γυναικός πόρνης, ὄνομα Ῥαάβ. Πόρνῃ πιστεύουσιν\n οἱ κατάσκοποι τὴν ἑαυτῶν σωτηρίαν· καὶ μάλα εἰκότως. Δείκτυται γὰρ ἐξ ὧν\n ἡ πόρνη διαλέγεται, μόνη πιστὴ καὶ τὸν Θεὸν φοβουμένη· διὸ καὶ διʼ αὐτῆς\n ἡ συγγένεια σώζεται. Τοῦ αὐτοῦ. Ῥαὰβ ἑρμηνεύεται πλατυσμὸς, σύμβολον οὗσα τὴς ἀπὸ τῶν ἐθνῶν\n Ἐκκλησίας λεγούσης· « Στενός μοι ὁ τόπος, ποίησόν μοι τόπον ἵνα οἰκήσω. »\nΤοῦ αὐτοῦ. Οὐκ ἐκ τῆς δεξιώσεως μόνης σώζεται, ἀλλὰ προηγουμένως ἀπὸ τῆς\n πίστεως καὶ τῆς πρὸς τὸν Θεὸν διαθέσεως. Καὶ ἔκρυψεν αὐτοὺς ἐν τῇ λινοκαλάμῃ. Τοῖς ξύλοις αὐτοὺς ἔκρυψε τῆς\n λινοκαλάμης οἷς εἶχεν ἐπὶ τοῦ δώματος ἑτοιμάζουσα ἐργάζεσθαι τὴν βύσσον\n αὐτοῖς ὡς ἀξίοις οὖσιν ἐνδύματος ἀρχιερατικοῦ. Ἡ γὰρ λινοκαλάμη ποιεῖ\n τὴν βύσσον ἐξ ἧς τὸ ἱερατικὸν ἔνδυμα γίνεται. Καὶ κατεχάλασεν αὐτοὺς διὰ τῆς θυρίδος. Ἰστέον ὅτι ὁ οἶκος αὐτῆς ἐν τῷ\n τείχει ἦν. Ἀδελφὰ τῆς παλαιᾶς τὰ νέα·","english":"Even today I am strong, as when Moses sent me. So in both respects the saint is strong. For he is strong in both old and new mysteries. This is what it means to be strong in the time of Moses and in the time of Joshua. To you, and to all this people, he promised to give what was previously stated—not to Joshua the son of Nun. For the Israelites, not having kept the law, did not receive, as the following shows. Every place upon which you set foot. The inhabitants of Ai resisted because of the lawlessness of Achan. And otherwise: although God delivered the nations into their hands, they did not destroy them, and they became a thorn to them. And they entered the house of a harlot woman named Rahab. The spies entrust their own safety to a harlot—and quite reasonably. For it is shown from what the harlot says that she alone is faithful and God-fearing; therefore through her the family is saved. By the same author. Rahab is interpreted as \"broadness,\" being a symbol of the Church from the nations, saying, \"The place is narrow for me; make room for me to dwell.\" By the same author. She is saved not merely by the welcome, but primarily by her faith and her disposition toward God. And she hid them in the flax. She hid them among the stalks of flax which she had on the roof, preparing to work the linen for them, as they were worthy of the high priestly garment. For the flax produces the linen from which the priestly garment is made. And she let them down through the window. Note that her house was in the wall. The new things are akin to the old.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Ἔτι σήμερον ἰσχύω","severity":"info","text":"The phrase 'Even today I am strong' is attributed to Caleb (cf. Josh 14:10–11), linking the saint's enduring strength to both Mosaic and Josianic contexts.","cites":[{"key":"ed:tlg2042.tlg054","label":"source edition: Selecta in Jesum Nave","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg054.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἀντέστηπαν οἱ ἐπὶ τῆς Γαῒ","severity":"info","text":"The reference to Ai and Achan alludes to Joshua 7, where Achan's transgression causes Israel's defeat at Ai.","cites":[{"key":"ed:tlg2042.tlg054","label":"source edition: Selecta in Jesum Nave","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg054.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Ῥαὰβ ἑρμηνεύεται πλατυσμὸς","severity":"info","text":"Rahab's name is interpreted as 'broadness' (πλατυσμός), symbolizing the Church from the nations, which seeks room to dwell.","cites":[{"key":"ed:tlg2042.tlg054","label":"source edition: Selecta in Jesum Nave","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg054.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"λινοκαλάμῃ","severity":"info","text":"Flax (λινοκαλάμη) is used to make linen (βύσσος) for the high priestly garment, indicating the spies' worthiness of priestly attire.","cites":[{"key":"ed:tlg2042.tlg054","label":"source edition: Selecta in Jesum Nave","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg054.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Τοῦ αὐτοῦ","severity":"info","text":"The repeated 'Τοῦ αὐτοῦ' (By the same author) suggests that the passage compiles excerpts from Origen's homilies or scholia, a common feature in catena traditions.","cites":[{"key":"ed:tlg2042.tlg054","label":"source edition: Selecta in Jesum Nave","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg054.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ἀδελφὰ τῆς παλαιᾶς τὰ νέα","severity":"caution","text":"The final sentence 'The new things are akin to the old' may be a marginal gloss or a concluding remark; its precise source within Origen's corpus is uncertain.","cites":[{"key":"ed:tlg2042.tlg054","label":"source edition: Selecta in Jesum Nave","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg054.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the saint' (ὁ ἅγιος) is not specified; it may refer to Caleb or to a typological figure.","The phrase 'To you, and to all this people' lacks a clear antecedent in the immediate context.","The transition from the Ai narrative to the Rahab episode is abrupt, possibly due to excerpting."],"confidence":"medium","notes":[]},{"i":17,"ref":"p17","source":"ὅμοιον γάρ ἐστι τὸ ἐπὶ τοῦ Παύλου,\n ὅτε ἐχάλασαν αὐτὸν ἐν σαργάνῃ διὰ τοῦ τείχους. Τοῦ αὐτοῦ. Ὁ Ἀπόστολος δεύτερον ἐσώθη ἀπὸ τῶν ἐχθρῶν ὁμοιοτρόπως, ὥς\n φησιν ἐν τῇ δευτέρᾳ πρὸς Κορινθίους αὐτοῦ Ἐπιστολῇ· « Καὶ διὰ θυρίδος ἐν\n σαργάνῃ ἐχαλάσθην διὰ τοῦ τείχους, καὶ ἐξέφυγον. » Πάλιν ἐν ταῖς\n Πράξεσι· « Παρετηροῦντο δὲ καὶ τὰς πύλας ἡμέρας καὶ νυκτὸς, ὅπως αὐτὸν\n ἀνέλωσι· λαβόντες δὲ οἱ μαθηταὶ αὐτοῦ νυκτὸς, τοῦ τείχους καθῆκαν αὐτὸν,\n χαλάσαντες ἐν σπυρίδι. »\nΚαὶ κατέμειναν ἐκεῖ τρεῖς ἠμέρας. Οὐχ ὅτ τριῶν ἡμερῶν ἦν ἡ ὁδός· πάνυ γὰρ\n πλησίον ὁ Ἰορδάνης 7 Jos. i, 2. 8. ibid., 3. 9\n Jos.ii, 1. 10 Isa. xlix. 20 11 Jos. ii 6. 12 ibid., 15 13 ii Cor. xi, 37. 14 Act. ix, 24, 25. 15 Jos. ii, 22. τῆς Ἰεριχὼ, ἀλλὰ διὰ τὴν τῶν κατασκόπων ἀκριβῆ ἐξέτασιν. «\n Ἐζήτησαν γὰρ, φησὶν, οἱ καταδιώκοντες πάσας τὰς ὀδοὺς, καὶ οὐχ εὗρον. »\n« Τετράκις μύριοι εὔζωνοι. Σημειωτέον ὅτι ἡ τετρὰς, εἴτε μονάδων, εἴτε\n ἑκατοντάδων, εἴτε ἑτέρου πλείονος ἀριθμοῦ, ἐπὶ κακώσεως κεῖται. Ποίησόν σοι μαχαίρας πετρίνας ἐκ πέτρας ἀμροτόμου. Ζητητέον διὰ τί οὐ\n περιετμήθησαν οἱ ἐν τῇ ἐρήμῳ τεχθέντες· ἢ διὰ τί τῷ Σαββάτῳ τις ξύλα\n συλλέξας ἐπὶ Μωϋσέως ἐκ προστάγματος Θεοῦ λιθόλευστος γέγονε. Τοσοῦτον\n δὲ πλῆθος ἀπερίτμητον μεμενηκὸς ἐν τῇ ἐρήμῳ οὐδὲ ἐμέμφθη, καίτοι τοῦ\n Θσοῦ μὲν ἀποφῃναμένου ἐξολοθρεύεσθαι τὴν ψυχὴν τὴν μὴ περιτμημένην τῇ\n ἡμέρᾳ τῇ ὀγδόῃ, οὐκέτι δὲ ἐπὶ τῶν παραβαινόντων τὸ Σάββατον τοῦτο\n ὡρίσαντος.","english":"It is similar to what happened with Paul, when they let him down in a basket through the wall. The same author. The Apostle was saved a second time from his enemies in a similar manner, as he says in his Second Epistle to the Corinthians: \"And I was let down in a basket through a window in the wall, and I escaped.\" Again in the Acts: \"And they were watching the gates day and night, in order to kill him; but his disciples took him by night and let him down from the wall, lowering him in a basket.\"\n\nAnd they remained there three days. Not that the journey was three days long—for the Jordan is very near Jericho—but because of the thorough search for the spies. \"For,\" it says, \"the pursuers searched all the roads, and did not find them.\"\n\n\"Forty thousand light-armed troops. Note that the number four, whether of units, hundreds, or any larger number, is used for affliction. Make yourself stone knives from a rock of adamant. It must be inquired why those born in the desert were not circumcised; or why, in the time of Moses, by command of God, a man who gathered wood on the Sabbath was stoned to death. Such a great multitude remained uncircumcised in the desert and was not blamed, even though God declared that the soul not circumcised on the eighth day should be destroyed, but concerning those who transgressed the Sabbath, he did not ordain this.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Καὶ διὰ θυρίδος ἐν σαργάνῃ ἐχαλάσθην διὰ τοῦ τείχους, καὶ ἐξέφυγον","severity":"info","text":"The Greek text quotes 2 Corinthians 11:37 (in modern versification 11:33), where Paul describes his escape from Damascus in a basket.","cites":[{"key":"ed:tlg2042.tlg054","label":"source edition: Selecta in Jesum Nave","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg054.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Παρετηροῦντο δὲ καὶ τὰς πύλας ἡμέρας καὶ νυκτὸς, ὅπως αὐτὸν ἀνέλωσι· λαβόντες δὲ οἱ μαθηταὶ αὐτοῦ νυκτὸς, τοῦ τείχους καθῆκαν αὐτὸν, χαλάσαντες ἐν σπυρίδι","severity":"info","text":"The Greek text quotes Acts 9:24–25 (in modern versification 9:23–25), recounting Paul's escape from Damascus.","cites":[{"key":"ed:tlg2042.tlg054","label":"source edition: Selecta in Jesum Nave","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg054.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Τετράκις μύριοι εὔζωνοι","severity":"info","text":"The phrase 'forty thousand light-armed troops' likely refers to the Israelite forces in Joshua's campaign, though the number is symbolic; the note on the number four as signifying affliction is a common patristic numerological interpretation.","cites":[{"key":"ed:tlg2042.tlg054","label":"source edition: Selecta in Jesum Nave","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg054.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ποίησόν σοι μαχαίρας πετρίνας ἐκ πέτρας ἀμροτόμου","severity":"info","text":"The instruction to make stone knives from 'adamant rock' echoes Joshua 5:2, where flint knives are used for circumcision at Gilgal; the term 'adamant' (ἀμρότομος) is rare and may reflect a textual variant or exegetical gloss.","cites":[{"key":"ed:tlg2042.tlg054","label":"source edition: Selecta in Jesum Nave","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg054.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Τοσοῦτον δὲ πλῆθος ἀπερίτμητον μεμενηκὸς ἐν τῇ ἐρήμῳ οὐδὲ ἐμέμφθη","severity":"caution","text":"The claim that a large uncircumcised multitude in the desert was not blamed, despite God's decree on eighth-day circumcision, is textually problematic; it may conflate Numbers 14 with later rabbinic or Christian traditions, and the source of the decree is unclear.","cites":[{"key":"ed:tlg2042.tlg054","label":"source edition: Selecta in Jesum Nave","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg054.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Τοῦ αὐτοῦ","severity":"info","text":"The phrase 'Τοῦ αὐτοῦ' ('The same author') marks a transition between two excerpts, likely from different works of Origen, indicating the compiler's method of juxtaposing passages.","cites":[{"key":"ed:tlg2042.tlg054","label":"source edition: Selecta in Jesum Nave","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg054.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Τοῦ αὐτοῦ' may indicate a change of source within the catena, but the exact works are not identified.","The reference to 'forty thousand light-armed troops' is ambiguous: it could be a numerical symbol or a historical claim, and the source of the numerological note is not given.","The passage on circumcision and Sabbath-breaking conflates different biblical laws; the identity of the 'God' who decreed destruction for uncircumcised souls is unclear (possibly a reference to a lost apocryphon or exegetical tradition)."],"confidence":"high","notes":[]},{"i":18,"ref":"p18","source":"Ἥδη μὲν οὖν καὶ αὐτόθεν εὔδηλον, ὅτι περιτομὴ καὶ Σάββατον\n οὐκ αὐτὰ καθʼ ἑαυτὰ καλὰ, ἀλλὰ ἐπειδὴ πρὸς καιρὸν ἐχρησίμευσεν. Ἰστέον\n δὲ ὅτι σημείου χάριν διὰ τῆς περιτομῆς ἐβουλήθη γνωρίζεσθαι, καὶ οὐκ\n ἀνασχομένους ἀπὸ πίστεως φαίνεσθαι, ὡς πρόβατα ἄλογα τῷ καυτῆρι κἂν\n πλανηθῇ, ῥᾳδίαν ἔχει τὴν ἑαυτοῦ εὕρεσιν· οὕτω τοὺς Ἰουδαίους\n ἐπιμιγνυμένους τοῖς ἔθνεσιν ἀπὸ τῆς περιτομῆς φανεροὺς εἶναι βουληθείς. Καὶ τούτου ἀπόδειξις τὸ ἐν μὲν τῇ Αἰγύπτῳ περιτέμνεσθαι αὐτοὺς, ἐν δὲ τῇ\n ἐρήμῳ, ἐπειδὴ μόνοι ἦσαν καὶ Αἰγυπτίων κεχωρισμένοι καὶ τῶν ἄλλων ἐθνῶν\n τῶν κατὰ Παλαιστίνην, ἀπεριτμήτους μεμενηκέναι. Ὅτε δὲ παρελθόντες τὸν\n Ἰορδάνην ἔμελλον ἐν μέσῳ εἶναι τῶν ἐθνῶν, αὖθις προσετάχθησαν\n περιτμηθῆναι. Διόπερ ἐκ δευτέρου εἶπεν, ὅτι οὐκ ὀκταημέρους\n περιετέμνοντο, ἀλλʼ ἀνδροθέντας ἤδη, καὶ πρὸς γῆράς τινας νενευκότας. Ἡ\n δὲ πετρίνη μάχαιρα τὸν Κύριον ἡμῖν δηλοῖ τὸν τὴν νοητὴν δόντα ἡμῖν\n περιτομὴν, τὴν εἰς νοῦν καὶ καρδίαν. Διὰ τοῦτο γὰρ καὶ ὁ Ἀπόστο λος ἡμῖν\n ἔλεγε περιτομὴν τοῦ Χριστοῦ, οὐκ ἐν τῇ ἀπεκδύσει τῆς σαρκὸς ἡμῶν. Ἐγὼ ἀρχιστράτηγος τῆς δυνάμεως Κυρίου, νῦν παραγέγονα. Μεμνῆσθαι δεῖ ὅτι\n ἡνίκα ἐμοσχοποίησαν. ὁ Θεὸς τῷ Μωϋσεῖ φησιν, ὅτι « Ἀνάγαγε τὸν λαὸν\n τοῦτον, οὐ γὰρ μὴ συναναβῶ διὰ τὸ τὸν λαὸν σκληροτράχηλον εἶναι. Καὶ\n ἰδοὺ ἀποστελῶ τὸν ἄγγελόν μου πρὸ προσώπου σου. Πρόσεχε οὖν σεαυτῷ, καὶ\n μὴ ἀπείθει. » Ὁ δὲ Μωϋσῆς πρὸς αὐτόν φησιν· « Εἰ μὴ συνανέρχῃ ἡμῖν, μή\n με ἀναγάγῃς ἐντεῦθεν. » Καὶ τοῦτο εἰπὼν ἔπεισε· καὶ ἦν μετὰ τοῦ λαοῦ,\n ἕως τῆς τελευτῆς Μωϋσῆ.","english":"Now it is quite clear from this very point that circumcision and the Sabbath are not good in themselves, but were useful for a time. It should be known that for the sake of a sign, God wished to be recognized through circumcision, and that those who had not fallen away from faith might be evident, like irrational sheep marked with a brand, so that even if one should go astray, he may easily be found. Thus, when the Jews mingled with the Gentiles, God wished them to be recognizable by circumcision. A proof of this is that in Egypt they were circumcised, but in the desert, since they were alone and separated from the Egyptians and the other nations of Palestine, they remained uncircumcised. But when they were about to cross the Jordan and be among the nations, they were again commanded to be circumcised. For this reason he said a second time that they were not circumcised as eight-day-olds, but already as grown men, and some even approaching old age. The stone knife signifies to us the Lord, who gave us the spiritual circumcision, that of the mind and heart. For this reason the Apostle also spoke to us of the circumcision of Christ, not in the stripping away of our flesh. I am the commander-in-chief of the Lord’s army; I have now arrived. It must be remembered that when they made the golden calf, God says to Moses, “Lead this people up; I will not go up with you because the people are stiff-necked. And behold, I will send my angel before you. So take heed to yourself, and do not disobey.” And Moses says to him, “If you do not go up with us, do not lead me away from here.” And having said this, he persuaded him; and he was with the people until the death of Moses.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"περιτομὴ καὶ Σάββατον","severity":"info","text":"The author argues that circumcision and the Sabbath are not intrinsically good but were temporally useful, a common theme in early Christian polemic against Jewish practices.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἀπόστολος ... περιτομὴν τοῦ Χριστοῦ","severity":"info","text":"The reference to the Apostle speaking of the circumcision of Christ likely alludes to Colossians 2:11 or a similar Pauline passage, though the exact verse is not cited.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"πετρίνη μάχαιρα","severity":"info","text":"The stone knife used for circumcision is interpreted allegorically as Christ, who provides spiritual circumcision of mind and heart, reflecting Origen's typological exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἐγὼ ἀρχιστράτηγος ... παραγέγονα","severity":"info","text":"The sudden first-person declaration 'I am the commander-in-chief of the Lord’s army; I have now arrived' appears to be a direct quotation from an unknown source, possibly a lost apocryphon or homiletic insertion.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐμοσχοποίησαν","severity":"info","text":"The reference to the golden calf episode (Exodus 32) and God's command to Moses to lead the people without him, sending an angel instead, is a paraphrase of biblical narrative.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ἡ δὲ πετρίνη μάχαιρα ... δηλοῖ","severity":"caution","text":"The interpretation of the stone knife as Christ is not directly supported by the biblical text of Joshua; it may reflect Origen's allegorical method or a later interpolation.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the speaker of 'Ἐγὼ ἀρχιστράτηγος' is unclear; it may be a divine figure or an angel, but the text does not specify.","The transition from the discussion of circumcision to the golden calf narrative is abrupt, possibly indicating a lacuna or a shift in source material."],"confidence":"medium","notes":[]},{"i":19,"ref":"p19","source":"Μετὰ δὲ τὴν τούτου ἀποβίωσιν, φαίνεται μὲν καὶ\n διαλέγεται τῷ τοῦ Ναυῆ Ἰησοῦ. Μετὰ γοῦν τὴν ἐπιστασίαν τοῦ λαοῦ εἰς τὸν\n μαθητὴν Μωϋσέως λοιπὸν παραδίδωσιν αὐτὸν τῷ ἀρχιστρατήγῳ τῷ Μιχαήλ. Οὗτος ἦν ἄρχων τοῦ λαοῦ, ὡς ἐν τῷ Δανιὴλ φαίνεται λέγων ἕτερος\n ἄγγελος. Πορευόμενοι κεὶ σαλπίζοντες. Αὐταὶ αἱ σάλπιγγες, σύμβολόν εἰσι τῶν ἐν τῇ\n ἐσχάτῃ ἡμέρᾳ. « Αὐτὸς γὰρ, φησὶν, ὁ Κύριος ἐν κελεύσματι, ἐν φωνῇ\n ἀρχαγγέλου, καὶ ἐν σάλπιγγι Θεοῦ καταβήσεται ἀπʼ 16 Jos. ii, 23. 17 Jos. iv, 13. 18 Jos. v, 2. 19 Coloss. ii. 11. 20\n Jos. V, 14 21 Exod. xxxiii. 22 ibid. 23 Jos. vi, 9. 24 1 Thess. iv,\n 15. οὐρανοῦ. » Τὸ δὲ, ἐπὶ ἓξ ἡμέρας κυκλοῦν τὴν πόλαι τοὺς\n ἱερεῖς, σημεῖον ἂν εἴη τοῦ διὰ τῶν ἓξ ἡμερῶν τοῦ παρόντος αἰῶνος τοὺς\n ἁγίους ἅπαντα, σαλπίζειν καὶ κηρύττειν ἄφεσιν ἁμαρτιῶν τοῖς μετανοεῖν\n βουλομένοις. Καὶ εἶπεν Ἰησοῦς τοῖς υἱοῖς Ἰσραὴλ, Κεκράξατε. Τὴν μέντοι κραυγὴν, τὴν\n τῶν ῥημάτων εἰκὸς δοξολογίαν εἶναι καὶ φωνὴν αἰνέσεως τὴν εἰς τὸν Θεὸν,\n μαχομένην τῇ πλάνῃ τῶν Ἱεριχουντίων, νικῶσαν δὲ τὴν παράδοξον νίκην καὶ\n θαύματος γέμουσαν. Οὕτως ἐποίησεν Ὁζάν. Ἐκ τούτου δείκνυται ὡς οὐκ Ἰησοῦς ὁ τοῦ Ναυῆ, ἀλλʼ\n ἕτερός τις μετὰ πολλὰς γενεὰς ταῦτα συνέγραψε. Καὶ ἀληθὲς μὲν νοηθὲν,\n οὐκ ἐναντίον δὲ οἷς πρότερον εἰρήκαμεν. Ἔγραψε γὰρ ὁ Ἰησοῦς τὰ ἐπʼ αὐτοῦ\n γεγονότα, ἢ ἀποκαλυφθέντα, ὥσπερ καὶ Μωϋσῆς τὰ κατὰ τοὺς ἐπʼ αὐτοῦ\n χρόνους.","english":"After his death, he appears and converses with Jesus son of Nun. After the leadership of the people is transferred to the disciple of Moses, he then hands him over to the commander-in-chief Michael. This one was the ruler of the people, as appears in Daniel, where another angel says, \"Going and blowing trumpets.\" These trumpets are a symbol of those on the last day. \"For the Lord himself,\" he says, \"will descend from heaven with a command, with the voice of an archangel, and with the trumpet of God.\" And the circling of the city by the priests for six days would be a sign that throughout the six days of the present age the saints are to trumpet and proclaim remission of sins to those who wish to repent. And Jesus said to the sons of Israel, \"Shout.\" The shout, however, is likely to be a doxology of words and a voice of praise to God, contending against the error of the Jerichoites, and prevailing in the paradoxical victory full of wonder. Thus did Ozan. From this it is shown that it was not Jesus son of Nun, but someone else many generations later who wrote these things. And while this is true when understood, it is not contrary to what we have said before. For Jesus wrote the events that happened in his time, or revelations, just as Moses wrote the events of his own time.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ἀρχιστρατήγῳ","severity":"info","text":"The term 'commander-in-chief' (ἀρχιστρατήγῳ) is used here for the archangel Michael, reflecting a military hierarchy in angelology common in Hellenistic Jewish and early Christian literature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Δανιὴλ","severity":"info","text":"The reference to Daniel likely alludes to Dan 10:21 or 12:5, where angels are described as 'going and blowing trumpets', though the exact phrase is not verbatim in the canonical text.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"σάλπιγγι Θεοῦ","severity":"info","text":"The phrase 'trumpet of God' echoes apocalyptic imagery found in 1 Thess 4:15 and Rev 8–11, where trumpets signal eschatological events.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἓξ ἡμέρας","severity":"info","text":"The six days of circling the city are interpreted as the six days of the present age, a common typological reading in Origen's exegesis, linking the Old Testament narrative to salvation history.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"text","lemma":"Οὕτως ἐποίησεν Ὁζάν","severity":"info","text":"The mention of Ozan (likely a scribal or textual variant for 'Othniel' or a similar figure) is used to argue that the book of Joshua was not written by Joshua himself but by a later author, a critical observation about the book's composition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ὁζάν","severity":"caution","text":"The name 'Ozan' is obscure; it may be a corruption or a reference to an otherwise unknown figure. The passage uses it to support a claim about authorship, but the identification is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Ozan' is unclear; it may be a textual corruption or a reference to a figure not otherwise attested. The phrase 'Going and blowing trumpets' in Daniel is not a direct quotation from the canonical text, suggesting a possible allusion to a variant or apocryphal tradition."],"confidence":"medium","notes":[]},{"i":20,"ref":"p20","source":"Μετὰ δὲ ταῦτα τοῦ ναοῦ οἰκοδομηθέντος ἤδη ὑπὸ τοῦ σοφοῦ\n Σολομῶντος, καὶ τοῦ λαοῦ ὑποκλίναντος εἰς πολλὴν ἀσέβειαν, καὶ τοῦ Θεοῦ\n τὸν ναὸν ἔρημον καταλιπόντος ὡς μόλις εὑρεθῆναι τὸ Δευτερονόμιον\n ἐῤῥιμμένον ὡς ἔτυχε· διά τοι τοῦτο τοῦ λαοῦ τὴν Βαβυλωνικὴν αἰχμαλωσίαν\n ὑποστάντος, Ἔσδρας νομικώτατος ὢν, καὶ ἀποστομίζων πᾶσαν τὴν Παλαιὰν\n Διαθήκην, ἔγραψε τὸν νόμον, καὶ ἕτερά τινα τὰ γεγονότα καὶ\n ἀποκαλυφθέντα. Ταῦτα πάλαι μὲν προεῤῥέθη, μετὰ δὲ ταῦτα γέγονε. Τοιοῦτόν\n ἐστι δήπου καὶ οὖ νῦν ἐμνημονεύσαμεν. Ἔτι σήμερον ἰσχύω, ὡσεὶ ὅτε ἀπέστειλέ με Μωϋσῆς. Ἐν ἀμφοτέροις οὖν ἰσχύει\n τοῖς λόγοις ὁ ἅγιος. Ἰσχύει γὰρ ἐν παλαιοῖς καὶ ἐν καινοῖς μυστηρίοις. Τοῦτό ἐστι τὸ ἰσχύειν ἐπὶ Μωϋσέως καὶ ἐπὶ Ἰησοῦ.","english":"After these things, when the temple had already been built by the wise Solomon, and the people had inclined toward great impiety, and God had abandoned the temple desolate, so that the Deuteronomy was found with difficulty, cast aside as it happened; for this reason the people underwent the Babylonian captivity, and Esdras, being most learned in the law and reciting from memory the entire Old Testament, wrote down the law and certain other things that had occurred and been revealed. These things were foretold long ago, and after these things they came to pass. Such, then, is also the matter we have now recalled. \"Still today I am strong, as when Moses sent me.\" Therefore the holy man is strong in both respects. For he is strong in ancient mysteries and in new ones. This is what it means to be strong in the time of Moses and in the time of Jesus.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"τοῦ ναοῦ οἰκοδομηθέντος","severity":"info","text":"The reference to the temple built by Solomon and its subsequent abandonment reflects the biblical narrative of Israel's decline and the loss of the book of Deuteronomy, as recounted in 2 Kings 22–23 and 2 Chronicles 34–35.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τὸ Δευτερονόμιον","severity":"info","text":"The mention of Deuteronomy being found cast aside alludes to the discovery of a scroll of the law during the reign of King Josiah, a key event in the Deuteronomistic history.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Ἔσδρας νομικώτατος ὢν","severity":"info","text":"Esdras (Ezra) is portrayed as a scribe who rewrote the law from memory after the Babylonian exile, a tradition found in 4 Ezra and patristic sources, though not in the canonical Ezra-Nehemiah.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"ἀποστομίζων πᾶσαν τὴν Παλαιὰν Διαθήκην","severity":"info","text":"The claim that Ezra recited the entire Old Testament from memory is a post-biblical legend, attested in works such as 4 Ezra 14 and later Christian writers like Irenaeus and Clement of Alexandria.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"ἰσχύω","severity":"info","text":"The repeated verb 'to be strong' (ἰσχύω) is interpreted allegorically: the holy man's strength applies both to the old covenant (Moses) and the new (Jesus), linking the passage to Origen's typological exegesis.","cites":[{"key":"ed:tlg2042.tlg054","label":"source edition: Selecta in Jesum Nave","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg054.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Τοιοῦτόν ἐστι δήπου καὶ οὖ νῦν ἐμνημονεύσαμεν","severity":"info","text":"This phrase signals a transition from historical narrative to the allegorical interpretation of the preceding quotation, a common structural feature in Origen's exegetical works.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text has 'οὖ νῦν' which may be a scribal error for 'οὗ νῦν' (the matter we have now recalled) or 'οὖν νῦν' (therefore now). The translation adopts the former reading.","The identity of the 'holy man' (ὁ ἅγιος) is ambiguous: it could refer to Joshua (Jesus son of Nun) or to a figure like Caleb, depending on the lost context of the preceding passage."],"confidence":"high","notes":[]}]}