PG 12 · cols. 397–404

Origenes, Selecta in Leviticum

Editors' preface

ΩΡΙΓΕΝΟΥΣ ΕΚΛΟΓΑΙ ΕΙΣ ΛΕΥΙΤΙΚΟΝ.

ORIGEN'S SELECTIONS ON LEVITICUS.

Καὶ ἀνεκάλεσε Μωϋσῆν. Λευϊτικὸν ὠνόμασται, ἐπειδὴ τὸ τῆς ἱερωσύνης καὶ τὰ τῶν θυσιῶν καὶ ὅσα τοιαῦτα προσέταξεν ὁ Θεὸς, ἐν τούτῳ Λευϊτικῷ φέρεται. Ἔχει μὲν οὖν καὶ ἡ Ἔξοδος τοῦ Θεοῦ νομοθεσίας· ὅπως δὲ ἐτελέσθησαν οἱ ἱερεῖς χρισθέντες, καὶ ὅπως κατεσκευάσθη ἡ σκηνὴ καὶ σύμπηξιν ἔλαβεν ἁρμόνιον, καὶ ἄλλα πλείονα ἱστορεῖ τὸ Λευϊτικόν. Εἰ δὲ καὶ ἕτερά τινα περιέχει, οὐ θαυμαστὸν, ἐπιγραφὴ γάρ ἐστι, Λευϊτικὸν, τοῦ ἐν αὐτῷ καιριωτέρου δηλωτικόν.

And He called Moses. It has been named Leviticus because that which pertains to the priesthood and the matters of the sacrifices and all such things as God commanded are contained in this Leviticus. Exodus, then, indeed also contains enactments of God's law; but how the priests were consecrated after being anointed, and how the tabernacle was constructed and received a harmonious fitting together, and many other things, Leviticus relates. And if it also contains certain other things, it is no wonder, for the title, Leviticus, is indicative of the more principal matter within it.

Τοῦ αὐτοῦ. Τὸν περὶ θυσιῶν λόγον οἱ μὴ ὀρθῶς ἐνορῶντες καταφρονοῦσιν ἢ ὡς εὐτελοῦς νομοθεσίας, καὶ μηδὲν ἄξιον τοῦ Δημιουργοῦ ἐχούσης, ἢ αὐτοῦ τοῦ Δημιουργοῦ ὡς εὐτελῆ νομοθετοῦντος ἀσεβῶς καταψηφίζονται. Ὁ δὲ νοήσας τὸ τοῦ Δαυῒδ καὶ τοῦ Ἀποστόλου, τοῦ μὲν λέγοντος· « Ἀποκάλυψον τοὺς ὀφθαλμούς μου καὶ κατανοήσω τὰ θαυμάσια ἐκ τοῦ νόμου σου· » τοῦ δὲ βοῶντος· « Ὁ νόμος πνευματικός ἐστι, » δύναται διαβλέψαι ὡς ἄξια Θεοῦ ἐστιν ἀποκεκρυμμένα ἐν τούτοις μαθήματα.

Of the same. Those who do not rightly look into the discourse concerning sacrifices either despise it as a paltry legislation having nothing worthy of the Creator, or impiously pass sentence against the Creator Himself as legislating paltry things. But he who has understood the word of David and of the Apostle—the former saying: "Unveil my eyes, and I shall perceive the wondrous things out of Thy law;" and the latter crying aloud: "The law is spiritual"—is able to see clearly that teachings worthy of God are hidden away in these things.

Editors' notes and page, col. 397

Page

running head: 397 SELECTA IN LEVITI
marginal letters: A Καὶ ἀνεκάλεσε Μωϋσῆν. Λευϊτικὸν; B ταψηφίζονται. Ὁ δὲ νοήσας; C χον ἡ ψυχή· ἵνα τοῦ
old-edition numerals: (none)
other: full-width title lines ΩΡΙΓΕΝΟΥΣ ΕΚΛΟΓΑΙ / ΕΙΣ ΛΕΥΙΤΙΚΟΝ. / EX ORIGENE SELECTA IN LEVITICUM. stand across the top of cols 397/398 and are set once, under col. 397 (Latin title added by QA Q2); footnotes 21–26 (scripture references) are called in the facing Latin only and are set under col 398

PG 12:398

Ἄνθρωπος ἐξ ὑμῶν, ἐὰν προσαγάγῃ δῶρα τῷ Κυρίῳ. Τετηρήκαμεν δὲ πολλαχοῦ τῶν Γραφῶν τὰ μὲν δῶρα ἐπὶ τῶν ζώων λέγεσθαι, τὰς δὲ θυσίας ἐπὶ τῶν ἀψύχων κατὰ τὸ ἐν τῇ Γενέσει λεγόμενον· « Καὶ ἐπεῖδεν ὁ Θεὸς ἐπὶ Ἄβελ, καὶ ἐπὶ τοῖς δώροις αὐτοῦ, ἐπὶ δὲ Κάϊν καὶ ἐπὶ ταῖς θυσίαις αὐτοῦ οὐ προσέσχεν. » Ἔτι δὲ καὶ τοῦτο ῥητέον, ἐπὶ μὲν τῶν ἐμψύχων· « Ἄνθρωπος, φησὶν, ἐξ ὑμῶν, ἐὰν προσαγάγῃ δῶρα· » ἐπὶ δὲ τῶν ἀψύχων, « ἐὰν ψυχή. » Τὸ ἄψυχον ἡ ψυχή· ἵνα τοῦ μὲν ἀλόγου τὸ λογικὸν μόνον καταλείπηται, καὶ τοῦ ἀψύχου ὑπὸ τοῦ πυρὸς νενικημένου ἀπομείνοι τὸ ἔμψυχον μόνον.

A man of you, if he bring gifts to the Lord. Now we have observed in many places of the Scriptures that gifts are spoken of with regard to living creatures, whereas sacrifices are spoken of with regard to inanimate things, according to what is said in Genesis: "And God looked upon Abel and upon his gifts, but upon Cain and upon his sacrifices He did not attend." And this too must be said: with regard to the animate, "A man of you," it says, "if he bring gifts;" but with regard to the inanimate, "if a soul." For the inanimate offering, "soul": so that of the irrational the rational alone may be left, and of the inanimate, once the fire has overcome it, the animate alone may remain.

Προχεοῦσι τὸ αἷμα ἐπὶ τὸ θυσιαστήριον. Θυσιαστήριον καρπώσεως ὁ βωμὸς λέγεται, ἐφ' οὗ θυσίαι ὁλοκαυτώσεως· θυσιαστήριον δὲ θυμιάματος, τὸ ἔσω θυσιαστήριον.

They shall pour out the blood upon the altar. The altar on which the sacrifices of whole burnt-offering are made is called the altar of burnt-offering; but the altar of incense is the inner altar.

Τοῦ αὐτοῦ. Ἐπειδὴ ἔχαιρον ταῖς θυσίαις οἱ Ἰουδαῖοι ἐν Αἰγύπτῳ ταύταις προσεθίσαντες, ὡς καὶ ἡ ἐν τῇ ἐρήμῳ μοσχοποιία μαρτυρεῖ, ἐπέτρεψεν ὁ Θεὸς ταύτας αὐτῷ προσαγαγεῖν, ταύτῃ χαλινώσας τῆς πολυθεΐας τὰς ἀτάκτους ὁρμὰς καὶ τοῦ μὴ θύειν δαίμοσι.

Of the same. Since the Jews delighted in sacrifices, having grown used to them in Egypt, as the making of the calf in the wilderness also bears witness, God permitted them to offer these to Himself, by this means bridling the disorderly impulses of their polytheism, and so that they should not sacrifice to demons.

Editors' notes and page, col. 398

Footnotes

(21) ‹anchor: Et vocavit Moysem› · call in col 398

Levit. I, 1.

Leviticus 1:1.

(printed under page 203)

(22) ‹anchor: illius quidem dicentis› · call in col 398

Psal. CXVIII, 18.

Psalm 118 (119):18.

(printed under page 203)

(23) ‹anchor: hujus vero clamantis› · call in col 398

Rom. VII, 4.

Romans 7:4 [as it reads in the crop; the verse quoted, "The law is spiritual", is Romans 7:14, and a faint "1" may have been lost].

(printed under page 203)

(24) ‹anchor: afferat munera Domino› · call in col 398

Levit. I, 2.

Leviticus 1:2.

(printed under page 203)

(25) ‹anchor: in Genesi dicitur› · call in col 398

Gen. V, 4, 5.

Genesis 4:4–5 [the crop reads "V"; the verses quoted are Genesis 4:4–5, and an "I" may have been lost].

(printed under page 203)

(26) ‹anchor: sanguinem ad altare› · call in col 398

Levit. I, 5.

Leviticus 1:5.

(printed under page 203)

Footnotes

(27) ‹anchor: not visible in the page-foot crop› · call in col 399

Levit. IV, 27.

Leviticus 4:27.

(printed under page 204)

(28) ‹anchor: not visible in the page-foot crop› · call in col 399

Hebr. X, 1.

Hebrews 10:1.

(printed under page 204)

(29) ‹anchor: not visible in the page-foot crop› · call in col 399

Ezech. XX, 25.

Ezekiel 20:25.

(printed under page 204)

(1) ‹anchor: not visible in the page-foot crop› · call in col 399

Levit. V, 2.

Leviticus 5:2.

(printed under page 204)

(2) ‹anchor: juxta illud› · call in col 399

Psal. XXXV, 7.

Psalm 35 (36):7.

(printed under page 204)

(3) ‹anchor: eas, sanctificabitur› · call in col 399

Levit. VI, 18.

Leviticus 6:18.

(printed under page 204)

(4) ‹anchor: Aggaeus enim dicit› · call in col 399

Agg. II, 13.

Haggai 2:13.

(printed under page 204)

(5) ‹anchor: Et non moriemini› · call in col 399

Levit. X, 9.

Leviticus 10:9.

(printed under page 204)

(6) ‹anchor: in loco sancto› · call in col 399

ibid., 17.

Ibid. (Lev. 10), 17.

(printed under page 204)

(7) ‹anchor: pro peccato illorum sunt› · call in col 399

ibid., 19.

Ibid. (Lev. 10), 19.

(printed under page 204)

Page

running head: 399 EX ORIGENE
marginal letters: A Si autem anima una; B ut Judaeos lucrifaceret, et; C cit : « Qui tetigerit, contaminabitur. »; D tes animi Israelitas in
old-edition numerals: 182 after umbram
other: facing Latin version, not set

PG 12:400

Ἐὰν δὲ ψυχὴ μία ἁμάρτῃ ἀκουσίως. Ἀκούσιόν ἐστιν ὅπερ ἄν τις ποιῇ κακόν. Σημειωτέον ὅτι τὸ ἀγνόημα τὸ ἀκούσιον, ἁμαρτίαν καλεῖ ἡ Γραφή. Καὶ ἄλλων τινῶν μέμνηται ὁ μακάριος Παῦλος φάσκων· Σκιὰν γὰρ εἶχεν ὁ νόμος τῶν μελλόντων.

And if one soul sin unwittingly. Unwitting is whatever evil a man may do. It must be noted that Scripture calls an unwitting error a sin. And the blessed Paul makes mention of certain other things, saying: For the law had a shadow of the good things to come.

Τοῦ αὐτοῦ. « Ψυχὴ ἐὰν ἁμάρτῃ ἀκουσίως, φησὶ, καὶ μὴ ποιήσῃ ἀπὸ πασῶν τῶν ἐντολῶν Κυρίου, » κατὰ φύσιν ἔχει. Ἔστι γὰρ τάχα τινὰ καὶ προστάγματα Κυρίου, ἃ οὐ δεῖ ποιεῖν κατὰ τό· « Ἔδωκα αὐτοῖς προστάγματα οὐ καλά. » Ψυχὴ οὖν ἁμαρτάνει ἀκουσίως, ὅτε προφάσει εὐσεβείας τὸ μὴ δέον τηρεῖ. Καὶ δεῖται θυσίας πρὸς ἄφεσιν· οὐ δεομένου θυσίας τοῦ δρῶντος ἐξεπίτηδες· ὡς ὁ γεγονὼς Ἰουδαῖος ἵνα Ἰουδαίους κερδήσῃ, καὶ περιτεμὼν τὸν Τιμόθεον.

Of the same. "If a soul sin unwittingly," it says, "and do not perform out of all the commandments of the Lord," holds good according to nature. For perhaps there are also certain ordinances of the Lord which one ought not to do, according to the saying: "I gave them ordinances that were not good." A soul therefore sins unwittingly when under the pretext of piety it observes what ought not to be observed. And it stands in need of a sacrifice for remission; whereas he who acts on purpose does not stand in need of a sacrifice, like him who became a Jew that he might gain the Jews, and circumcised Timothy.

Ἡ ψυχὴ ἐκείνη ἥτις ἐὰν ἅψηται παντὸς πράγματος ἀκαθάρτου, ἢ θνησιμαίου. Θνησιμαῖον δέ φησι τὸν ἀποθανόντα τῷ Θεῷ ἄνθρωπον, ᾧ χρὴ μηδὲ συνεσθίειν· ὁ γὰρ ἁπτόμενος αὐτοῦ ἀκάθαρτός ἐστι. Καὶ τοῦτο ἀκάθαρτόν ἐστι τὸ θηρευθὲν ὑπὸ τοῦ ἀντιδίκου ἡμῶν διαβόλου. Κτήνη ἀκάθαρτα εἴη ἂν, οἱ προσελθόντες μὲν τῷ λόγῳ κτηνῶδεις, πρὸς θάνατον δὲ ἁμαρτήσαντες, καὶ μὴ γενόμενοι ἄξιοι σωθῆναι κἂν μετὰ κτηνῶν, κατὰ τὸ λέγον ῥητόν· « Ἀνθρώπους καὶ κτήνη σώσεις, Κύριε. »

That soul which shall touch any unclean thing, or a carcass. By carcass it means the man who has died to God, with whom one ought not even to eat; for he who touches him is unclean. And that too is unclean which has been hunted down by our adversary the devil. Unclean beasts would be those who have come to the word beast-like indeed, and have sinned unto death, and have not become worthy to be saved even with the beasts, according to the saying that declares: "Men and beasts Thou wilt save, O Lord."

Πᾶς ὃς ἐὰν ἅψηται αὐτῶν ἁγιασθήσεται. Τινὲς τὸ « ἁγιασθήσεται, » μολυνθήσεται, φασὶν, οὐ διὰ τὴν θυσίαν, οἶμαι, ἀλλὰ διὰ τὸ τολμηρὸν αὐτοῦ ἁπτομένου. Ἀγγαῖος γάρ φησιν· « Ὅς ἂν ἅψηται, μιανθήσεται. »

Everyone who shall touch them shall be sanctified. Some say that "shall be sanctified" means shall be defiled—not on account of the sacrifice, I think, but on account of the boldness of him who touches it. For Haggai says: "Whoever touches it shall be defiled."

Τοῦ αὐτοῦ. Λέγομεν ὡς διατροφῆς ἀφορμὴ μᾶλλον τοῖς ἱερεῦσιν ἦσαν αἱ θυσίαι καὶ σκιὰ τῆς εὐσεβείας. Διπλοῦν δέ ἐστι τὸ κέρδος τὸ ἀπὸ τοῦ θύειν· καὶ ὅτι Θεῷ προσάγεται τιμὴ, καὶ ὅτι ἃ θύει τις οὐκ ἂν προσκυνήσειεν, οὐδὲ ἂν οἰηθείη Θεὸν εἶναι.

Of the same. We say that the sacrifices were rather a means of sustenance for the priests and a shadow of piety. And the gain from sacrificing is twofold: both that honour is offered to God, and that what a man sacrifices he would not worship, nor would he suppose it to be a god.

Καὶ οὐ μὴ ἀποθάνητε. Θάνατον ὁ λόγος ἔοικεν ἀπειλεῖν ἱερεῦσιν, οἶνον καὶ σίκερα πίνουσιν, ἡνίκα ἂν εἰς τὴν σκηνὴν εἰσπορεύωνται. Δεῖ γὰρ τοὺς ὑπὲρ τοῦ λαοῦ εὐχομένους ἐπισκόπους ἀποστρέφεσθαι ἀπὸ μέθης, οὐ μόνον τῆς ἀπὸ οἴνου, ἀλλὰ καὶ τῆς τῶν πραγμάτων, καὶ διαλογισμῶν ἀνθρωπίνων. Οὐχ ὡς ἄτοπον δὲ ἀπαγορεύει τοῦτο, ἀλλ' ὅτι ᾔδει τὸ ἀκρατὲς τῶν Ἰσραηλιτῶν, ὅτι ὁπόταν ἅψοιντο, εἰς ἀμετρίαν ἐχώρουν. Ἵν' ὅτε εἰς τὰ ἅγια εἰσπορεύονται, νηφάλιον τὸ τῆς ψυχῆς ἀκριβὲς ἔχωσι, καὶ λεπτὸν τοῦ Θεοῦ μνημόσυνον.

And you shall not die. The word seems to threaten death to priests who drink wine and strong drink whenever they enter into the tabernacle. For the bishops who pray on behalf of the people ought to turn away from drunkenness, not only that from wine, but also that from human affairs and reasonings. And He forbids this not as something absurd in itself, but because He knew the incontinence of the Israelites, that whenever they touched it, they went on to excess: so that when they enter into the holy places, they may keep the exactness of their soul sober, and a subtle remembrance of God.

Διὰ τί οὐκ ἐφάγετε τὸ περὶ τῆς ἁμαρτίας ἐν τόπῳ ἁγίῳ; Δείκνυσι δὲ ὅτι μὴ τῶν ἱερέων ἐσθιόντων, ἀτέλεστος ἡ θυσία, καὶ ἡ ἁμαρτία μένει· ἐχρῆν γὰρ καὶ ἐκ τοῦ αἵματος εἰσενεχθῆναι, καὶ αὐτοὺς φαγεῖν.

Why did you not eat the sin-offering in a holy place? This shows that when the priests do not eat, the sacrifice is incomplete, and the sin remains; for both some of the blood ought to have been brought in, and they themselves ought to have eaten.

Εἰ σήμερον προσαγηόχασι τὰ περὶ τῆς ἁμαρτίας αὐτῶν. Ἐπεὶ συνέβη, φησὶ, τοῖς περὶ Ναδὰβ καὶ Ἀβιοὺδ προσκρούσασι τῷ Θεῷ ἀποθανεῖν, ὅτε

If today they have offered the things for their sin. Since it happened, he says, that Nadab and Abihu, having offended God, died when

Editors' notes and page, col. 400

Page

running head: EX ORIGENE 400
marginal letters: A Ἐὰν δὲ ψυχὴ μία; B Τιμόθεον.; C μένου. Ἀγγαῖος γάρ φησιν·; D τὲς τῶν Ἰσραηλιτῶν, ὅτι
old-edition numerals: (none)
other: (none)

PG 12:401

καιρὸς ἦν φαγεῖν αὐτοὺς τὸ περὶ ἁμαρτίας τοῦ λαοῦ τοῦ ἀφεθῆναι ἃ ἥμαρτε, πῶς οἱ ἐν ἁμαρτίαις ἡμεῖς σήμερον ἐλεγχθέντες διὰ τοῦ φαγεῖν τὴν ἄφεσιν προξενήσομεν; Χρὴ γὰρ τὸν ἱερέα πρότερον περὶ αὑτοῦ ἐξιλάσασθαι.

it was time for them to eat the sin-offering of the people so that the sins they had committed might be forgiven, how shall we, who today have been convicted of being in sins, procure forgiveness by eating? For the priest must first make propitiation for himself.

Ταῦτα τὰ κτήνη ἃ φάγεσθε. Θηρία μὲν οὖν οὐδαμῶς ἐστι καθαρά· πάντα γὰρ ἀκάθαρτα κατὰ τὸν εἰπόντα νόμον· « Πᾶν ὃ ἐὰν πορεύηται ἐπὶ χειρῶν αὐτοῦ ἐν πᾶσι τοῖς θηρίοις, ἀκάθαρτα ἔσται ὑμῖν. » Εἴη δ' ἂν γενικῶς θηρία πάντες οἱ ὠμότατοι τῶν ἀνθρώπων, περὶ ὧν φησιν ὁ Προφήτης· « Ἐν τῷ ἐγγίζειν ἐπ' ἐμὲ κακοῦντας τοῦ φαγεῖν τὰς σάρκας μου· » καὶ τὰ ἑξῆς.

These are the beasts which you shall eat. Wild beasts, then, are in no way clean; for all are unclean according to the law which says: "Everything that goes upon its paws among all the wild beasts shall be unclean to you." And in general wild beasts would be all the most cruel of men, concerning whom the Prophet says: "When evildoers drew near against me to eat up my flesh," and what follows.

Πᾶν κτῆνος διχηλοῦν ὁπλήν. Διχηλῆ τὸν εὐσεβῶς ἐν τῷ αἰῶνι τούτῳ πολιτευόμενον καὶ διὰ τὸν μέλλοντα αἰῶνα ἐπ' ἐκεῖνον σπεύδοντα· πρὸς δὲ τὸ διχηλεῖν καὶ ὀνυχιστῆρας ὀνυχίζειν περιαιρούμενον τὰ περιττὰ καὶ νεκρὰ, ἀπὸ τῶν χειρῶν, τοῦτ' ἔστι πράξεων· καὶ ποδῶν, τουτέστι τῆς πορείας. Πρὸς τούτοις καὶ ἀνὰ μηρυκισμὸν οὐκ ἀποτιθέμενον μόνον τὴν πνευματικὴν τροφὴν, ἀλλὰ καὶ ἀναμιμνησκόμενον καὶ συνεχῶς αὐτὴν μελετῶντα.

Every beast that parts the hoof. It calls cloven-hoofed him who lives piously in this age and on account of the age to come hastens towards that one; and in addition to parting the hoof, also cleaves the claws, stripping away what is superfluous and dead from his hands, that is, his deeds, and from his feet, that is, his walk. In addition to these things, by chewing the cud, he not only lays up spiritual food, but also calls it back to mind and continually meditates upon it.

Οὗτος ὁ νόμος περὶ τῶν κτηνῶν καὶ τῶν πετεινῶν καὶ πάσης ψυχῆς. Πολὺν ποιεῖται λόγον περὶ καθαροῦ καὶ ἀκαθάρτου· πρῶτον ἁγίαν εἶναι τὴν ψυχὴν ἐκπαιδεύει. Εἰ γὰρ τὸ φυσικὸν τοιοῦτον οἷον ἐκ προστάγματος Θεοῦ γέγονεν, ἀκάθαρτον, πόσῳ μᾶλλον τὸ ἀπὸ μοχθηρᾶς προαιρέσεως, καὶ οὐκ ἐκ προστάγματος Θεοῦ γεγονός; Εἰ τὸ οὗ Θεὸς ποιητὴς ἀκάθαρτον εἶναι νομίζοι τις, πόσῳ μᾶλλον τὸ ἐναντίως ἔχον πρὸς τὸ τοῦ Θεοῦ βούλημα, καὶ ποιοῦν ὅπερ ἀπηγόρευσεν;

This is the law concerning beasts and birds and every soul. It makes much account of clean and unclean; first it trains the soul to be holy. For if that which is natural, such as has come into being by the ordinance of God, is unclean, how much more that which has come into being from a wicked choice, and not by the ordinance of God? If anyone should suppose that whereof God is Maker to be unclean, how much more that which is contrary to the will of God, and does what He forbade?

Ἀνθρώπῳ ἐάν τινι γένηται ἐν δέρματι χρωτὸς αὐτοῦ οὐλή. Ἀνάγεται ταῦτα ἐπί τινας μώμους τῆς ψυχῆς. Καὶ ὥσπερ ἐπὶ τῶν τοῦ σώματος τραυμάτων μετὰ τὴν θεραπείαν ἔσθ' ὅτε ἴχνος τοῦ πεπονθέναι τοὺς τόπους καταλείπεται ἐν τῇ καλουμένῃ οὐλῇ· τὸν αὐτὸν τρόπον ἡ λαβοῦσα τραῦμα ἁμαρτίας ψυχὴ, κἂν τύχῃ θεραπείας, οἱονεὶ οὐλὴν ἐνίοτε ἔχει καταλειπομένην. Δεῖ δὲ καὶ τὸν τρόπον τοῦ ἀπ' αὐτῆς καθαρισμοῦ ἢ οὐ καθαρισμοῦ ἐξεπίστασθαι.

If a man have a scar in the skin of his flesh. These things are referred to certain blemishes of the soul. And just as in wounds of the body after healing a trace of the parts having suffered is sometimes left behind in what is called a scar; in the same way the soul that has received a wound of sin, even if it obtains healing, sometimes has as it were a scar left behind. And one must know thoroughly the manner of cleansing or non-cleansing from it.

Ἀνδρὶ ἢ γυναικὶ ᾧ ἐὰν γένηται αὐτῷ ἁφὴ λέπρας. Παρατηρητέον ἐφ' ὧν μὲν λέγεται ἀνθρώπων· « Ἐάν τινι γένηται ἐν δέρματι χρωτὸς αὐτοῦ· » ἤ· « Ἀνδρὶ ἢ γυναικὶ, ᾧ ἐὰν γένηται ἐν αὐτοῖς ἁφὴ λέπρας· » ἐφ' ὧν δέ· « Σὰρξ, ἐὰν γένηται ἐν τῷ δέρματι αὐτοῦ ἕλκος· » ἤ· « Σὰρξ ἐὰν γένηται ἐν τῷ δέρματι αὐτοῦ κατάκαυμα πυρός. » Ταῦτα δὲ θραῦμά ἐστιν.

If a man or a woman have in them a plague of leprosy. One must observe with regard to which persons it is said: "If anyone have in the skin of his flesh;" or: "A man or a woman, if there be in them a plague of leprosy;" and with regard to which it is said: "Flesh, if there be in the skin of it an ulcer;" or: "Flesh, if there be in the skin of it a burn of fire." Now these things are a fracture.

Τὰ ἱμάτια αὐτοῦ ἔσται παραλελυμένα. Διὰ τούτων αἰνίττεται μὴ δεῖν συγκρύπτειν τὰ ἁμαρτήματα, καὶ σκεπάζειν αὐτὰ τὸν τὴν ψυχὴν λελεπρωμένον. Ὥσπερ τοῦ παραλελυμένου τὰ ἱμάτια οὗ [οὐκ] ἐσκέπασται ἡ ἀσχημοσύνη· οὕτως βούλεται πᾶσιν ἐκκεῖσθαι μὴ γενόμενον τάφον κεκονιαμένον. Τὸ

His garments shall be rent. Through these things it hints that he who is leprous in soul ought not to conceal his sins and cover them up. Just as with one whose garments are rent, whose shame is [not] covered, so He wills that he be exposed to all, not becoming a whited sepulchre. And as for

Editors' notes and page, col. 401

Footnotes

(8) ‹anchor: not visible in the page-foot crop› · call in col 402

Levit. XI, 2.

Leviticus 11:2.

(printed under page 205)

(9) ‹anchor: not visible in the page-foot crop› · call in col 402

ibid., 27.

Ibid. (Lev. 11), 27.

(printed under page 205)

(10) ‹anchor: not visible in the page-foot crop› · call in col 402

Psal. XXVI, 2.

Psalm 26 (27):2.

(printed under page 205)

(11) ‹anchor: not visible in the page-foot crop› · call in col 402

Levit. XI, 3.

Leviticus 11:3.

(printed under page 205)

(12) ‹anchor: et omni anima› · call in col 402

ibid., 46.

Ibid. (Lev. 11), 46.

(printed under page 205)

(13) ‹anchor: corporis ejus cicatrix› · call in col 402

Levit. XIII, 2.

Leviticus 13:2.

(printed under page 205)

(14) ‹anchor: eis tactus leprae› · call in col 402

ibid., 29.

Ibid. (Lev. 13), 29.

(printed under page 205)

(15) ‹anchor: de quibus vero dicatur› · call in col 402

ibid., 18.

Ibid. (Lev. 13), 18.

(printed under page 205)

(16) ‹anchor: ulcus; vel› · call in col 402

ibid. 24.

Ibid. (Lev. 13), 24.

(printed under page 205)

(17) ‹anchor: ejus dissuta erunt› · call in col 402

ibid., 45.

Ibid. (Lev. 13), 45.

(printed under page 205)

Footnotes

(18) ‹anchor: not visible in the page-foot crop› · call in col 403

Levit. XIV, 5.

Leviticus 14:5.

(printed under page 206)

(19) ‹anchor: not visible in the page-foot crop› · call in col 403

ibid., 9.

Ibid. (Lev. 14), 9.

(printed under page 206)

(20) ‹anchor: sine macula anniculos› · call in col 403

ibid., 10.

Ibid. (Lev. 14), 10.

(printed under page 206)

(21) ‹anchor: indigere illud› · call in col 403

ibid., 11.

Ibid. (Lev. 14), 11.

(printed under page 206)

(22) ‹anchor: et annuntiabit sacerdoti› · call in col 403

ibid., 35.

Ibid. (Lev. 14), 35.

(printed under page 206)

Page

running head: 403 ORIGENIS
marginal letters: A vero e castris, est; B Caput suum et barbam; C bus suis. Fortassis autem; D cerdoti. Neque dicimus legislatorem
old-edition numerals: 184 after Fortassis
other: facing Latin version, not set

PG 12:404

δέ γε περιβεβλῆσθαι τὸ στόμα, ἐστὶ τὸ μὴ ἔχειν παῤῥησίαν ἀνοῖξαι τὸ στόμα· τὸ δὲ τῆς παρεμβολῆς ἐξοίχεσθαι, τὸ μηκέτι τοῖς τῶν ἁγίων αὐτὸν συναυλίζεσθαι χοροῖς.

having the mouth covered around, it is not to have boldness to open the mouth; while to depart from the camp is for him no longer to dwell together with the choirs of the saints.

Καὶ σφάξουσι τὸ ὀρνίθιον τὸ ἓν εἰς ἀγγεῖον ὀστράκινον. Θύεται τὸ ὀρνίθιον εἰς ἀγγεῖον ὀστράκινον, προεμβληθέντος εἰς αὐτὸ ὕδατος ζῶντος, ἵνα γένηται ὁ καθαρισμὸς ὕδατι καὶ αἵματι, ἅπερ ἐξῆλθεν ἀπὸ τῆς πλευρᾶς τοῦ Σωτῆρος. Ξύλον δὲ κέδρινόν φησι τὸ τῆς σωτηρίας ἡμῶν ξύλον. Τὸ δὲ κεκλωσμένον κόκκινον τύπος ἦν τοῦ τιμίου αἵματος, δι' οὗ καθαίρεται ὁ κόσμος ὅλος. Οἶμαι δὲ τὸν ὕσσωπον, τὴν διὰ τοῦ πνεύματος θερμότητα· τὸ δὲ σπαρτίον τὸ κόκκινον τὴν πρὸς σάρκα σύμβασιν τοῦ Λόγου δηλοῦν.

And they shall slay the one little bird into an earthen vessel. The little bird is sacrificed into an earthen vessel, living water having first been cast into it, so that the cleansing may take place by water and blood, which came forth from the side of the Saviour. And by cedar wood it means the wood of our salvation. And the spun scarlet was a type of the precious blood, through which the whole world is cleansed. And I think that the hyssop signifies warmth through the Spirit, while the scarlet cord signifies the coming together of the Word with flesh.

Τὴν κεφαλὴν αὐτοῦ καὶ τὸν πώγωνα ξυρηθήσεται. Ξυρᾶται τὴν κεφαλὴν, κατὰ τὰ κεφαλαιωδέστερα καὶ ἀρχικώτερα τῶν δογμάτων· κατὰ δὲ τὸν πώγωνα, ὅπερ σύμβολόν ἐστι τοῦ ἀνδρὸς, ἀποτιθέμενος τὰ τοῦ ἀνδρὸς ἁμαρτήματα· κατὰ δὲ τὰς ὀφρῦς, πᾶσαν οἴησιν, καὶ ἵν' οὕτως ὀνομάσω, ὀφρύωσιν ἀποτιθέμενος. Σύμβολον δέ φησι ταῦτα προσφύντα καὶ ἐξανθήσαντα τῇ ψυχῇ, νεκρότητος τρίχες ὀνομαζόμενα.

He shall shave his head and his beard. He shaves his head, with respect to the more principal and primary of the doctrines; and with respect to the beard, which is the symbol of a man, putting away the sins of a man; and with respect to the eyebrows, putting away all conceit and, so to call it, superciliousness. And it calls these things a symbol as having grown upon and broken out upon the soul, being named hairs of deadness.

Λήψεται δύο ἀμνοὺς ἀμώμους ἐνιαυσιαίους. Εἰς τρία ὁ λόγος διαιρεῖ τὰ ἀναφερόμενα· ἓν μὲν τὴν λύσιν τῶν προημαρτημένων· ἓν δὲ, τὸ ὅλον ἀναφέρεσθαι τῷ Θεῷ· ἕτερον δὲ, τὸ ἀναφερόμενον ἐπ' αὐτὸν τὸν καθαριζόμενον τῶν ὑπ' αὐτοῦ γινομένων. Τάχα δὲ καὶ τὰ τρία τῆς σεμιδάλεως δέκατα παραλαμβάνεται, ἵν' ἓν μὲν τῶν δεκάτων τῷ σφαζομένῳ ἀμνῷ συναχθῇ, καὶ τὸ δεύτερον τῷ λοιπῷ, καὶ τὸ τρίτον τῷ προβάτῳ. Ἤδη τοίνυν ἐπὶ τῷ πέμπτῳ καθαρισμῷ ἔχει οὐχὶ ἄλευρον, ἀλλὰ σεμίδαλιν, ὅπερ σύμβολόν ἐστιν ὕλης ἄρτου καθαροῦ, καὶ ταύτην ἐλαίῳ πεφυραμένην· ὅπερ ὡς τρέφον φῶς, φωτὸς χρείαν καὶ οὐ πυρὸς ἐπιτελοῦν παραλαμβάνεται. Ἔχει δὲ καθ' ἑαυτὸ χωρὶς τοῦ εἰς φύρασιν τῆς σεμιδάλεως παραλαμβανομένου ἐλαίου, ἔλαιον ὃ διὰ τοῦ ἱερέως ἀναφέρεται μέτρου κοτύλης τυγχάνον. Καὶ πάνυ δοκεῖ μοι ἱερέως δέεσθαι τό· « Στήσει ὁ ἱερεὺς ὁ καθαρίζων τὸν ἄνθρωπον τὸν καθαριζόμενον, καὶ ταῦτα ἔναντι Κυρίου. »

He shall take two he-lambs without blemish of a year old. The word divides the things offered into three: one, the loosing of past sins; another, the whole being offered up to God; and the other, that which is referred to the very one who is being cleansed from the things done by him. And perhaps the three tenth-deals of fine flour are also taken so that one of the tenths may be joined with the lamb that is slain, and the second with the remaining one, and the third with the ewe-lamb. Already, therefore, at the fifth cleansing he has not meal, but fine flour, which is a symbol of the matter of pure bread, and this mingled with oil; which, as nourishing light, is taken as fulfilling the need of light and not of fire. And by itself, apart from the oil taken for the mingling of the fine flour, it has oil which is offered up through the priest, being of the measure of a cotyla. And this saying seems to me very much to require a priest: "The priest who cleanses shall set the man who is being cleansed, and these things, before the Lord."

Καὶ ἥξει τίνος αὐτοῦ ἡ οἰκία, καὶ ἀναγγελεῖ τῷ ἱερεῖ. Καὶ οὐδέποτέ φαμεν κατηγορήσοντα τῆς οἰκίας τῆς ἑαυτοῦ δεῖν ἰέναι τινὰ πρὸς τὸν ἱερέα, τὸν νομοθέτην εἰπεῖν· ἀλλ' ὥσπερ δὴ μᾶλλον ἐξ ἰατροῦ τῷ συμβεβηκότι φάρμακον ἐξαιτήσοντα. Λελεπρῶσθαι δὴ οὖν φαμεν τὴν τῶν Ἰουδαίων συναγωγήν. Τὸ δὲ τοῦ ἀναγγέλλοντός ἐστι πρόσωπον, ὁ τῶν ἁγίων προφητῶν χορός· οἳ καὶ ἐξαγγέλλονται τῷ μεγάλῳ ἀρχιερεῖ, τουτέστι πρὸ τῆς ἀγανακτήσεως, τῆς ἀπονοίας τῶν Ἰουδαίων τὰ πάθη, οὐ μίσει, οὐδὲ ἀπεχθείᾳ, ἀλλ' αἰδοῖ τῇ περὶ τὸν εὐεργέτην συνομολογοῦντες μὲν τὰ ἐκείνων πλημμελήματα, ἐλεεῖσθαι δ' οὖν ὅμως παρακαλοῦντες.

And he whose house it is shall come, and shall report to the priest. And we say that the lawgiver never meant that anyone should go to the priest in order to accuse his own house, but rather as one about to ask from a physician a remedy for what has befallen it. We say, therefore, that the synagogue of the Jews has become leprous. And the person of him who reports is the choir of the holy prophets, who also declare to the great High Priest—that is, before the indignation—the sufferings of the madness of the Jews, not out of hatred, nor out of enmity, but out of reverence towards the Benefactor, confessing indeed their transgressions, yet nonetheless entreating that they be shown mercy.

Editors' notes and page, col. 404