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Work dossier · summary and historical context
Summary
The Selecta in Judices is a Greek commentary on the Book of Judges attributed to Origen but likely composed in the 4th or 5th century. It survives in a single manuscript tradition with lacunae in several chapters. The work was used in catenae and cited by later Byzantine exegetes, indicating its value as a compendium. The commentary includes allegorical interpretations, textual clarifications (e.g., the password σέβηλα meaning 'without ears of grain'), and observations on motifs such as hair in the Samson narrative. The edition lacks a critical apparatus for variant readings, and the text may contain corruptions or rely on lost traditions.
The Selecta in Judices is significant as a witness to the reception of Origen's exegetical methods in later centuries, even if not by Origen himself. It preserves allegorical interpretations and textual notes that influenced Byzantine catenae. The work's treatment of motifs like hair in the Samson narrative and its clarifications of obscure terms (e.g., σέβηλα) offer insights into late antique biblical scholarship.
Historical context
The Selecta in Judices is transmitted in Greek and belongs to the genre of exegetical commentary (selecta). Its attribution to Origen (c. 185–254) is contested; the work likely dates from the 4th or 5th century, possibly originating in a monastic or scholarly community in the Eastern Mediterranean. The text survives in a single manuscript tradition, with lacunae in several chapters, and was used in catenae (chains of patristic excerpts) by Byzantine exegetes. The commentary reflects Alexandrian allegorical methods but also shows signs of later compilation. The password σέβηλα and the obscure dog anecdote suggest reliance on lost traditions or textual corruption. The work's transmission history is obscure, and no critical edition exists.
term — a Coptic word and the rendering chosen for it
background — historical or institutional context the text presupposes
scripture — a biblical quotation or allusion
structure — the passage's function in the work
caution — uncertainty or a contested reading
reception — later use — liturgy, canon law, daughter versions
Pipeline notes
coverageNo English translation was located by an automated check of the source corpus and one library catalogue. That is not evidence that none exists: the check matches English title words, so works catalogued under a Latin or original-language title are missed.
limitThe 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.
registerRegister: other in ancient Greek; the English keeps the liturgical formulae and the vocatives rather than normalising them.
Origen's Selections on the Book of Judges. And Jephthah prayed to the Lord. If the Spirit of the Lord was upon him, how does he pray things that are not fitting? For it was possible that a dog met Jephthah as he was returning. Did the Spirit then err? By no means; but the Spirit was present to help, not to suggest the improper prayer; he himself errs by making a rash promise.
And they said to him: Say now "ears of grain." Some said "ears of grain" [στάχυς]; it signifies "sebela," which is "without ears of grain." Others said "sebelo" and could not pronounce "sedela" clearly. For even if they were Hebrews, yet by a slight difference in brevity they varied in the pronunciation of the dialect. So the password was "sebela," which those being questioned, saying "sedelo," were proven not to be Jephthah's own men, but those of the rebels.
And his wife was barren and did not bear. Not from nature, but from the service at the present time he calls her barren.
Iron has not come upon my head because I am a Nazirite of God. Throughout the entire narrative concerning Samson, the hair appears to provide him all his strength.
The same author. "Nazirite" designates the one who is guarded, according to the Syriac language. God commands that Samson not follow the order of the Israelites, who at that time shaved their heads in order to be conspicuous to all.
And he made an Ephod and Teraphim. An Ephod was a priestly woven garment, which, when worn by the priest, the grace of the Holy Spirit attended. The Teraphim, however, is something of this sort, but not divine, but idolatrous, as is shown in the books of Kings.
And the sons of Benjamin went out. Why are they defeated when they justly attacked? Is it not clear that it is because of a prior cause? And the Psalm says: "When I take the opportunity, I will judge uprightnesses." Then also after being defeated, both the first and second time, wrath came upon those who had done wrong, and they win a just victory. And Jephthah prayed to the Lord. If the Spirit of the Lord was upon him, how does he pray things that are not fitting? For it was possible that a dog met Jephthah as he was returning. Did the Spirit err, then? Not at all; but the Spirit was present to help, not to suggest the improper prayer; but he himself errs by making a thoughtless vow. And they said to him: Say indeed "stalks." But they said "stalks"; it signifies "sebela," which is "ear of grain." But they said "sebelo" and could not clearly say "sedela." For even if they were Hebrews, yet by a slight measure they differed in the pronunciation of their speech.
The sign, then, was *sebela*, which those who were questioned, saying *sedelo*, were proven not to be of Jephthah's own men but of the rebels. And his wife was barren and did not bear. He calls her barren not from nature but from her service at the present time. Iron has not come upon my head because I am a Nazirite of God. Throughout the entire history concerning Samson, the hair appears to provide him all his strength. The same author. "Nazirite" designates the one who is guarded, according to the Syriac language. God commands that Samson not follow the order of the Israelites, who at that time shaved their heads in order to be conspicuous to all. And he made an Ephod and Teraphim. An Ephod was a priestly woven garment, which, when worn by the priest, the grace of the Holy Spirit attended. The Teraphim, however, was of such a kind, not divine but idolatrous, as is shown in the books of Kings. And the sons of Benjamin went out. For what reason are they defeated, having attacked justly? Is it not clear that it is because of a prior cause? And the Psalm says: "When I take the time, I will judge uprightnesses." Then also after being defeated, both the first and second time, wrath came upon those who had done wrong, and they win a just victory.
Citation. Tergwame, “Selecta in Judices”, tlg2042.tlg055:1, machine-draft, 2026. https://naxiai.com/christian/works/tlg2042.tlg055#s1