PG 17 · cols. 17–20

Origenes, Adnotationes in Leviticum

Editors' preface

ΩΡΙΓΕΝΟΥΣ ΕΚΛΟΓΑΙ ΕΙΣ ΤΟ ΛΕΥΙΤΙΚΟΝ.

Origen's Selections on Leviticus.

ΚΕΦ. Δʹ.

Chapter IV.

Στίχ. κζʹ. Ψυχὴ ἐὰν ἁμάρτῃ ἀκουσίως, φησὶ, καὶ μὴ ποιήσῃ ἀπὸ πασῶν τῶν ἐντολῶν Κυρίου, ὧν δεῖ ποιεῖν.

Verse 27. If a soul sin unintentionally, it says, and do not do any of all the commandments of the Lord, which it is right to do.

Εἰ δὲ κατὰ φύσιν ἔχει. Ἔστι τάχα τινὰ προστάγματα Κυρίου, ἃ οὐ δεῖ ποιεῖν, κατὰ τό· Ἔδωξαν 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.

And if it is so according to nature: there are perhaps certain ordinances of the Lord which one ought not to do, according to the saying: They gave them ordinances that were not good. A soul therefore sins unintentionally when under pretext of godliness it observes what ought not to be done. And it has need of a sacrifice for forgiveness, whereas he who does so on purpose does not need a sacrifice: like him who became a Jew in order that he might gain Jews, and circumcised Timothy.

Στίχ. κηʹ. Σημαίνει οὖν, ὅτι ἁμαρτία καλεῖται καὶ αὐτὸ τὸ προσαγόμενον. Οὕτω νοητέον τό· Ἁμαρτίας λαοῦ μου φάγονται. Εἰ οὖν ὁ ἁμαρτάνων αὐτὴν δοκεῖ θύειν τὴν ἁμαρτίαν ἐν τῷ μετανοεῖν, οὐκ ὀφείλει τοῖς αὐτοῖς περιπίπτειν, ἐπεὶ ἀναζῇ ἡ ἁμαρτία. Οὕτω δυνατὸν τὸν Χριστὸν καλεῖν ἁμαρτίαν, ὡς ὑπὲρ τῆς πάντων ἁμαρτίας τυθέντα.

Verse 28. It signifies, therefore, that the very thing offered is also called sin. Thus is to be understood the saying: They shall eat the sins of My people. If therefore he who sins seems to sacrifice the sin itself in repenting, he ought not to fall into the same things, since the sin springs to life again. Thus it is possible to call Christ sin, as having been sacrificed on behalf of the sin of all.

ΚΕΦ. ΙΒʹ.

Chapter XII.

Στίχ. βʹ. Γυνὴ ἥτις ἐὰν σπερματισθῇ, καὶ τέκῃ ἄρσεν.

Verse 2. A woman, whoever conceives seed and bears a male.

Παρέλκειν δόξει τὸ, ἐὰν σπερματισθῇ, προτασσόμενον τοῦ· καὶ τέκῃ ἄρσεν. Ἀλλ' ἐφίστημι μήποτε ἵνα προφητικῶς ἡ Μαρία, οὐκ ἐκ τοῦ ἐσπερματίσθαι

The clause, if she conceives seed, placed before: and bears a male, will seem to be superfluous. But I call attention to whether perhaps, in order that prophetically Mary, not from having conceived

Editors' notes and page, col. 17

Footnotes

(12) ‹anchor: (Greek) Εἰ δὲ κατὰ› · call in col 17 (seen in the Greek only; no call visible in the Latin col 18)

Cod. 534 non habet εἰ δέ. Videtur legendum ὁ δε Mox in cod. 534, εἰσὶ γὰρ τάχα τινὰ καί. Et ἔδωκα, pro ἔδωξαν.

Codex 534 does not have εἰ δέ. It seems we should read ὁ δέ. Next, codex 534 has εἰσὶ γὰρ τάχα τινὰ καί. And ἔδωκα for ἔδωξαν.

(printed under page 17)

Footnotes

(6) ‹anchor: praecepta non bona› · call in col 18

Ezech. XX, 25.

Ezekiel 20:25.

(printed under page 17)

(7) ‹anchor: populi mei comedent› · call in col 18

Ose. iv, 8.

Hosea 4:8.

(printed under page 17)

(11) ‹anchor: (Greek) τὸν Μωϋσῆν› · call in col 17 (Greek, previous unit's text; no call seen in the Latin col 18)

Cod. 534, ἐπεῖχε τῷ Μωϋσῇ.

Codex 534 reads ἐπεῖχε τῷ Μωϋσῇ.

(printed under page 17)

(13) ‹anchor: declarationemque ac veritatem› · call in col 18 (Latin, previous unit's text)

Vulgata, Doctrinam et veritatem; Heb. URIM ET THUMMIM, luces et perfectiones; quod est, gemmas pellucidas et pretiosas.

The Vulgate has Doctrinam et veritatem ("teaching and truth"); the Hebrew URIM AND THUMMIM, lights and perfections, that is, clear, precious gems.

(printed under page 17)

(14) ‹anchor: facit: puta› · call in col 18

Haec refer ad distinctionem non sponte et ex praetextu vel motivo agentis, non vero ad id quod inquit, indiget vel non indiget hostia pro venia. Alioqui sequeretur Paulum in his non laudabiliter egisse.

Refer these words to the distinction between not willingly and by the pretext or motive of the one acting, not to what he says, needs or does not need a sacrifice for pardon. Otherwise it would follow that Paul did not act laudably in this.

(printed under page 17)

Footnotes

(8) ‹anchor: call not visible in the page-foot images› · call in col 19 (not seen)

II Thess. III, 6.

2 Thessalonians 3:6.

(printed under page 18)

(9) ‹anchor: call not visible in the page-foot images› · call in col 19 (not seen)

I Cor. V, 11.

1 Corinthians 5:11.

(printed under page 18)

(15) ‹anchor: call not visible in the page-foot images› · call in col 19 (not seen)

Hebr. naghah, et tangere et plaga afficere significat.

The Hebrew naghah means both to touch and to strike with a blow.

(printed under page 18)

(16) ‹anchor: call not visible in the page-foot images› · call in col 19 (not seen)

Hoc est, diffamatus, infamis.

That is, defamed, disreputable.

(printed under page 18)

(17) ‹anchor: call not visible in the page-foot images› · call in col 19 (not seen)

Cod. al., σπερματίσθαι.

Another codex has σπερματίσθαι.

(printed under page 18)

(18) ‹anchor: call not visible in the page-foot images› · call in col 19 (not seen)

Ad hunc locum referendum videtur fragmentum sequens quod sub Origenis nomine edidit card. Angelo Mai in Classici Auctores, t. X, Romae 1838: Ὠριγένους εἰς Λευιτικόν. Καί γε τοὺς περὶ λέπρας νόμους ὑπολαμβάνω εἴδη (continues)

To this place should apparently be referred the following fragment, which Cardinal Angelo Mai published under Origen's name in Classici Auctores, vol. X, Rome 1838: "Origen on Leviticus. And indeed I take the laws about leprosy [to be] kinds (continues)

(printed under page 18)

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

Al. προστ. et mox ἐξαίρεται.

Others read προστ., and just after, ἐξαίρεται.

(printed under page 18)

Page

running head: (not read: facing Latin, kept out of the batches by script)
marginal letters: (not read)
old-edition numerals: (not read)
other: facing Latin version, not set (confirmed on the facing-Latin sheet, gemini_facing.py)

PG 17:20

τεκοῦσα ἄρσεν, μὴ νομισθῇ ἀκάθαρτος εἶναι, γεγεννηκυῖα τὸν Σωτῆρα, εἴρηκεν ὅλον τοῦτο. Ἐδύνατο δὲ καὶ μὴ προκειμένου τοῦ, Ἐὰν σπερματισθῇ, νοεῖσθαι μὴ οὖσα ἀκάθαρτος ἡ Μαρία· οὐ γὰρ ἁπλῶς γυνὴ, ἀλλὰ παρθένος.

seed when she bore a male, might not be supposed to be unclean when she had given birth to the Saviour, He has spoken all this. Yet even without the clause, If she conceives seed, being placed before, Mary could be understood as not being unclean; for she was not simply a woman, but a virgin.

ΚΕΦ. ΙΓʹ. Στίχ. μεʹ. Καὶ ὁ λεπρὸς, ἐν ᾧ ἐστιν ἀφὴ, τὰ ἱμάτια αὐτοῦ ἔσται παραλελυμένα, καὶ ἡ κεφαλὴ αὐτοῦ ἀκάλυπτος.

Chapter XIII. Verse 45. And the leper in whom the plague is, his garments shall be loosened, and his head uncovered.

Διατί τοῦ λεπροῦ ἀκάλυπτον εἶναι κελεύει τὴν κεφαλὴν, καὶ τὰ ἱμάτια παραλελυμένα; Ἵνα γνωριστὸς ᾖ, καὶ μὴ μεταλαγχάνωσι τῆς ἀκαθαρσίας οἱ προσπελάζοντες. Οὕτως ὁ Ἀπόστολος περὶ τῶν ἁμαρτανόντων ἔφη· Στέλλεσθε ὑμᾶς ἀπὸ παντὸς ἀδελφοῦ ἀτάκτως περιπατοῦντος, καὶ μὴ κατὰ τὴν παράδοσιν, ἣν παρελάβετε παρ' ἡμῶν· καὶ, Ἐάν τις ἀδελφὸς ὀνομαζόμενος, ἢ πόρνος, ἢ πλεονέκτης, ἢ εἰδωλολάτρης, ἢ μέθυσος, ἢ λοίδορος, ἢ ἅρπαξ· τῷ τοιούτῳ μὴ συνεσθίειν.

Why does He command the head of the leper to be uncovered, and his garments loosened? In order that he may be recognizable, and that those who approach may not partake of the uncleanness. Thus the Apostle spoke concerning those who sin: Withdraw yourselves from every brother who walks disorderly, and not according to the tradition which you received from us; and, If anyone named a brother be a fornicator, or covetous, or an idolater, or a drunkard, or a reviler, or an extortioner, with such a one not to eat.

ΚΕΦ. ΚΓʹ. Στίχ. βʹ. Αὗται αἱ ἑορταὶ Κυρίου.

Chapter XXIII. Verse 2. These are the feasts of the Lord.

Πᾶσα ἱλαρὰ ἡμέρα, ἐν ᾗ προτέτακται, ὡς ἐν ἁγίᾳ τάδε τινὰ ποιεῖν παρὰ τὰς λοιπὰς ἐξαίρετα, ἑορτὴ καλεῖται. Οὐ πᾶσα δέ ἐστι πανήγυρις· ἀλλὰ κατὰ τοὔνομα, ὅτε ἐπὶ τὸ αὐτὸ συναθροίζονται πανταχόθεν. Ὥστε ἡ μὲν πανήγυρίς ἐστι καὶ ἑορτή· οὐκέτι δὲ ἑορτὴ, καὶ πανήγυρις· οἷον· Σάββατα καὶ Νουμηνίαι, ἑορταί εἰσιν· Ἄζυμα δὲ, καὶ ἡμέραι τῶν Ἑβδομάδων, καὶ Σκηνοπηγίαι οὐ μόνον ἑορταὶ, ἀλλὰ καὶ πανηγύρεις.

Every joyful day on which it is ordained, as on a holy day, to do certain special things beyond the remaining days, is called a feast. Yet not every one is a general assembly; but according to the name, when they are gathered together into the same place from all sides. So that a general assembly is indeed also a feast; but a feast is not necessarily also a general assembly: for instance, Sabbaths and New Moons are feasts; whereas Unleavened Bread, and the days of Weeks, and Tabernacles are not only feasts, but also general assemblies.

Στίχ. μʹ. Καὶ κάλλυντρα φοινίκων.

Verse 40. And branches of palm trees.

Πάρεστι διὰ τούτων νοεῖν, καὶ πάλιν ἡμῖν ἐν Χριστῷ τὰς ἐν παραδείσῳ τρυφὰς ἀπονέμει Θεός. Φυτῶν δὲ τῶν ἀειθαλῶν οἱ κλάδοι, τὸ διηνεκὲς τῆς χάριτος καὶ τὸ ἀμάραντον τῆς ἐλπίδος ἐφ' ἑαυτοῖς σημαίνουσι.

It is possible through these things to understand that God again bestows upon us in Christ the delights in paradise. And the branches of evergreen plants signify in themselves the perpetuity of grace and the unfadingness of hope.

ΚΕΦ. ΚΖʹ. Στίχ. ιεʹ. Ἐὰν δὲ ὁ ἁγιάσας αὐτὴν λυτρῶται τὴν οἰκίαν αὐτοῦ, προσθήσει ἐπ' αὐτὸ τὸ ἐπίπεμπτον τοῦ ἀργυρίου τῆς τιμῆς, καὶ ἔσται αὐτῷ.

Chapter XXVII. Verse 15. And if he who sanctified it redeem his house, he shall add to it the fifth part of the money of the valuation, and it shall be his.

Εἰ δὲ μὴ τιμὴν οἰκίας, ἢ ἀγροῦ τις, ἀλλ' αὐτὰ ἁγιάσαι Θεῷ, τὴν τιμὴν καθήσει μετὰ τοῦ πέμπτου λυτρούμενος αὐτὰ, καὶ καθέξει τὰς κτήσεις· ἑτέροις δὲ οὐκ ἀποδώσεται. Ἀλλὰ κἂν ἀποδῶται, μέχρι τοῦ Ἰωβηλαίου καθέξει ὁ πριάμενος, καὶ μετὰ τοῦτον ἔσται Θεοῦ.

And if someone should sanctify to God not the valuation of a house or of a field, but the things themselves, in redeeming them he shall pay down the valuation together with the fifth part, and shall hold the possessions; and he shall not sell them to others. But even if he does sell them, the buyer shall hold them until the Jubilee, and after this it shall be God's.

Στίχ. ιϛʹ. Ἐὰν δὲ ἀπὸ τοῦ ἀγροῦ.

Verse 16. And if some of the field.

Τὸν δὲ ἐξ ἀγορασίας ἀγρὸν ἀγοράσας, οὐκ ἀνακτήσεται τοῦτον ἑαυτῷ· ἀλλὰ πρὸς λόγον ἀποδοὺς τὸν καρπὸν τῷ Θεῷ, ἐν τῷ Ἰωβὴλ ἀποκαταστήσεται τὸν ἀγρὸν τῷ πεπρακότι.

And he who has bought a field acquired by purchase shall not recover it for himself; but having rendered the fruit to God according to proportion, in the Jubilee he shall restore the field to him who sold it.

Editors' notes and page, col. 20

Footnotes

(a) ‹anchor: (Greek) Στέλλεσθε ὑμᾶς› · scripture note at the foot of col 19 (Latin, not set in this unit); its call is not seen in the Greek at this resolution

II Thess. III, 6.

2 Thess. 3:6.

(printed under page 18)

(b) ‹anchor: (Greek) Ἐάν τις ἀδελφὸς› · scripture note at the foot of col 19 (Latin, not set in this unit); its call is not seen in the Greek at this resolution

I Cor. V, 11.

1 Cor. 5:11.

(printed under page 18)

(17) ‹anchor: (Greek) ματίσθαι τεκοῦσα› · call in col 20 (the call stands after ματίσθαι at the head of col 20; the word is set whole at the end of col 17)

Cod. al., σπερματίσθαι.

Another codex has σπερματίσθαι.

(printed under page 18)

(18) ‹anchor: (Greek) μὴ συνεσθίειν› · call in col 20 (seen in the Greek)

Ad hunc locum referendum videtur fragmentum sequens quod sub Origenis nomine edidit card. Angelo Mai in Classici Auctores, t. X, Romae 1838 : Ὠριγένους εἰς Λευιτικόν. Καί γε τοὺς περὶ λέπρας νόμους ὑπολαμβάνω εἴδη

To this place seems to belong the following fragment, which Cardinal Angelo Mai published under Origen's name in Classici Auctores, vol. X, Rome 1838: Of Origen, on Leviticus. And indeed I take the laws concerning leprosy [to be] kinds

(printed under page 18; the note runs on under page 19, outside this unit)

(19) ‹anchor: (Greek) ἐν ᾗ προτέτακται› · call in col 20 (seen in the Greek)

Al. προστ. et mox ἐξαίρεται.

Another reading has προστ., and shortly after, ἐξαίρεται.

(printed under page 18)

(20) ‹anchor: (Greek) διὰ τούτων νοεῖν› · call in col 20 (seen in the Greek only; no call visible in the Latin col 19)

Deest ὡς vel ὅτι.

ὡς or ὅτι is missing.

(printed under page 18)