# Eclogae on Exodus through Judges - Author: [Origen](https://sophiascriptura.com/fathers/authors/origen/) - Latin title: *Eclogae in Exodum, Numeros, Deuteronomium, Iesum Nave, Iudices* - Date: ca. 220-254 (approximate) - Source: J.-P. Migne, ed., Patrologiae cursus completus, Series Graeca 12 (Paris, 1862), cols. 281-989 (Greek parts) (Greek text: Migne, PG 12 (1862), from library-scan OCR) - Translation: Claude, from the original text, unless a passage says otherwise; each passage below gives the translator - Editions and translations: Marguerite Harl, Origene: Philocalie sur les Ecritures (SC 302) (cited only) - Work page: https://sophiascriptura.com/fathers/origen-eclogae-exodum-iudices/ - Passages: 33 ## Eclogae on Exodus-Judges, column 281 - URL: https://sophiascriptura.com/fathers/origen-eclogae-exodum-iudices/281/#p-281 - Source: PG 12:281a–281d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The argument on the hardening of Pharaoh ends: God blames Pharaoh as free; then notes on Exod 3:21 and on the heart “strengthened”, “made heavy”, and “hardened”. ### Greek text τόʼ ι Ἐσκλήρυνε Κύριος ὁ θεὸς τὴν καρδίαν Φαραὼ, › πότερον ἀληθῶς πιστεύουσι λέγεσθαι ταῦτα ὑπὸ τοῦ Θεοῦ, διά Μωῡσέως ἐνθουσιῶντος, ἢ ψευδῶς · εί μὲν γὰρ ψευδῶς, οὕτε δίκαιος ἔτι κατʼ αὐτοὺς ὁ Θεὸς, οὔτε ἀληθὴς, καὶ ὅσον ἐπὶ τούτοις οὐδέ Θεός· εί δʼ ἀληθῶς, κατανοείτωσαν εί μὴ ὡς αὐτεξούσιον αἱτιᾶται λέγωνʼ ι Ei δὲ μὴ βούλει ἐξαποστεῖλαι αὐτόν· ι καὶ ἀλλαχοῦ · ι Ἕως τίνος ού βούλει ἐντραπῆναί με; ι Τὸ γὰρ, ι Ἕωςτίνος ού βούλει ἐντραπῆναί με; ι δυσωπητικῶς λέγεται πρὸς τὸν Φαραὼ οὐκ ἐντρεπόμενον,ὀὺ παρά τὸ μὴ δύνασθαι, ἀλλά παρά τὸ μὴ βούλεσθαι. Καὶ τὸ λεγόμενον δὲ παρὰ Μωῦσέως πρὸς τὸνʼΦαραὼ, ι Ἵνα γνῷς ὅτι τοῦ Κυρίου ὴ γῆ, καὶ σὺ, καὶ οἱ θεράποντές σου, ἐπίσταμαι ὅτι οὐδέποτε πεφόβησθε τὸν Κύριον, ι δηλοῖ ὅτι φοβηθήσονται ο ὅπερ ἁρμόζει πρὸς τοὺς ἐτεροδόξους, περί τε ἁγαθότητος Θεοῦ, καὶ περὶτοῦ μὴ εἷναι ἀπολλυμένην φυσιν. ι Kal δώσω χάριν τῷ λαῷ τούτῳ ἐνώπιον τῶν Αίγυπτίων. Ὅταν δὲ ἀποτρέχοιτε, οὐκ ἀπελεύσεσθε κενοί. ι Αὕτη ἡ ἐπαγγελία τῷ Ἀβραάμ προεδέδοτο ι Μετὰ ταῦτα, λέγοντος τοῦ Θεοῦ, ἐξελεύσονται ὦδε μετά ἀποσκευῆς. ι ‹ Kal. κατίσχυσεν ἡ καρδία Φαραὼ, καὶ οὐκ εἰσήκουσεν αὐτῶν, καθάπερ ἐνετείλατο αὐτοῖς Κύριος. Εῖπε δὲ Κύριος πρὸς Μωῦσῆν· Βεβάρυται ἡ καρδία Φαραὼ, τοῦ μὴ ἐξαποστεῖλαι τὸν λαόν. ι Τὸ, ι Βεβάρυται ἠ καρδία Φαραὼ, ι λεγόμενον ὑπὸ τοῦ Κυρίου, μετά τὴν μεταβαλοῦσαν εἰς δράκοντα ῥάβδον τοῦ Ἀαρὼν, καὶ καταπιοῦσαν τὰς τῶν Μάγων ῥάβδους, ἄξιον ἰδεῖν, εξ ἕτερόν ἐστι τοῦ, ι ἐσκληρύνθαι τὴν καρδίαν Φαραώ, ι λεγομένου πολλάκις,καʼίτοῦ,‹ κατισχυκέναι. ι Kal. γὰρ καὶ τοῦτο οὕτως εἴρηται, ι Kal. κατίσχυσεν ή καρδία Φαραὼ, καὶ οὐκ εἰσήκουσεν αὐτῶν καθὼς ἐλάλησε Κύριος. ι Δοκεῖ δέ μοι ἡ μὲν ἐνδιδοῦσα καρδία πρδς τὰ θεῖα, ἁπαλύνεσθαι καὶ μὴ ἰσχύειν ἀνθίστασθαι τῇ θειότητι, καὶ μὴ βαρύνεσθαι, μηδὲ ἕλκε ### English translation (Claude) the words “The Lord God hardened Pharaoh's heart,” let them say whether they believe that these words are spoken truly by God through Moses when he was inspired, or falsely. If falsely, then on their view God is no longer just, nor true, and as far as these words go not even God; but if truly, let them consider whether he does not blame Pharaoh as one having free will, when he says, “But if you will not send him away,” and elsewhere, “How long will you not be willing to respect me?” For “How long will you not be willing to respect me?” is said reproachfully to Pharaoh, who did not show respect, not because he could not but because he would not. And what Moses says to Pharaoh, “That you may know that the earth is the Lord's; and you and your servants, I know that you have never feared the Lord,” shows that they will fear; which fits the argument against the heterodox, both about God's goodness and about there being no perishing nature. [Exod 3:21–22] “And I will give this people favour before the Egyptians; and when you depart, you shall not go away empty.” This promise had been given beforehand to Abraham, when God said, “After these things they shall come out here with baggage.” [Exod 7:13–14] “And Pharaoh's heart was strengthened, and he did not listen to them, as the Lord had commanded them. And the Lord said to Moses: Pharaoh's heart is made heavy, so that he does not send away the people.” “Pharaoh's heart is made heavy,” said by the Lord after Aaron's rod had turned into a serpent and swallowed the magicians' rods: it is worth seeing whether this differs from “Pharaoh's heart was hardened,” which is said often, and from “was strengthened.” For this too is said thus: “And Pharaoh's heart was strengthened, and he did not listen to them, as the Lord had said.” It seems to me that the heart that yields to divine things is softened and has no strength to resist the divinity, and is not made heavy nor dragged ### Scripture references - Exod 4:21: quotation, high confidence - Exod 4:23: quotation, high confidence - Exod 10:3: quotation, high confidence - Exod 9:29: quotation, high confidence - Exod 9:30: quotation, high confidence - Exod 3:21: quotation, high confidence - Exod 3:22: allusion, high confidence - Gen 15:14: quotation, high confidence - Exod 7:13: quotation, high confidence - Exod 7:14: quotation, high confidence - Exod 7:10: allusion, high confidence - Exod 7:12: allusion, high confidence ### Translation notes - The first lines continue the Notes on Exodus on the hardening of Pharaoh's heart (Philocalia 27), which in the scan began in the Genesis fragments (cols. 263–279); this agrees with the interpolated column 281. The Selections on Exodus proper begin with Exod 3:21. Exod 4:23; Exod 10:3 (Septuagint wording); Exod 9:29–30; Gen 15:14; Exod 7:10–14. The marginal reference at the end of the page is removed. ### Citation (SBL) Origen, Eclog. Exod.-Judg. 281 (PG 12:281a–281d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-eclogae-exodum-iudices/281/#p-281). ## Eclogae on Exodus-Judges, column 283 - URL: https://sophiascriptura.com/fathers/origen-eclogae-exodum-iudices/281/#p-283 - Source: PG 12:284a–284d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: A wicked heart is called hardened, strengthened, and heavy in different senses; Moses' wonders are not magic; the Passover lamb is Christ, its blood is faith, and leaven is vice. ### Greek text σθαι κάτω εἰς γῆν καὶ ὓλην · ἡ δὲ ἀντιτείνουσα καὶ ὲναντιουμένη τῷ θείῳ βουλήματι, σκληρύνεσθαι καὶ ἀντιτυπεῖν δίκην λίθου, καὶ ἀποκρούεσθαι τὸν λόγον, καὶ κατʼ ἀπόνοιαν ἀνθίστασθαι μετά τινος ψευδωνύμου ἰσχύος. ’Δνάγκη δὲ τὴν τοιαύτην καρδίαν καθελκομένην ὑπὸ τῆς κακίας οὔσης κατωφεροίς, βαρύνεσθαι. Oti μὴν κατά τὴν αὑτὴν διάνοιαν ταῦτα τῇ καρδίᾳ συμβαίνει, εἰ καὶ μιᾷ καὶ τῇ αὑτῇ συμβέβηκε φαύλῃ οὔσῃ τὸ κατισχύειν καὶ τὸ βαρύνεσθαι. μὲν γὰρ, ὡς εἴρηταί που, λιθίνη γίνεται ἡ καρδία καὶ σκληρύνεται · ἠ δὲ οὑ παραχωρεῖ ὡς κρείττονιτῇ θείᾳ φύσει· ἀλλὰ θεομαχεῖν ἱσταμένη κατʼ αὐτῆς καὶ ἰσχύειν λέγεται. ι Eine δὲ αύτῷ Μωὺσῆς, Ὠς ἂν ἐξέλθω τὴν πόλιν, ὲκπετάσω τὰς χεῖράς μου πρὸς Κύριον, καὶ αἰ φωαναὶ παύσονται, καὶ ἡ χάλαζα, καὶ 6 ὑετὸς οὐκέτι έσται. ι ’0 γὰρ πάντων δημιουργὸς πρὸς τὴν κέλευσιν τὴν φύσιν εἴκουσαν ἔχει. Τοῦ αὐτοῦ. Σημειωτέον ὅτι οὑ πάντα τῇ ῥάβδῳ τερατουργεί Μωῦσῆς, ἀλλὰ καὶ χερσί καὶ λόγῳ, ἵνα μὴ τὴν ῥάβδον μαγικαῖς ἀπάταις τελεῖσθαι υἱ πολλοὶ νομίσωσι. ι Λαβέτωσαν ἕκαστος πρόβατον κατʼ οἴκους πατριῶν ο ι καὶ τά ἑξῆς. Ἀπὸ τῆς δεκάτης φησί λαμβάνειν πρόβατον καὶ τρέφειν ἕως ιδ” καὶ ἐπονομάη σαι λέγοντας, Τοῦτο τὸ πρόβατον θύεται ὑπὲρ τοῦδε καὶ τοῦδε· οὑχ ὑπερβαινόντων αὑτῶν ιʼ ὀνομάτων· καὶ τῇ ιδʼ θύεται ἀνάμεσον τῶν ἐσπερινῶν, ἀρχομένης τῆς ιεʼ· ὡς γίνεσθαι ἀπὸ τῆς λήψεως μέχρι τῆς θύσεως ἡμέρας εʼ, ὅτε πλῆρές ἐστι τῆς σελήνης τὸ φῶς. ι Πρόβατον τέλειον, ἄρσεν, ἐνιαύσιον ἔσται ὑμῖν. ι Ἐνιαύσιον πρόβατον 6 Χριστός ἐστι. Τὸ γάρ ὲν μην δενί ὑστερεῖσθαι μηδὲ ἐλλιπές τι ἔχειν διὰ τοῦ ὲνιαυ· τοῦ δηλοῦται. ι Καὶ σφάξουσιν αὐτὸ πᾶν τὺ πλῆθος συναγωγῆς υἱῶν Ἰσραὴλ πρὸς ἑσπέραν. ι Πρὸς ἑσπέραν δὲ κει λευόμεθα σφάξαι τὸ πρόβατον, ἐπειδὴ καὶ ἐσχάτῃ ὥρᾳ τὸ ἀληθινὸν ἡ μῶν πρόβατον εἰς τὸν κόσμον ἦλθεν 6 Σωτήρ. ι Καὶ λήψονται ἀπὺ τοῦ αἵματος, καὶ θήσουσιν ἐπὶ τῶν δύο σταθμῶν, καὶ ἐπὶ τὴν φλιάν, ὲν τοῖς οἴκοις ο ι καὶ τὰ ἑξῆς. Θύομεν δὲ, καὶ χρίομεν τοὺς οἴκους ἡμῶν τῷ αἵματι λέγω δὲ τὸ σῶμα, εἰπερ χρίσις πίστις ἐστὶν ἡ εἰς αὑτὸν, διʼ ἦς πιστεύω τὴν τοῦ ὀλοθρευτοῦ δύναμιν καταργουμένην. Μετὰ δὲ τὸ χρισθῆναι ἡμᾶς, τουτέστι πιστεῦσαι εἰς τὸν Χριστὸν, τότε καί ἐπὶ τὴν βρῶσιν ἔρχεσθαι κελευόμεθαο μήτε δὲ ὠμὰ, μήτε ὲψημένα ὲν ὕδατι, ἀλλʼ ὀπτὰ πυρί. ι Πᾶς ὃς ἂν φάγῃ ζύμην, ὲξολοθρευθήσεται ή ψυχὴ ἐκείνη ὲξ Ἰσραήλ. r Ἐξολοθρευθήσεται ἄνθρωπος ἕνεκεν ζύμης · καὶ ὁ τῶν ὅλων Θεὸς 6 χρηματίζων τοὺς νόμους, ὡς ὀλοθρεύει μοιχὸν, ὡς ὁλοθρεύει πόρνον, ὠς όλοθρεύει παιδοφθόρον, οὑτως όλοθρεύει τὸν έχοντα ζύμην ὲν τῇ οἰκίᾳ αὑτοῦ ἐν τῇ τῶν ἀζύμων ἡμέρᾳ. Τοῦτο κατά Θεόν ἐστι ; τοῦτο κατά νόμον τδν ούράνίόν tactv: Ἀλλʼ εἴποιμι ἀν ὅτι ἐὰν ἔχῃς ζύμην ### English translation (Claude) down to earth and matter; while the heart that resists and opposes the divine will is hardened and resists like stone, and repels the word, and in desperation resists with a falsely named strength. And such a heart, dragged down by vice, which tends downward, must be made heavy. Yet these things do not happen to the heart in the same sense, even if being strengthened and being made heavy both happen to one and the same wicked heart. In one respect, as is said somewhere, the heart becomes stony and is hardened; in another it does not yield to the divine nature as the better, but standing to fight against God it is said also to be strong. [Exod 9:29] “And Moses said to him: When I go out of the city, I will spread out my hands to the Lord, and the voices will cease, and the hail and the rain will be no more.” For the creator of all has nature yielding to his command. [Of the same.] It should be noted that Moses works wonders not with the rod alone, but also with his hands and his word, lest the many should think that the rod accomplished them by magical deceits. [Exod 12:3] “Let each take a sheep by fathers' houses,” and so on. From the tenth day, it says, they are to take a sheep and keep it until the fourteenth, and to name it, saying, “This sheep is sacrificed for so-and-so and so-and-so,” the names not exceeding ten; and on the fourteenth it is sacrificed between the evenings, as the fifteenth begins; so that from the taking to the sacrificing there are five days, when the moon's light is full. [Exod 12:5] “A perfect sheep, male, a year old, it shall be for you.” Christ is the year-old sheep; for that he lacks in nothing and has no deficiency is shown through the year. [Exod 12:6] “And the whole multitude of the congregation of the sons of Israel shall slaughter it toward evening.” We are commanded to slaughter the sheep toward evening, since our true sheep, the Saviour, came into the world in the last hour. [Exod 12:7] “And they shall take some of the blood and put it on the two doorposts and on the lintel, in the houses,” and so on. We sacrifice, and we anoint our houses with the blood (I mean the body), if indeed the anointing is faith in him, through which I believe that the power of the destroyer is abolished. After we have been anointed, that is, have believed in Christ, then we are commanded to come also to the eating; neither raw, nor boiled in water, but roasted with fire. [Exod 12:15] “Whoever eats leaven, that soul shall be destroyed from Israel.” A man will be destroyed because of leaven! And the God of all, who issues the laws, as he destroys an adulterer, as he destroys a fornicator, as he destroys a corrupter of boys, so destroys the one who has leaven in his house on the day of unleavened bread. Is this worthy of God? Is this in keeping with the heavenly law? But I would say that if you have the leaven ### Scripture references - Ezek 11:19: allusion, medium confidence - Exod 9:29: quotation, high confidence - Exod 12:3: quotation, high confidence - Exod 12:6: quotation, high confidence - Exod 12:5: quotation, high confidence - 1 John 2:18: echo, medium confidence - Exod 12:7: quotation, high confidence - Exod 12:23: allusion, high confidence - Exod 12:8: allusion, high confidence - Exod 12:9: allusion, high confidence - Exod 12:15: quotation, high confidence - 1 Cor 5:7: allusion, medium confidence ### Translation notes - Ezek 11:19 and 36:26 (the stony heart); Exod 12:3–9; 1 John 2:18 (“the last hour”); 1 Cor 5:7. The custom of naming the participants, not more than ten, is reported as printed. “Of the same” (Τοῦ αὐτοῦ): catena attribution to the author of the preceding note. ### Citation (SBL) Origen, Eclog. Exod.-Judg. 283 (PG 12:284a–284d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-eclogae-exodum-iudices/281/#p-283). ## Eclogae on Exodus-Judges, column 285 - URL: https://sophiascriptura.com/fathers/origen-eclogae-exodum-iudices/281/#p-285 - Source: PG 12:285a–285d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Leaven is the old vice to be cast out; the blood on the doorposts guards the soul's three parts; the Passover law on foreigners read of doctrines; the Passover is eaten in one house, the church. ### Greek text πονηρίας, καὶ μὴ ἐξολοθρεύσης πᾶσαν ζύμην κακίας ἀπὸ τοῦ ἡγεμονικοῦ σου· αὕτη γάρ ἐστιν ἡ ἀληθινὴ οἰκία σου ' ὁ Θεὸς τῶν ὅλων νομοθετεῖ ἐξολοθρευθῆναί σε μὴ ἀποβαλόντα τὴν ζύμην τὴν παλαιὰν ἀπὸ σεαυτοῦ. Χρὴ γάρ σε ἐλθόντα εἰς τὸν καιρὸν τῶν νέων, νέον γενόμενον μηδὲν ἔχειν ἀρχαῖον. ί Τὰ ἀρχαῖα παρῆλθε, ι καὶ τά ἑξῆς. Ὅρα πῶς ἔδει ἑορτάζειν ἐν μηνὶ τῶν νέων τὴν ἑορτὴν τῶν ἀζύμων. ι Καθίξετε τῆς φλιᾶς, καὶ ἐπʼ ἀμφοτέρων τῶν σταθμῶν, ἀπὸ τοῦ αἵματος ὃ ἐστι παρά τὴν θύραν. › φλιᾱς μὲν, ὡς ἀποδέδωκέ τις τῶν πρὸ ἡμῶν, τοῦ λογικοῦ· ἀμφοτέρων δὲ σταθμῶν, θυμικοῦ καὶ ἐπιθυμητικοῦ. Τοῦ αὑτοῦ. Ού γὰρ ἐντὸς γενόμενον τὸν ὁλοθρευτὴν διʼ ἐπινοίας ἐκβάλλομεν, ἀλλʼ ὅπως ἂν μηδέ τὴν ἀρχὴν παρεισδύῃ, φυλακὴν διὰ τοῦ νόμου ποιούμεθα. Φυλακὴ δέ ἐστι καί ἀσφάλεια, τὸ, τῷ αἵματι τοῦ ἀμνοῦ τήν τε φλιάν καὶ τοὺς σταθμοὺς τῆς εἰσόδου κατασημαίνεσθαι. ι Ἐγενηθη δὲ μεσούσης τῆς νυκτὸς, καὶ Κύριος ἐπάταξε πᾶν πρωτότοκον ἐν γῇ Αἰγύπτῳ. ι Διʼ ἀγγέλων γὰρ ὁ Θεὸς τὰς θανατηφόρους ταύτας ἐπάγει πληγὰς, ὡς καὶ ἐν ταῖς Βασιλείαις ἔγνωμεν πῶς ἐν μιᾷ νυκτὶ ό ἄγγελος ἀνεῖλε τῶν Ἀσσυρίων ρπε χιλιάδας. ι Οὗτος ὁ νόμος τοῦ Πάσχαο Πᾶς ἀλλογενὴς οὐκ ἔδεται ἀπʼ αὐτοῦ. Καὶ πάντα οἰκέτην τινὸς, καὶ ἀργυρώνητον περιτεμεῖς αὑτὸν, καὶ τότε φάγεται ἀπʼ αὐτοῦʼ ι καὶ τά ἑξῆς. ’Λκολούθως τοῖς παρα-τεθεῖσι τρίτος ἐστὶν οὗτος νόμος, ὃν εἷπε πάλιν ό Κύριος rupe. τοὺς δύο νόμους. Πρόσχες δὲ τῇ ἀκριβείᾳ τῆς Γραφῆς, ὅτι οὐκ εἶπε τοῦτον τὸν νόμον τὸν περὶ τοῦ Πάσχα. ὁ Κύριος ἐν τῇ ἀρχῇ. Εἰ γὰρ εἰρήκει ἔτι ὃντων ἐν Αἰγύπτῳ πρὶν ἀπᾷραι ἐκ τῆς Αἰγύπτου τὸν Ἰσραὴλ, τὸ, ‹ Πᾶς ἀλλογενὴς οὐκ ἔδεται ἀπʼ αὑτοῦ. Καὶ πάντα οἰκέτην τινος, καὶ ἀργυρώνητον περιτεμετς, καὶ τότε φάγεται ἀπʼ αὑτοῦ, ι οὐκ ἂν ἐξεληλύοησαν ὁ πολύμικτος πολὺς ὄχλος ό ἐξελθὼν ἐξ Αἰγύπτου. Ἐτήρησεν οὖν τὸν νόμον τοῦτον, ἵνα μετὰ τοῦ ἐξελθεῖν τοὺς βουλομένους δοθῇ ἄλλος νόμος. Καὶ μετʼ ὀλίγα. Ἐὰν ἀλληγορῶμεν ταῦτα. εἰς τὴν ψυχὴν ἡμῶν, ἐροῦμεν ὅτι οἰκογενεῖς μέν εἰσιν οἱ συμπεφυκότες ήμῖν καὶ γεωργηθέντες λόγοι, καὶ ἐπιστῆναι ἀπὸ συμφύτων ἐννοιῶν ἀρξάμενοι· ἀργυρώνητοι δὲ, ὅσοι ἐκ διδασκαλίας ἡμῖν ἐπιγίνονται ἔξωθεν ἀπὸ τῶν μαθημάτων. Πάντας 06v φησι περιτέμνειν καὶ καθαίρειν, καὶ τοὺς οἰκογενεῖς, καὶ τοὺς ἀργυρωνή· τους. Ἀλλογενῆ δὲ οὐδένα δεῖ προσλαμβάνειν, οἷον ἀλλότριον δόγμα προσιεμένουςο ἀλλογενῆ γάρ οὑ παραδέχεται, ὃς βούλεται βεβηλῶσαι τὴν ἑορτὴν τοῦ Κυρίου. Καὶ μετʼ ὀλίγα. Εἰγάρ ἐν Ἐκκλησία ἐσθίεις λόγους Θεοῦ, ἐσθίεις δὲ καὶ ἐν Ἰουδαίων συναγωγῇ, παραβαίνεις τὴν λέγουσαν ἐντολὴν, ι Ἐν οἰκίᾳ μιᾷ βρωθησεται. ι Εἰ δὲ μεταλαμβάνεις λόγων Θεοῦ, ἐν οἰκίᾳ μιᾷ τῇ Ἐκκλησία· εἶτα καταλιπὼν αὐτὴν, 67:0λαμβάνεις μεταλαμβάνειν Θεοῦ ἐν αἱρετικῇ συναγωγῇ, ### English translation (Claude) of wickedness and do not destroy all the leaven of vice from your ruling faculty (for this is your true house), the God of all legislates that you be destroyed if you have not cast the old leaven out from yourself. For having come to the time of new things, you must, having become new, have nothing old: “The old things have passed away,” and so on. See how one ought to keep the feast of unleavened bread in the month of new things. [Exod 12:22] “You shall touch the lintel and both doorposts with the blood that is by the door.” The lintel, as one of those before us explained, is the rational part; the two doorposts, the spirited and the desiring. [Of the same.] For we do not cast out the destroyer by some contrivance once he has got inside; rather, we keep guard through the law so that he may not slip in at all. And the guard and safety is to mark the lintel and doorposts of the entrance with the blood of the lamb. [Exod 12:29] “And it came to pass at midnight, and the Lord struck every firstborn in the land of Egypt.” For God brings these death-bearing plagues through angels, as we know also from the Kingdoms how in one night the angel killed a hundred and eighty-five thousand of the Assyrians. [Exod 12:43–44] “This is the law of the Passover: No foreigner shall eat of it. And every servant of anyone, and one bought with money, you shall circumcise him, and then he shall eat of it,” and so on. Following what has been set out, this is a third law, which the Lord spoke again besides the two laws. Attend to the precision of Scripture: the Lord did not speak this law about the Passover at the beginning. For if he had said, while they were still in Egypt, before Israel set out from Egypt, “No foreigner shall eat of it; and every servant of anyone and one bought with money you shall circumcise, and then he shall eat of it,” the great mixed crowd that went out of Egypt would not have gone out. He kept this law back, then, so that after those who wished had gone out, another law might be given. And a little later. If we allegorize these things of our soul, we shall say that the house-born are the reasonings that have grown up with us and been cultivated, having begun to take their stand from innate notions; those bought with money are all that come to us from outside through teaching, from the sciences. He says, then, that all are to be circumcised and cleansed, both the house-born and the bought. But we must take in no foreigner, as those do who admit a foreign doctrine; for he does not accept a foreigner, who would profane the feast of the Lord. And a little later. For if you eat the words of God in the church and eat also in the synagogue of the Jews, you transgress the commandment that says, “It shall be eaten in one house.” And if you partake of the words of God in one house, the church, and then, leaving it, you undertake to partake of God in a heretical synagogue, ### Scripture references - 2 Cor 5:17: quotation, high confidence - 1 Cor 5:7: allusion, high confidence - Exod 12:22: quotation, high confidence - Exod 12:29: quotation, high confidence - 2 Kgs 19:35: allusion, high confidence - Exod 12:43: quotation, high confidence - Exod 12:44: quotation, high confidence - Exod 12:38: allusion, high confidence - Exod 12:46: quotation, high confidence ### Translation notes - 2 Cor 5:17; 1 Cor 5:7; 2 Kgs 19:35 (Isa 37:36); Exod 12:43–46. “One of those before us” on the three parts of the soul is unnamed. “And a little later”: abridgements by the catena compiler. ### Citation (SBL) Origen, Eclog. Exod.-Judg. 285 (PG 12:285a–285d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-eclogae-exodum-iudices/281/#p-285). ## Eclogae on Exodus-Judges, column 287 - URL: https://sophiascriptura.com/fathers/origen-eclogae-exodum-iudices/281/#p-287 - Source: PG 12:288a–288d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Church teaching is not taken outside the church; spiritual circumcision of heart, ears, lips, eyes, and flesh; the stations of the exodus; the tristatai; God tests for our benefit. ### Greek text λεγούσης τῆς ἐντολῆς, ι Ἐν οίκίᾳ μιᾷ primm)“. ται, › σὺ οὐκ ἐσθίεις ἐν οἰκίᾳ μιᾷ. Μίαν οὖν νοήσαι οίκίαν τὴν Ἐκκλησίαν· μηδαμοῦ οὖν ἐσθιε τοῦ προβάτου ἔξω γενόμενος τῆς Ἐκκλησίας. ι Καὶ οὐκ ἐξοίσετε ἐκ τῆς οίκίας τῶν κρεῶν ἔξω.» Ἐκκλησιαστικὸν λόγον οὐ δεῖ ἔξω τῆς Ἐκκλησίας πρεσβεύειν, ὡς ἔξω τῆς οἰκίας μὴ ἐκφέρειν τά κρέαο φημὶ δέ είς συναγωγὴν Ἰουδαίων ἢ αίρετικῶνο ὅμοιον γάρ ἐστι τῷ ῥίψαι τοὺς μαργαρίτας ἔμπροσθεν τῶν χοίρων., «Πᾶς ἀπερίτμητος οὐκ ἔδεται ἀπʼ αὑτοῦ. ι Πᾶν γέν-ν νημα ψυχῆς νοητὸν ὑπερβαίνον τά ὑλικά (ὑλικά δὲ τὰ θήλεα) περιτέμνειν καὶ καθαίρειν δεῖ, ἴνα οὕτως μεταλαμβάνῃ τις τῶν κρεῶν τοῦ Πάσχα· ὡς αὐτόχθων δὲ τῆς γῆς, καὶ 6 προσήλυτος γίνεται· οὑ γὰρ τὰ σπέρματα προτιμᾷ 6 Θεὸς τὰ εὐγενῆ, ἀλλά προαίρεσιν ἀποδέχεται. Τοῦ αὑτοῦ. ’Λπερίτμητον τῇ σαρκὶ τὸν μὴ περιτεμνόμενον τά σαρκικὰ φησιν, ὥσπερ καὶ ἀπερίτμητον ὀφθαλμοῖς τὸν βλέποντα πρὸς ἃ μὴ δεῖ. Τοῦ αὐτοῦ. Ὁρᾶτε μή τις ὑμῶν ἀπερίτμητός ἐστι τῇ καρδίαι. μή τις οὐ περιτέτμηται τὰς περιτομάς ἃς ό λόγος διδάσκει περιτέμνεσθαι. Ποίας δέ ταύταςς ἀπερίτμητοι τὰ ὦτα ὀνειδίζονταί τινες ὄντες· καὶ ὅσοι οὐ περιτέτμηνται τὴν ἀκοὴν, ἀκάθαρτοί είσιν. ’Δπερίτμητος χείλεσιν, 6 μὴ περιτεμνόμενος τοὺς λόγους τοὺς ἐναντίους καὶ ἀκαθάρτους. Οὕτως ἐστι καὶ ἀπερίτμητον τῇ σαρκὶ εἰπεῖν, τὸν μὴ περιτεμνόο μενον τά σαρκικά πράγματαʼ καὶ ἀπερίτμητον ὀφθαλμοῖς, τὸν βλέποντα ἃ μὴ δεῖ, καὶ μὴ καθαίροντα τὸ ὁρατικόν καὶ ἀπερίτμητον σαρκὶ, τὸν πράττοντα ἃ μὴ δεῖ. ι Ἐξάραντες δὲ οί υίοὶ Ἰσραὴλ ἐκ Σοκχὼθ, ἐστρατοπέδευσαν ἐν Ὀθὼμ παρά τὴν ἔρημον. ι Ἑν τοῖς Ἀριθμοίς κεῖται, «ἀπὸ Βουθὰ ἐπὶ στόμα ’ῐρώθ·ὂ ἐστιν ἀπέναντι Βεελσεπρὼν ἐχόμενα τοῦ Βορρἄ, ι παρεμβεβληκέναι τοὺς υἱοὺς Ἰσραήλ. ι Καὶ έλαβε ἑξακόσια ἀρματα ἐκλεκτά, καὶ πᾶσαν τὴν ἵππον τῶν Δίγυπτίων,καὶ τριστάτας ἐπὶ πάντων.» Τοὺς πρὸς τρεῖς δυναμένους μάχεσθαι, ἦ τοὺς ἐν τῇ παρατάξει μετὰ τὸν πρωτοστάτην καὶτὸν δευτεροστάτην ἱσταμένους ἐν τῇ τρίτῃ τάξει. ΙἈλλοι δέ φασιν, ὠς εἰς τὰς χεῖρας τῶν πολεμίων ἅρματα ἐποίουν μεγάλα, ὥστε καὶ τρεῖς χωρεῖν, ἵνα 6 μὲν εἷς ἡνιοχεῖ, οί δέ δύο πολεμοῦσιν· ἢ τοὺς ἐπὶ τριῶν ἵππων βεβηκότας. Oi γὰρ παλαιοὶ ὲν τοῖς πολέμοις ἐπὶ δύοῆ τριῶν ἵππων ἐπωχοῦντο ἐξιόντες ἁρματηλάται. Ἦ τριστάτην λέγει τὸν ἐν τῷ καθέζεσθαι τὸν βασιλέα, τρίτον ἱστάμενον, ἧτοι τρίτην ἔχοντα καθέδραν· οἶος ἦν 6 Δαυῖδ παρὰ Σαοὺλ, ὡς ἐν τῇ πρώτῃ τῶν Βασιλειῶν εὑρή σεις. ι Ἐκεῖ ἔθετο αὐτῷ 6 Θεὸς δικαιώματα καὶ κρίσεις. καὶ ἐκεῖ αὐτὸν ἐπείρασε.» Ὅτε Θεὸς πειράζει, ἐπʼ ὠφελείᾳ πειράζει, οὐκ ἐπὶ τῷ κακοποιῆσαιʼ διὸ καὶ ἐλέχθη, ὅτι ι '0 Θεὸς ἀπείραστός ἐστι κακῶν, ι ὡς καὶ μετʼ ὀλίγα ἐπάγει 6 λόγοςʼ ι Ἐάν ἀκοῇ ἀκούσῃς Κυρίου τοῦ Θεοῦ σου, πᾶσαν νόσον, ἣν ἐπήγαγον τοῖς ### English translation (Claude) although the commandment says, “It shall be eaten in one house,” you do not eat in one house. Understand, then, the one house to be the church; never, then, eat of the sheep when you have gone outside the church. [Exod 12:46] “And you shall not carry any of the flesh outside the house.” One must not present the church's teaching outside the church, just as one must not carry the meat outside the house; I mean, into a synagogue of Jews or of heretics; for it is like throwing pearls before swine. [Exod 12:48] “No uncircumcised person shall eat of it.” Every intelligible offspring of the soul that goes beyond material things (the material are the female) must be circumcised and cleansed, so that one may then partake of the flesh of the Passover. And the proselyte becomes like a native of the land; for God does not prefer noble seed, but accepts choice. [Of the same.] He calls uncircumcised in the flesh the one who does not circumcise the things of the flesh, just as uncircumcised in the eyes the one who looks at what he should not. [Of the same.] See that none of you is uncircumcised in heart, that none has failed to be circumcised with the circumcisions which the word teaches. And what are these? Some are reproached for being uncircumcised in their ears; and all who are not circumcised in hearing are unclean. Uncircumcised in lips is the one who does not cut away contrary and unclean words. So also one may call uncircumcised in the flesh the one who does not circumcise the deeds of the flesh; and uncircumcised in the eyes the one who looks at what he should not and does not cleanse his sight; and uncircumcised in the flesh the one who does what he should not. [Exod 13:20] “And the sons of Israel set out from Succoth and camped at Etham beside the desert.” In Numbers it is said that the sons of Israel camped “from Boutha to the mouth of Hiroth, which is opposite Baal-zephon, toward the north.” [Exod 14:7] “And he took six hundred chosen chariots, and all the cavalry of the Egyptians, and tristatai over all.” Those able to fight against three; or those who stand in the battle line in the third rank, after the front-rank man and the second-rank man. Others say that they made chariots large enough for battle to hold three, so that one drives and two fight; or those mounted on three horses, for in wars the ancients rode out as charioteers drawn by two or three horses. Or he calls tristates the one who stands third when the king is seated, that is, who has the third seat; as David was beside Saul, as you will find in the first book of Kingdoms. [Exod 15:25] “There God set for him ordinances and judgments, and there he tested him.” When God tests, he tests for benefit, not to do harm; therefore it was also said, “God is untempted by evils,” as the word also adds a little later: “If you listen attentively to the voice of the Lord your God, every disease which I brought upon the ### Scripture references - Exod 12:46: quotation, high confidence - Matt 7:6: allusion, high confidence - Exod 12:48: quotation, high confidence - Exod 12:49: allusion, medium confidence - Jer 9:26: allusion, medium confidence - Jer 6:10: allusion, high confidence - Acts 7:51: allusion, high confidence - Exod 6:12: allusion, high confidence - Exod 13:20: quotation, high confidence - Num 33:6: quotation, high confidence - Num 33:7: quotation, high confidence - Exod 14:7: quotation, high confidence - 1 Sam 20:25: allusion, high confidence - Exod 15:25: quotation, high confidence - Jas 1:13: quotation, high confidence - Exod 15:26: quotation, high confidence ### Translation notes - Matt 7:6; Jer 6:10; Exod 6:12; Acts 7:51; Num 33:6–7 (Septuagint names); 1 Sam 20:25 (LXX 1 Kingdoms); Jas 1:13; Exod 15:26. “Tristatai” (τριστάται): the Septuagint word for Pharaoh's officers, explained in several ways. ### Citation (SBL) Origen, Eclog. Exod.-Judg. 287 (PG 12:288a–288d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-eclogae-exodum-iudices/281/#p-287). ## Eclogae on Exodus-Judges, column 289 - URL: https://sophiascriptura.com/fathers/origen-eclogae-exodum-iudices/281/#p-289 - Source: PG 12:289a–289d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God tests for good, the devil to destroy; the Sabbath read of the righteous man's rest from sin; Christ the rock; Exod 20:5 troubles Jews, Samaritans, and heretics alike. ### Greek text Αἰγυπτίοις, οὐκ ἐπάξω ἐπὶ σέ. ι 'O οῦν φέρων τοὺς τ πειρασμοὺς γενναίως, στεφανοῦται. Ἀλλο δέ ἐστιν ἐπὶ τοῦ διαβόλου· ἐκεῖνος γὰρ πειράζει, ἵνα τοὺς πειθομένους αὐτῷ θανατώσῃ· καὶ 6 μὲν Θεὸς πειράζει οὐκ ἀγνοῶν τὸ ἐσόμενον, πλὴν διδοὺς τῷ άνορώπῳ πράττειν ὃ θέλει διὰ τὸ αὐτεξούσιον. ι Τοῦτο τὸ ῥῆμα ὃ ἐλάλησε Κύριος Σάββατα, ἀνά· παυσις ἁγία τῷ Κυρίῳ αῠριον. ι Ἀπογράφομαι τὰ περὶ τοῦ σαββάτου εἰρημέναι πρῶτον κατὰ τὸ ῥητὸν, ἵνʼ ἴδωσι τί σημαίνει τὸ γράμμα· δεύτερον δέ κατὰ τὴν ἀναγωγὴν, καθʼ ἣν εἴποιμι ἂν ἡμέραν σαββάτου ἐνεστηκέναι τῷ δικαίῳ καταλύσαντι τὰ τοῦ κόσμου ἔργα. καὶ δοξάζοντι τὸν Θεὸν, καὶ σχολάζοντι, μήτε τοῦ τόπου ὲν ᾧ ἕστηκε τοῦ Χριστοῦ, ἀφισταμένῳ* μήτε πῦρ καίοντι, κατά τὸ μηδὲν ἁμαρτάνειν· μήτε βαστάγματα αἵροντι. Βάσταγμα ὅρους βαρύτερον πᾶσα ἁμαρτία· διὸ ἔλεγεν 6 Ὑμνῳδὸς· ι Ὡσεὶ φορτίον βαρὺ ἐβαρύνθησαν ἐπʼ ἐμέ. ι Ἑτέρα δὲ ἀπογραφὴ ἂν εἴη σαββάτου, καθʼ ἣν ι ἀπολείπεται σαββατισμὸς τῷ λαῷ τοῦ Θεοῦ, ι ἀνάπαυσις ίερά καὶ ἁγία. ὐ δέ ποιήσας πάντα τά ἔργα αὐτοῦ, ἄξιος κρίνεται ἐκείνου τοῦ σαββάτουʼ σχολάζων οὐδενὶ ἢ τῇ θεωρίᾳ τῆς ἀληθείας, καὶ τῆς σοφίας. Ταῦτα δὲ διὰ τὸ μεμνῆσθαι ἐνταῦθα τὸν Μωῦσέα περὶ, τοῦ σαββατίζειν, παρεθέμεθα. ι Καὶ πατάξεις τὴν πέτραν, καὶ ἐξελεύσεται ἐξ αὐτῆς ὕδωρ. ι Πέτρᾳ παρεικάζεται 6 Χριστὸς διὰ τὸ ἄσειστον καὶ άκλόνητον. Ἐρήρεισται γάρ ἐν τοῖς ἁγαοοίς ἡ θεία τε καὶ ὑπερτάτη φύσις. ι Ἐγὼ γάρ είμι Κύριος 6 Θεός σου, Θεὸς ζηλωτὴς, ἀποδιδοὺς ἁμαρτίας πατέρων ἐπὶ τέκνα, ἐπὶ τρίτην καὶ τετάρτην γενεὰν τοῖς μισοῦσί με, καὶ ποιῶν ἕλεος είς χιλιάδας τοῖς ἀγαπῶσί με, καὶ τοῖς φυλάσσουσι τά προστάγματα μου. ι Τίνα τοῦτο τὸ ῥητὸν οὐκ ὲτάραξεν; Εἰ ἥμαρτε μὲν 6 πατὴρ, 6 δέ υίὸς, καὶ ἡ τρίτη, καὶ ἡ τετάρτη γενεὰ ἀπολαμβάνει τὴν ἀμαρτίαν, ὡς τοὺς μὲν κατηγορῆσαι καὶ τοῦ δεδωκότος τοὺς νόμους Θεοῦ· τοὺς δέ μὴ κατηγορῆσαι μὲν, ἀληθῶς δὲ ἐλπίζειν τοιαῦτά τινα, καὶ προσδοκᾷν, ὅτι τά ἁμαρτήματα αὐτῶν οἱ υἱοὶ ἀπολαμβάνουσιν. Ἰουδαῖοι ταῦτα νομίζουσιν, οὐκ ἀπαλλάττοντες ἄλλον Θεὸν. Σαμαρεῖς ταῦτα ὑπολαμβάνουσιν, ὼς καὶ αὐτοὶ δοξάζοντες μετεσχηκέναι τοῦ ἐνὸς Θεοῦ. Οἱ ἀπὸ τῶν αίρέσεων οὐκ ἀρεσκόμενοι τῷ ἀγαθὸν ἢ δίκαιον εἶναι Θεὸν δύνασθαι, τὸν ἀποδιδόντα ἁμαρτίας πατέρων είς κόλπον τέκνων αὐτῶν, λέγουσιν, ὃτι 6 τοῦ νόμου Θεὸς οὐκ ἐστι δίκαιος, οὐκ ἔστιν ἀγαθὸς, ἀποδιδοὺς τά ἁμαρτήματα τῶν πατέρων ἐπί τοὺς υἱούς · ἀλλά τις ἐστὶν ἐκείνου μείζων οεός. Ὀ δὲ ὲκκλησιαστικὸς, οὔτε ὡς Ἰουδαῖος σωματικῶς ἀκούει τῶν λεγομένων, οὔτε ὡς αἱρετικὸς ἀναπλάσσει ἄλλον, ἀλλʼ ἕστηκεν ἀμφοτέρων μέσος, καὶ λέγει καλῶς μὲν ταῦτα γε·γράφθαν οὐκ οἶδα δὲ τῶν γεγραμμένων τὸν νοῦν. Ἀνατείνατε οὖντὰς διανοίας πάντες, καὶ αἰτήσασοε, ἵνα ὑμῖν ἀποκαλύψῃ ὡς ἁγαθός ἐστιν, 6 ἀποδιδοὺς ἁμαρτίας πατέρων ἐπὶ τέκνα. Τίνες οἱ πατέρες; φέρε τὰς Γραφάς μάρτυρας· ἐξετασθήτωσαν τὰ λόγια ### English translation (Claude) Egyptians I will not bring upon you.” The one who bears trials nobly, then, is crowned. But it is otherwise with the devil: he tempts so as to put to death those who obey him. And God tests, not as ignorant of what will be, but as giving man leave to do what he wills, because of his free will. [Exod 16:23] “This is the word which the Lord spoke: Tomorrow is the Sabbath, a holy rest to the Lord.” I set down what is said about the Sabbath, first according to the letter, so that they may see what the letter signifies; and second according to the higher sense, in which I would say that a day of Sabbath has arrived for the righteous man who has put an end to the works of the world and glorifies God and is at leisure: neither departing from the place in which he stands, Christ, nor kindling fire, in the sense of committing no sin, nor lifting burdens. Every sin is a burden heavier than a mountain; therefore the Psalmist said, “Like a heavy burden they weighed upon me.” And another account of the Sabbath would be that in which “a Sabbath rest remains for the people of God,” a sacred and holy rest. The one who has done all his works is judged worthy of that Sabbath, being at leisure for nothing but the contemplation of truth and wisdom. These things we have set forth because Moses here mentions keeping the Sabbath. [Exod 17:6] “And you shall strike the rock, and water shall come out of it.” Christ is likened to a rock because he is unshaken and immovable; for the divine and supreme nature is firmly fixed in the good. [Exod 20:5–6] “For I am the Lord your God, a jealous God, repaying the sins of fathers upon children to the third and fourth generation of those who hate me, and showing mercy to thousands of those who love me and keep my commandments.” Whom has this text not troubled? If the father sinned, then the son and the third and fourth generation receive the sin; so that some even accuse the God who gave the laws, while others do not accuse him, but truly hope for some such thing and expect that their sons will receive the penalty of their sins. The Jews think this, without exchanging their God for another. The Samaritans suppose this, as they too think they have a share in the one God. Those from the heresies, not content that a God who repays the sins of fathers into the bosom of their children can be good or just, say that the God of the law is not just, is not good, since he repays the sins of fathers upon the sons, but that there is another God greater than he. But the churchman neither hears what is said in a bodily way, like a Jew, nor fashions another God, like a heretic, but stands midway between both and says: These things are well written, but I do not know the meaning of what is written. Lift up your minds, then, all of you, and ask that it may be revealed to you how he is good who repays the sins of fathers upon children. Who are the fathers? Bring the Scriptures as witnesses; let the holy oracles ### Scripture references - Exod 15:26: quotation, high confidence - Jas 1:12: allusion, medium confidence - Exod 16:23: quotation, high confidence - Exod 16:29: allusion, medium confidence - Exod 35:3: allusion, medium confidence - Jer 17:21: allusion, medium confidence - Ps 38:4 (37:5 LXX): quotation, high confidence - Heb 4:9: quotation, high confidence - Exod 17:6: quotation, high confidence - 1 Cor 10:4: allusion, high confidence - Exod 20:5: quotation, high confidence - Exod 20:6: quotation, high confidence ### Translation notes - Jas 1:12; Exod 16:29 (not leaving one's place), Exod 35:3 (no fire), Jer 17:21 (burdens); Ps 38:4 (LXX 37:5); Heb 4:9; 1 Cor 10:4. The heretics who reject the God of the law are the Marcionites; the Jews' and Samaritans' views are reported as Origen gives them. This and the following columns appear to be from a homily (“Lift up your minds, all of you”). ### Citation (SBL) Origen, Eclog. Exod.-Judg. 289 (PG 12:289a–289d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-eclogae-exodum-iudices/281/#p-289). ## Eclogae on Exodus-Judges, column 291 - URL: https://sophiascriptura.com/fathers/origen-eclogae-exodum-iudices/281/#p-291 - Source: PG 12:292a–292d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The “fathers” whose sins are visited on the children are the devil and his spirits, whose working the sinner accepts; God visits the sinner himself to heal him. ### Greek text τὰ ἱερὰ. Λέγει 6 Σωτὴρ καὶ Κύριος Ἰησοῦς Χριστὸς τοῖς ἁμαρτάνουσιν, ὅτι ι Ὑμεῖς ἐκ τοῦ πατρὸς τοῦ διαβόλου ἐστὲ, καὶ τὰς ἐπιθυμίας τοῦ πατρὸς ὑμῶν θέλετε ποιῆσαι. Ἐκεῖνος ἀνθρωποκτόνος ἐστὶν ἀπʼ ἀρχῆς, καὶ ἐν τῇ ἀληθείᾳ οὐχ ἕστηκεν. ι Οὐκοῦν εἴ τις ἁμαρτάνει, ὲκ τοῦ πατρὸς τοῦ διαβόλου ἐστὶ, καὶ διὰ τοῦτο τὺ ἁμάρτημα τοῦ διαβόλου ἀποδίδοται ἐπὶ τὸν υἱόν. Πλὴν ἐκεῖνός ἐστιν 6 πρῶτος ἀμαρτωλὸς,ὁ ὑποβαλών μοι τδἁμάρτημα· ἐγὼ δέ εἰμι 6 δεύτερος ἁμαρτωλὸς, 6 μὴ ὲκβιλὼν τὸ βούλημα αὑ. τοῦ, ἀλλὰ παραδεξάμενος αὑτοῦ τὴν ἐνέργειαν · δέοι με στῆναι καθωπλισμένον τὴν πανοπλίαν τοῦ Θεοῦ, καὶ ἔχοντα 16v θυρεὸν τῆς πίστεως, ἵνα πάντα τὰ βέλη τοῦ πονηροῦ τὰ πεπυρωμένα σβεσοῇ ὲν τῷ ουρεῷ τῆς πίστεως μου. Ἐὰν οὖν ἁμαρτάνω, ποιῶ τὰ τοῦ διαβόλου βεβληκότος είς τὴν καρδίαν, ἵνα τόδε 16 ἁμάρτημα, ἢ τόδε ποιήσω. Πρῶτον παραδέχομαι αὐτοῦ 16 βέλος, καὶ ὅταν παραδέξωμαι αὐτὸ, τότε καὶαύτὸν παραδέχομαι. Καὶ γὰρ ἐπὶ τοῦ ’ἰούδα οὕτω γέγραπται, ὅτι οὐ πρῶτον εἰσῆλθεν 6 Σατανᾶς εἰς αὐτὸν, ἀλλά πρῶτον τοῦ διαβόλου βεβληκότος εἰς τὴν καρδίαν ἵνα παραδῷ αὑτὸν Ἰούδας Σίμων 6 Ἰσκαριώτης, εἶτα μετά τὸ ψωμίον εἰσῆλθεν εἰς αὐτὸν 6 Σατανᾶς. Οὐκοῦν ἔχω πατέρα, εί μὲν ἅγιός εἰμι, Θεὸν· εἰ δὲ ἁμαρτωλός εἰμι, τὸν διάβολον ἔχω πατέρα· ἀλλά καὶ τὸν προσεχῶς φέρε εἰπεῖν ἐνεργήσαντα Ἀντίχριστον,ἢ ἄγγελόν τινα τοῦ διαβόλου, ἢ δαιμόνιον, οὗ τὴν ἐνέργειαν παρεδεξάμην. Καὶ ἁπαξαπλῶς εἰσί μοι πατέρες μυρίοι, ἐὰν γένωμαι ἁμαρτωλός· ὥσπερ πάλιν ἐὰν γένωμαι δίκαιος, πατήρ μου ὲστὶν ὁ Θεὸς, καθάπερ φησὶν 6 Σωτὴρ, ι Τεκνία. ἔτι μικρὸν μεθʼ ὑμῶν είμι. ι Καὶ πάλιν, ι Θύγατερ, ἡ πίστις σου σέσωκέ σε. ι Καὶ πάλιν, «Τέκνον, ἀφέωνταί σου αἱ ἁμαρτίαι, ι Οὕτως οἶδα καὶ ἀλλους πατέρας, κατὰ τὸ γεγραμμένον τῷ Ἀβραάμ· «Σὺ δὲ ἀπελεύσῃ πρὸς τοὺς πατέρας σου· ι οὐ πρὸς τοὺς κατὰ σάρκα πατέρας· οὐ γὰρ ἦσαν πιστοὶ, οὐκ ἦσαν ἅγιοι, ὠς δῆλον ὲκ τῆς ἱστορίας τῆς γεγραμμένης περὶ αὐτῶν. Εἰ γὰρ ἅγιος αὐτοῦ 6 πατὴρ, οὐκ ἂν ἐλέγετο αὐτῷ, (Ἔξελθε ὲκ τῆς γῆς σου, καὶ ὲκ τῆς συΥΥ“ νείας σου, καὶ ὲκ τοῦ οἴκου τοῦ πατρός σου. ι Ἔχει γὰρ 6 λόγος 16 σωματικὸν, ἔχει καὶ τὸ πνευματικόν. El νενόηκας τοὺς πατέρας, ὅρα λοιπὸν ὅτι ἀπολαμβάνεις σὺ, 6 παραδεξάμενος τὴν ἐνέργειαν, διὰ 16 ἡμαρτηκέναι, ὑπὸ τοῦ διαβόλου, ἦ τινος τῶν ὑπʼ αὐτὸν πνευμάτων. Γενόμενος οὖν ἐκείνων υίὸς, ἀπολαμβάνεις ἀπὸ ἀγαθοῦ Θεοῦ σε ἐπισκεπτομένου. Οὐ γὰρ ἐπισκέπτεται τὸν πατέρα σου, ἀλλʼ ἐπισκέπτεταί σε, καί λέγει σοι, ε Ἄκουσον, Θύγατερ, καὶ ἴδε, καὶ κλῖνον 16 οὖς σου, ι καὶ τὰ ἑξῆς· καὶ δίδωσί σοι ὡς ἀγαθός. Ἑπισκέπτεται γάρ σε τὸν υἱὸν τοῦ πονηροῦ πατρὸς, τὰ ἁμαρτήματα ἀποδιδούς. ι Ἐπισκέψομαι οὖν ὲν ράβδῳ τὰς ἀνομίας ι ὑμῶν τῶν ἁγίων· ἐπισκέψομαι δὲ ι καὶ ὲν μάστιξι τὰς ἀδικίας αὐτῶν. ι Διὰ τί; ἵνα 16 ι ἔλεός μου μὴ διασκεδάσω ἀπʼ αὐτῶν. ι Ὅτε γὰρ και ### English translation (Claude) be examined. The Saviour and Lord Jesus Christ says to sinners: “You are of your father the devil, and you wish to do your father's desires. He was a murderer from the beginning, and did not stand in the truth.” So if anyone sins, he is of his father the devil, and for this reason the devil's sin is repaid upon the son. He, however, is the first sinner, who suggested the sin to me; and I am the second sinner, who did not cast out his will but accepted his working, when I ought to have stood armed with the full armour of God and holding the shield of faith, so that all the flaming darts of the evil one might be quenched by the shield of my faith. If, then, I sin, I do the things of the devil, who has cast into my heart that I should commit this sin or that. First I accept his dart, and when I have accepted it, then I accept him too. For so it is written in the case of Judas: Satan did not enter into him first, but first the devil had cast into the heart of Judas Simon Iscariot that he should betray him; then, after the morsel, Satan entered into him. So I have a father: if I am holy, God; if I am a sinner, I have the devil as father, and also, say, the one who worked in me directly, the Antichrist, or some angel of the devil, or a demon, whose working I accepted. In short, I have countless fathers if I become a sinner; just as, again, if I become righteous, my father is God, as the Saviour says: “Little children, yet a little while I am with you”; and again, “Daughter, your faith has saved you”; and again, “Child, your sins are forgiven.” So too I know other fathers, according to what is written to Abraham: “But you shall go to your fathers”; not to his fathers according to the flesh, for they were not faithful, they were not holy, as is clear from the history written about them. For if his father had been holy, it would not have been said to him, “Go out from your land and from your kindred and from your father's house.” For the word has the bodily sense, and it has the spiritual too. If you have understood who the fathers are, see now that it is you who receive the penalty, you who accepted the working from the devil, or from one of the spirits under him, and so sinned. Having become their son, then, you receive it from the good God, who visits you. For he does not visit your father, but visits you, and says to you, “Hear, daughter, and see, and incline your ear,” and so on; and he gives to you as one who is good. For he visits you, the son of the evil father, repaying the sins: “I will visit with a rod the transgressions” of you saints, “and with scourges their iniquities.” Why? So that “I may not scatter my mercy from them.” For when he ### Scripture references - John 8:44: quotation, high confidence - Eph 6:11: allusion, high confidence - Eph 6:16: allusion, high confidence - John 13:2: allusion, high confidence - John 13:27: allusion, high confidence - John 13:33: quotation, high confidence - Mark 5:34: quotation, high confidence - Mark 2:5: quotation, high confidence - Gen 15:15: quotation, high confidence - Gen 12:1: quotation, high confidence - Ps 45:10 (44:11 LXX): quotation, high confidence - Ps 89:32 (88:33 LXX): quotation, high confidence - Ps 89:33 (88:34 LXX): quotation, high confidence - Exod 20:5: allusion, high confidence ### Translation notes - John 8:44; Eph 6:11, 16; John 13:2, 27; John 13:33; Mark 5:34; Mark 2:5; Gen 15:15; Gen 12:1; Ps 45:10 (LXX 44:11); Ps 89:32–33 (LXX 88:33–34). ### Citation (SBL) Origen, Eclog. Exod.-Judg. 291 (PG 12:292a–292d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-eclogae-exodum-iudices/281/#p-291). ## Eclogae on Exodus-Judges, column 293 - URL: https://sophiascriptura.com/fathers/origen-eclogae-exodum-iudices/281/#p-293 - Source: PG 12:293a–293d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: To be left unpunished is God's abandonment; pray to be punished here; the kinds of law distinguished; the seventh-year release signifies freedom in Christ; the feasts cannot be kept literally by all. ### Greek text ἓῧῦ ταλίπῃ τινὰ, οὐκέτι αὐτὸν κολάζει, οὔτε μαστιγοῖ. ι Μαστιγοῖ › γὰρ ού πάντας, ἀλλὰ ε πάντα υἱὸν ὃν παραδέχεται Ιῄύριος. ι Καὶ λέγεται ἐν τῷ προφήτῃ περὶτῶν πάνυ ἁμαρτωλῶν· ι Οὐκ ἐπισκέψομαι ἐπὶ τὰς θυγατέρας ὑμῶν ὅταν πορνεύσωσι, καὶ ἐπὶ τὰς νύμφας ὑμῶν ὅταν μοιχευθῶσι. ι Τοσούτῳ χρόνῳ 6 διάβολος ἁμαρτάνει ἀπὸ κτίσεως, καὶ καταβολῆς κόσμου, καὶ οὔτε πῦρ, οὕτε μάστιξ -ού γάρ ἄξιός ἐστι τῶν κολάσεων τῶν ἀπὸ τοῦ Θεοῦ. Οὐ γάρ δύναται εἰπεῖν 6 διάόοιιος, ι Κύριε, μὴ τῷ θυμῷ σου ἐλέγξῃς με, ι καὶ τά ἑξῆς. Ἕκαστος οὖν συνειδὼς ἑαυτῷ ἁμαρτίας, εὐχέσθω κολασθῆναι. Καλὸν μὲν γὰρ τὸ μηδὲν ἄξιον κολάσεως πεποιηκέναι. Εἰ δέ τι ἄξιον κολάσεως πεποιήκαμεν, οὕτω κολασθῶμεν, ὥστε ἑνθάδε μὲν ἀπολαβεῖν, μετὰ δέ ταῦτα εἰς τοὺς κόλπους Ἀβραὰμ ἀναπαύσασθαι. ε Καὶ ταῦτα τὰ δικαιώματά μου, ά παραθήσῃ ἐνὼπιον αὐτῶν. Ἐὰν κτήσῃ παῖδα Ἐβραῖον,ικα“ι τὰ ἑξῆς. Ἀναγκαῖον ἐξετάσαι τί νόμος, καί τί πρόσταγμα, τί δέ δικαιώματα, καὶ κρίματα, καὶ μαρτύρια, καὶ ἐντολαί. Δικαιώματα μὲν οὖν ἐστι, τὸ ἐνθάδε εἰρημένον, ι Ἐὰν κτήσῃ παῖδα Ἐβραῖον, ι καὶ τὰ ἑξῆς, περὶ αὐτοῦ εἰρημένα · κρίμα δέ, ἵνα ἱερέως θυγάτηρ ἐὰν μοιχευθῇ, πυρὶ κατακαίηται ° ἐντολαὶ δὲ, ι Οὐκ ἔσονταί σοι θεοὶ ἕτεροι· ο πρόσταγμα δὲ, ι Καταβάς διαμάρτυραι τῷ λαῷ, καὶ πλυνάτωσαν τὰ ἱμάτια αὐτῶν· ι μαρτύρια δὲ, ι Διαμαρτύρομαι ὑμῖν σήμερον τὸν οὐρανὸν καὶ τὴν γῆν. ι ι Ἓξ ἔτη δουλεύσει σοι · τῷ δέ ἑτει τῷ ἑβδόμῳ, ἀπελεύσεται ἐλεύθερος δωρεάν. ι Σημαίνει ή ἐν τῷ ἑβδόμῳ ἐλευθέρωσις, ἔτι δὲ καὶ ἡ ἐν τῷ σαββάτῳ τῶν ἔργων κατάπαυσις τὴν ἐν χάριτι ἡμῖν διὰ Χριστοῦ ἐλευθε ρίαν. ι Προσάξει αὐτὸν 6 κύριος αὐτοῦ πρὸς τὸ κριτήριον τοῦ Θεοῦ. ι Ἀκύλας καὶ Σύμμαχος εἷπον, ι πρὸς τοὺς θεούς. ι Θεοὺς δὲ τοὺς κριτὰς ὀνομάζουσι, καὶ θεοῦ κριτήριον, τὴν τούτων ψῆφον. ι Τρεῖς καιροὺς τοῦ ἐνιαυτοῦ ἑορτάσατέ μοι. Τὴν ἑορτὴν τῶν ἀζύμων φυλάξασθε. Ἑπτὰ ἡμέρας ἕδεσοε ἄζυμα, καθάπερ ἐνετειλάμην σοι, κατά τὸν καιρὸν -τοῦ μηνὸς τῶν νέων. Ἑν γὰρ αύτῷ ἐξῆλθες ἐξ Alγύπι-ου. Οὐκ ὁφθήσῃ ἐνώπιόν μου κενὸς, καὶ ἑορτὴν τοῦ θερισμοῦ πρωτογεννημάτων ποιήσεις τῶν ἔργων σου. ι Αἱ ἑορταὶ τοίνυν τοῦ Θεοῦ, οἷς ἐστι πνεῦμα, πνευματικαί εισι· καὶ οὐδεὶς χοῖκὸς ἑορτάζει τὰς ἑορτὰς πνευματικῶς. ι Τίς γὰρ συμφωνία δικαιοσύσ νης καὶ ἀνομίας ;ι ἵνα μὴ τὰ ἑξῆς λέγω. Οὐ δύναται χοῖκὸς ἑορτάσαι ἑορτὰς πνευματικὰς, ὥσπερ οὐδὲ πνευματικὸς ἑορτὴν χοῖκήν. Καὶ μετʼ ὀλίγα. Τί ἐστιν 6 μὴν τῶν νέων; τοὺς αἰσθητοὺς φήσεις καρι πούς οὔπω ἐνέστηκεν ὁ μὴν τῶν νέων, τοῦ ἐνιαυτοῦ φέρε εἰπεῖν ὀψιμωτέρου ὗντος. Τὸ δὲ, ἐὰν γένηταί ποτε ἐνιαυτὸς, ὥστε μηδὲ φέρειν τὴν γῆν τοὺς καρποὺς, ἆρα δυνάμεθα ἑορτάζειν ἐν τῷ μηνὶ τῶν νέων, ὡς κεκέλευκεν 6 Θεὸς ἑορτάζειν τοὺς ἑορτάζοντας Οὐκοῦν δεῖ κατʼ ἐνιαυτὸν τὴν ἑορτὴν ἑορτάζειν. Ἐπαπορῶ δὲ πάλιν,καὶ περὶ τοῦ δευτέρου νόμου, τοῦ κατὰ τὴν ἑορτὴν τὴν δευτέραν. Φησὶ γὰρ ι ἑορτὴν τοῦ θερισμοῦ τῶν πρωτογεννημάτωνοιἘάν τις σπείρῃ, καὶ μὴ γένωνται οἱ καρποὶ πρῶτοι, ἀλλὰ τελευταῖοι, ### English translation (Claude) abandons someone, he no longer punishes him nor scourges him. For he scourges not all, but “every son whom the Lord receives.” And it is said in the prophet about those who are utter sinners: “I will not punish your daughters when they commit sexual immorality, nor your brides when they commit adultery.” For so long a time, since the creation and foundation of the world, the devil has been sinning, and neither fire nor scourge comes upon him; for he is not worthy of the punishments that come from God. For the devil cannot say, “Lord, do not rebuke me in your wrath,” and so on. Let each one, then, who is conscious of sins pray to be punished. It is good to have done nothing worthy of punishment; but if we have done something worthy of punishment, let us be punished in such a way that we receive it here, and after this rest in the bosom of Abraham. [Exod 21:1–2] “And these are my statutes, which you shall set before them: If you buy a Hebrew servant,” and so on. It is necessary to examine what law is, and what an ordinance, and what statutes, judgments, testimonies, and commandments are. Statutes, then, are what is said here, “If you buy a Hebrew servant,” and what follows about him; a judgment, that if a priest's daughter commits adultery she is to be burned with fire; commandments, “You shall have no other gods”; an ordinance, “Go down and charge the people, and let them wash their garments”; testimonies, “I call heaven and earth to witness against you today.” [Exod 21:2] “Six years he shall serve you; but in the seventh year he shall go out free, for nothing.” The release in the seventh year, and also the rest from works on the Sabbath, signify the freedom given to us in grace through Christ. [Exod 21:6] “His master shall bring him to the judgment seat of God.” Aquila and Symmachus said “to the gods.” They call the judges gods, and their vote God's judgment seat. [Exod 23:14–16] “Three times in the year keep a feast to me. Keep the feast of unleavened bread; seven days you shall eat unleavened bread, as I commanded you, at the time of the month of new things, for in it you came out of Egypt. You shall not appear before me empty. And you shall keep the feast of the harvest of the first-fruits of your works.” The feasts of God, then, for those who have the Spirit, are spiritual; and no earthy man keeps the feasts spiritually. “For what fellowship has righteousness with lawlessness?” not to quote what follows. An earthy man cannot keep spiritual feasts, just as a spiritual man cannot keep an earthy feast. And a little later. What is the month of new things? If you say the perceptible fruits, the month of new things has not yet come when the year, say, is late. And if there should ever be a year in which the earth bears no fruits at all, can we keep the feast in the month of new things, as God commanded those who keep the feast? Yet the feast must be kept every year. I raise a difficulty again about the second law too, concerning the second feast. For it says, “the feast of the harvest of the first-fruits.” If someone sows, and his fruits come not first but last, ### Scripture references - Heb 12:6: quotation, high confidence - Hos 4:14: quotation, high confidence - Ps 6:1 (6:2 LXX): quotation, high confidence - Luke 16:22: allusion, high confidence - Exod 21:1: quotation, high confidence - Exod 21:2: quotation, high confidence - Lev 21:9: allusion, high confidence - Exod 20:3: quotation, high confidence - Exod 19:10: quotation, high confidence - Deut 4:26: quotation, high confidence - Exod 21:6: quotation, high confidence - Exod 23:14: quotation, high confidence - Exod 23:15: quotation, high confidence - Exod 23:16: quotation, high confidence - 2 Cor 6:14: quotation, high confidence ### Translation notes - Heb 12:6 (Prov 3:12); Hos 4:14; Ps 6:1; Luke 16:22; Lev 21:9 (where the priest's daughter “profanes herself by prostitution”; Origen's wording is “commits adultery”, translated as written); Exod 20:3; Exod 19:10; Deut 4:26; 2 Cor 6:14. Aquila and Symmachus: second-century Greek translators. ### Citation (SBL) Origen, Eclog. Exod.-Judg. 293 (PG 12:293a–293d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-eclogae-exodum-iudices/281/#p-293). ## Eclogae on Exodus-Judges, column 295 - URL: https://sophiascriptura.com/fathers/origen-eclogae-exodum-iudices/281/#p-295 - Source: PG 12:296a–296d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The three feasts cannot be kept literally by builders and weavers; the month of new things means becoming new in Christ; to appear “not empty” is to be filled with God; the “male” are deeds of the Spirit. ### Greek text οὗτος οὐκ ἂν δύναιτο ἑορτάσαι τὴν ἀρχὴν τοῦ Θερισμοῦ τῶν πρυπογεννημάτων.Δεῖ γὰρ ἔχειν σε γεννήματα, ἵνα δυνηθῇς ἑορτάζειν. Τί δὲ, ἂν χώραν μὴ ἔχω, πῶς ἂν δυναίμην τὴν ἑορτὴν ταύτην ἑορτάζειν, τῆς λέξεως λεγούσης, ι Καὶ ἑορτήν θερισμοῦ τῶν πρωτογεννημάτων ποιήσεις τῶν ἔργων σου, ὧν ἐὰν σπείρης ἐν τῷ ἀγρῴ σονς ι οὐκ ἔσπειρα, οἱκοδόμος εἰμί· οὐκ ἔσπειρα, ὑφάντης είμί ἀγρὸν οὐκ ἔχω, πῶς δύναμαι τὴν δευτέραν ἑορτάζειν ἑορτήν; Καὶ δὴ καὶ περὶ τὴν τρίτην, ι Καὶ ἑορτὴν συντελείας ἐπʼ ἐξόδῳ τοῦ ἐνιαυτοῦ. ι Καὶ μεθʼ ἕτερα. Τί βούλεται λόγος ἡμῖν λέγειν ὁ κελεύων ἡ μᾶς ἑορτάζειν τήν ἑορτὴν τῶν ἀζύμων τῷ μηνὶ τῶν νέων; Ἀπόθου τὸν παλαιὸν ἄνθρωπον σὺν ταῖς πράξεσιν αὑτοῦ. Καὶ ἴνα γε ποιήσῃς τὴν ἑορτὴν ἐν τῷ μηνὶ τῶν νέων, καὶ συ νέος γενοῦ, ἵνα γένηται ὁ μὴν τῆς ἑορτῆς τῶν νέων, καὶ σὸς μήν. Νέων γὰρ, καὶ οὐ παλαιῶν ἑστιν οὗτος ὁ μήν. Πῶς οὖν δεήσει νέον καὶ σὲ γενέσθαι; Νοήσας τὰς ἑορτὰς, τὴν ἑορτὴν τῶν νέων ὁ ἀπόστολος Παῦλός φησιν, ι Ἐκδυνσάμενοι τὸν παλαιὸν ἄνθρωπον σὺν ταῖς πράξεσιν αὐτοῦ, καὶ ἐνδυσάμενοι τὸν νέον τὸν ἀνακαινούμενον είς ἐπίγνωσιν κατʼ εἰκόνα τοῦ κτίσαντος. ι Οὐκοῦν ἵνα ἀγάγῃς τὴν ἑορτὴν ἑν μηνὶ τῶν νέων, νέον σε γενέσθαι δεῖ, καὶ πᾶσαν ἀποθέσθαι παλαιότητα. Εἶτα ποίαν ἑορτὴν πρώτην άγεις; ὃτι τὴν topτὴν τῶν ἀζύμων, μάνθανε ἀπὸ τοῦ Ἀποστόλοψ ι Τδ γὰρ πάσχα ἡμῶν, φησὶν, ὑπὲρ ἡμῶν ἐτύθη Χριστόςο ὥστε ἑορτάζωμεν μὴ ὲν ζύμῃ παλαιᾷ, μηδὲ ὲν ζύμῃ κακίας καὶ πονηρίας, ἀλλʼ ὲν ἀζύμοις είλικρινείας καὶ ἀληθείας. ι ’Ἅμα δὲ συνάγαγε τὰ νενομοθετημένα περὶ τῆς ἑορτῆς τῶν ἀζύμων, καὶ ὕψει μὲν τδ ἄλογον τῶν τῷ ῥητῷ ὡς πνευματικῷ μὴ προσεχόντων, καταφρονούντων δὲ τῶν πνευματικῶν ὡς μὴ χρησίμων. ‹ Οὐκ ὀφθήσῃ ἐνώπιόν μου κενός. ι Ἰσθι ὃτι πᾶς ἄνθρωποςῆ κενός ἑστιν, ἧ πλήρης. Ei μὲν γὰρ οὐκ ἔχειᾶγιον Πνεῦμα, οὐκ ἔχει γνῶσιν τοῦ κτίσαντος, οὐ παρεδέξατο ζωὴν Ἰησοῦν τὸν Χριστόν· εί οὐκ οἶδε τὸν Πατέρα τὸν ἑν οὐρανοῖς, εἰ οὐ βιοῖ κατὰ τὴν λόεγον, κατὰ τὸν νόμον οὐράνιον οὐ σωφρονεῖ, οὗ δικαιοπραγεῖο ὁ τοιοῦτος κενός ἐστιν. Ei δὲ κεχώρηκε τὺνεὶπόντα Θεὸν· ι Ἐνοικήσω ὲν αὐτοῖς, καὶ ἐμπεριπατήσω, καὶ ἔσομαι αὐτοῖς Θεὸς, »οὗτος οὐκ ἔστι κε- Ῑ) νὸς, anan πλή ρης. ι Τρεῖς καιροὺς τοῦ ἐνιαυτοῦ ὀφθήσεται πᾶν ἀρσενικόν σου ἐνώπιον Κυρίου τοῦ Θεοῦ σου. ι Τί ἑστιτὸ ῥητὸν εἴποιμι ἄν. Ὅ πράττομεν, ἧ θῆλύ ἑστιν, ἢ ἀρσενικόν. El μὲν οὖν θηλυκόν ἑστιν ὂ ποιοῦμεν, ἢ σωματικόν ἐστιν, ἢ σαρκικόν. Σπείροντες γὰρ εἰς τὴν σάρκα, ποιοῦμεν θῆλυ τὸ γέννημα τῆς ψυχῆς, οὐκ ἄρρεν· ἁλλʼ ὲκνενευρισμένον, ἁπαλόν τε καὶ ὑλικόν. Ei μέντοι βλέποντες τὰ αἰώνια, καὶ πρὸς τοῖς κρείττοσιν ἔχοντες τὴν διάνοιαν, καρποφοροῦμεν τοὺς καρποὺς τοῦ πνεύματος, καὶ πάντα τὰ γεννήματα ἡμῶν spesve ἐστι. Τὰ τοίνυν φερόμενα ἐνώπιον τοῦ ### English translation (Claude) he could not keep the beginning of the harvest of first-fruits; for you must have produce in order to be able to keep the feast. And what if I have no land? How could I keep this feast, when the wording says, “And you shall keep the feast of the harvest of the first-fruits of your works, whatever you sow in your field”? I did not sow, I am a builder; I did not sow, I am a weaver; I have no field; how can I keep the second feast? And the same applies to the third: “And the feast of completion at the end of the year.” And after other things. What does the word mean to tell us when it commands us to keep the feast of unleavened bread in the month of new things? Put off the old man with his deeds. And so that you may keep the feast in the month of new things, become new yourself too, so that the month of the feast of new things may be your month as well. For this month belongs to new things, not to old. How, then, will you too need to become new? Having understood the feasts, the feast of new things, the apostle Paul says: “Having put off the old man with his deeds, and having put on the new, which is being renewed unto knowledge according to the image of the one who created him.” So, in order to celebrate the feast in the month of new things, you must become new and put off all oldness. Then, what feast do you keep first? That it is the feast of unleavened bread, learn from the Apostle: “For Christ our Passover,” he says, “was sacrificed for us; so let us keep the feast not with old leaven, nor with the leaven of malice and wickedness, but with the unleavened bread of sincerity and truth.” At the same time gather together what is legislated about the feast of unleavened bread, and you will see the unreasonableness of those who do not attend to the letter as spiritual and who despise spiritual things as useless. [Exod 23:15] “You shall not appear before me empty.” Know that every human being is either empty or full. For if he does not have the Holy Spirit, does not have knowledge of the Creator, has not received the life, Jesus Christ; if he does not know the Father in heaven, does not live according to the Word, is not self-controlled according to the heavenly law, does not act justly, such a one is empty. But if he has made room for the God who said, “I will dwell in them and walk among them, and I will be their God,” he is not empty, but full. [Exod 23:17] “Three times in the year every male of yours shall appear before the Lord your God.” What the text means I would say thus: what we do is either female or male. If what we do is female, it is either bodily or fleshly; for when we sow to the flesh, we make the offspring of the soul female, not male, but unnerved, soft and material. If, however, looking at eternal things and having our mind on the better, we bear the fruits of the Spirit, all our offspring are male. The things, then, brought before the ### Scripture references - Exod 23:16: quotation, high confidence - Col 3:9: quotation, high confidence - Col 3:10: quotation, high confidence - Eph 4:22: echo, medium confidence - 1 Cor 5:7: quotation, high confidence - 1 Cor 5:8: quotation, high confidence - Exod 23:15: quotation, high confidence - 2 Cor 6:16: quotation, high confidence - Exod 23:17: quotation, high confidence - Gal 6:8: allusion, high confidence - 2 Cor 4:18: allusion, medium confidence - Gal 5:22: allusion, high confidence ### Translation notes - Exod 23:16; Col 3:9–10 (with Eph 4:22); 1 Cor 5:7–8; 2 Cor 6:16; Gal 6:8; 2 Cor 4:18; Gal 5:22. The clause about “those who do not attend to the letter as spiritual” is compressed and translated as printed. ### Citation (SBL) Origen, Eclog. Exod.-Judg. 295 (PG 12:296a–296d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-eclogae-exodum-iudices/281/#p-295). ## Eclogae on Exodus-Judges, column 351 - URL: https://sophiascriptura.com/fathers/origen-eclogae-exodum-iudices/281/#p-351 - Source: PG 12:351a–351d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: An idol differs from a likeness: a likeness copies something real, an idol is the soul's invention, such as a centaur. ### Greek text (οὑ ποιήσεις σεαυτῷ εἴδωλον, οὐδὲ παντὸς ὁμοίωμα.. t Ἀλλο εἴδωλον, καὶ ἕτερον ὁμοίωμα. Ὀμοίωμα μὲν γάρ ἐστιν, ἐὰν ποιῇς ἰχθύος, ἢ τετραπόόου, ἢ Θηρίου διὰ τεχνουργίας, ἢ διὰ ζωγραφίας ὁμοίω μα. Εἴδωλον δὲ, ὅσα ἀκιατυποῦσα ψυχὴ ποιεῖ, οὐκ ἐξ ὑπαρχόντων πρωτοτύπως· οἷον ἀναμεμιγμένον τὸ ζῶον ἀπὸ ἀνθρώπου καὶ ἵππου. ### English translation (Claude) [Exod 20:4] “You shall not make for yourself an idol, nor a likeness of anything.” An idol is one thing and a likeness another. It is a likeness if you make, by craftsmanship or by painting, a likeness of a fish or a quadruped or a wild beast. An idol is whatever the soul makes when it forms images not from existing things as originals; for instance, the animal mixed of man and horse. ### Scripture references - Exod 20:4: quotation, high confidence ### Extrabiblical texts - Origen, Hom. Exod. 8.3 (Homilies on Exodus): echo, medium confidence ### Translation notes - Exod 20:4 (Septuagint). The same distinction is in Origen, Homilies on Exodus 8.3. The scan passes from col. 295 to col. 351; the notes between are not in the scan text. ### Citation (SBL) Origen, Eclog. Exod.-Judg. 351 (PG 12:351a–351d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-eclogae-exodum-iudices/281/#p-351). ## Eclogae on Exodus-Judges, column 395 - URL: https://sophiascriptura.com/fathers/origen-eclogae-exodum-iudices/281/#p-395 - Source: PG 12:395a–395d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Notes on Leviticus 1: the book's name; the sacrifices are worthy of God when the law is read spiritually; “gifts” and “sacrifices”; God allowed sacrifices to wean Israel from idolatry. ### Greek text Kal ἀνεκὰλεσε Μωϋσῆν. Λευῖτικὸν ὠνόμασται, επειδὴ τὸ τῆς ἱερωσύνης καὶ τὰ τῶν θυσιῶν καὶ ὅσα τοιαῦτα προσέταξεν ὁ Θεὸς, ὲν τούτῳ Λευῖτικῴ φέρεται. Ἔχει μὲν οὖν καὶ ἡ Ἔξοδος τοῦ Θεοῦ νομοθεσίας· ὅπως δὲ ὲτελὲσθησαν οἱ ἱερεῖς χρισθέντες, καὶ ὅπως κατεσκευάσθη ὴ σκηνὴ καὶ σύμπηξιν ἔλαβεν ἁρμόνιον, κα“ιʼἄλλα πλείονα ἱστορεῖ τὸ Λευῖτικόν. El δὲ καὶ ἕτερά τινα περιέχει, οὐ θαυμαστὸν, ἐπιγραφὴ γάρ ἐστι, Λευῖτικὸν, τοῦ ἐν αὐτῷ καιριωτέρου δηλωτικόν. Τοῦ αὑτοῦ. Τὸν περὶ θυσιῶν λόγον οῖ μὴ ὀρθῶς ἐνορῶντες καταφρονοῦσιν ἣ ὡς εὐτελοῦς νομοθεσίας, καὶ μηδὲν ἄξιον τοῦ Δημιουργοῦ ἐχούσης. ἢ αὐτοῦ τοῦ Δημιουργοῦ ὡς εὐτελῆ νομοθετοῦντος ἀσεβῶς κα.ταψηφῐζονται. Ὀ δὲ νοήσας τὸ τοῦ Δαυῖδ καὶ τοῦ Ἀποστόλου, τοῦ μὲν λέγοντος· ‹ Ἀποκὰλυψον τοὺς ὀφθαλμούς μου καὶ κατανοήσω τὰ θαυμάσια ὲκ τοῦ νόμου σου · ι τοῦ δὲ βοῶντος· ι Ὀ νόμος πνευματικός ἐστι, ι δύναται διαβλέψαι ὡς ἄξια Θεοῦ ἐστιν -- ἀποκεκρυμμένα ἐν τούτοις μαθήματα. Ἄνθρωπος ἐξ ὑμῶν, ἐὰν προσαγάγῃ δῶρα τῷ Κυρίῳ.. Τετηρήκαμεν δὲ πολλαχοῦ τῶν Γραφῶν τὰ μὲν δῶρα ἐπὶτῶν ζώων λέγεσθαι, τὰς δὲ θυσίας ἐπὶ τῶν ἀψύχων κατὰ τὸ ἐν τῇ Γενέσει λεγόμενον ο ‹ Καὶ ἐπεῖδεν ὁ Θεὸς ἐπὶ Ἅβελ, καὶ ἐπὶ τοῖς δώροις αὐτοῦ, ἐπὶ δὲ Κάϊν καὶ ἐπὶ ταῖς θυσίαις αὑτοῦ ού προσέσχεν. ι Ἔτι δὲ καὶ τοῦτο ῥητέον, ἐπὶ μὲν τῶν ὲμο ψύχων ·ι Ἄνθρωπος, φησὶν, ὲξὺμῶν, ὲὰν προσαγάγῃ δῶρα ο ι ἐπὶ δὲ τῶν ἀψύχων, ‹ ἐὰν ψυχή. ι Τὸ ἄψυχον ἡ ψυχή · ἴνα τοῦ μὲν ἀλόγου τὸ λογικὸν μόνον καταλείπηται, καὶ τοῦ ἀψύχου ὑπὸ τοῦ πυρὸς νενικημένου ἀπομεξνοι τὸ ἔμψυχον μόνον. Προχεοῦσι τὸ uiua ἐπὶ τὸ θυσιαστήριον. Θυσιαστήριον καρπώσεως ὁ βωμὸς λέγεται, ἐφʼ οὗ θυσίαι ὁλοκαυτώσεωςδ θυσιαστήριον δὲ θυμιάματος, τὺ ἔσω θυσιαστήριον. ἸὈῦ αὐτοῦ. Ἐπειδὴ ἔχαιρον ταῖς θυσίαις οἱ Ἰουδαῖοι ὲν Αἰγύπτῳ ταύταις προσεθίσαντες, ὡς καὶή ὲν τῇ ἐρήμῳ μοσχοποιία μαρτυρεῖ, ἐπέτρεψεν ὀ Θεὸς ταύτας αὐτῷ προσαγαγεῖν, ταύτῃ χαλινώσας τῆς πολυθεῒας τὰς ἀτάκτους ὁρμὰς καὶ τοῦ μὴ θύειν διιεκ μασι. ### English translation (Claude) [Lev 1:1] “And he called Moses.” The book is named Leviticus because what concerns the priesthood and the sacrifices, and all such things as God commanded, is contained in this Leviticus. Exodus too contains God's legislation; but how the priests were consecrated by anointing, and how the tabernacle was set up and fitted together, and many other things, Leviticus narrates. If it contains some other things as well, that is not surprising; for the title, Leviticus, indicates what is most important in it. [Of the same.] Those who do not look rightly into the account of the sacrifices either despise it as a mean legislation with nothing worthy of the Creator, or impiously condemn the Creator himself as legislating mean things. But one who has understood the words of David and of the Apostle, the one saying, “Uncover my eyes, and I will perceive the wonders of your law,” and the other crying out, “The law is spiritual,” can see that the teachings hidden in these things are worthy of God. [Lev 1:2] “Any man of you, if he brings gifts to the Lord.” We have observed in many places of the Scriptures that “gifts” is used of living creatures and “sacrifices” of things without life, as is said in Genesis: “And God looked upon Abel and upon his gifts, but to Cain and his sacrifices he paid no attention.” This too must be said, that of living offerings it says, “Any man of you, if he brings gifts,” but of lifeless ones, “if a soul.” In the lifeless offering the soul is named, so that of the irrational only the rational is left, and of the lifeless, overcome by the fire, only the living remains. [Lev 1:5] “They shall pour the blood upon the altar.” The altar of burnt offering is the one on which the whole burnt sacrifices are offered; the altar of incense is the inner altar. [Of the same.] Since the Jews delighted in sacrifices, having become accustomed to them in Egypt, as the making of the calf in the desert also testifies, God permitted them to offer these to himself, curbing in this way the disorderly impulses of polytheism and keeping them from sacrificing to demons. ### Scripture references - Lev 1:1: quotation, high confidence - Ps 119:18 (118:18 LXX): quotation, high confidence - Rom 7:14: quotation, high confidence - Lev 1:2: quotation, high confidence - Gen 4:4: quotation, high confidence - Gen 4:5: quotation, high confidence - Lev 2:1: quotation, high confidence - Lev 1:5: quotation, high confidence - Exod 32:4: allusion, high confidence ### Translation notes - Here begin the notes on Leviticus. Ps 119:18 (LXX 118:18); Rom 7:14; Gen 4:4–5; Lev 2:1 (“if a soul brings”); Exod 32:4. The sentence on the lifeless offering is compressed and translated by sense. OCR debris at the head of the page is removed. “Of the same” (Τοῦ αὐτοῦ): catena attribution to the author of the preceding note. ### Citation (SBL) Origen, Eclog. Exod.-Judg. 395 (PG 12:395a–395d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-eclogae-exodum-iudices/281/#p-395). ## Eclogae on Exodus-Judges, column 397 - URL: https://sophiascriptura.com/fathers/origen-eclogae-exodum-iudices/397/#p-397 - Source: PG 12:398a–398d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Notes on Leviticus 4–10: unwilling sin; the “carcass” as one dead to God; the double gain of sacrifice; priests and bishops must be sober; the sin offering must be eaten. ### Greek text Ἐὰν δὲ ψυχὴ μία ἁμάρτῃ ἀκουσίως. ’Ᾱκούσιόν ἐστιν ὅπερ ἄν τις ποιῇ κακόν. Σημειωτέον ὅτι τὸ άγνόημα τὸ ἀκούσιον, ἁμαρτίαν κικὶεί ἡ Γραφή. Καὶ ἄλλων τινῶν μέμνηται ό μακάριος Παῦλος φάσκων· Σκιὰν γὰρ εἶχεν ό νόμος τῶν μελλόντων. Τοῦ αὑτοῦ. ι Ψυχὴ ἐὰν ἀμάρτῇ ἀκουσίως, φησι, καὶ μὴ ποιήσῃ ἀπὸ πασῶν τῶν ἐντολῶν Κυρίου, ι κατὰ φύσιν ἔχει. Ἐστι γάρ τάχα τινὰ καὶ προστάγματα Κυρίου, ἀ οὑ δεῖ ποιεῖν κατά τό· ι Ἐδωκα αὐτοῖς προστάγματα οὐ καλά. ι Ψυχὴ οὖν ἁμαρτάνει ἀκουσίως, ὅτε προφάσει εὐσεβείας τὸ μὴ δέον τηρεῖ. Kal. δεῖται θυσίας πρὸς ἄφεσιν· οὐ δεομένου θυσίας τοῦ δρῶντος ἐξεπίτηδες· ὡς ὀ γεγονὼς Ἰουδαῖος ἵνα Ἰουδαίους κερδήσῃ, καὶ περιτεμὼν τὸν Τιμόθεον. Ἦ ψυχὴ ἐκείνη ἣτις ἐὰν ἅψηται παντὸς πράε γματος ἀκαθάρτου, ἢ θνησιμαίου. Θνησιμαῖον δέ φησι τὸν ἀποθανόντα τῷ Θεῷ ἄνθρωπον, ᾧ χρὴ μηδὲ συνεσθίειν· ὁ γὰρ ἁπτόμενος αὑτοῦ ἀκάθαρτος ἐστι. Καὶ τοῦτο ἀκάθαρτον ἐστι τὸ θηρευθέν ὑπὸ τοῦ ἀν τιδίκου ἡμῶν διαβόλου. Κτήνη ἀκάθαρτα εἴη ἂν, οί προσελθόντες μὲν τῷ λόγῳ κτηνώδεις, πρὸς θάνατον δὲ ἁμαρτήσαντες, καὶ μὴ γενόμενοι ἄξιοι σωθῆναι κᾶν μετὰ κτηνῶν, κατὰ τὸ λέγον ῥητόν· ι Ἀνθρὼπους καὶ κτήνη σώσεις, Κύριε. ι Πᾶς ὃς ἐὰν ἅψηται αὐτῶν ἀπωσθιὶσεται. Τινὲς, τὸ ι ἁγιασθήσεται, ι μολυνθήσεται, φασιν, οὐ διὰ τὴν θυσίαν, οἶμαι, ἀλλά διὰ τὸ τολμηρὸν αὐτοῦ amoμένου. Ἀγγαῖος γάρ φησινʼ ι ’ος ἂν ἅψηται, μιαν· θήσεται. ι Τοῦ αὐτοῦ. Λέγομεν ὡς διατροφῆς ἀφορμὴ μᾶλλον τοῖς ἱερεῦσιν ἦσαν al θυσίαι καὶ σκιὰ τῆς εὖ· σεβείας. Διπλοῦν δέ ἐστι τὸ κέρδος τὸ ἀπὸ τοῦ θύεινʼ καὶ ὅτι Θεῷ προσάγεται τιμὴ, καὶ ὅτι ἃ θύει τις οὐκ ἂν προσκυνήσειεν, οὒδέ ἂν οἰηθείη Θεὸν εἶναι. Kal 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 ἀπὺ οἴνου, ἀλλὰ καὶ τῆς τῶν πραγμάτων, καὶ διαλογισμῶν ἀνθρωπίνων. Οὐχ ὡς ἄτοπον δὲ ἀπαγορεύει τοῦτο, ἀλλʼ ὅτι ᾔδει τὸ ἀκραιὲς τῶν Ἰσραηλιτῶν, ὅτι ὁπόταν ἅψοιντο, εἰς ἁμετρίαν ἐχώρουν. Ἵνʼ ὅτε είς τὰ ἆγισ. εἰσπορεύονται, νηφάλιον τὸ τῆς ψυχῆς ἀκριβὲς ἔχωσι, καὶ λεπτὸν τοῦ Θεοῦ μνημόσυνον. Διὰ τί οὐκ ἐφάγετε τὸ περὶ τῆς ἁμαρτίας ἐν τόπῳ ἁγίῳ; Δείκνυσι δὲ ὅτι μὴ τῶν ἱερέων ἐσθιόντων, ἀτέλεστοςή θυσία, καὶὴ ἁμαρτία μένει· ἐχρῆν γὰρ καὶ ἐκ τοῦ αἵματος εἰσενεχθῆναι, καὶ αὐτοὺς φαγεῖν. El σήμερον προσαγηόχασι τὰ περὶ τῆς ἁμαρτίας αὐτῶν. Ἐπεὶ συνέβη, φησι, τοῖς περ) Ναδάὗ καὶ Ἀὗιοὺδ προσκρούσασι τῷ Θεῷ ἀποθανεῖν, ὅτε ### English translation (Claude) [Lev 4:2] “And if one soul sins unwillingly.” Unwilling is whatever evil one does … It should be noted that Scripture calls unwilling ignorance sin. The blessed Paul also mentions some other things, saying, “For the law had a shadow of the things to come.” [Of the same.] “If a soul sins unwillingly,” it says, “and does anything of all the commandments of the Lord”: this makes good sense. For there are perhaps also some ordinances of the Lord which one ought not to do, according to “I gave them ordinances that were not good.” A soul, then, sins unwillingly when, under pretext of piety, it keeps what it ought not; and it needs a sacrifice for forgiveness. The one who acts so deliberately does not need a sacrifice, like the man who became a Jew to win Jews and circumcised Timothy. [Lev 5:2] “That soul which touches any unclean thing, or a carcass.” By “carcass” he means the man who is dead to God, with whom one must not even eat; for whoever touches him is unclean. And this is unclean: what has been caught by our adversary the devil. Unclean cattle would be those who came to the word in a beastly way, but sinned unto death and did not become worthy to be saved even with the cattle, according to the text that says, “Men and cattle you will save, Lord.” [Lev 6:27] “Whoever touches them shall be sanctified.” Some take “shall be sanctified” to mean “shall be defiled”; not because of the sacrifice, I think, but because of the boldness of the one who touches. For Haggai says, “Whoever touches will be defiled.” [Of the same.] We say that the sacrifices were rather a means of maintenance for the priests and a shadow of piety. And the gain from sacrificing is twofold: honour is offered to God, and one would not worship what one sacrifices, nor think it a god. [Lev 10:9] “And you shall not die.” The word seems to threaten death to priests who drink wine and strong drink when they enter the tabernacle. For the bishops who pray for the people must turn away from drunkenness, not only from wine, but also from that of affairs and of human reasonings. He does not forbid this as absurd in itself, but because he knew the intemperance of the Israelites, that whenever they touched wine they went to excess; so that when they enter the holy places they may keep the soul's precision sober and a clear remembrance of God. [Lev 10:17] “Why did you not eat the sin offering in a holy place?” He shows that if the priests do not eat, the sacrifice is incomplete and the sin remains; for some of the blood should have been brought in, and they themselves should have eaten. [Lev 10:19] “If today they have offered their sin offerings.” Since it happened, he says, that Nadab and Abihu offended God and died, when ### Scripture references - Lev 4:2: quotation, high confidence - Heb 10:1: quotation, high confidence - Ezek 20:25: quotation, high confidence - 1 Cor 9:20: allusion, high confidence - Acts 16:3: allusion, high confidence - Lev 5:2: quotation, high confidence - 1 Cor 5:11: allusion, medium confidence - 1 John 5:16: allusion, medium confidence - Ps 36:6 (35:7 LXX): quotation, high confidence - Lev 6:27 (6:20 LXX): quotation, high confidence - Hag 2:13: quotation, high confidence - Lev 10:9: quotation, high confidence - Lev 10:17: quotation, high confidence - Lev 10:18: allusion, high confidence - Lev 10:19: quotation, high confidence - Lev 10:1: allusion, high confidence - Lev 10:2: allusion, high confidence ### Translation notes - Heb 10:1; Ezek 20:25; 1 Cor 9:20 and Acts 16:3 (Paul); 1 Cor 5:11; 1 John 5:16; Ps 36:6 (LXX 35:7); Lev 6:27 (LXX 6:20); Hag 2:13; Lev 10:1–2. A word seems lost in the first definition (“…”). The application of Lev 10:9 to bishops is the note's own (ἐπισκόπους). ### Citation (SBL) Origen, Eclog. Exod.-Judg. 397 (PG 12:398a–398d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-eclogae-exodum-iudices/397/#p-397). ## Eclogae on Exodus-Judges, column 399 - URL: https://sophiascriptura.com/fathers/origen-eclogae-exodum-iudices/397/#p-399 - Source: PG 12:399a–399d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Notes on Leviticus 10–13: priests must be cleansed first; clean animals read of the pious life; uncleanness trains the soul; leprosy and scars as wounds of sin that must not be hidden. ### Greek text καιρὸς ἦν φαγεῖν αὐτοὺς τὸ περὶ ἁμαρτίας τοῦ λαοῦ τοῦ ἀφεθῆναι ἃ. ἥμαρτε, πῶς οἱ ὲν ἁμαρτίαις ἡμεῖς σήμερον ἐλεγχθέντες διὰ τοῦ φαγεῖν τὴν ἄφεσιν προξενήσομεν; Χρὴ γὰρ τὸν ἱερέα πρότερον περὶ αὑτοῦ ἐξιλάσασθαι. Ταῦτα τὰ κτήνη εἰ φάγεσθε. Θηρία μὲν οῦν οὐ· δαμῶς ἐστι καθαρά· πάντα γὰρ ἀκάθαρτα κατά τὸν εἰπόντα νόμονο ‹ Πᾶν ὃ ἐὰν πορεύηται ἐπὶ χειρῶν αὑτοῦ ὲν πᾶσι τοῖς θηρίοις, ἀκάθαρτα ἔσται ὑμῖν. ι Είη δʼ ἂν γενικῶς θηρία πάντες οἰ ὠμότατοι τῶν ἀνθρώπιον, περί ὠν φησιν ὁ Προφήτης· ι Ἐν τῷ ἐγγίζειν ἐπʼ ἐμὲ κακοῦντας τοῦ φαγεῖν τὰς σάρκας μου ο) καὶ τὰ ἑξῆς. Πᾶν κτῆνος δικηλοῦν ὁπλήν. Δικηλῆ τὸν εύσεη σῶς ὲν τῷ αἰῶνι τούτῳ πολιτευόμενον καὶ διὰ τὸν μέλλοντα αἰῶνα ἐπʼ ἐκεῖνον σπεύδοντα· πρὸς δὲ τὸ διχηλεῖν καὶ ὀνυχιστῆρας ὀνυχίζειν περιαιρούμενον τὰ περιττὰ καὶ νεκρὰ, ἀπὸ τῶν χειρῶν, τοῦτʼ ἐστι πράξεων καὶ ποδῶν, τουτέστι τῆς πορείας. Πρὸς τούτοις καὶ ἀνὰ μηρμυκισμὸν οὐκ ἀποτιθέμενον μόνον τὴν πνευματικὴν τροφὴν, ἀλλὰ καὶ ἀναμιμνησκόμεφ νον καὶ συνεχῶς αὐτὴν μελετῶντα. Οὗτος ό νόμος περί τῶν κτηνῶν καὶ τῶν πετεινῶν καὶ πάσης ψυχῆς. Πολῦν ποιεῖται λόγον περὶ καθαροῦ καὶ ἀκαθάρτου· πρῶτον ἁγίαν εἷναι τὴν ψυχὴν ὲκπαιδεύει. Εἰ γὰρ τὸ φυσικὸν τοιοῦτον οἷον ὲκ προστᾲγματος Θεοῦ γέγονεν, ἀκάθαρτον, πόσῳ μᾶλλον τὸ ἀπὸ μοχθηρᾶς προαιρέσεως, καὶ οὐκ ὲκ προστάγματος Θεοῦ γεγονός; Εἰ τὸ οῦ Θεὸς ποιητὴς ἀκάθαρτον εἶναι νομίζοι τις, πόσῳ μᾶλλον τὸ ἐναντίως ἔχον πρὸς τὸ τοῦ Θεοῦ βούλημα, καὶ ποιοῦν ὅπερ ἁπηγόρευσεν ; Ἄνθρῶπφ ἐάν τινι γένηται ἐν δέρματι χρωτὸς αὐτοῦ obsiti. τΑνάγεται ταῦτα ἐπί τινας μώμους τῆς ψυχῆς. Καὶ ὥσπερ ἐπὶ τῶν τοῦ σώματος τραυμάτων μετὰ τὴν θεραπείαν ἐσθʼ ὅτε ἴχνος τοῦ πεπονθέναι τοὺς τόπους καταλείπεται ἐν τῇ καλουμένῃ ούλῇ · τὸν αὐτὸν τρόπον ἡ λαβοῦσα τραῦμα ἁμαρτίας ψυχὴ, κᾶν τύχῃ θεραπείας, οἰονεί ούλὴν ἐνίοτε ἔχει καταλειπομένην. Δεῖ δὲ καὶ τὸν τρόπον τοῦ ἀπʼ αὐτῆς καθαρισμοῦ ἢ οὐ καθαρισμοῦ ἐξεπίστασθαι. Ἄνδρί ἣ γυναικί ᾧ ἐὰν γένηται αὐτῷ λέπρας. Παρατηρητέον ἐφʼ ὧν μὲν λέγεται ἀνθρώπων ο ι Ἐάν τινι γένηται ὲν δέρματι χρωτὸς αὐτοῦ* ι ἦ · τι ει ι Α, ι 1' ι ι ι ι ι -. ι ι. ι Ἀνδρὶῆ γυναικί,ᾧ ἐὰν γένηται ὲν αὐτοῖς ἁφὴ λέπραςο ι ἐφʼ ὧν δέ · ο Σὰρξ, ἐὰν γένηται έν τῷ δέρματι αὑτοῦ ἕλκοςοιῆ· ι Σὲιρξ ἐὰν γένηται ἐν τῷ δέρματι αὑτοῦ κατάκαυμα πυρός. ι Ταῦτα δὲ θραῦ μά ἐστιν. Τὰ ἱμάτια αὑτοῦ ἔσται παραλελιψένα. Διὰ τούτων αἰνίττεται μὴ δεῖν συγκρύπτειν τὰ ἁμαρτήματα, καὶ σκεπάζειν αὐτὰ τὸν τὴν ψυχὴν λελεπρωμένον. Ὥσπερ τοῦ παραλελυμένοι) τὰ ἱμάτια οὗ [οὐκ] ἐσκέπασται ἡ ἀσχημοσύνη· οὕτως βούλεται πᾶσιν ἐκκεῖσθαι μὴ γενόμενον τάφον κεκονιαμένον. Τὸ ### English translation (Claude) it was time for them to eat the sin offering of the people, that what the people had sinned might be forgiven, how shall we, who have today been convicted of being in sins, procure forgiveness by eating? For the priest must first make atonement for himself. [Lev 11:2] “These are the animals which you shall eat.” Wild beasts are in no way clean; for all are unclean according to the law that says, “Everything that goes on its paws among all the wild beasts shall be unclean to you.” In general, the wild beasts would be all the most savage of men, of whom the prophet says, “When evildoers drew near me to eat my flesh,” and so on. [Lev 11:3] “Every animal that divides the hoof.” He calls dividing the hoof the one who lives piously in this age and, for the sake of the age to come, hastens toward it; and besides dividing the hoof, parting the claws, removing what is superfluous and dead from the hands, that is, from his deeds, and from the feet, that is, from his conduct. Besides these, chewing the cud: not only storing up the spiritual food, but also recalling it and meditating on it continually. [Lev 11:46] “This is the law concerning the animals and the birds and every soul.” He makes much account of clean and unclean, first to train the soul to be holy. For if what is natural, such as came to be by God's command, is unclean, how much more what comes from a wicked choice and not from God's command? If anyone should think unclean that of which God is the maker, how much more what is contrary to God's will and does what he has forbidden? [Lev 13:2] “If anyone has on the skin of his flesh a scar …” These things are referred to certain blemishes of the soul. And just as with wounds of the body, after healing, a trace of the places that suffered sometimes remains, 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 remaining. One must also know the manner of its cleansing or non-cleansing. [Lev 13:29] “A man or a woman in whom there is a plague of leprosy.” It should be observed in which cases “men” are spoken of: “If anyone has on the skin of his flesh,” and “A man or a woman in whom there is a plague of leprosy”; and in which “flesh”: “Flesh, if there is in its skin an ulcer,” and “Flesh, if there is in its skin a burn of fire.” These are wounds. [Lev 13:45] “His garments shall be loosened.” By this he hints that the one whose soul is leprous must not hide his sins and cover them. Just as the nakedness of one whose garments are loosened is not covered, so he wishes him to be exposed to all, and not to become a whitewashed tomb. The ### Scripture references - Lev 16:6: allusion, medium confidence - Lev 11:2: quotation, high confidence - Lev 11:27: quotation, high confidence - Ps 27:2 (26:2 LXX): quotation, high confidence - Lev 11:3: quotation, high confidence - Lev 11:46: quotation, high confidence - Lev 13:2: quotation, high confidence - Lev 13:29: quotation, high confidence - Lev 13:18: quotation, high confidence - Lev 13:24: quotation, high confidence - Lev 13:45: quotation, high confidence - Matt 23:27: allusion, high confidence ### Translation notes - Lev 11:27; Ps 27:2 (LXX 26:2); Lev 13:18, 24; Matt 23:27. OCR debris inside the page (quotation marks and stray letters) is left in the text and passed over in the translation; a Latin word (“obsiti”) after the lemma of Lev 13:2 is rendered “…”. ### Citation (SBL) Origen, Eclog. Exod.-Judg. 399 (PG 12:399a–399d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-eclogae-exodum-iudices/397/#p-399). ## Eclogae on Exodus-Judges, column 401 - URL: https://sophiascriptura.com/fathers/origen-eclogae-exodum-iudices/397/#p-401 - Source: PG 12:402a–402d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The leper's cleansing read of Christ: water and blood, the wood of the cross, scarlet for his blood, hyssop for the Spirit; the leprous house is the synagogue, for which the prophets plead. ### Greek text δέ γε περιβεβλῆσθαι τὸ στόμα, ἐστὶ τὸ μὴ ἔχειν παῤ· ρησίαν ἀνοῖξαι τὸ στόμα· τὸ δὲ τῆς παρε μβολῆς ἐξοίχεσθαι, τὸ μηκέτι τοῖς τῶν ἁγίων αὐτὸν συναυλίη ζεσθαι χοροῖς. Καὶ σφάξουσι τὸ ὀρνίθιον τὸ ἓν εʼίς ἀγγεῖον ὀστράκινον. Θύεται τὸ ὀρνίθιον είς ἀγγεῖον ὀστράκινον, προεμδληθέντος είς αὐτὸ ὓδατος ζῶντος, ἵνα γένηται ό καθαρισμὺς ὕδατι καὶ αἵματι, ειπερ ἐξῆλθεν ἀπὸ τῆς πλευρᾶς τοῦ Σωτῆρος. Ξύλον δὲ κέδρινόν φησι τὸ τῆς σωτηρίας ἡμῶν ξύλον. Τὸ δὲ κεκλωσμένον κόκκινον τύπος ἦν τοῦ τιμίου αἵματος, διʼ 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. Τὴν κεφαλὴν αὑτοῦ καὶ τὸν πώγωνα ξυρηθοὶσεται. Ξυρᾶται τὴν κεφαλὴν, κατὰ τὰ κεφαλαιωδέστερα καὶ ἀρχικώτερα τῶν δογ μάτωψ κατὰ δὲ τὸν πώγωνα, ὅπερ σύμβολόν ἐστι τοῦ ἀνδρὸς, ἀποτιθέμενος τὰ τοῦ ἀνδρὸς ἁμαρτήματα · κατὰ δὲ τὰς ὀφρῦς, πᾶσαν οἴησιν, καὶ ἵνʼ οὕτως ὀνομάσω, όφρύωσιν ἀποτιθέμενος. Σύμβολον δέ φησι ταῦτα προσφύντα καὶ ὲξανθήσαντα τῇ ψυχῇ, νεκρότητος τρίχες ὀνομαζόμενοι. Λήψεται δύο ὀμνοὺς ἀμώμους ἑνιαινσιαιόινς. Et; τρία ὁ λόγος διαιρεῖ τὰ ἀναφερόμενα· ἓν μὲν τὴν λύσιν τῶν προημαρτημένων· ἓν δὲ, τὸ ὅλον ἀναφέρεσθαι τῷ Θεῷ· ἕτερον δὲ, τὸ ἀναφερόμενον ἐπʼ αὐτὸν τὸν καθαριζόμενον τῶν ὑπʼ αὐτοῦ γινομένων. Τάχα δὲ καὶ τὰ τρία τῆς σεμιδάλεως δέκατα παραλαμβἀνεται, ἶνʼ ἓν μὲν τῶν δεκάτων τῷ σφαζομένῳ ἀμνῷ συναχθῇ, καὶ τὺ δεύτερον τῷ λοιπῷ, καὶ τὸ τρίτον τῷ προβάτῳ. Ἤδη τοίνυν ἐπὶ τῷ πέμπτῳ καθαρισμῷ ἔχει οὑχί ἄλευρον, ἀλλὰ σεμίδαλιν, ὅπερ σύμβολόν ἐστιν ὕλης ἄρτου καθαροῦ, καὶ ταύτην ἐλαίῳ πεφυραμένην· ὅπερ ὡς τρέφον φῶς, φωτὸς χρείαν καὶ οὐ πυρὺς ἐπιτελοῦν παραλαμβάνεται. Ἔχει δὲ καθʼ ἑαυτὸ χωρὶς τοῦ είς φύρασιν τῆς σεμιδάλεως παραλαμβανομένου ἐλαίου, ἔλαιον δ διὰ τοῦ ἱερέως ἁναφέρεται μέτρου κοτύλης τυγχάνον. Καὶ πάνυ δοκεῖ μοι ἱερέως δέεσθαι τό · ι Στήσει ὁ ἱερεὺς ὁ καθαρίζων τὸν ἄνθρωπον τὸν καθαριξόμενον, καὶ ταῦτα ἔναντι Κυρίου. ι 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· ἀλλʼ ὥσπερ δὴ μᾶλλον ἐξ ἰατροῦ τῷ συμβεβηκότι φάρμακον ὲξαιτήσοντα. Λελεπρῶσθαι δὴ οὖν φαμεν τὴν τῶν Ἰουδαίων συναγωγήν. Τὸ -δὲ τοῦ ἁναγγέλλοντός ἐστι πρόσωπον, ὁ τῶν ἁγίων προφητῶν χορός οἳ καὶ ἐξαγγέλλονται τῷ μεγάλῳ ἀρχιερεῖ, τουτέστι πρὸ τῆς ἀγανακτήσεως, τῆς dirae ι νοίας τῶν Ἰουδαίων τὰ πάθη, οὐ μίσει, οὐδὲ ᾁπεχ θείᾳ, ἀλλʼ αἰδοῖ τῇ περὶ τὸν εὐεργέτην συνομολογοῦντες μὲν τὰ ἐκείνων πλημμελήματα, ἐλεεῖσθαι δʼ οὖν ὅμως παρακαλοῦντες, ### English translation (Claude) covering of the mouth is to have no freedom to open the mouth; and departing from the camp, to dwell no longer with the choirs of the saints. [Lev 14:5] “And they shall kill the one bird into an earthen vessel.” The bird is sacrificed into an earthen vessel into which living water has first been put, so that the cleansing may be by water and blood, which indeed came out of the Saviour's side. By the cedar wood he means the wood of our salvation. The spun scarlet was a type of the precious blood by which the whole world is cleansed. I think that the hyssop shows the warmth that comes through the Spirit, and the scarlet thread the Word's union with flesh. [Lev 14:9] “He shall shave his head and his beard.” He shaves his head in respect of the more principal and ruling doctrines; his beard, which is a symbol of the man, by putting off the sins of the man; and his eyebrows, by putting off all conceit and, so to speak, haughtiness. These, he says, are symbols, which have grown on the soul and blossomed there, and are called hairs of deadness. [Lev 14:10] “He shall take two lambs without blemish, a year old.” The word divides the offerings into three: one for the release of earlier sins; one for the whole to be offered up to God; and another offered for the one being cleansed, for what is done by him. Perhaps also the three tenths of fine flour are taken so that one tenth is joined to the slaughtered lamb, the second to the other, and the third to the ewe. At the fifth cleansing, then, he already has not meal but fine flour, which is a symbol of the material of pure bread, and that mixed with oil; which is taken as nourishing light, meeting the need of light and not of fire. And besides the oil taken for mixing the fine flour he has by itself oil which is offered by the priest, a cotyle in measure. And it seems to me that this very much requires a priest: “The priest who cleanses shall set the man being cleansed, and these things, before the Lord.” [Lev 14:35] “And the one whose house it is shall come and report to the priest.” We say that the lawgiver never said one must go to the priest to accuse one's own house, but rather to ask for a remedy, as from a physician, for what has happened. We say, then, that the synagogue of the Jews has become leprous; and the person of the one reporting is the choir of the holy prophets, who report to the great high priest the passions of the Jews' mind, before the indignation, not with hatred nor with enmity, but with reverence toward their benefactor; confessing their offences, yet begging that they may nevertheless be shown mercy, ### Scripture references - Lev 13:45: quotation, high confidence - Lev 13:46: allusion, high confidence - Lev 14:5: quotation, high confidence - John 19:34: allusion, high confidence - Lev 14:4: allusion, high confidence - Lev 14:6: allusion, high confidence - Lev 14:9: quotation, high confidence - Lev 14:10: quotation, high confidence - Lev 14:11: quotation, high confidence - Lev 14:35: quotation, high confidence - Heb 4:14: echo, medium confidence ### Translation notes - John 19:34; Lev 14:4–7, 10–12; Heb 4:14 (“great high priest”). The reading of the leprous house as the synagogue, with the prophets interceding for mercy, is the note's own; translated as written. A cotyle is a measure of about half a pint. The page breaks off; the scan passes to col. 419. ### Citation (SBL) Origen, Eclog. Exod.-Judg. 401 (PG 12:402a–402d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-eclogae-exodum-iudices/397/#p-401). ## Eclogae on Exodus-Judges, column 419 - URL: https://sophiascriptura.com/fathers/origen-eclogae-exodum-iudices/397/#p-419 - Source: PG 12:419a–419d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Heretics who missed the hidden meaning of the law invented another God; but Scripture, like a human being, has body, soul, and spirit, and the same God gave law and Gospel. ### Greek text Ἐκί τῶν Ὠριγένους εἰς τὸ Λευΐτικόν. -- Ἀπὸ τῆςξεὶς τὸ Λέυϊτικὸν ὁμιλίας δευτέρας, εὐθὺς μετὰ τὴν ἀρχὴν. Μὴ νοήσαντες δὲ διαφορὰν Ἰουδαῖσμοῦ ὁρατοῦ καὶ Ἰουδαῖσμοῦ νοητοῦ, τουτέστιν Ἰουδαῖσμοῦ φανεροῦ καίι Ἰουδαϊσμοῦ τοῦ ἐν κρυπτῷ, οἱ ἀπὸ τῶν ἁθεωτάτων καὶ ἀσεβεστάτων αἱρέσεων, εὐθέως διέστησαν ἀπὸ τοῦ Ἰουδαϊσμοῦ, καὶ τοῦ Θεοῦ τοῦ δόντος ταύτας τὰς Γραφὰς, καὶ ὅλον τὸν νόμον, καὶ ἀνέπλασαν ἕτερον Θεὸν παρὰ τὸν δεδωκότα τὸν νόμον καὶ τοὺς προφήτας, παρὰ τὸν ποιήσαντα οὐρανὸν καὶ γῆν. Τὸ δὲ οὐχ οὕτως ἔχει, ἀλλʼ ὁ δεδωκὼς τὸν νόμον, δέδωκε καὶ τὸ Εὐαγγέλιον· ὁ ποιήσας τὰ βλεπόμενα, δέδωκε καὶ τὰ μὴ βλεπόμενα. Οὕτω δὲ ἔχει συγγένειαν, ὥστε τὰ ἀόρατα τοῦ Θεοῦ ἀπὸ κτίσεως κόσμου τοῖς ποιήμασι νοούμενα καθορᾶσθαι. Συγγένειαν ἔχει καὶ τὰ βλεπόμενα τοῦ νόμου καὶ τῶν προφητῶν προς τὰ μὴ βλεπόμενα, ἀλλὰ νοούμενα τοῦ νόμου καὶ τῶν προφητῶν. Ἐπεὶ οῦν συνέστηκεν ἡ Γραφὴ καὶ αὐτὴ οἱονεὶ ὲκ σώματος μὲν τοῦ βλεπομένου, ψυχῆς δὲ τῆς ἐν αὑτῷ νοουμένης καὶ κατας λαμβανομένης, καὶ πνεύματος τοῦ κατὰ τὰ ὑποδείγματα, καὶ σκιὰν τῶν ἐπουρανίων · φέρε, ἐπικαλεσάμενοι τὸν ποιήσαντα τῇ Γραφῇ σῶμα καὶ ψυχὴν καὶ πνεῦμα, σῶμα μὲν τοῖς πρὸ ἡμῶν, ψυχὴν δὲ ἡμῖν, πνεῦμα δὲ τοῖς ὲν τῷ μέλλοντι αἰῶνι κληρονομήσουσι ζωὴν αἰώνιον, καὶ μέλλουσιν ἥκειν ἐπὶ τὰ ἐπουράο ια, καὶ ἀληθινὰ τοῦ νόμου, ὲρευνήσωμεν οὐ τὸ γράμμα, ἀλλὰ τὴν ψυχὴν ἐπὶ τοῦ παρόντος. Εἰ δὲ οἷοί τέ ἐσμεν, ἀναβησόμεθα καὶ ἐπὶ τὸ πνεῦμα, κατὰ τὸν λόγον τὸν περ). τῶν ἀναγνωσθεισῶν θυσιῶν. ### English translation (Claude) [From the works of Origen on Leviticus. From the second homily on Leviticus, right after the beginning.] Not having understood the difference between visible Judaism and intelligible Judaism, that is, between outward Judaism and Judaism in secret, those of the most godless and impious heresies at once separated themselves from Judaism and from the God who gave these Scriptures and the whole law, and fashioned another God besides the one who gave the law and the prophets, besides the maker of heaven and earth. But this is not so: he who gave the law gave also the Gospel; he who made the visible things gave also the invisible. And these are so akin that “the invisible things of God are clearly seen from the creation of the world, being understood by the things that are made.” The visible things of the law and the prophets too are akin to the things of the law and the prophets that are not seen but understood. Since, then, Scripture too consists, as it were, of a body which is seen, of a soul understood and grasped within it, and of a spirit according to the patterns and shadow of the heavenly things, come, let us call upon him who made for Scripture body and soul and spirit (the body for those before us, the soul for us, and the spirit for those who in the age to come will inherit eternal life and will come to the heavenly and true things of the law), and let us search for the present not the letter but the soul. And if we are able, we shall ascend also to the spirit, in the account of the sacrifices that have been read. ### Scripture references - Rom 2:28: allusion, high confidence - Rom 2:29: allusion, high confidence - Rom 1:20: quotation, high confidence - Heb 8:5: allusion, high confidence - Heb 10:1: echo, medium confidence ### Extrabiblical texts - Origen, Hom. Lev. 5.1 (Homilies on Leviticus): quotation, medium confidence - Origen, Philoc. 1.30 (Philocalia): quotation, high confidence ### Translation notes - The heading is the Philocalia's (1.30), which quotes this passage from a homily on Leviticus; it corresponds to Rufinus's Latin, Homilies on Leviticus 5.1 (probable identification; the Greek says “second homily”). Rom 2:28–29; Rom 1:20; Heb 8:5. The heretics meant are those who separate the God of the law from the Father of Christ (Marcionites). ### Citation (SBL) Origen, Eclog. Exod.-Judg. 419 (PG 12:419a–419d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-eclogae-exodum-iudices/397/#p-419). ## Eclogae on Exodus-Judges, column 573 - URL: https://sophiascriptura.com/fathers/origen-eclogae-exodum-iudices/397/#p-573 - Source: PG 12:574a–574d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Notes on Numbers 11–14: the name of the manna; the elders prophesied only once; the camp waited for Miriam; Joshua as a type of Christ; only the adults who sinned died in the desert. ### Greek text Οὐδὲν πλὴν εὶς τὸ μάννα οἱ ὀφθαλμοὶ ἡμῖν. Μᾶν ὠνομάσθη ἀπὸ τοῦ τοὺς Ἑβραίους πρώτως θέαμα ξένον ὁρῶντας εἰπεῖν πρὸς ἀλλήλους τῇ =3τρίῳ γλώσσῃ, ι Μᾶν, ι τουτέστι, ι Τί τοῦτος ι ὅπερ οὐκ ἂν εἶπον, εἱ ἔθος ἦν, ὣς τινες τῶν ἐθνικῶν φασι, τὴν φύσιν τῶν τόπων ἀπʼ αἰῶνος τὰ τοιαῦτα φέρειν. Καὶ νῦν δὲ εί καταβαίνει μνήμης ἓνεκα μικρῦν τι. Καὶ οὐκέτι προσέθεντο. Λείπει, ‹ τοῦ πραεῖα τεύειν. ι Οὐκέτι, φησὶ, προεφήτευσαν. Εἰς ἅπαξ γὰρ προφητεύουσιν, ἵνα μὴ ὲξισωθῶσι Μωσεῖο ἀλλʼ ὡς γνωσθῆναι ὅτι μετειλήφασι, καὶ πάντες ἃμα προςητεύουσιν. Ἓν γὰρ ὲν Χριστῷ τὸ Πνεῦμα, καὶ μία δά πάντων ἡ ἐνέργεια. Kal ὁ λαὸς οὐκ ἐξῆρεν, ἕως ἐκαθαρίσθη Μαριάμ. Ἔμεινε δὲ ήσκηνὴ ἑπτὰ ἡμέρας ἐπὶ τὸν τόπον εἰς τιμὴν Μαρίας, ἵνα μὴ τοιαύτη οὖσα ἀκολουθῇ. Ἀπόστειλον σεαυτῷ ἄνδρας, καὶ τὰ ἑξῆς. Ἀποσταλῆναι κελεύει τινὰς, δεικνὺς ὅτι πλησιάζουσι μὲν τῇ Παλαιστίνῃ, τῆς Αἰγύπτου τὸ τοῖς Ἐὅραίπ ἑτοιμότερον παραστήσας καὶ τὸ ἄπιστον ἐξελέγξας, τάφον μὲν τὴν ἔρημον ἀπονέμει, οἷς 6 νοῦς ἀπέμεινε σκληρόςο θάνατος γὰρ ἀσεβῶν, τῆς ἐν τῷ ζῇν πλᾶνης αἱρετώτερος. Ἰησοῦν. Ἐπισημαντέον ὅτι 6 τοῦ Navi; υἱὸς τύπος γέγονε τοῦ Χριστοῦ, ὃς τὸν οἴκτιστον λαὸν πλανώμενον ἐλευθερώσας, είς οὐρανὸν ἀνήγαγεν· οὐκ εἰς γῆν ἐσθίουσαν τοὺς ἐνοικούντας. Ἠ μὴν οὐκ ὄψονται τὴν γῆν, ἦν ὤμοσα rei; πατράσιν αὐτῶν. Παρατηρητέον ὅτι τῶν ἐκ τῆς γῆς Αἰγύπτου ἐξελθόντων εἰσῆλθον εἰς τὴν γῆν τῆς ἐπαγγελίας τινες · οὐδὲ γὰρ 6 Θεὸς τοῦτο ἀπηγόρευσεν· ἀλλὰ μόνους τοὺς εἰκοποέτεις καὶ ἐπάνω τῶν ἐξελθόντων ἐκ γῆς Αἰγύπτου μοσχοποιήσαντας ἀνεῖλεν ἐν τῇ ἐρήμῳ ο φειδόμενος συγγενοῦς τῆς νεότητος αὐτοῖς, οἷς 6 τῆς ζωῆς χρόνος οὔπω είκοστοὲτης ἦν, καὶ πολλῷ μᾶλλον τοῖς βρέφεσι, καὶ παιδίοις, ἕως τῆς ἐφήβου ἡλικίας. ### English translation (Claude) [Num 11:6] “Our eyes are on nothing but the manna.” It was named “man” because the Hebrews, on first seeing the strange sight, said to one another in their native tongue, “Man?”, that is, “What is this?” They would not have said this if it had been usual, as some of the Gentiles say, for the nature of those places to produce such things from of old. And even now, if any falls, it is a little, for remembrance's sake. [Num 11:25] “And they did not continue.” “To prophesy” is missing: they no longer prophesied, it says. For they prophesy once only, so as not to be made equal to Moses; but so that it may be known that they had received a share, all prophesy together. For the Spirit in Christ is one, and the working of all is one. [Num 12:15] “And the people did not set out until Miriam was cleansed.” The tabernacle remained seven days in that place in honour of Miriam, so that she should not follow while in such a state. [Num 13:2] “Send for yourself men,” and so on. He commands some to be sent, showing that they are near Palestine; having set before the Hebrews what was readier than Egypt, and having exposed their unbelief, he assigns the desert as a tomb to those whose mind remained hard; for the death of the impious is preferable to their wandering in life. [Num 13:16] “Joshua.” It should be noted that the son of Nun became a type of Christ, who freed the most pitiable people from its wandering and led it up into heaven, not into a land that devours its inhabitants. [Num 14:23] “Surely they shall not see the land which I swore to their fathers.” It should be observed that some of those who came out of the land of Egypt entered the land of promise, for God did not forbid this; but he destroyed in the desert only those twenty years old and upward of those who came out of the land of Egypt, who had made the calf; sparing the youth akin to them, those whose lifetime was not yet twenty years, and much more the infants and children up to the age of puberty. ### Scripture references - Num 11:6: quotation, high confidence - Exod 16:15: allusion, high confidence - Num 11:25: quotation, high confidence - Num 12:15: quotation, high confidence - Num 13:2: quotation, high confidence - Num 14:29: allusion, high confidence - Num 13:16: quotation, high confidence - Num 13:32: allusion, high confidence - Num 14:23: quotation, high confidence - Exod 32:4: allusion, medium confidence ### Translation notes - Here begin the notes on Numbers. Exod 16:15, 31 (“man hu”, “what is it?”); Num 11:25; Num 12:15; Num 13:2, 16, 32 (“a land that devours its inhabitants”); Num 14:23, 29. The clause about the spies (“having set before the Hebrews what was readier than Egypt”) is garbled in the scan and translated by sense. Joshua (Ἰησοῦς) bears the same name as Jesus. ### Citation (SBL) Origen, Eclog. Exod.-Judg. 573 (PG 12:574a–574d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-eclogae-exodum-iudices/397/#p-573). ## Eclogae on Exodus-Judges, column 575 - URL: https://sophiascriptura.com/fathers/origen-eclogae-exodum-iudices/397/#p-575 - Source: PG 12:575a–575d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Notes on Numbers 16–22: the censers; tithes and the priests' poverty; Moses' hidden grave; Israel wars by prayer, Balaam by curses; God, good by essence, cannot work evil. ### Greek text Τοῦ αὐτοῦ. Τοῦτο τύπος τῆς ἀληθείας. ι Ἐὰν γὰρ μὴ στραφῆτε καὶ γένησθε ὡς τά παιδία, οὐ μὴ εἰσέλθητε είς τὴν βασιλείαν. ι Ἁνέλεσθε τὰ πυρεῖα τὰ χαλκᾶ. ’Ὠσπερ ὁ χαλκοῦς ὄφις σημεῖον τῆς ἀπιστίας αὐτῶν, οὕτω καὶ τὰ πυρεῖα τῶν περὶ Κορὲ καὶ Δαθὰν καὶ Ἀβειρὼν περίθεμα ὅντα τῷ θυσιαστηρίῳ. Καὶ τοῖς υἱοῖς Λευῒ ἰδοὺ δέδωκα πᾶν ἐπιδέκατον ἐν Ἰσραήλ. Εἰκότως ἀπονενὲμηνται τοῖς ἱερεῦσιν αἱ ἀπαρχαὶ, ἐπείπερ οὐ κληρονομεῖ ἠ Λευῒ φυλὴ, οὐδὲ κλῆρον λαμβάνει ὡς αἱ λοιπαί. Τοῦτο πρόξενον τῆς ἀκτημοσύνης τοῖς ἱερεῦσιν ὁ κλῆρος τοῦ τῷ θυσιαστηρίῳ συμμερίζεσθαι. Δεκάτας ἐδίδου ό λαὸς τοῖς Λευίταις, καὶ οί Λευῖται τοῖς ἱερεῦσιν. Μὴ ἐκ τῆς πέτρας ταύτης ἐξάξομεν ὑμῖν fidem; Ὀ Μωῦσῆςΐμὴ δοξάσας adeas; é'rci τοῦ λαοῦ, sxa); λύθη παρελθεῖν μετʼ αὐτοῦ. Ἵνα γὰρ μὴ ὃν ἐτίμων ζῶντα, ἐν Θεοῦ θεραπείαις τιμήσωσιν ἀπελθόντα, ἀφανῆ τὸν τόπον [ἵσ.’τάφον] πεποίηκεν. Νῦν ἐκλειξει ἠ συναγωγὴ αὕτη πάντας τοὺς κύκλῳ ἡμῶν. Τοῦτο παράδειγμα ἐλαβεν · ὥσπερ ὁ μόσχος ἐν τῷ στόματι τὰ χλωρὰ, οὕτω καὶ ὁ ἅγιος λαὸς τοῖς χείλεσι στρατευόμενος ὲν τοῖς στόμασιν ἔχει τὰ ὅπλα διὰ τῶν εὐχῶν. Καὶ τοῦτο εἰδὼς ό Βαλὰκ ἐν τοῖς προτέροις πολέμοις ἐναργῶς γινόμενον, βούλεται καὶ αὐτὸς τοῖς διὰ χειλέων ὅπλοις στρατεύεσθαι· καὶ καλεῖ τὸν Βαλαὰμ τὸν ἔχοντα τὰ ὅπλα τῆς ἐναντίας δυνάμεως ἐν τοῖς χείλεσι τὰς ἀράς. Ol γὰρ ἆγιοι ἄγγελοι συμπράττουσι τοῖς δικαίοις είς τὰ σωτήρια, καὶ ἀγαθά ἔργα, καὶ οἱ πονηροὶ δαίμονες τοῖς ἀσεβέσιν ἁμαρτωλοῖς ἀνθρώποις είς τὰ πονηρά καὶ βλαβερὰ τῆς σωτηρίας τῶν ἀνθρώπων ἔργα. Οἱ μὲν γὰρ ἅγιοι στρατεύονται λόγοις εὐχῶν, οἱ δὲ ἀσεβεῖς καὶ ἁμαρτωλοὶ λόγοις μαγειῶν. Tot? αὐτοῦ. Καὶ ἡ κατʼ αἴσθησιν τῶν πραγμάτων ἱστορία μεγάλης ὡφελείας πεπλήρωται. Ἐκ δὲ τῆς προκειμένης ἱστορίας μανθάνομεν πολλὰ, καὶ ὅτι ἔστι στρατεύεσθαι λόγοις, καὶ μεγάλα πράγματα οἰκονομεῖσθαι, καὶ κατορθοῦσθαι διὰ λόγωνσ καὶ οἱ μὲν ἇγιοι στρατεύονται λόγοις εὐχῶν οἱ δὲ ἀσεβεῖς λόγοις μαγειῶν. Τοῦ αὐτοῦ. Ἦ ἐναντία δύναμις οὐδέποτε ποιεῖ ἔργον καλὸν, ἀλλά πάντα χείριστα ἐνεργεῖ καὶ ὅπερ ἐνεργήσει κακὸν, οὐ δύναται ἀποκαταστῆσαι εἰς βέλτιον, οὐ γὰρ ἔχει τάξιν τοῦ κρείττονος. Τῇ δὲ κρείττονι δυνάμει πάντα δυνατά. 'U γὰρ Θεὸς ἡμῶν ἀλγεῖν ποιεῖ, καὶ πάλιν ἀποκαθίστησιν, ἐνεργῆσαι δὲ κακὸν οὐκ ἕχει · οὐ γὰρ καθʼ ἕξιν μόνον, ἀλλὰ καὶ κατʼ οὐσίαν ἀγαθός ἐστιν. Τοῦ αὐτοῦ. Ἐν τοῖς ἀνθρωπίνοις ἐστί τινα καὶ μαντεῖα τετελεσμένα, καὶ θυσίαι, καί τινα δῶρα προσφερόμενα τοῖς δαίμοσιν· ὥστε διὰ τούτων προσφερομένων μαντεύεσθαι τοὺς βουλομένους. Μαντεία.δέ ἐστιν ἕκαστον πρᾶγμα. Ού γὰρ ἀληθὴς πρόρρησις. ἦλθεν ό Κύριος πρὸς αὐτόθʼ. Κατὰ ἀλήθειαν ### English translation (Claude) [Of the same.] This is a type of the truth: “For unless you turn and become like children, you will not enter the kingdom.” [Num 16:37] “Take up the bronze censers.” Just as the bronze serpent was a sign of their unbelief, so also the censers of Korah, Dathan, and Abiram, which became a covering for the altar. [Num 18:21] “And to the sons of Levi, behold, I have given every tithe in Israel.” Fittingly the first-fruits are assigned to the priests, since the tribe of Levi does not inherit nor take a lot as the others do. This lot, sharing with the altar, procures poverty for the priests. The people gave tithes to the Levites, and the Levites to the priests. [Num 20:10] “Shall we bring water for you out of this rock?” Because Moses did not glorify God before the people, he was prevented from crossing over with them. And so that they should not honour with divine worship after his departure the one whom they had honoured while he lived, God made the place unseen. [Num 22:4] “Now this congregation will lick up all who are around us.” He took this example: as the calf takes the green things into its mouth, so the holy people, waging war with their lips, have their weapons in their mouths through their prayers. And Balak, knowing that this had plainly happened in the earlier wars, wishes himself to make war with the weapons of the lips, and calls Balaam, who had on his lips the weapons of the opposing power, the curses. For the holy angels work together with the righteous toward what saves and toward good works, and the wicked demons with impious and sinful men toward wicked works, harmful to men's salvation. The saints make war with words of prayers, the impious and sinners with words of magic. [Of the same.] Even the history of events according to the senses is full of great benefit. From the present history we learn many things: that it is possible to wage war with words, and to manage and accomplish great things through words; and that the saints make war with words of prayers, the impious with words of magic. [Of the same.] The opposing power never does a good work, but works all that is worst; and the evil it works it cannot restore to the better, for it does not have the rank of the better. But to the better power all things are possible. For our God causes pain and restores again, but he cannot work evil; for he is good not only by disposition but also by essence. [Of the same.] Among human things there are also some divinations performed, and sacrifices, and certain gifts offered to the demons, so that through these offerings those who wish may divine. Each such thing is divination, for it is not true prediction. [Num 22:9] “The Lord came to him.” In truth ### Scripture references - Matt 18:3: quotation, high confidence - Num 16:37 (17:2 LXX): quotation, high confidence - Num 21:9: allusion, high confidence - Num 16:38 (17:3 LXX): allusion, high confidence - Num 18:21: quotation, high confidence - Num 18:26: allusion, high confidence - Num 20:10: quotation, high confidence - Num 20:12: allusion, high confidence - Deut 34:6: allusion, high confidence - Num 22:4: quotation, high confidence - Num 22:5: allusion, high confidence - Job 5:18: allusion, medium confidence - Num 22:9: quotation, high confidence ### Translation notes - Matt 18:3; Num 21:9; Num 16:38–40; Num 18:21, 26; Num 20:12; Deut 34:6 (Moses' grave unknown; Migne's bracketed conjecture “perhaps tomb” for “place” is left in the text); Job 5:18. OCR debris at the head of the page is removed. ### Citation (SBL) Origen, Eclog. Exod.-Judg. 575 (PG 12:575a–575d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-eclogae-exodum-iudices/397/#p-575). ## Eclogae on Exodus-Judges, column 577 - URL: https://sophiascriptura.com/fathers/origen-eclogae-exodum-iudices/397/#p-577 - Source: PG 12:578a–578d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Notes on Balaam: God came to him to avert the demons; God's power defeats magic; sacrifices were allowed to end sacrifice to demons; the donkey loosed by Christ's disciples; Peor and the two summits. ### Greek text θεία δύναμις παρεγένετο πρὸς Βαλαὰμ ού κληθεῖσα, ὑπʼ αὐτοῦ. Παρεγένετο οὖν, ἵνα ἀποτροπιασμὸν ποιήσῃ τῶν καλουμένων ὑπὸ τοῦ Βαλαὰμ δαιμόνων, καὶ τὰς θείας προρρήσεις οἰκονομήσῃ. Καὶ ἀνέστη ό ἄγγελος τοῦ Θεοῦ ἐνδιαβάλλειν αὐτὸν ἐπὶ τῆς ὀδοῦ. '0 ἐνδιαβάλλων ὲν τῇ ὁδῷ ἄγγελος τὸν Βαλαὰμ, ἆρα μὴ οὗτός ἐστι περὶ οὗ εἷπεν 6 Θεὸς πρὸς τὸν Μωῦσῆν ὅτι ο Ἀγγελος μου προ-α πορεύεται ἔμπροσθεν ὑμῶν διαφυλάσσων ὑμᾶς ἐν τῇὸδῷ;ι Συμπορεύθητι μετὰ τῶν ἀνθρώπων τούτων. Οὐκ ἐπέτρεψε τῷ Βαλαὰμ 6 Θεὸς ἀπελθεῖν πρὸς τὸν Βαλάκ· ἐπειδὴ δὲ ἀπελθεῖν ἐβούλετο, συγχωρεῖ. Παραγγέλλει δὲ αὐτῷ μόνα τὰ ἀποκαλυπτόμενα εἰπεῖν· καὶ 6 ἄγγελος δὲ φανεὶς καὶ φοβήσας τοῦτο βεβαιοῖ. οικοόόμησόν μοι ἑπτὰ βωμούς. Ἔστι δὲ καὶ διά σώματος ἑτέρω ἔργα γινόμενα, καὶ ὲν τοῖς κρείττοσι καὶ ἑν τοῖς χείροσιν. Οἷσιν ὡς τὰ γινόμενα ἐν Αἰγύπτῳ ὑπὸ Μωῦσῆ καὶ Ἀαρὼν καὶτῶν ὲπαοιδῶν. Ἀλλά συγκρινομένη ἠ θεία δύναμις πρὸς τὴν ἀντικειμένην κατά πρόσωπον τῶν ἁμφὶβαλλόντων, αὕτη ἡ θεία δύναμις νικᾷʼ ὡς ἡ ῥάβδος Μωῦσῆ τάς τῶν ὲπαοιδῶν ῥάβδους κατέπιεν. Τὸῦ αὐτοῦ. Εἰώθει 6 Βαλαὰμ ταῖς αὐταῖς θυσίαις θεραπεύων προσκαλεῖσθαι τοὺς δαίμονας. Τοιαῦται γὰρ αἱ θυσίαι ἐτελοῦντο ὲν κόσμῳ τοῖς δαίμοσι. Διά τοῦτο οῦν 6 Θεὸς θυσίαις ἀπαιτεῖ τὸν πρῶτον λαὸν, ἵνα διὰ τὸ προσφέρεσθαι τῷ Θεῷ, καταργηθῇ τὸ προσφέρεσθαι τοῖς δαίμοσιν· εί καὶ τὰ μάλιστα σύμβολα ἦσαν. Τοῦ αὑτοῦ. Ἐνανθρωπήσας οὖν 6 Σωτὴρ ἀπέστειλε τοὺς μαθητὰς αὐτοῦ ἵνα λύσωσι τὴν ὄνον, τουτέστιν ὲκ τῶν δεσμῶν ὧν ἔδησεν ὴ ἀντικειμένη δύναμις, 6 νοητὸς Βαλαάμ καὶ λύσαντες ἤγαγον πρὸς τὸν Ὶησοῦν, καὶ ἐπιθέντες τῇ ὄνῳ τὰ ἱμάτια, τουτέστι τὰς ἀρετὰς τοῦ Εὑαγγελίου · καὶ ἐπικαθίσας αὐτῇ 6 Σωτὴρ εἰσῆλθεν εἰς τὴν ἁγίαν πόλιν. Kal παρέλαβε Βαλὰκ τὸν Βαλαὰμ ἐπὶ τὴν κοβορὴν τοῦ Φογὼρ. Ὑπελάμβανεν 6 Βαλὰκ μεμετρημένην τὴν τέχνην τοῦ Βαλαὰμ ὲν τοῖς τόποις. Διὸ παρελάμβανεν αὑτὸν εἰς τὴν κορυφὴν τοῦ Φογὼρ, οἰόμενος ἰσχύειν τὸν μάγον ἐκεῖθεν ἀράσασθαι τὸν λαὸν τοῦ Θεοῦ τὸν Βαλαάμ. Φογὼρ δὲ ἑρμηνεύεται ἡδυσμὸς, ἢστόματος δέρμα, τουτέστιν, ἀκρότης φιληδονίας, καὶ νεκρότης λύγου. ὧν ἐπειρᾶτο ἀράσασθαι τὸν λαὸν τοῦ Θεοῦ 6 Βαλαάμ. Τοῦ αὐτοῦ. Δύο εἰσὶ κορυφαὶ, τουτέστιν ἀκροτάτης (ᾆδʼ)ἀρετῆε, καὶ τῆς κακίας· καὶ 6 μὲν Μωῦσῆς ἐπὶ τὸ ἄκρον τῆς ἀρετῆς ἀναβέβηκεν, 6 δὲ Βαλαὰμ ἐπὶ τὸ ἄκρον τῆς κακίας. Οὐκ ἐπορεύθη κατὰ τὸ ειωθὸς αὐτῷ εὶς συνάντησιν τοῖς οἰωνοῖς. Σύμβολον ἐστιν 6 Βαλαὰμ οὗτος τοῦ ὲκ τῶν ἐθνῶν λαοῦ ὅστις ἐπηκολούθει τοῖς ala» νοῖς τὸ πρότερον, γνοὺς δὲ ὅτι ἀκόρεστὸν ἐστι Κυρίῳ, οὐ προσέθετο· ἀλλά μὴν καὶ ἑρμηνεύεται μάταιος ### English translation (Claude) a divine power came to Balaam, though not called by him. It came, then, to avert the demons called by Balaam and to manage the divine predictions. [Num 22:22] “And the angel of God rose up to oppose him on the way.” The angel who opposed Balaam on the way: is he perhaps the one of whom God said to Moses, “My angel goes before you, guarding you on the way”? [Num 22:35] “Go with these men.” God did not permit Balaam to go to Balak; but since he wished to go, God allows it. He charges him to say only what is revealed; and the angel, by appearing and frightening him, confirms this. [Num 23:1] “Build me seven altars.” There are also works done through a body other than God's, both among the better and among the worse, such as what was done in Egypt by Moses and Aaron and by the enchanters. But when the divine power is compared with the opposing one in the presence of those in doubt, the divine power wins, as the rod of Moses swallowed the rods of the enchanters. [Of the same.] Balaam used to summon the demons by serving them with these same sacrifices; for such were the sacrifices performed in the world to demons. For this reason God required sacrifices of the first people, so that, by offering to God, offering to demons might be abolished; even though the sacrifices were above all symbols. [Of the same.] The Saviour, then, having become man, sent his disciples to loose the donkey, that is, from the bonds with which the opposing power, the intelligible Balaam, had bound it; and having loosed it they brought it to Jesus and put their garments on the donkey, that is, the virtues of the Gospel; and the Saviour, sitting on it, entered the holy city. [Num 23:28] “And Balak took Balaam to the top of Peor.” Balak supposed that Balaam's art was limited by places. Therefore he took him to the top of Peor, thinking that the magician Balaam could curse the people of God from there. Peor is interpreted “sweetening” or “skin of the mouth,” that is, the height of the love of pleasure and the deadness of reason, by which Balaam tried to curse the people of God. [Of the same.] There are two summits, that of the highest virtue and that of vice; Moses ascended to the summit of virtue, and Balaam to the summit of vice. [Num 24:1] “He did not go, as was his custom, to meet the omens.” This Balaam is a symbol of the people from the Gentiles, who formerly followed omens but, knowing that this is not pleasing to the Lord, did not continue. And indeed Balaam is interpreted “vain” ### Scripture references - Num 22:9: allusion, high confidence - Num 22:22: quotation, high confidence - Exod 23:20: quotation, high confidence - Num 22:35: quotation, high confidence - Num 22:20: allusion, high confidence - Num 23:1: quotation, high confidence - Exod 7:12: allusion, high confidence - Matt 21:2: allusion, high confidence - Matt 21:7: allusion, high confidence - Matt 21:10: allusion, medium confidence - Num 23:28: quotation, high confidence - Num 24:1: quotation, high confidence ### Translation notes - Exod 23:20; Num 22:20, 35; Exod 7:12; Matt 21:2–9; Num 24:1. Interpretations of Peor and Balaam are from an onomasticon. OCR debris at the head of the page is removed; “ἀκόρεστον” is read as ἀρεστόν (“pleasing”). ### Citation (SBL) Origen, Eclog. Exod.-Judg. 577 (PG 12:578a–578d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-eclogae-exodum-iudices/397/#p-577). ## Eclogae on Exodus-Judges, column 579 - URL: https://sophiascriptura.com/fathers/origen-eclogae-exodum-iudices/397/#p-579 - Source: PG 12:579a–579d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Balaam's oracles read of the Gentiles' conversion and of the soul: houses and tents, glens and gardens, lordship free from passion, the kingdom of Gog, and Christ called out of Egypt. ### Greek text λαὸς, υίὸς δὲ Βεὼρ ἑρμηνεύεται δερμάτινος. Τὸ μὲν μάταιος ἦν κατὰ τὸ πρότερον τῶν ἐθνῶν, Βεὼρ δὲ τοῦ ἐν ματαιότητι καὶ ὲν νεκρότητι κατὰ τὸ πρότερον δηλονότι. Ἀνθρωπος ὀ ἀληθινῶς ὁρῶν. Ἐγὼ 6 ποτὲ Βαλαὰμ, ὁ λαὸς 6 μάταιος, διανοίξας τοὺς ἔσω μου ὀφθαλμοὺς τοῦ νοὸς, καὶ ἰδὼν τὸν πνευματικόν ποτε Ἰσραὴλ, καὶ τὴν κατʼ αὑτὸν οἰκονομίαν, τῆς τοῦ ἁγίου Πνεύματος ἀξιοῦμαι. Οὐχ ἁρμόζει τῷ ποτὲ Βαλαὰμ τὸ, t Φησὶν 6 ἄνθρωπος ὁ ἀληθινῶς ὁρῶν, ι καὶ τὰ ἑξῆς, ἁλλʼ ἁρμόζει τῷ νῦν Βαλαάμ. Ὧς κα»ιοί οὶ οἴκοι σου, Ἰακὼβ, αἱ σκηναί σου. Ἰσραήλ. Τὸ ὖνομα τοῦ Ἰακὼβ, ού τοῦ ἐνοικοῦντός ἐστιν, ἁλλὰ τοῦ οῐκου· τὸ δὲ τοῦ Ἰσραὴλ ὄνομα, τοῦ ἐνοικοῦντός ἐστιʼ τοῦ γὰρ σωματικοῦ πράγματός ἐστι τὸ, Ἰακώβ. ’.Ωσεί νάπαι σκιάῶυσαι. Νάπαι νοηταί εἰσι σκιάζουσαι τὸ ὲν ᾧ λογικὰ ἔγκαρπα καὶ κατάκομα τῆς πραγματικῆς ἀρετῆς. Παράδεισοι ἐπὶ ποταμόν εἰσι νοητοὶ, τοπὸς ὲν ᾧ λογικὰ πεφύτευται ἀρδόμενα ἦτοι τῇ θεωρίᾳ τῶν γεγονότων, ἦ τῇ θεωρίᾳ τῆς ἁγίας Τ ριάδος. Τοῦ αὑτοῦ. Οί ὲν σκηναῖς οἰκοῦντες, τῶν ὁδευόντων εἰσί, καί ἐστιν ἔξω τοῦ κόσμου τούτου ὁδὸς μεγάλη καὶ πολλαί σκηναί. Οί ἐνοικοῦντες, οὐκ εἰσὶ τῶν ὁδευόντων, ἁλλὰ τῶν ἱσταμένων. Ὠσεί κέδροι παρʼ ὕδατα. Κέδρθι εἰσί νοηταὶ παρʼ ὕδατα φυείσαι ψυχαὶ λογικαὶ ἀρδόμεναι τῇ γνώσει τῆς ἀληθείας. Καὶ κυριεύσει ἐθνῶν πολλῶν. Κύριός ἐστιν 6 ὲξουσιαστικῶς προστάσσων, δοῦλος δὲ 6 δουλικῶς ὑπακούων. Κύριός ὲστιν ότοῖς ἰδίοις πόνοις ὀνούμενος καὶ τῇ κυριότητι πεποιωμένος ἐλεύθερος πάθους. Δοῦλός ἐστιν ό ἐμπαθὴς καὶ ἐπιδεὴς 106 κρείττονος, καὶ χρῄζων τῆς ἐπιστασίας τοῦ ἰδίου κυρίου. Εἰσὶ δὲ κύριοι πολλοὶ. μακάριοι δὲ οἱ 16v Κύριον ἡμῶν Ἰησοῦν Χριστὸν ἔχοντες κύριον. Καὶ ὑψωθήσεται ἡ Γὼγ,βασιλεία αὐτοῦ. Βασιο λεία Γὼγ ἑρμηνεύεται oliuae”. Κατὰ μίαν μὲν ὲκδοχὴν δόματά ἐστιν αἱ δωρεαὶ τοῦ ἁγίου Πνεύματος· κατὰ δὲ ἄλλην, ι '0 ἐπὶ τοῦ δώματος μὴ καταβάτω εἰς τὴν οἰκίαν αὑτοῦ. ι Ἔστιν οὖν βασιλεία τῆς τοιαύτης ἕξεως. modi. '0 Θεὸς ὡδήγησεν αὐτὸν ἐξ Αἰγύπτου. Καὶ τὸν Σωτῆρα κατὰ τὸ, ι Ἐξ Αἰγύπτου ἐκάλεσα τὸν υἱόν μου, ι καὶ τὸν Ἰσραήλ. Τὸν μὲν ἐκβάλλει, τὸν δὲ καλεῖ. Τοῦ αὐτοῦ. '0 χρηματισμὸς, τὸν Κύριον ἥξειν εἰς Αἴγυπτον, ἐδήλου τὴν τοῦ Σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ διακομιδὴν τὴν ἅμα τοῖς γονεῦσιν αὐτοῦ γενησομένην. Αἰγύπτῳ δὲ καὶ 6 κόσμος οὗτος παραβάλλεται. Ὧς δόξα μονοκέρωτος αὐτῷ. Μονόκερὼς ἐστιν ### English translation (Claude) people,” and “son of Beor” is interpreted “made of skin.” He was “vain” in the former state of the Gentiles, and Beor refers to one in vanity and in deadness, plainly in that former state. [Num 24:3] “The man who truly sees.” I, once Balaam, the vain people, having opened the inner eyes of my mind and having seen the spiritual Israel and the economy concerning him, am counted worthy of the Holy Spirit. “Says the man who truly sees,” and so on, does not fit the former Balaam, but fits the present Balaam. [Num 24:5] “How fair are your houses, Jacob, your tents, Israel.” The name Jacob belongs not to the one who dwells but to the house; the name Israel belongs to the one who dwells; for “Jacob” belongs to the bodily state. [Num 24:6] “Like shady glens.” Intelligible glens are those that shade the place in which rational plants bear fruit and are leafy with practical virtue. Gardens by a river are intelligible: a place in which rational plants are planted, watered either by the contemplation of the things that have come to be or by the contemplation of the Holy Trinity. [Of the same.] Those who dwell in tents belong to those who are travelling, and outside this world there is a great road and many tents. Those who dwell in houses are not of the travellers but of those who stand still. “Like cedars by waters.” Intelligible cedars are rational souls grown by waters, watered by the knowledge of the truth. [Num 24:7] “And he shall rule over many nations.” A lord is one who commands with authority; a slave, one who obeys slavishly. A lord is one who has acquired lordship by his own toils and has been formed by it, free from passion. A slave is one subject to passion, who lacks the better and needs the oversight of his own lord. There are many lords; but blessed are those who have our Lord Jesus Christ as their lord. “And the kingdom of Gog shall be exalted.” Gog is interpreted “roofs.” In one interpretation the roofs are the gifts of the Holy Spirit; in another, “Let him who is on the roof not go down into his house.” There is, then, a kingdom of such a condition. [Num 24:8] “God led him out of Egypt.” Both the Saviour, according to “Out of Egypt I called my son,” and Israel: the one he casts out, the other he calls. [Of the same.] The oracle that the Lord would come into Egypt showed the journey of our Saviour Jesus Christ that was to take place with his parents. And this world too is compared to Egypt. [Num 24:8] “His glory is like a unicorn's.” The unicorn is ### Scripture references - Num 24:3: quotation, high confidence - Num 24:5: quotation, high confidence - Num 24:6: quotation, high confidence - Num 24:7: quotation, high confidence - 1 Cor 8:5: echo, medium confidence - Matt 24:17: quotation, high confidence - Num 24:8: quotation, high confidence - Hos 11:1: quotation, high confidence - Matt 2:15: allusion, high confidence - Isa 19:1: allusion, medium confidence ### Translation notes - The terminology here (practical virtue; contemplation of things that have come to be and of the Holy Trinity; freedom from passion) is that of Evagrius of Pontus; these notes are probably Evagrian scholia in the catena, though attributed with the rest. Num 24:3–8 in the Septuagint wording (“the kingdom of Gog”); Matt 24:17; Hos 11:1 and Matt 2:15; Isa 19:1 (“the Lord comes into Egypt”); 1 Cor 8:5. The garbled gloss on Gog is read as δώματα (“roofs”). ### Citation (SBL) Origen, Eclog. Exod.-Judg. 579 (PG 12:579a–579d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-eclogae-exodum-iudices/397/#p-579). ## Eclogae on Exodus-Judges, column 581 - URL: https://sophiascriptura.com/fathers/origen-eclogae-exodum-iudices/397/#p-581 - Source: PG 12:582a–582d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ the unicorn makes many “christs”; he feeds on the converted nations; Balaam devised Israel's sin at Peor; the land promised to Abraham was withheld for unbelief; tribal marriage and Christ's kingly and priestly descent. ### Greek text νοητῶς ὁ Χριστὸς κατὰ τὸ συμβεβηκός· ἐξ οὗ μανόκεροι πολλοί. Ἀπὸ γὰρ ἑνὸς Ἰησοῦ Χριστοῦ πολλοὶ μετέσχον εἶναι χριστοί.· Τινές φασι καὶ τὸν ἔλαφον μονόκερον εἶναι. Ἕδεται ἔθνη τῶν ἐχθρῶν αὐτοῦ. Περὶ τοῦ Χριστοῦο ἐχθρῶν αὑτοῦ ἔθνη ἦμέν ποτε ἡμεῖς. Ἔδεται οὗν ἡμᾶς ὁ Χριστὸς, ἡ οὐσιὼδης ἀρετὴ νεμομενη ἡμᾶς, καθὰ λέγειʼ ι Ἐμὸν βρῶμά ἐστι τοῦ ποιῆσαι τὸ θέλημα τοῦ πέμψαντός με. ι Kal τὰ πάχη αὐτῶν ὲκμυελιεῖ. Τότε, φησὶν,ὅταν τὴν σαρκικὴν κατάστασιν εἰς πνευματικὴν διὰ τῆς πραγματικῆς μεταποιῇ. Ol εὐλογοῦντές σε ηὐλόγηνται. Δύο πρόσωπα σημαίνει ἐπὶ τούτοις· εἰσὶ δὲ τῶν πιστῶν καὶ ἀπίστων ἐπὶ τοῦ Χριστοῦ. Kal μετʼ ὀλίγιν Ἑν τού· τοις μὲν οὖν ἀνατέτραπται καὶ ἡ τῶν ἐναντιουμένων τοῦ Ἰσραὴλ ἐγχείρησις, καὶ ἡ τῆς μαγείας κακοτεχνία. Καὶ ἐβεβηλώθη ό λαός ἐκπορνεῦσαι. Ἦ δὲ γνώμη τοῦ πορνεῦσαι τοὺς Ἑβραίους καὶ προσκυνῆσαι τῷ Βεελφεγὼρ, τοῦ μάντεως ἦν. Διὸ φησὶ Moniiσῆς· ι Αὗται δὲ ἦσαν τοῖς υἱοῖς Ἰσραὴλ, κατὰ τὸ ῥῆμα Βαλαὰμ, τοῦ ἀποστῆσαι καὶ ὑπεριδεῖν τὸ ῥῆμα Κυρίου ἕνεκεν Βεελφεγώρ. ι Kal ἔσται ὑμῖν τὸ κυῑίτος, τὸ πρὸς Λίβα. Ἀπὸ τοῦ ποταμοῦ Αἰγύπτου ἕως τοῦ ποταμοῦ Εὑφράτου ἐπηγγείλατο τῷ Ἀβραάμ. Διὰ τί οὖν οὐκ ἔδωκεν αὑτοῖς; Οἱ γὰρ ’Λριομοὶ ἐλαττοτέραν διεομένην σημαίνουσιν. Οἶμαι δὲ ὅτι δέδωκεν ἂν, εἰ κατὰ τὸν λαβόντα τὰς ἐπαγγελίας, πιστοὶ ἦσαν. Καὶ τοῦτο εἰκότως. Πολλάκις γὰρ κακᾶ ἀπειλήσας οὐκ ἐπήγαγε, μετενόησαν γὰρ,ὡς ἐπὶ τῶν Νινευιτῶν. Πλὴν ἐκ τοῦ δήμου τοῦ πατρὸς αὐτῶν ἔσονται γυναῖκες. -Προστάττει οὖν ὁ Θεὸς πλὴν τῆς Ἰούδα καὶ τῆς Λευῒ μὴ ἐξεῖναι ἀπὸ φυλῆς είς φυλὴν συνάπτεσθαι, ἵνα μὴ ξένον τοῦ Σωτῆρος δειχθῇ ἄνωθεν ἐρχόμενον, τὸ, ι Βασιλεὺς καὶ ἱερεὺς κατὰ τὴν τάξιν Μελχισεδέκ. ι ### English translation (Claude) in an intelligible sense Christ, by accident, as it were; from him come many unicorns. For from one Jesus Christ many have come to share in being christs. Some say the deer too is a unicorn. [Num 24:8] “He shall eat the nations of his enemies.” This concerns Christ: we were once the nations of his enemies. Christ, then, will eat us, essential virtue feeding on us, as he says: “My food is to do the will of him who sent me.” “And he shall suck out their marrow.” Then, it says, when he changes the fleshly state into the spiritual through the practical life. [Num 24:9] “Those who bless you are blessed.” He signifies two persons in these words, the faithful and the unfaithful, with regard to Christ. And a little later. In these words, then, both the enterprise of those opposing Israel and the evil art of magic are overturned. [Num 25:1] “And the people were profaned by committing sexual immorality.” The plan that the Hebrews should commit sexual immorality and worship Baal-peor was the diviner's. Therefore Moses says: “These were to the sons of Israel, according to the word of Balaam, to make them revolt and despise the word of the Lord because of Baal-peor.” [Num 34:3] “And your side toward the south shall be.” He promised Abraham from the river of Egypt to the river Euphrates. Why then did he not give it to them? For Numbers indicates a smaller portion. I think he would have given it if they had been faithful like the one who received the promises. And this fittingly; for often, having threatened evils, he did not bring them, because they repented, as with the Ninevites. [Num 36:6] “Only they shall be wives from the clan of their father.” God commands, then, that except for the tribes of Judah and Levi it is not permitted to be joined from tribe to tribe, so that “a king and priest according to the order of Melchizedek” might not be shown to be foreign to the Saviour who comes from above. ### Scripture references - Ps 105:15 (104:15 LXX): echo, low confidence - Num 24:8: quotation, high confidence - John 4:34: quotation, high confidence - Num 24:9: quotation, high confidence - Num 25:1: quotation, high confidence - Num 25:3: allusion, high confidence - Num 31:16: quotation, high confidence - Num 34:3: quotation, high confidence - Gen 15:18: allusion, high confidence - Jonah 3:10: allusion, high confidence - Num 36:6: quotation, high confidence - Ps 110:4 (109:4 LXX): quotation, high confidence - Heb 7:17: echo, medium confidence ### Translation notes - Ps 105:15 (“christs”, anointed ones); John 4:34; Num 31:16; Gen 15:18; Jonah 3:10; Ps 110:4 and Heb 7. The rule that only Judah and Levi might intermarry, so that Christ could be both king and priest, is the note's own; translated as written. Debris at the end of the page is removed. ### Citation (SBL) Origen, Eclog. Exod.-Judg. 581 (PG 12:582a–582d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-eclogae-exodum-iudices/397/#p-581). ## Eclogae on Exodus-Judges, column 801 - URL: https://sophiascriptura.com/fathers/origen-eclogae-exodum-iudices/397/#p-801 - Source: PG 12:801a–801d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Notes on Deuteronomy 1–3: the prophet voices what God reveals; Moses prepares the people to obey Joshua; the tribes beyond the Jordan. ### Greek text Ἐλάλησε Μωῡσῆς πρὸς πάντας υἱοὺς Ἰσραὴλ κατὰ πάντα ὅσα ἐνετείλατο Κύριος αὐτῷ. Ἐπειδὴ ὁ μὲν Θεὸς τὴν δύναμιν ἁπεκὰλυπτεν ’ ὁ δὲ προφήτης τῇ ἑαυτοῦ γλώσσῃ ἐκέχρητο πρὸς παράστασιν τῶν δεδηλωμένων. Κίνησις οὖν λέγεται ἡ προφητικὴ φωνὴ, οἷα παριστῶσα τὰ ὑπὸ Θεοῦ εἰρημένα. Καὶ εἶπα πρὸς ὑμᾶς ἐν τῷ καιρῷ ἐκείνῳ. Οὐχ ἁπλῶς ὁ Μωῦσῆς φησιν, ι εἶπον ὑμῖνοι ἀλλʼ ἐπειδὴ ἔμελλεν αὐτοῦ ἀναχωρήσαντος διαδέχεσθαι αὐτὸν Ἰησοῦς ὁ τοῦ Ναυῆ, οὐκ ἄτοπόν φησι τὸ πρᾶγμα, ἀλλὰ καὶ ἑπόμενον. Προλαὸὼν γὰρ, φησὶ, παρεκάλεσα, καὶ, ὼς ἐπενεύσατε, ἐπέστησα κριτάςο ὥστε καὶ τῷ κατὰ προφητικὴν χάριν καὶ ὁδηγητικὴν διαδεχομένῳ με Ἰησοῦ τῷ τοῦ Ναυῆ πείθεσθε. Οὐ δυνήσομαι μόνος φέρειν ὑμᾶς. Καὶ τῶν προτέρων μεμνημένος, οὐκ ἀπʼ Αἰγύπτου ἄρχεται· ἀλλʼ ἀφʼ οὗ ἔδωκεν αὐτοῖς δικαστὰς σοφοὺς καὶ παιδευτάς. Ἕδωκα τῷ Ῥουβὶμ καὶ τῷ me. Οἱ ὑποδεέστεροι ### English translation (Claude) [Deut 1:3] “Moses spoke to all the sons of Israel according to all that the Lord commanded him.” Since God revealed the power, while the prophet used his own tongue to set forth what had been made known, the prophetic voice is called a movement, as setting forth what was spoken by God. [Deut 1:9] “And I said to you at that time.” Moses does not simply say, “I said to you”; but since Joshua son of Nun was to succeed him after his departure, he says that the matter is not strange but consistent. For, he says, I exhorted you beforehand, and when you consented I appointed judges; so obey Joshua son of Nun too, who succeeds me by prophetic and guiding grace. “I shall not be able to bear you alone.” In recalling earlier events he does not begin from Egypt, but from the time when he gave them wise judges and instructors. [Deut 3:12] “I gave to Reuben and to Gad.” The lesser ### Scripture references - Deut 1:3: quotation, high confidence - Deut 1:9: quotation, high confidence - Deut 1:15: allusion, high confidence - Deut 3:12: quotation, high confidence ### Translation notes - Here begin the notes on Deuteronomy. Deut 1:3, 9, 13–15; Deut 3:12. “Movement” (κίνησις) for the prophetic voice is as printed and uncertain. OCR debris at the head of the page is removed. ### Citation (SBL) Origen, Eclog. Exod.-Judg. 801 (PG 12:801a–801d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-eclogae-exodum-iudices/397/#p-801). ## Eclogae on Exodus-Judges, column 803 - URL: https://sophiascriptura.com/fathers/origen-eclogae-exodum-iudices/397/#p-803 - Source: PG 12:804a–804d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Notes on Deuteronomy 3–8: the righteous wait for the promise; the visible voice at Sinai; Moses' hidden tomb; Egypt the house of slavery; the manna as the Word, fine, white, and seed-like. ### Greek text τάχιον ἐν τῇ ἐπαγγελίᾳ γίνονται· οἱ δὲ ἐπιεικέστεροι βράδιον άπολαμβάνουσιν. Οἱ μὲν γὰρ ὑπὸ Μωῦσέως τρῶτοι εἰλήφασι τὴν κληρονομίαψ oi δὲ ὑπὸ τοῦ Ἰησοῦ ὕστερον. Ἀλλὰ καὶ περὶ πάντων δικαίων λέγεται, οὐ τῶν τυχόντων· ὡς γὰρ ό Ἀπόστολός φησιν· ι Οὗτοι πάντες μαρτυρηθέντες διὰ τῆς πίστεως οὐκ ἐκομίσαντο τὴν ἐπαγγελίαν, τοῦ Θεοῦ περὶ ἡμῶν κρεῖττόν τι προβλεψαμένου, ἵνα μὴ χωρὶς ὴμῶν τελειωθῶσιν. ι Φωνὴν ῥημάτων ἣν ὑμεῖς ἠκούσατε, καὶ τὰ ἑξῆς. Οὐχ ὅτι ὁρατὴ ἡ φωνὴ, οὐδʼ ὅτι φύσει φωνὴν ἔχει ό Θεὸς τοῦτο γὰρ καὶ συνθέτου φύσεως ἂν εἴηʼ ἀλλʼ ἐπειδὴ καὶ αἱ σάλπιγγες, καὶ αἱ φωναὶ, ὡς αὐτὸς οἶδεν ὁ Θεὸς, ἐπετελοῦντο ἐκ τῆς τῶν ὁρωμένων συνεχείας δημιουργούμεναι στοιχείων· τοῦ πυρὸς λέγω ιαὶ τοῦ γνόφου· ὥστε καὶ ἀκούεται φωνὴ, καὶ οὐχ ὁρᾶται· ἀλλʼ οὖν ἐπί τῶν τοῦ Θεοῦ θαυμάτων καὶ ἡ φωνὴ ὁρᾶται. Καὶ ὤμοσεν ἵνα μὴ διαδῶ τὸν Ἰορδάνην τοῦτον. Μωῦσῆς, μὴ δοξάσας τὸν Θεὸν ἐπὶ τοῦ λαοῦ, ἐκωλύθη παρελθεῖν μετʼ αὐτῶν, ἴνα μὴ ὃν ἐτίμων ζῶντα, ὲν θεῶν θεραπείαις τιμήσωσιν ἀπελθόντα. Διὸ δὴ καὶ ἀποθανόντος ἀφανῆ τὸν τάφον ἐποίησεν. Διαμαρτύρομαι ὑμῖν σήμερον τόν τε οἰψανόν καί τὴν γῆν. Ὀ Θεὸς τοὺς αὑτὸν προσκυνοῦντας οὑ συγο χωρῶν δαίμοσι συνάπτεσθαι, ἀλλὰ τοὺς anas, αὐτὸν ἐγνωκότας ἐκτὸς εἶναι κελεύων τῆς πρὸς ἐκείνους δια-ι θέσεως, καὶ παραζηλῶν ἐν τῇ ἀποστασία τῶν λαῶν, τὰς μελλούσας αὐτοῖς προλέγει τιμωρίας διὰ τὴν πονηρίαν τῶν ἐπιτηδευμάτων αὐτῶν. Ἐξ οικου δουλείας. Καὶ γὰρ ἀληθῶς τὰ σωματικὰ πράγματα καὶ ὐλικὰ, οἶκός ἐστι δουλείας, ὥσπερ ἐκ τῶν ἐναντίων οἶκός ἐστιν ἐλευθερίας. Ὑμεῖς γάρ ἐστε ὀλιγοστοὶ παρὰ πάντα τὰ ἕβνη. Καλῶς τοῖς ἀπὸ τῆς μερίδος εἴρηται· ι Ὀλιι· γοστοῑ ἐστε παρὰ πάντα τὰ ἔθνη. ι Συγγενῶς τε τὸ, ι Ὀλίγοι οἱ σωζόμενοι, ι καὶ τὸ, ι Ἀγωνίζεσθε είσελθεῖν διὰ τῆς στενῆς πύλης. ι ’Ὁτι οὐκ ἐπʼ ἄρτῳ μόνῳ ζήσεται ἅνθρωπος, ἀλλʼ ἐπὶ παντὶ ῥήματι, καὶ τὰ ἑξῆς. Πάλιν τε αὖ ὅτι τὸ μάννα λόγος ἦν, εἰ καὶ ἄρτος δηλοῦται ἐν τῇ Ἐξόδῳ. ι Οὗτος γὰρ, φησιν, ὁ ἄρτος δν ἔδωκε Κύριος ὑμῖν φαγεῖν. Τοῦτο τὸ ῥῆμα ὃ συνέταξε Κύριος. ι Διὰ τοῦτο δέ τὸ μάννα ι λεπτὸν ἦν ὡσεὶ κόριον λευκὸν, ὡσεὶ πάγος ἐπὶ τῆς γῆς· ι ἐπειδήπερ ό λόγος οὗ σύμβολον ἦν τὸ μάννα ἐκεῖνο, λεπτόν ἐστιτῇ αύτοῦ φύσει, καὶ διῆκον διὰ πάντων πνευμάτων νοερῶν, καθαρῶν, λεπτοτάτων. Ἔστιδέ καὶ ἠ σοφία πνεῦμα νοερὸν, ἅγιον, μονογενὲς, πολυμερὲς, λεπτὸν, καὶ τὰ ἑξῆς. Ἦν δὲ καὶ ὡσεὶ κόριον πρὸς τὸ εἶναι λευκόν. Φασὶ δὲ τὴν τοῦ κορίου φύσιν ὃλην διʼ ὅλων λόγον ἔχειν σπέρματος, ὡς μηδέ ὲν τῷ κατακόπτεσθαι τὺ τοῦ κορίου σπέρμα, ἐξαφανίζεσθαι αὐτοῦ τὴν δύναμιν, ὼς οὐκ ἔτι δυναμένην σπείρεσθαι. Τοιοῦτος δὲ διʼ ὅλου ό λόγοςʼ καὶ πᾶν μόριον αὐτοῦ γεωργεῖσθαι ### English translation (Claude) come sooner into the promise, while the better receive it more slowly. For the former received their inheritance first, under Moses; the latter later, under Joshua. But it is said also of all the righteous, not of ordinary people; for, as the Apostle says, “These all, having been attested through faith, did not receive the promise, God having foreseen something better for us, so that they should not be made perfect without us.” [Deut 4:12] “You heard a sound of words,” and so on. Not that the voice is visible, nor that God has a voice by nature, for that would belong to a composite nature; but since the trumpets and the voices, as God himself knows, were produced, being fashioned from the continuity of the visible elements, I mean the fire and the darkness, a voice is both heard and not seen; yet in the case of God's wonders the voice too is seen. [Deut 4:21] “And he swore that I should not cross this Jordan.” Because Moses did not glorify God before the people, he was prevented from crossing with them, so that they should not honour with the worship of gods after his departure the one whom they honoured while he lived. For this reason, when he died, God made his tomb unseen. [Deut 4:26] “I call heaven and earth to witness against you today.” God, who does not permit those who worship him to be joined to demons, but commands those who have known him to keep clear of attachment to them, and who is provoked to jealousy by the apostasy of the peoples, foretells the punishments to come upon them for the wickedness of their practices. [Deut 5:6] “Out of the house of slavery.” For truly bodily and material things are a house of slavery, just as their opposites are a house of freedom. [Deut 7:7] “For you are the fewest of all the nations.” It is well said to those who are the Lord's portion, “You are the fewest of all the nations.” Akin to it are “Few are those being saved” and “Strive to enter through the narrow gate.” [Deut 8:3] “That man shall not live by bread alone, but by every word,” and so on. Again, the manna was the word, even if it is called bread in Exodus: “This,” it says, “is the bread which the Lord gave you to eat. This is the word which the Lord commanded.” For this reason the manna was “fine as coriander seed, white, like frost on the ground”: since the word of which that manna was a symbol is fine in its nature and passes through all intelligent, pure, and most subtle spirits. Wisdom too is “a spirit intelligent, holy, only-begotten, manifold, subtle,” and so on. And it was like coriander in being white. They say that the coriander has throughout the nature of seed, so that even when the coriander seed is cut up its power is not destroyed, so as no longer to be capable of being sown. Such throughout is the word; and every part of it is of a nature to be cultivated ### Scripture references - Heb 11:39: quotation, high confidence - Heb 11:40: quotation, high confidence - Deut 4:12: quotation, high confidence - Exod 20:18: allusion, medium confidence - Deut 4:21: quotation, high confidence - Num 20:12: allusion, high confidence - Deut 34:6: allusion, high confidence - Deut 4:26: quotation, high confidence - Deut 5:6: quotation, high confidence - Deut 7:7: quotation, high confidence - Luke 13:23: quotation, high confidence - Luke 13:24: quotation, high confidence - Deut 8:3: quotation, high confidence - Exod 16:15: quotation, high confidence - Exod 16:16: quotation, high confidence - Exod 16:14: quotation, high confidence - Exod 16:31: allusion, high confidence ### Extrabiblical texts - Wis 7:22 (Wisdom of Solomon): quotation, high confidence ### Translation notes - Heb 11:39–40; Exod 20:18 (the people “saw the voice”); Deut 34:6 (the same note as in col. 575); Luke 13:23–24; Exod 16:15–16; Exod 16:14, 31; Wis 7:22. ### Citation (SBL) Origen, Eclog. Exod.-Judg. 803 (PG 12:804a–804d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-eclogae-exodum-iudices/397/#p-803). ## Eclogae on Exodus-Judges, column 805 - URL: https://sophiascriptura.com/fathers/origen-eclogae-exodum-iudices/805/#p-805 - Source: PG 12:805a–805d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The manna and the good land read of Christ and his gifts: bread, vine, oil, pomegranates, fig, honey, stones, and bronze; then the literal sense of the land's goodness, and warnings against forgetting God and against child sacrifice. ### Greek text πέφυκεν ἐν καλῇ καὶ ἀγαθῇ, τουτέστι ψυχῆς. "Eo": δὲ τὸ,μάννα λευκόν. Φῶς γὰρ 6 λόγος καὶ λαμπρὸν, καὶ κατὰ τοῦτο λευκὸν, τῷ αὑτὸν συνιέντι καὶ τρεφομένῳ ὑπʼ αὑτοῦ. Ἐστι δὲ καὶ ὡσεὶ πάγοςο συνεστραμμένος γὰρ, καὶ οὐδαμοῦ πλαδῶν, οὑδέ διερρυηκὼς, ἀλλὰ πάγιος, ἃ δὴ οὐρανοῦ λόγος, καὶ ἀπαγγέλλων ἡμῖν τὰ οὐράνια. Ὀ γὰρ Κύριος ὀ Θεός σου εἰσαγάγῃ σε εὶς γῆν ἀγαθὴν καὶ πολλήν. Ἡμῖν 6 Χριστὸς ού ταῦτα δώσειν ὑπέσχετο, ἀλλὰ οὐρανῶν βασιλείαν, καὶ γῆν ἀγαθὴν καὶ ἀΐδιον, ἦς χείμαρρος 6 Χριστὸς, ποτίζων τοῖς τῆς σοφίας νάμασιν. Ἐκπορεύονται δὲ οἱ χείμαρροι διὰ τῶν πεδίων καὶ ταπεινῶν καὶ γονίμων ἀνθ ρώπων, xai. διὰ τῶν ὑψηλῶν ὀρέων, τῶν ἀνατεινομένων διὰ τὸ ὕψος τῆς Θεωρίας είς οὐρανούς. Ἐκεῖ 6 οἶτος 6 στηρίζων καρδίαν ἀνθρώπου, καὶ κριθὴ τοὺς ὑποδεεστέρους τρέφουσα. Ἐκεῖ ἡ ἀληθινὴ ἄμπελος 6 Χριστός. Ἐκεῖ τὸ ἔλαιον τὸ λιπαῖνον τῶν ὁσίων τὰς κεφαλάς. Ὁμοίως καὶ ῥοαὶ, τὸ γλυκὺ μὲν ἔνδοθεν φέρουσαι, τῆς πολιτείας δὲ τὸ αὐστηρὸν ἔξωθεν ἐνδυσάμεναι. Ἐκεῖ ἡ συκῆ, οὐχ ἡ ἄκαρπος καὶ φύλλοις κομῶσα, ἀλλʼ ἡ πλουτοῦσα τοῦ πνεύματος τὴν γλυκύτητα. Ἐκεῖ 6 γλυκασμὺς τοῦ φάρυγγος τοῦ Σωτῆρος ὀ ἐπιθυμητὸς, καὶ τὰ χείλη τῆς ἐν τῷ ᾅσματι νύμφης κηρίον ἀποστάζοντα, καὶ οἱ λίθοι οἱ ἅγιοι, o! ἐπὶ τῆς γῆς κυλισθέντες πρὸς πειρασμοὺς ἁνένδοτοι, xui. φύσιν σιδήρου ἀπομιμούμενοι. Ἐκεῖ τὰ μέταλλα τοῦ· χαλκοῦ, ἐξ οἶ) τὴν νοητὴν πανοπλίαν κατεσκεύασαν. Καὶ τὸ τούτων κεφάλαιον ἀπαύστως εὐλογεῖν τὸν Θεὸν. Τοῦ αὐτοῦ. Ούκ ἐστι, φησὶ, πηλῷ καὶ πλινθείᾳ μοχθεῖν, καὶ ταλαιπωρεῖν, ἀλλὰ λίθους ἔχειν καὶ τούτους ἰταμωτάτους, καὶ μὴ ῥᾳδίως διαλυομένους, ὡς καὶ οἰκοδομίαις ἐξαρκεῖν καὶ ἐπὶ πολὺ διαμένειν. Ταῦτα δέ λέγει τὴν διάνοιαν αὐτῶν ἀποστῆναι τῆς Αἰγύπτου βουλόμενος. Διὰ γὰρ τοῦ εἰπεῖν, ι ἀγαθὴν,› τὸ γόνιμον ἔδειξε· διὰ δὲ τοῦ, ι πολλὴν, ι τὸ μέγεθος καὶ τὸ πλάτος. ι Οῦ χείμαρροι ὑδάτων (τοῦτο οὐκ ὲν Αἰγύπτῳ), καὶ πηγαὶ ἀβύσσων· ι ὅπερ ἐξαίρετον τῇ γῇ τῆς ἐπαγγελίας. Προσέθηκε δὲ καὶ ι διὰ τῶν ὀρέων· ι ὅπερ τῇ Αἰγύπτῳ οὐ πρόσεστιν, ἀλλʼ οὐδὲ ἀμπέλοις κομᾷ, οὐδὲ ἀφθονίαν ἔχει ἐλαίου· ἡ δὲ τῆς ἐπαγγελίας γῆ πάντα πλουσίως. Πρόσεχε σεαυτῷ, μὴ ἐπιλάβῃ Κυρίου τοῦ Θεοῦ σου. Μετὰ τὴν τῶν ἀγαθῶν ἐπαγγελίαν εἰς νῆψιν αὐτοὺς διανίστησιν, τοῦ εὐεργέτου μεμνῆσθαι, καὶ μὴ ἐξυβρίζειν τῷ κόρῳ, μηδὲ περιφρονεῖν τοῦ ταῦτα δωρησαμένου, καὶ ὄτι ἐκ τῆς ἐν Αἰγύπτῳ δουλείας είς ἐλευθερίαν αὐτοὺς μετεκόμισεν. Οὺ ποιήσεις οὕτως Κυρίῳ τῷ Θεῷ σου. Aletiται τὸ θύειν τὰ ἑαυτῶν τέκνα τοὺς ἀνθρώπους τοῖς θεοῖς τῶν ἐθνῶν, ὡς ὠμὸν καὶ ἀπάνθρωπονο ὡς βδελυγτόν. Καὶ τοὺς λέγοντας θύσαι θεοῖς τῶν ἐθνῶν οὐ μόνον ἀποστρέφεσθαι δεῖ, ἀλλὰ καὶ τὴν ἀκοὴν τοῖς id) 3t; αὐτῶν μὴ ὑπέχειν. ### English translation (Claude) in a noble and good heart, that is, soul. And the manna is white; for the word is light and bright, and in this respect white to one who understands it and is nourished by it. And it is like frost; for it is compact, nowhere moist or running apart, but firm, since it is the word of heaven and announces heavenly things to us. [Deut 8:7] “For the Lord your God brings you into a good and broad land.” Christ promised to give us not these things but the kingdom of heaven, and a good and eternal land, whose torrent is Christ, watering it with the streams of wisdom. The torrents go out through the plains, the humble and fruitful people, and through the high mountains, those who stretch up to heaven by the height of their contemplation. There is the bread that strengthens man's heart, and barley that feeds the lesser. There is the true vine, Christ. There is the oil that anoints the heads of the holy. Likewise pomegranates, bearing sweetness within, but clothed outwardly with the austerity of their way of life. There is the fig tree, not the barren one luxuriant with leaves, but the one rich in the sweetness of the Spirit. There is the desirable sweetness of the Saviour's throat, and the lips of the bride in the Song dripping honeycomb, and the holy stones which, rolled upon the earth, do not yield to temptations and imitate the nature of iron. There are the mines of bronze, from which they made the intelligible full armour. And the sum of these is to bless God unceasingly. [Of the same.] It is not, he says, toiling and suffering with clay and brick-making, but having stones, and those very hard and not easily dissolved, so as to suffice for buildings and to last a long time. He says this because he wishes their mind to turn away from Egypt. By saying “good” he showed its fertility; by “broad” its size and breadth. “Where there are torrents of waters” (this is not in Egypt) “and springs of the deeps,” which is special to the land of promise. He added also “through the mountains,” which does not belong to Egypt; nor is Egypt luxuriant with vines, nor does it have abundance of oil; but the land of promise has all things richly. [Deut 8:11] “Take heed to yourself, lest you forget the Lord your God.” After the promise of good things he rouses them to sobriety: to remember their benefactor, not to grow insolent from satiety nor to despise the one who gave these things, and to remember that he brought them from slavery in Egypt to freedom. [Deut 12:31] “You shall not do so to the Lord your God.” He condemns the sacrificing of their own children by men to the gods of the nations, as cruel and inhuman, as abominable. And those who say, “Sacrifice to the gods of the nations,” one must not only turn away from, but must not even lend an ear to their words. ### Scripture references - Luke 8:15: allusion, high confidence - Deut 8:7: quotation, high confidence - Deut 8:8: allusion, high confidence - Deut 8:9: allusion, high confidence - Deut 8:10: allusion, high confidence - Ps 104:15 (103:15 LXX): allusion, high confidence - John 15:1: allusion, high confidence - Ps 133:2 (132:2 LXX): allusion, medium confidence - Matt 21:19: allusion, high confidence - Song 5:16: allusion, high confidence - Song 4:11: allusion, high confidence - Zech 9:16: allusion, high confidence - Eph 6:11: allusion, high confidence - Deut 8:11: quotation, high confidence - Deut 12:31: quotation, high confidence - Deut 13:6: allusion, medium confidence ### Translation notes - Luke 8:15; Deut 8:7–10; Ps 104:15; John 15:1; Ps 133:2; Matt 21:19; Song 4:11 and 5:16; Zech 9:16 (Septuagint: “holy stones roll on the earth”); Eph 6:11; Deut 13:6. The scan's “Aletiται” is read as αἰτιᾶται (“condemns”). ### Citation (SBL) Origen, Eclog. Exod.-Judg. 805 (PG 12:805a–805d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-eclogae-exodum-iudices/805/#p-805). ## Eclogae on Exodus-Judges, column 807 - URL: https://sophiascriptura.com/fathers/origen-eclogae-exodum-iudices/805/#p-807 - Source: PG 12:808a–808d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Notes on Deuteronomy 12–19: sin by excess and by defect; clean animals read of conduct and meditation on Scripture; feasts and assemblies distinguished; boundaries; the law of retaliation and Christ's teaching. ### Greek text οὺ προσθήσεις ἐπʼ αὐτὸ, οὐδὲ ἀφελεῖς ἀπʼ αὑτοῦ. Ol ἄνθρωποι ἁμαρτάνοντες γενικῷ λόγῳ διχῶς ἁμαρτάνουσιν, ἢ ὐπε ρ6αίνοντες τὰς ἐντολὰς ἢ ὑποκενοῦντες. Ὅταν γὰρ μὴ ἀπὸ ἐπιστήμης πολιτευόμεθα, μηδὲ γινώσκοντες τὰ μέτρα τῆς δικαιοσύνης σφαλλόμεθα, καὶ ἐσθʼ ὅτε ὑπερβαίνοντες τὸν κα·νόνα, φαντασίᾳ τοῦ ποιεῖν τι κρεῖττον, ἐκπίπτομεν τοῦ προκειμένου. Τοῦ αὑτοῦ. Ui οὖν μὴ ποιοῦντες πάντα, ἢ οι πλεῖόν τι ποιοῦντες, παράνομοι. Πᾶν κτῆνος διχηλοῦν ὁπλὴν, καὶ ἀνάγον μηρυκισμόν. Τὸ μὲν διχηλεῖν ἐπὶ τῆς ὁπλῆς, τὴν πορείαν καθʼ ἣν πρὸς πᾶν ὁτιοῦν ἐρχόμεθα τῶν ἀγαθῶν σπρυδασμάτων ἐμφάνειενο ὁ δὲ μηρυκισμὸς, τὸ ἄνω τε καὶ κάτω ποιεῖν τῆς θεοπνεύστου Γραφῆς τοὺς λόγους, καὶ οἷον ἀναμασᾶσθαι καὶ καταλεπτύνειν ἐρεύναις τά κεκρυμμένα τῶν θεωρημάτων. Πάντα ὅσα ἐστὶν ἐν αὐτοῖς πτερύγια καὶ,κεπίδες, φάγεσθε. Τῶν πτηνῶν οἶμαι ὅσα μὲν σκόλοπας ἔχει κατωτέρω τῶν γονάτων ὑπὲρ τὰς βάσεις καθαρὰ εἶναι βούλεται· ὅσα δὲ μὴ, ἀκάθαρτα. Ἑορτὴν σκηνῶν ποιήσεις σεαυτῷ ἑπτὰ ἡμέρας. Εὑρίσκομεν ἐν ταῖς Γραφαῖς τὸ ὄνομα τῆς ἑορτῆς καὶ τῆς πανηγύρεως, ὥσπερ παρὰ τῷ προφήτῃ λέγοντι ι Τί ποιήσετε ἐν ἡμέρᾳ πανηγύρεως καὶ ἐν ἡμέρᾳ ἑορτῆς Κυρίου; ι Ζητητέον τὴν διαφορὰν ἑορτῆς καὶ πανηγύρεως. Πᾶσα μὲν οὖν, ἵνʼ οὕτως εἴπω, ἱλαρὰ ἡμέρα, ὲν προστέτακται ὡς ἐν ἁγία τάδε τινὰ παρὰ τὰς λοιπὰς ποιεῖν ἐξαίρετα, ἑορτὴ καλεῖται· οὐ πᾶσα δέ ἐστι πανήγυρις, ἀλλὰ κατὰ τὸ ὄνομα, ὅτε ἐπὶ τὸ αὐτὸ συναθροίζονται οἱ πανταχόθεν Ἑβραῖοι, ὥστε κατὰ τοῦτο τὴν μὲν πανήγυριν εἶναι ἑορτὴν, οὐκέτι δὲ πάντως τὴν ἑορτὴν πανήγυριν · οἷον σάββατα καὶ νεομηνίαι, ἑορταί εἰσινο ἄζυμα δὲ καὶ αἱ ἡμέραι τῶν ἑβδομάδων καὶ σκηνοπηγίαι οὺ μόνον αἱ ἑορταὶ, ἀλλὰ καὶ πανηγύρεις, ὅτε προστέτακται πᾶν ἀρσενικὸν φαίνεσθαι ἐνώπιον Κυρίου τοῦ θεοῦ σου είς τὸν τόπον ὃν ἂν ἐκλέξηται. Οὐ μετακινήσεις ὅρια τοῦ πλησίον σου. Πλησίον πολλαχοῦ πᾶς ἄνθρωπος εἴρηται. Τοῦ αὑτοῦ. υύτε γὰρ δεῖ τοὺς πέλας πλεονεκτεῖν, οὐδὲ τοὺς τῶν πατέρων ὅρους ὼς καλῶς παγέντας παρακελεύειν. Τοῦτο γὰρ αἴτιον πάσης συγχύσεως ἔσται, τῶν ’μὲν ὁμορούντων ὡς ἀδικουμένων, περιφρονουμένων δὲ τῶν ὁρισάντων. Πλησίον δέ τινες πάντα ἄνθρωπον λέγουσιν. Ἐὰν δὲ καταστῇ μάρτυς ἄδικος κατὰ ἀνθρώ-ο που. Ταῦτα μὲν ὁ νόμος πρὸς ἀσθενεῖς τοὺς Ἰσραηλίτας ὁ δὲ Κύριος ό ταῦτα νομοθετήσας τοῖς ἑαυτοῦ μαθηταῖς φησιν· ι Ἠκούσατε suggestu, Ὀφθαλμὸν ἀντὶ ὀφθαλμοῦ, ι καὶ τὰ ἑξῆς, ι Ἐγὼ δὲ λέγω ὑμῖν, μὴ ἀντιστῆναι τῷ πονηρῷ. ι Τοῦ αὑτοῦ. Ταῦτα μὲν ἐπὶ αἰσθητοῦ καὶ τῶν κατὰ κόσμον, ἐπὶ δὲ τῶν ἡμαρτημένων ἡμῖν, οὐδενὸς δεῖται Θεός. Λύτὸς γὰρ ἐπόπτης ἁπάντων καὶ κριτῆς. ### English translation (Claude) [Deut 12:32] “You shall not add to it, nor take away from it.” People who sin, generally speaking, sin in two ways: either by exceeding the commandments or by falling short of them. For when we do not live by knowledge, nor know the measures of righteousness, we go wrong; and sometimes, exceeding the rule in the fancy of doing something better, we fall away from what is set before us. [Of the same.] Those, then, who do not do everything, or who do something more, are transgressors. [Deut 14:6] “Every animal that divides the hoof and chews the cud.” Dividing the hoof shows the course by which we come to all good pursuits whatever; chewing the cud is to turn over and over the words of the God-breathed Scripture and, as it were, to chew them again, and to grind fine by inquiry the hidden contemplations. [Deut 14:9] “All that have fins and scales you shall eat.” Of the winged creatures, I think, he wishes those to be clean which have shanks below the knees, above the feet; those that do not, unclean. [Deut 16:13] “You shall keep the feast of tabernacles for yourself seven days.” We find in the Scriptures the name of feast and that of festival assembly, as in the prophet who says, “What will you do on the day of assembly and on the day of the feast of the Lord?” We must seek the difference between feast and assembly. Every joyful day, so to speak, on which certain special things are commanded to be done, as on a holy day, beyond the rest, is called a feast. Not every one is an assembly, but, as the name says, when the Hebrews from everywhere gather together; so that in this sense the assembly is a feast, but a feast is not necessarily an assembly. For example, sabbaths and new moons are feasts; but unleavened bread, the days of weeks, and tabernacles are not only feasts but also assemblies, when every male is commanded to appear before the Lord your God in the place he chooses. [Deut 19:14] “You shall not move your neighbour's boundaries.” In many places every human being is called a neighbour. [Of the same.] For one must neither take advantage of those near nor disturb the boundaries of the fathers, which were well fixed. For this would be the cause of all confusion, the neighbours being wronged and those who fixed the boundaries despised. Some say that “neighbour” means every human being. [Deut 19:16] “And if an unjust witness rises against a man.” These things the law said to the weak Israelites; but the Lord who legislated them says to his own disciples: “You have heard that it was said, An eye for an eye,” and so on; “but I say to you, do not resist the evil one.” [Of the same.] These things concern what is perceptible and the affairs of the world; but with regard to our sins God needs no one, for he himself is the overseer and judge of all. ### Scripture references - Deut 12:32 (13:1 LXX): quotation, high confidence - Deut 14:6: quotation, high confidence - 2 Tim 3:16: echo, low confidence - Deut 14:9: quotation, high confidence - Lev 11:21: allusion, medium confidence - Deut 16:13: quotation, high confidence - Hos 9:5: quotation, high confidence - Deut 16:16: quotation, high confidence - Deut 19:14: quotation, high confidence - Deut 19:16: quotation, high confidence - Deut 19:21: allusion, high confidence - Matt 5:38: quotation, high confidence - Matt 5:39: quotation, high confidence ### Translation notes - Deut 14:6, 9; the note under Deut 14:9 (on fish) speaks of winged creatures (compare Lev 11:21) and seems misplaced in the catena; translated as printed. Hos 9:5; Deut 16:16; Matt 5:38–39 (on Deut 19:21). OCR debris at the head of the page is removed. ### Citation (SBL) Origen, Eclog. Exod.-Judg. 807 (PG 12:808a–808d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-eclogae-exodum-iudices/805/#p-807). ## Eclogae on Exodus-Judges, column 809 - URL: https://sophiascriptura.com/fathers/origen-eclogae-exodum-iudices/805/#p-809 - Source: PG 12:809a–809d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Notes on Deuteronomy 20–24: the fearful man; the rebellious son; mixed sowing and yoking read of the soul; sowing by every water as baptism; Moab's exclusion; the two millstones as the two covenants. ### Greek text Τίς ό ἅνθρωπος 0' φοβούμενος. '0 τοῖς γηΐνοις ἐγκείμενος καὶ οίκίαν οἰκοδομῶν, καὶ φυτεύων ἀμπελῶνας, ταῖς φιλοσαρκίαις ἡδονῶν ἡττώμενος, ἔσται πάντως δειλός τε καὶ ἄναλκις. Ἐὰν δέ τινι υἱὸς ἀπειθὴς Οὐχ ἀπλῶς βούλεταιάναιρεῖσθαι αὐτοὺς παραπικραίνοντας τοὺς γονείς· ἀλλʼ ὅταν ἀμφότεροι συμφωνήσωσιν οἱ γονεῖς κατὰ τοῦ παιδός. Ἐπειδὴ γὰρ ἄν τε ὁ πατὴρ ὀργισθῇ, καὶ ἀνελεῖν ὁρμήσῃ τὸν υἱὸν, ἡ μήτηρ ἐπέχει· ἄν τε αὐτὴ παροξυνθῇ, ὁ πατὴρ οὐκ ἐᾷʼ, καὶ σπάνιον ἔσται συμφωνῆσαι τοὺς γονεῖς κατὰ τοῦ ίδίου αὐτῶν τέκνου, προστάττει ὁ Θεὸς, ὅταν ἀμφότεροι συμφωνήσωσι κατά τοῦ παιδὸς, τότε καταλεύειν αὐτὸν, οὐ τοὺς γεννήσαντας, ἀλλὰ τοὺς λοιπούς. Οὐ κατασπερεῒς τὸν ἀμπελῶνά σου διάφορον. Ἵνα μὴ ἀτονωτέρα γένηται ἡ γῆ, ὼς μήτε τὸ σπέρμα πλῆρες ἀποδιδόναι, μήτε τῆς ἀμπέλου τὸν καρο πδν, ἀλλὰ καθʼ ἑαυτοῦ ἕκαστον. Οὺκ ἀροτριάσεις ἐν μόσχῳ καὶ ὄνῳ ἐπὶ τὸ αὑτό. Τὸ γαῦρον τῆς ψυχῆς καὶ φιλόπονον τῷ φιληδόνῳ καὶ παθητικῷ μὴ συζεύξῃς. Τοῦ αὐτοῦ. Ἡσαΐας δὲ πάλιν γράφει · ι Μακάριοι οἱ σπείροντες ἐπὶ πᾶν ὕδωρ. ι Ποῖον ὕδωρ, ἐφʼ ᾧ δεῖ σπείρειν τὸ καλὸν σπέρμα; Είη δὲ τοῦτο βάπτισμα τῆς σωτηρίας, τὸ λουτρὸν τῆς παλιγγενεσίας. Σπεῖρε ἐπὶ τὸ μυστήριον τοῦ λουτροῦ, καὶ γίνῃ μακάριος. Ἐκ;ἰ βοῦς καὶ ὄνος πατεῖ, βοῦς ὁ καθαρὸς ὁ Ἰσραηλίτης, καὶ ὄνος ἀκάθαρτος ὲκ γένους ὸ ἀπὸ τῶν ὲθνῶνο ἶνα σύ μβολον ἀμφότερα τὰ ζῶα τοῦ λόγου τοῦ τοῖς ἔθνεσι κεκηρυγμένον. Πατεί οὖν βοῦς καὶ ὄνος, φησὶ, τοῦτο τὸ ὕδωρ ὅπου σπείρειν θέλομεν. Ἐὰν δὲ γένηται παῖς παρθένος μεμνηστευ- “rw. ἀνδρί. Τ ὴν ἤδη μεμνηστευμένην γυναῖκα καὶεί οὕτω καὶ ἐπὶ τοῦ Ἰωσὴφ καὶ τῆς θεοτόκου ἐλέχθη. Καὶ ἕως εὶς τὸν αἰῶνα. Ἐπειδὴ καὶ οὗτοι ὲκ πορνείας εἰσὶν ἀπὸ τῶν θυγατέρων τοῦ Λώτʼ οὐ μόνον δὲ ἕως γενεᾶς δεκάτης ἀδεκτοι τῇ συναγωγῇ τοῦ Ἰσραήλ εἰσιν, ἀλλά καὶ είς τὸν αἰῶνα. Οὕτω βούλεται αὐτοῖς τὴν ἔχθραν ἀΐδιον εἶναιʼ κατά μὲν τὸ νόημα καὶ τὴν ἀληθῆ αἰτίαν τῆς θείας Γραφῆς, ἐπειδὴ τὸν Βαλαὰμ ἐμισθώσαντο, ἐφʼ ᾧτε καταράσασθαι τοῖς Ἑβραίοις, ἀλλὰ καὶ τὰς αὐτῶν γυναῖκας καὶ τάς θυγατέρας, ὅσαι ἦσαν ὡραῖαι τῇ ὄψει καὶ καλαὶ τῷ εῖδει, προέστησαν τοῦ γένους, ὥστε αὐτὰς δοῦναι πρὸς πορνείαν τοῖς Ἰσραηλίταις, καὶ πορνείαν διὰ τοῦτο χαλεπωτάτην προξενῆσαι τοῖς Ἐὅραίοιςο αὕτη δὲ ἦν τὸ ἀποστῆναι μὲν τοῦ Θεοῦ, τελεσθῆναι δὲ τῷ Βεελφεγὼρ· ὅπερ καὶ γέγονεν. Οὐκ ἑνεχιιράσεις μύλων· οὐδὲ ἐπιμύλιον. Ὅτι μονόλιθον, φησὶν, ἀδύνατον συντρίψαι τὸν σῖτον· δίδυμον γὰρ ἀρῤενόθηλυ κατασκευάζεται μύλος. Ἐπεὶ οὖν καὶ Ἰουδαῖοι μίαν διαθήκην ἔχουσιν· ὁμοίως δὲ καὶ πᾶσα αἵρεσις δοκοῦσα ταύτην τὴν καινὴν μόνην ἔχειν, οὐκ ἀλήθουσι ὲν τῷ μυλῶνι τούτῳ, ἵνα γεύσωνται τοῦ ἐπουρανίου ἄρτουο ἐὰν ### English translation (Claude) [Deut 20:8] “What man is fearful?” The one who is devoted to earthly things, building a house and planting vineyards, overcome by the pleasures of the flesh, will certainly be cowardly and weak. [Deut 21:18] “If anyone has a disobedient son.” He does not simply wish those who embitter their parents to be killed, but only when both parents agree against the child. For since, if the father is angry and rushes to kill the son, the mother restrains him, and if she is provoked, the father does not allow it, and it will be rare for the parents to agree against their own child, God commands that when both agree against the child, then he is to be stoned, not by those who begot him, but by the rest. [Deut 22:9] “You shall not sow your vineyard with a different seed.” So that the land may not become weaker, yielding neither the seed in full nor the fruit of the vine, but each by itself. [Deut 22:10] “You shall not plough with a calf and a donkey together.” Do not yoke the proud and toil-loving part of the soul with the pleasure-loving and passionate. [Of the same.] Isaiah again writes: “Blessed are those who sow by every water.” What water is it, beside which one must sow the good seed? It would be baptism of salvation, the washing of regeneration. Sow upon the mystery of the washing, and you become blessed. Where ox and donkey tread: the ox, the clean animal, is the Israelite, and the donkey, unclean by race, is the one from the Gentiles; so that both animals are a symbol of the word preached to the Gentiles. Ox and donkey, then, it says, tread this water where we wish to sow. [Deut 22:23] “If there is a virgin girl betrothed to a man.” He means the woman already betrothed; and so it was said also in the case of Joseph and the Mother of God. [Deut 23:3] “And even forever.” Since these too are born of sexual immorality, from Lot's daughters, they are excluded from the congregation of Israel not only until the tenth generation but forever. So he wishes their enmity to be eternal; according to the sense and the true reason of divine Scripture, because they hired Balaam to curse the Hebrews, and also set before the people their wives and daughters, as many as were fair to look upon and beautiful in form, so as to give them to the Israelites for immorality, and so to procure for the Hebrews the most grievous immorality: this was to depart from God and be initiated to Baal-peor, which indeed happened. [Deut 24:6] “You shall not take a mill nor an upper millstone in pledge.” Because it is impossible, he says, to grind grain with a single stone; for a mill is made double, male and female. Since, then, the Jews have one covenant, and likewise every heresy that thinks it has this new one only, they do not grind in this mill, so as to taste the heavenly bread. For if ### Scripture references - Deut 20:8: quotation, high confidence - Deut 20:5: allusion, high confidence - Deut 20:6: allusion, high confidence - Deut 21:18: quotation, high confidence - Deut 21:21: allusion, high confidence - Deut 22:9: quotation, high confidence - Deut 22:10: quotation, high confidence - Isa 32:20: quotation, high confidence - Titus 3:5: quotation, high confidence - Deut 22:23: quotation, high confidence - Matt 1:18: allusion, high confidence - Deut 23:3: quotation, high confidence - Deut 23:4: allusion, high confidence - Gen 19:36: allusion, high confidence - Num 25:1: allusion, high confidence - Deut 24:6: quotation, high confidence ### Translation notes - Isa 32:20; Titus 3:5; Matt 1:18 (Joseph and Mary); “the Mother of God” renders θεοτόκος, a title that suggests a later hand in this catena note. Deut 23:3–4; Gen 19:36–38; Num 22–25. The two millstones as the two covenants, rejected by Jews and by heretics who keep only the new, is the note's reading; translated as written. ### Citation (SBL) Origen, Eclog. Exod.-Judg. 809 (PG 12:809a–809d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-eclogae-exodum-iudices/805/#p-809). ## Eclogae on Exodus-Judges, column 811 - URL: https://sophiascriptura.com/fathers/origen-eclogae-exodum-iudices/805/#p-811 - Source: PG 12:812a–812d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The millstones as old and new covenants; forty as a number of affliction; why no iron on altar stones; the tribes on Gerizim and Ebal; Moses' blessings. ### Greek text εἶθ γὰρ, φησὶ, μὴ συντριβῇ καὶ ἀληθῆ 6 σῖτος, ἄσιτοι μὲνουσιν. Ἐκ τούτου οὖν καὶ αὐτὸς ὁρμώμενος τὸν προκείμενον σαφηνίζω νόμον, ι Οὐκ ὲνεχυράσεις μύλον, ι τουτέστιν, οὐ μὴ βεβηλώσεις τὴν ’παλαιὰν καὶ οὺ μὴ ἀπώσεις αὐτὴν τῆς σῆς οἰκίας· ι οὐδὲ smptiλιον· ι ἀντὶ τοῦ, τὴν καινὴν, ι ὅτι ψυχὴν οὗτος ἐνεχυράζει, ι τουτέστι τούτοις τρέφεται ἠ ψυχὴ ἀποληύ. ουσα νοητῶν ἐδεσμάτων. Ἀριθμῷ τεσσαράκοντα μαστιγώσουσιν αὐτόν. Ἀεί γε τετηρήκαμεν κακωτικὸν ὄντα τὸν μʼ ἀριθμόν· ὅθεν Μωῦσῆς ό μέγας τεσσαράκοντα ἡμέρας νηστεύσας, καὶ μετὰ τοῦτον ὁ Ἠλίαςʼ ἀλλὰ καὶ 6 Σωτὴρ ἡμῶν πειραζόμενος ὑπὸ τοῦ διαβόλου οὐκ ἔφα· γεν μʼ ἡμέρας καὶ μʼ νύκτας · καὶ 6 μέγας δὲ κατακλυσμὸς ἐπὶ τῆς γῆς γίνεται, ῦοντος τοῦ Θεοῦ, τεσσαράκοντα ἡμέρας καὶ τεσσαράκοντα νύκτας. Οὐκ ἐπιβαλεῖς αὐτοῖς σίδηρον. Ζητητὲον διὰ τί σίδηρον οὐκ ea τῶν λίθων ἅψασθαι-είς τὴν οἰκοδομὴν τοῦ θυσιαστηρίου χρησιμευὼτων. Ἀλλὰ καὶ μετὰ ταῦτα εἰς τὴν οἰκοδομὴν τοῦ ναοῦ λίθους ἀπεο λεκήτους προστάττει συναγαγεῖν, καὶ οἰκοδομῆσαι. Εἰ γὰρ ἄτοπον τὸ σίδηρον ἅπτεσθαι τοῦ λίθου πρὸς οἰκοδομὴν ἁρμόττοντος, πῶς οῦν ἄρα οἱ κίονες. πῶς οῦν αἱ σανίδες καὶ αἱ τούτων κεφαλίδες είργάσθησαντ Ἦ πῶς ὅσα ἐκ χαλκοῦ γέγονεν ἢ χρυσοῦ ἢ ἀργύρρου, κατεσκευάσθη ἄρα ἄνευ σιδη ροῦ; Καὶ πῶς οἷόν τες Διὰ τούτων φανερὸν μὲν, ὅτι οὐχ ἁπλῶς ἀπαγορεύει τδ σίδηρον ἅψασθαι τῶν λίθων. Τίς οῦν ἡ αἰτία; Λέγομεν οὐ διῖσχυριξόμενοι. Ταῦτα δὴ τοίνυν. Σκληρὸν σκληρῷ ἐπιβάλλειν καὶ συγκρούειν κωλύει. Μεγάλα γὰρ φιλεί τίκτεσθαι κακὰ ὲκ τῆς τῶν σκληρῶν συμμίξεως καὶ συγκρούσεως. Ἦ τὸν φόνον ὡς πορρωτάτω τῆς καρδίας τῶν ἀνθρώπων ἐκβάλλει· καὶ μάλα δικαίως. El γὰρ ού χρὴ λίθῳ τῷ οἰκοδομουμένῳ είς τὴν τοῦ θυσιαστηρίου κατασκευὴν, ιῆ τοῦ ναοῦ, Οὗτοι στήσονται εὐλογεῖν τὸν λαόν. Παρατηρητέον ὅτι οἱ εὐλογεῖν ταχθέντες ἀπὸ τῶν ἐλευθέρων γυναικῶν καὶ συγγενῶν τοῦ Ἰακὼβ ἐγεννήθησαν οὕτω οί δὲ καταρᾶσθαι ἀφορισθέντες ἀπὸ τοῦ δρους Γεβὰλ, ἀπὸ τῶν παιδισκῶν ἦσαν, πλὴν τ-ῦ Ῥουβὶμ καὶ τοῦ Ζαβουλὼν. Τέτακται δὲ 6 Ῥουβὶμ μετὰ τῶν καταρωμένων, ὼς καὶ καταρώμενος ὑπὸ τοῦ πατρός. ΕΞ δὲ καὶτὸν Λευὶ κατηράσατο, ἀλλὰ λελύτρωται αὐτὸς τῇ,ἱερατικῇ ἀξίᾳ. Μάλιστα γὰρ ίερέως ἐστὶ τὸ τὸν λαὸν εὐλογεῖν. Ἀλλὰ καὶ 6 Συμεὼν -ὡς ὲν μέσῳ τῆς Ἰούδα φυλῆς οἰκήσας, καὶ ὥσπερ μέρος αὐτῆς γεγονὼς, διὰ τοῦτο ὅπου Ἰούδας, ἐκεῖ καὶ αὐτὸς ἀριθμεῖται. Καὶ αὕτηή εὐλογία ἣν ηὐλόγησε Μωϋσῆς. Al παρὰ Ἰακὼβ προρρήσεις, οῦτε πᾶσαι εὐλογίαι ἦσαν, οὔτε πᾶσαι ἀραί· al δὲ παρὰ Μωῦσέως, πᾶσαι ef)λογίαι. ιαι.:(al κατέσπευσεν ἐξ ὄρους Φαράν. Τουτέστι ### English translation (Claude) the grain, he says, is not crushed and ground, they remain without food. Starting from this, then, I myself too explain the present law, “You shall not take a mill in pledge”: that is, you shall not profane the old covenant nor thrust it out of your house; “nor the upper millstone,” in place of “the new”; “for this man takes a soul in pledge,” that is, by these the soul is nourished, enjoying intelligible foods. [Deut 25:3] “With forty stripes they shall beat him.” We have always observed that the number forty is one of affliction. Hence Moses the great fasted forty days, and after him Elijah; and our Saviour too, when he was tempted by the devil, did not eat for forty days and forty nights; and the great flood also came upon the earth when God rained forty days and forty nights. [Deut 27:5] “You shall not lift iron upon them.” We must ask why he does not allow iron to touch the stones used for building the altar. Afterwards too, for building the temple, he commands unhewn stones to be gathered and built. For if it is absurd for iron to touch stone suitable for building, how were the pillars made, how the boards and their capitals? Or how was everything made of bronze or gold or silver produced without iron? And how could it be? From this it is clear that he does not forbid iron to touch stones absolutely. What, then, is the reason? We say it without insisting. He forbids putting hard against hard and striking them together; for great evils tend to arise from the mixing and clashing of hard things. Or he casts murder as far as possible from the hearts of men; and very justly. For if it is not right that a stone being built into the construction of the altar or of the temple … [Deut 27:12] “These shall stand to bless the people.” It should be observed that those appointed to bless were born of Jacob's free wives, his kinswomen, while those set apart to curse from Mount Ebal were from the maidservants, except Reuben and Zebulun. Reuben is ranked with those who curse because he was cursed by his father. Jacob cursed Levi too, but Levi was redeemed by the priestly dignity; for it belongs above all to a priest to bless the people. And Simeon, since he dwelt in the midst of the tribe of Judah and became as it were part of it, is therefore counted where Judah is. [Deut 33:1] “And this is the blessing with which Moses blessed.” The predictions of Jacob were neither all blessings nor all curses; but those of Moses are all blessings. [Deut 33:2] “And he hastened from Mount Paran.” That is, ### Scripture references - Deut 24:6: quotation, high confidence - Deut 25:3: quotation, high confidence - Exod 34:28: allusion, high confidence - 1 Kgs 19:8: allusion, high confidence - Matt 4:2: allusion, high confidence - Gen 7:12: allusion, high confidence - Deut 27:5: quotation, high confidence - Exod 20:25: allusion, medium confidence - 1 Kgs 6:7: allusion, high confidence - Deut 27:12: quotation, high confidence - Deut 27:13: allusion, high confidence - Gen 49:4: allusion, high confidence - Gen 49:7: allusion, high confidence - Josh 19:1: allusion, medium confidence - Deut 33:1: quotation, high confidence - Deut 33:2: quotation, high confidence ### Translation notes - Deut 24:6 (Septuagint: “for this man takes a soul in pledge”); Exod 34:28; 1 Kgs 19:8; Matt 4:2; Gen 7:12; Exod 20:25 and 1 Kgs 6:7; Gen 49:3–7 (Reuben, Simeon, Levi); Josh 19:1, 9 (Simeon within Judah). A sentence on the altar stones breaks off before the next lemma (“…”). ### Citation (SBL) Origen, Eclog. Exod.-Judg. 811 (PG 12:812a–812d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-eclogae-exodum-iudices/805/#p-811). ## Eclogae on Exodus-Judges, column 813 - URL: https://sophiascriptura.com/fathers/origen-eclogae-exodum-iudices/805/#p-813 - Source: PG 12:813a–813d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Moses' blessing read of Christ: God comes from Paran with the saints, spares the Gentiles who were not a people, and rules them with Israel through the beloved Son. ### Greek text τῷ μηκέτι τῷ Ἰσραὴλ χρηματίζειν, ἀλλὰ τοῖς ἐξ ἐθνῶν, καὶ τὸν νόμον ἔστησε. Τοῦτο γὰρ, ι κατέσπευσεν ἐξ ὄρους Φαρὰν, ι εἵτουν ι κατέπαυσεν.. ι ὅπερ ἑτέρα περιέχει γραφὴ, ἀντὶ τοῦ, σπουδαίως τὴν σκιὰν καταλείψει, καὶ τὴν ἀλήθειαν ἡμῖν φανε- ’ ρώσει. Σὺν μυριάσι Κάδης. Νῦν Κάδης οὐ τὸν τόπον λέγει, ἀλλὰ τοὺς ἁγίους. Κάδης γὰρ τὸ ἅγιον λέγεται τῇ Ἐβραΐδι γλώττῃ. Καὶ ἐφείσατο τοῦ λαοῦ αὑτοῦ. Τουτέστιν, ἔσωσε παραγενόμενος τοὺς οῦ λαοὺς ποτὲ, νῦν δὲ λαοὺς Θεοῦ, τοὺς οὐκ ὴλεημένους, νῦν δὲ ὲλεηθέντας. ι Ἑν τούτῳ γὰρ, φησὶν ὁ ἀπόστολος Πέτρος, ἐφανερώθη · ἀγάπη τοῦ Θεοῦ ὲν ἡμῖν. ι Καὶ ὁ ἅγιος Ἰωάννης λέγειιὲν τῇ καθολικῇ, ὅτι ι τὸν Υἰὸν αὑτοῦ η τὸν μονογενῆ ἀπέσταλκεν ὁ Θεὸς εἰς τὸν κόσμον, ἴνα ζήσωμεν διʼ αὐτοῦ. ι Καὶ ὁ μακάριος δὲ Παῦλός φησιν· ι "O γε τοῦ ἰδίου Υἱοῦ οὐκ ἐφείσατο, ἀλλʼ ὑπὲρ ἡμῶν πάντων» παρέδωκεν αὐτόν. ι Ἐφείσατο οῦν τοῦ Kal πάντες οἱ ἡγιασμένοι ὑπὸ τὰς χεῖράς σουέ Πάντων γὰρ κρατεῖ, ὡς βασιλεὺς οὐρανοῦ καὶ γῆς. Ὠς βασιλεί παριστάμενοι, ὼς Θεῷ λειτουργοῦντες, ὡς ποιητῇ προσκυνοῦντες, καὶ ὑπʼ αὐτόν εἰσιν· ι αὐτὸς γὰρ καὶ τὰ πάντα ὑπέταξεν ὑπὸ τοὺς πόδας αυτου. Ι Συναχθέγτες ἄρχοντες λαῶν. Οἱ θεσπέσιος. μαθηταὶ, φησι καὶ ὁ Δαυὶδ ὲκ προσώπου αὐτῶν ι ’Υπὲταξε λαοὺς nmmum}. ἔθνη ὑπὸ τοὺς πόδας ὴ μῶν. ι Καὶ πάλιν Ἄρχοντες λαῶν συνήχθησαν. μετὰ τοῦ Θεοῦ Ἁβραάμ. ι Τὴν κλῆσινοῦν δηλοῖ τῶν ἐθνῶν, ὥς τοῦ Θεοῦ μέλλοντος ἄρξειν ὲν ταύτῷ καὶ τοῦ Ἰσραὴλ καὶ τῶν ἐθνῶν. ι Ἡγαπημένος ι δὲ λέγεται ὁ Υἱός. ‹ Οὗτοςιγάρ ἐστι, φησὶν, ὁ Υἱός μου ὁ ἀγαπητός. ι Καὶ διὰ τοῦτο ἄρχει ἡμῶν ὁ Πατὴρ καὶ βα·σιλεύει.. ### English translation (Claude) by no longer giving oracles to Israel but to those from the Gentiles, and he established the law. For “he hastened from Mount Paran,” or “he rested,” which another reading has, stands for: he will earnestly leave the shadow and reveal the truth to us. “With myriads of Kadesh.” Here Kadesh does not mean the place but the saints; for “Kadesh” means “holy” in the Hebrew tongue. [Deut 33:3] “And he spared his people.” That is, when he came he saved those who were once not peoples but are now God's peoples, those once not shown mercy but now shown mercy. “For in this,” says the apostle Peter, “the love of God was manifested in us.” And holy John says in the catholic letter that “God has sent his only-begotten Son into the world, that we might live through him.” And the blessed Paul says, “He who did not spare his own Son, but gave him up for us all.” He spared, then, the … “And all the sanctified are under your hands.” For he rules all things, as king of heaven and earth. Standing before him as king, serving him as God, worshipping him as maker, they are also under him; “for he has put all things under his feet.” [Deut 33:5] “Rulers of peoples gathered together.” These are the divine disciples, in whose person David too says, “He subjected peoples to us, and nations under our feet”; and again, “Rulers of peoples gathered together with the God of Abraham.” It shows, then, the calling of the Gentiles, since God was to rule both Israel and the Gentiles together. And the Son is called “the beloved”: “This,” it says, “is my beloved Son.” And for this reason the Father rules and reigns over us. ### Scripture references - Deut 33:2: quotation, high confidence - Hos 2:23: allusion, high confidence - 1 Pet 2:10: allusion, high confidence - 1 John 4:9: quotation, high confidence - Deut 33:3: quotation, high confidence - Rom 8:32: quotation, high confidence - 1 Cor 15:27: quotation, high confidence - Deut 33:5: quotation, high confidence - Ps 47:3 (46:4 LXX): quotation, high confidence - Ps 47:9 (46:10 LXX): quotation, high confidence - Matt 3:17: quotation, high confidence ### Translation notes - Deut 33:2–5 in the Septuagint wording; Hos 2:23 (1 Pet 2:10); 1 John 4:9 (the first half is ascribed in the catena to “the apostle Peter”, the second to John; translated as printed); Rom 8:32; 1 Cor 15:27 (Ps 8:6); Ps 47:3, 9 (LXX 46:4, 10); Matt 3:17. A word is lost after “He spared, then, the” (“…”). ### Citation (SBL) Origen, Eclog. Exod.-Judg. 813 (PG 12:813a–813d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-eclogae-exodum-iudices/805/#p-813). ## Eclogae on Exodus-Judges, column 815 - URL: https://sophiascriptura.com/fathers/origen-eclogae-exodum-iudices/805/#p-815 - Source: PG 12:816a–816d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Notes on Joshua 1–2: the promise depended on keeping the law; Rahab saved by faith, a symbol of the Gentile church; the spies let down from the wall like Paul. ### Greek text Σὺ, καὶ πᾶς ὁ λαὸς οὗτος. Τοῖς φυλάσσουσι τὸν νόμον ὑπέσχετο διδόναι ἃ. προείρηκενλ οὐ γὰρ Ἰησοῦ τῷ Ναυῆ. Μὴ φυλάξαντεςνγὰρ οι Ἰσραηλῖται ὀὐκ ἔλαβον, ὡς δηλοῖ τὰ έξῆς. Πᾶς ὁ τόπος ἐφʼ ᾦ ἂν ἐπιβῆτε. Ἀντέστησαν οι ἐπὶ τῆς Γατ διὰ τὴν τοῦ ’Δχὰρ παρανομίαν. Kal ἆλλως· Ὅτι τοῦ Θεοῦ παραδόντος εἰς χεῖρας αὐτῶν τὰ ἔθνη οὐκ ὲξωλόθρευσαν,καὶ ἐγενήθησαν, είς σκόλοπα αὐτοῖς. Kal εὶσήλθοσαν εις οὶκίαν γυναικὸς πόρνης, ᾖ ὄνομα Ῥαάβ. Πόρνῃ πιστεύουσιν οἱ κατάσκοποι τὴν ἑαυτῶν σωτηρίαν · καὶ μάλα εἰκότως. Δείκνυται γὰρ ὲξ ὧν ἡ πόρνη διαλέγεται, μόνη πιστὴ καὶ τὸν Θεὸν φοβουμένη· διὸ καὶ διʼ αὐτῆς ἡ συγγένεια σώζεται. Τοῦ αὐτοῦ. Ῥαὰβ ἑρμηνεύεται πλατυσμὸς, σύμ.- 6ολον οὖσα τὴς ἀπὸ τῶν ὲθνῶν Ἐκκλησίας λεγούσης· ι Στενός μοι ὁ τόπος, ποίησόν μοι τόπον ἴνα οἰκήσω. ι Τοῦ αὐτοῦ. Οὐκ ὲκ τῆς δεξιώσεως μόνης σώζεται, ἀλλὰ προηγουμένως ἀπὸ τῆς πίστεως καὶ τῆς πρὸς τὸν Θεὸν διαθέσεως. Καὶ ἔκρυψεν αὐτοὺς ἐν τῇ λινοκαλάμῃ. Τοῖς ξύλοις αὐτοὺς ἔκρυψε τῆς λινοκαλὰμης οἷς εἶχεν ἐπὶ τοῦ δώματος έτοιμάζουσα Δἔιργόιζεσθοιι τὴν βύσσον αὐτοῖς ὡς ἀξίοις οὖσιν ἐνδύματος ἀρχιερατικοῦ. Ἡ γὰρ λινοκαλάμη ποιεί τὴν βύσσον ἐξ ἦς τὸ ἱερατικὸν ἐνδυ μα γίνεται. Καὶ κατεχάλασεν αὐτοὺς διὰ τῆς θυρίδος. ’ἰστέον ὅτι ὁ οἶκος αὐτῆς ἐν τῷ τείχει ἦν. Ἀδελφὰ τῆς παλαιᾶς τὰ νέα · ὅμοιον γάρ ὲστι τὸ ἐπὶ τοῦ Παύλου, ὅτε ὲχάλασαν αὑτὸν ὲν σαργάνῃ διὰ τοῦ τείχους. Τοῦ αὐτοῦ. Ὁ ’Λπόστολος δεύτερον ἐσώθη ἀπὸ τῶν ἐχθρῶν ὁμοιοτρόπως, ὥς φησιν έν τῇ δευτέρᾳ πρὸς Κορινθίους αὐτοῦ Ἐπιστολῇο ε Καὶ διὰ θυρίδος ὲν σαργάνῃ ἐχαλάσθην διὰ τοῦ τείχους, καὶ ἐξέφυγον. ι Πάλιν ὲν ταῖς Πράξεσιθ ε Παρετηροῦντο δὲ καὶ τὰς πύλας ἡμέρας καὶ νυκ-τὸς,ὅπως αὑτὸν ὰνέλωσιʼ λαβόντες es oi μαθηταὶ αὐτοῦ νυκτὸς, τοῦ τείχους καθῆκαν αὑτὸν, χαλάσαντες ἐν σπυρίδι. ι Kal κατέμειναν· ἐκεῖ τρεῖς ἡμέρας. Οὐχ ὄτι τριῶν ἡμερῶν ἦν ἡ ὁδός · πάνυ γὰρ πλησίον ὁ Ἰορδάνης ### English translation (Claude) [Josh 1:2] “You, and all this people.” He promised to give what he had foretold to those who keep the law, not to Joshua son of Nun; for the Israelites did not keep it and did not receive it, as what follows shows. [Josh 1:3] “Every place on which you tread.” The people of Ai resisted because of Achar's transgression. And in another way: because, when God had delivered the nations into their hands, they did not destroy them utterly, and these became a thorn to them. [Josh 2:1] “And they went into the house of a harlot, whose name was Rahab.” The spies entrust their safety to a harlot, and very fittingly; for it is shown from what the harlot says that she alone was faithful and feared God; therefore her kindred too is saved through her. [Of the same.] Rahab is interpreted “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.” [Of the same.] She is saved not by her hospitality alone, but first of all by her faith and her disposition toward God. [Josh 2:6] “And she hid them in the flax stalks.” She hid them among the stalks of flax which she had on the roof, preparing to work the fine linen for them, as being worthy of high-priestly clothing; for flax produces the fine linen from which the priestly garment is made. [Josh 2:15] “And she let them down through the window.” One must know that her house was in the wall. The new things are sisters of the old; for what happened to Paul is similar, when they let him down in a basket through the wall. [Of the same.] The Apostle was saved a second time from his enemies in the same way, as he says in his second letter to the Corinthians: “And through a window in a basket I was let down through the wall and escaped.” Again in the Acts: “They were watching the gates day and night in order to kill him; but his disciples took him by night and let him down through the wall, lowering him in a basket.” [Josh 2:22] “And they stayed there three days.” Not that the road was three days long, for the Jordan is very near ### Scripture references - Josh 1:2: quotation, high confidence - Josh 1:3: quotation, high confidence - Josh 7:1: allusion, high confidence - Josh 7:5: allusion, high confidence - Judg 2:3: allusion, medium confidence - Josh 2:1: quotation, high confidence - Josh 2:9: allusion, high confidence - Josh 6:25: allusion, high confidence - Isa 49:20: quotation, high confidence - Heb 11:31: echo, medium confidence - Josh 2:6: quotation, high confidence - Josh 2:15: quotation, high confidence - 2 Cor 11:33: quotation, high confidence - Acts 9:24: quotation, high confidence - Acts 9:25: quotation, high confidence - Josh 2:22: quotation, high confidence ### Translation notes - Here begin the notes on Joshua. The scan's “Γατ” is read as Ai (Josh 7–8; Achar = Achan). Josh 23:13 and Judg 2:3 (a thorn); Isa 49:20; Jas 2:25 and Heb 11:31; 2 Cor 11:33; Acts 9:24–25. OCR debris at the head of the page is removed. ### Citation (SBL) Origen, Eclog. Exod.-Judg. 815 (PG 12:816a–816d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-eclogae-exodum-iudices/805/#p-815). ## Eclogae on Exodus-Judges, column 817 - URL: https://sophiascriptura.com/fathers/origen-eclogae-exodum-iudices/805/#p-817 - Source: PG 12:817a–817d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Notes on Joshua 2–6: the number four signifies affliction; circumcision and the Sabbath were useful for a time, not good in themselves; the stone knife is Christ; Michael, the chief captain; the trumpets of the last day. ### Greek text τῆς Ἰεριχὼ, ἀλλὰ διὰ τὴν τῶν κατασκόπων.4 ἀκριβῆ ἐξέτασιν. ι Ἐζήτησαν γὰρ, φησιν, οἱ καταδιώκοντες πάσας τὰς ὁδοὺς, καὶ οὐχ εῦρον. ι -4 Τετράκις μύριοι εὔζωνοι. Σημειωτέον ὅτιὴ τετρὰς, εἴτε μονάδων, εἴτε ἐκατοντόιδων, εἴτε ἐτέρου πλείονος ἀριθμοῦ, ἐπὶ κακώσεως κεῖται. Ποίησόν σοι μαχαίρας πετρίνας ἐκ πέτρας ἀκροτόμονυ. Ζητητέον διὰ τί οὐ πε ριετμήθησαν οἱ ἐν τῇ ἐρῆμῳ τεχθέντεςο ἢ διὰ τί τῷ Σαββάτῳ τις ξύλα συλλέξας ἐπὶ Μωῦσέως ἐκ προστάγματος Θεοῦ λιθόλευστος γέγονε. Τοσοῦτον δὲ πλῆθος ἀπερίτμητον μεμενηκὸς ἐντῇ ἐρήμῳ οὐδὲ ἐμέμφθη, καίτοι τοῦ Θεοῦ μὲν ἀποφηναμένου ἐξολοθρεύεσθαι τὴν ψυχὴν τὴν μὴ περιτμημένην τῇ ἡμέρᾳ τῇ ὀγδόῃ, οὐκέτι δὲ ἐπὶ τῶν παραβαινόντων τὸ Σάββατον τοῦτο ὡρίσαντος. Ἤδη μὲν οῦν καὶ αὐτόθεν εὔδηλον, ὅτι περιτομὴ καὶ Σάββατον οὐκ αὐτὰ καθʼ ἑαυτὰ καλὰ, ἀλλὰ ἐπειδὴ πρὸς καιρὸν ἐχρησίμευσεν. ’ἰστέον δέ ὅτι σημείου χάριν διᾶ τῆς, περιτομῆς ἐβουλήθη γνωρίζεσθαι, καὶ οῦκ ἀνασχομένους ἀπὸ πίστεως φαίνεσθαι, ὡς πρόβατα ἄλογα τῷ καυτῆρι κᾶν πλανηθῇ, ῥᾳδίαν ἔχει τὴν ἑαυτοῦ εὕρεσιν· οῦτω τοὺς Ἰουδαίους ἐπιμιγνυμένους τοῖς ἔθνεσιν ἀπὸ τῆς περιτομῆς φανεροὺς εἶναι βουληθείς. Καὶ τούτου ἀπόδειξις τὸ ἐν μὲν τῇ Αἰγύπτῳ περιτέμνεσθαι αὐτοὺς, ἐν δὲ τῇ ἐρήμῳ, ἐπειδὴ μόνοι ἦσαν καὶ Αἰγυπτίων κεχωρισμένοι καὶ τῶν ἄλλων ἐθνῶν τῶν κατὰ Παλαιστίνην, ἁπεριτμήτους μεμενηκέναι. Ὅτε δὲ παρελθόντες τὸν Ἰορδάνην ἔμελλον ἐν μέσῳ νʼ* ’- ""r""""v ν-- *1”- ι ι ι. εἶναι τῶν ἐθνῶν, αὖθις προσετάχθησαν περιτμηθῆναι. Διόπερ ἐκ δευτέρου εἶπεν, ὅτι οὐκ όκταημέρους περιετέμνοντο, ἀλλʼ ἀνδροθέντας ῆδη, καὶ πρὸς γῆράς τινας νενευκότας. Ἡ δὲ πετρίνη μάχαιρα τὸν Κύριον ἡμῖν δηλοῖ τὸν τὴν νοητὴν δόντα ἡμῖν περιτομὴν, τὴν εἰς νοῦν καὶ καρδίαν. Διὸ. τοῦτο γὰρ καὶ ὁ Ἀπόστολος ἡμῖν ἔλεγε περιτομὴν τοῦ Χριστοῦ, οὐκ ἐν τῇ ἀπεκδύσει τῆς σαρκὸς ἠ μῶν. Ἐγὼ ἀρχιστράτηγος τῆς δυνάμεως Κυρίου, νῦν παραγέγονα. Μεμνῆσθαι ’δεῖ ὅτι ἡνίκα ἐμοσχοποίησαν. ὁ Θεὸς τῷ Μωῦσεῖ φησιν,ὃτι ι ’Δνάγαγε τὸν λαὸν τοῦτον, οὑ γὰρ μὴ συναναβὦ διὰ τὸ τὸν λαδν σκληροτράχηλον εἶναι. Καὶ ἰδοὺ ἀποστελῶ τὸν ἄγγελόν μου πρὸ προσώπου σου. Πρόσεχε οὖν σεαυτῷ, καὶ μὴ ἁπείθει. ι ’0δέ Μωῦσῆς πρὸς αὐτόν φησιν· ι Εἰ μὴ συνανέρχῃ ἡμῖν, μή με ἀναγάγῃς ἐντεῦθεν. ι Καὶ τοῦτο εἰπὼν ἔπεισε ° mi. ἦν μετὰ τοῦ λαοῦ, ἕως τῆς τελευτῆς Μωῦσῆ. Μετὰ δέ τὴν,τούτου ἀποβίωσιν, φαίνεται μὲν καὶ διαλέγεται τῷ τοῦ Ναυῆ Ἰησοῦ. Μετὰ γοῦν τὴν ἐπιστασίαν τοῦ λαοῦ εἰς τὸν μαθητὴν Μωῡσέως λοιπὸν παραδίδωσιν αὑτὸν τῷ ἁρχιστρατήγῳ τῷ Μιχαὴλ. Οὗτος ἦν ἄρχων τοῦ λαοῦ, ώς ἐν τῷ Δανιὴλ φαίνεται λέγων ἕτερος ἅγγελος. Πυρευόμενοι καὶ σαλπίζοντες. Aerati αἱ σάλπιγγες, σύμβολόν εἱσι τῶν ἐν τῇ ἐσχάτῃ ἡμέρᾳ. ι Αὐτὸς γὰρ, φησὶν, ὁ Κύριος ἐν κελεύσματι, ἐν φωνῇ ἀρχαγγέλου, καὶ ἐν σάλπιγγι Θεοῦ καταβήσεται ἀπʼ ### English translation (Claude) Jericho; but because of the careful search for the spies: “For the pursuers,” it says, “searched all the roads and did not find them.” [Josh 4:13] “Forty thousand light-armed.” It should be noted that the number four, whether of units, of hundreds, or of some greater number, stands for affliction. [Josh 5:2] “Make for yourself knives of stone from sharp rock.” We must ask why those born in the desert were not circumcised; or why, under Moses, someone who gathered wood on the Sabbath was stoned by God's command, while so great a multitude that remained uncircumcised in the desert was not even blamed, although God had declared that the soul not circumcised on the eighth day should be destroyed, and had made no such decree about those who transgressed the Sabbath. From this, then, it is already quite clear that circumcision and the Sabbath are not good in themselves, but because they were useful for a time. One must know that he wished them to be known by circumcision as by a sign, and not to appear to have departed from the faith; just as irrational sheep marked by the branding iron, even if one strays, are easily found again; so he wished the Jews, when they mixed with the Gentiles, 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 from the other nations of Palestine, they remained uncircumcised. When, having crossed the Jordan, they were about to be in the midst of the nations, they were again commanded to be circumcised. Therefore he said “a second time,” since they were circumcised not at eight days old but as grown men, and some as they were nearing old age. The stone knife shows us the Lord, who gave us the intelligible circumcision, that of mind and heart. For this reason the Apostle too spoke to us of the circumcision of Christ, in the putting off of the body of our flesh. [Josh 5:14] “I, the chief captain of the power of the Lord, have now come.” One must remember that when they made the calf, God said to Moses: “Lead this people up, for I will not go up with you, because the people is stiff-necked. And behold, I will send my angel before your face. Take heed to yourself, then, and do not disobey.” And Moses said to him, “If you do not go up with us, do not lead me up from here.” By saying this he persuaded him, and God was with the people until the death of Moses. After his death he appears and speaks to Joshua son of Nun. After the leadership of the people passed to Moses' disciple, then, he hands the people over to the chief captain Michael. This angel was ruler of the people, as appears in Daniel, where another angel says so. [Josh 6:20] “Blowing the trumpets.” The trumpets are a symbol of the things of the last day: “For the Lord himself,” it says, “will descend from heaven with a command, with the voice of an archangel, and with the trumpet of God,” from ### Scripture references - Josh 2:22: quotation, high confidence - Josh 4:13: quotation, high confidence - Josh 5:2: quotation, high confidence - Josh 5:5: allusion, high confidence - Num 15:32: allusion, high confidence - Num 15:36: allusion, high confidence - Gen 17:14: allusion, high confidence - Josh 5:4: allusion, high confidence - Col 2:11: quotation, high confidence - Josh 5:14: quotation, high confidence - Exod 33:1: quotation, high confidence - Exod 33:2: quotation, high confidence - Exod 33:3: quotation, high confidence - Exod 23:21: quotation, high confidence - Exod 33:15: quotation, high confidence - Dan 10:21: allusion, high confidence - Dan 12:1: allusion, high confidence - Josh 6:20: quotation, high confidence - 1 Thess 4:16: quotation, high confidence ### Translation notes - Josh 2:22; Josh 4:13; Josh 5:2–7; Num 15:32–36; Gen 17:14; Col 2:11; Exod 33:1–3, 15 and 23:21; Dan 10:21 and 12:1; 1 Thess 4:16. The statement that circumcision and the Sabbath were not good in themselves is the note's own; translated as written. The scan's text of Col 2:11 is garbled (“not in the putting off”) and is translated by sense. ### Citation (SBL) Origen, Eclog. Exod.-Judg. 817 (PG 12:817a–817d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-eclogae-exodum-iudices/805/#p-817). ## Eclogae on Exodus-Judges, column 827 - URL: https://sophiascriptura.com/fathers/origen-eclogae-exodum-iudices/805/#p-827 - Source: PG 12:828a–828d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: A damaged fragment: some readers see only the letter, like the body of Moses; others discern the meanings, the Moses who is with the angels. ### Greek text σαι (δυνηθεὶς μᾶλλον θςιτέροιί, circa κᾳὶ καθαρώτερος γὲνόμεγὸς. δέὶλούστὲς sipo}. γῆς inopiae, μὴ incivilia} ἐῖναί τὴν γνῶσιν ’.ἐπει οἱ μὲν τὸ Actia—pa. τῷν [pugnae τὰς λέξεις καὶ κτὰ ὀνόματαλξςαθᾴπερ τὸ( σῶμά τὸ Μωῦσέως προσβλέποξδσιν ' οἱ se, ῖὰς διανοίας iui. τὰ ὑπὸ τῶν ὀνομάτων δηλούμενα διορῶσι, τὸν μετὰ ἀγγέλωνΜωῦσέσί πολυπραγμρνοῦντες. ### English translation (Claude) … having become able to look rather on more divine things and having become purer, showing … that knowledge is not … ; since some look at the letter of the words and at the names, as at the body of Moses, while others discern the meanings and the things signified by the names, inquiring into the Moses who is with the angels. ### Scripture references - Jude 1:9: echo, low confidence ### Extrabiblical texts - Origen, Hom. Jos. 2.1 (Homilies on Joshua): echo, low confidence ### Translation notes - The scan of this page is badly damaged, with Greek and Migne's Latin translation run together; only the readable Greek is translated, and the gaps are shown as “…”. The contrast of the “body of Moses” (the letter) with the Moses “with the angels” (the spiritual sense) recalls the dispute over the body of Moses (Jude 9) as Origen uses it in Homilies on Joshua 2.1. The trailing Latin (“Merito ergo”) is removed. ### Citation (SBL) Origen, Eclog. Exod.-Judg. 827 (PG 12:828a–828d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-eclogae-exodum-iudices/805/#p-827). ## Eclogae on Exodus-Judges, column 911 - URL: https://sophiascriptura.com/fathers/origen-eclogae-exodum-iudices/805/#p-911 - Source: PG 12:911a–911d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The opening of an excerpt from Origen's homily on the lists of Joshua's allotments: their full benefit is for those who understand the true inheritance. ### Greek text Ἐκ τςῖιν ᾮρέγένοιξς εζς τὸ]ρ Ἰησοῦνᾼεὸν Ναυῆ. τ ’Ajro τῆς κς ὁμιλίας τῶν sic τὸν Ἰησοῦν tor Ναυῆ, κερ. ιεʼ. 'H μὲν ἄκρα ὠφέλεια ἀπὸ τῶν τοιούτων ἀναγνωσμάτων τῷ δυναμένῳ νοῆσαι τὴν ἀληθῆ κληροδοσίαν ἀπὸ Ἰησοῦ μεριζομένην τοῖς υἱοῖς Ἰσραὴλ γίνεται, καὶ τῷ οἴῳ τε γενομένῳ ἀναβῆναι ἐπὶ τὴν γῆν τὴν ἁγίαν, τὴν ἀληθινὴν, τὴν ὅντως ἀγαθὴν, καὶ ἐφαρμόσαι ἐκ τῆς ὀνομασίας τῶν εἰρημένων τῇ διαφορᾷ τῶν κληρονομούντων τὰ κατὰ τοὺς τόπους λεοτῷν τοιούτων ἀναγνωσμάτων. Et mox: BouMpeba παραμυθήσασθαι τοὺξ ἀκούοντας ### English translation (Claude) [From the works of Origen on Joshua son of Nun. From the twentieth homily on Joshua son of Nun.] The highest benefit from such readings comes to one who is able to understand the true distribution of lots made by Jesus to the sons of Israel, and to one who has become able to go up to the holy land, the true land, the land that is truly good, and to fit what is said about the places, from the names of the places mentioned, to the differences among those who inherit … such readings. [And soon after:] We wish to encourage the hearers ### Scripture references - Josh 14:1: allusion, high confidence ### Extrabiblical texts - Origen, Hom. Jos. 20.1 (Homilies on Joshua): quotation, high confidence - Origen, Philoc. 12 (Philocalia): quotation, high confidence ### Translation notes - The heading is the Philocalia's (12): the excerpt is from Origen's twentieth homily on Joshua (Rufinus's Latin, Homilies on Joshua 20.1–2). The scan's numeral (κς, “26”) is uncertain; the Philocalia gives the twentieth. “Jesus” (Ἰησοῦς) is Joshua, whose name Origen links with Jesus. A phrase is garbled (“…”); Migne's “Et mox” (“and soon after”) is translated in brackets. ### Citation (SBL) Origen, Eclog. Exod.-Judg. 911 (PG 12:911a–911d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-eclogae-exodum-iudices/805/#p-911). ## Eclogae on Exodus-Judges, column 913 - URL: https://sophiascriptura.com/fathers/origen-eclogae-exodum-iudices/805/#p-913 - Source: PG 12:914a–914d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Scripture's names, even when not understood, work like incantations: they strengthen the good powers in us and put the hostile ones to sleep; all Scripture, being inspired, is useful. ### Greek text γόμενα · ἐπεὶ δὲ δύσκολόν ἐστιν εὑρεῖν τὸν οὖτωςώφερ λούμενον, βουλόμεθα παραμυθήσασθαι τοὺς ἀκούοντας μὴ ἐκκακεῖν ἐπὶ ταῖς ἀναγνώσεσι. Τίς οῦν ἠ παραμυθία ὑπὲρ τοῦ μὴ ὲκκακεῖν τὸν ἀκούοντα τῶν τοιούτων ἀναγνωσμάτων, λεκτέονʼ ῶσπερ τοίνυν αἱ ἐπῳδαὶ δύναμίν τινα ἔχουσι φυσικὴν, καὶ μὴ νοῶν ό κατεπᾳδόμενος λαμβάνει τι ὲκ τῆς ἐπῳδῆς, κατά τὴν φύσιν τῶν φθόγγων τῆς ἐπῳδῆς, εἴτε είς βλάβην, εἴτε εἰς ἴασιν σώματος ἢ ψυχῆς ἑαυτοῦ, οὕτω μοι νόει πάι σης ἐπῳδῆς δυνατωτέραν εἶναι τὴν σημασίαν τῶν tv ταῖς θείαις Γραφαῖς ὀνομάτωνο eici γάρ τινες δυνάμεις ὲν ἡμῖν ὧν αἱ μὲν κρείττονες διὰ τούτων τῶν οἱονεὶ ἐπῳδῶν τρέφονται, συγγενεῖς οὖσαι αὑταῖς, καὶ ἡμῶν μὴ νοούντων ὲκείνας τὰς δυνάμεις νοούσας τὰ λεγόμενα, δυνατωτέρας tv ἡμῖν γίνεσθαι πρὸς τὸ συνεργεῖν τῷ ἡμετέρῳ βίῳ· ὅτι γάρ ὲστί τινα ὲν ἡμῖν ἀόρατα, καὶ πολλά γε ταῦτα, δηλώσει ὁ είπών ψαλμός ι Εὐλόγει, ἡ ψυχή μου, τὸν Κύριον, καὶ πάντα τὰ ἐντός μου τὸ ὄνομα τὸ ἅγιον αύτοῦ.›“Έστιν οῦν πλῆθός τι ὲν ἡμῖν δυνάμεων κεκλη ρωμένων ἡ μῶν τὰς ψυχὰς καὶ τὰ σώματα, αἵτινες ἐὰν ὦσιν ἅγιαι, τῆς Γραφῆς ἀναγινωσκομένης ὠφελοῦνται καὶ γίνονται ἰσχυρότεραι ’ κᾶν ὁ νοῦς ἡ μῶν ἄκαρπος ᾗ, ὠς γέγραπται πε pi τοῦ γλώσσῃ λαλοῦντος, «Ὄτιτὸ πνεῦμά μου προσεύχεται, ὁ δὲ νοῦς μου ἄκαρπός ἐστι, ι Νόει οὖν μοι ὄτι ποτε τοῦ ὲν ἡμῖν νοῦ ἀκάρπου ὄντος, αἱ δυνάμεις αἱ συνεργοῦσαι τῇ ψυχῇ καὶ τῷ νῷ, καὶ πᾶσιν ἡμῖν, τρέφονται λογικῇ τῇ ἀπὸ τῶν ἱερῶν γραμμάτων καί τῶν ὀνομάτων τούτων τροφῇ, καὶ τρεφόμεναι γίνονται δυνατώτεραι πρὸς τὸ ἡμῖν συνεργεῖν ο ὥσπερ δὲ αί κρείττους δυνάμεις οἱονεὶ κατεπᾴδονται καὶ ὠφελοῦνται, καὶ γίνονται δυνατώτεραι ἀπὸ τῶν τοιούτων γραμμάτων καὶ ὀνομάτων, οὕτως αἱ ἁντικείμεναι τῶν tv ἡμῖν δυνάμεων οἱονεὶ καθέλκονται καὶ νικῶνται ἀπὸ τῶν τοῦ Θεοῦ ἐπῳδῶν, καὶ νικώμεναι κοιμίζονται. Καὶ εἴποτέ τις ἡμῶν ἑώρακεν ἀπὸ ἐπῳδῶν ἀσπίδα κοιμιςομένην, ἢ ἄλλο τι τούτων τῶν ἰοβόλων, έκεῖνο παράδειγμα λαβέτω εἰς τὴν Γραφὴν, ἧς ἀναγινωσκομένης καὶ μὴ νοουμένης, ἐνίοτε ἀκηδιᾷ καὶ έκκακεῖ ὁ ἀκροατὴς, καὶ πιστευέτω ὅτι αἱ tv αύτῷ ἀσπίδες, καὶ αἱ ὲν αὑτῷ ἔχιδναι ἀτονώτεραι γίνονται ἀπὸ τῶν φαρμάκων τῶν φαρμακευόντων, οἷον παρά σοφοῦ Μωσῆ, παρά σοφοῦ Ἰησοῦ, παρά σοφῶν τῶν ἀγίων προφητῶν. Μὴ ὲκκακῶμεν οὖν ἀκούοντες Γραφῶν, ἃς ού νοοῦμεν, ἀλλά γενηθήτω ἡμῖν κατὰ τὴν πίστιν ἡμῶν, ἢν καὶ πιστεύομεν, ὅτι (πᾶσα Γραφὴ θεόπνευστος οὖσα, ὠφέλιμός ἐστι· ι τὸ γὰρ ἓν τῶν δύο δεῖ σε παραδέο ξασθαι ἐπὶ τούτων τῶν Γραφῶν, ἢ ὅτι οὐκ εἰσὶ θεόπνευστοι, ἐπεὶ οὐκ εἰσὶν ὠφέλιμοι, ὠς ὑπολαμβάνοι ἂν ὁ ἄπιστος, ἢ ὠς πιστὸς παραδέξασθαι, ὅτι ὲπεί εἰσιν ὠφέλιμοι, θεόπνευστοί εἰσιν· ἰστέον μέντοιγε ὅτι καὶ ἀνεπαισθήτως ἡμῶν πολλάκις γίνεταιή ὠφέλεια, οἷον πολλάκις τροφήν τινα διατασσόμεθα ἐσθίειν, ### English translation (Claude) what is said. But since it is hard to find one who is so benefited, we wish to encourage the hearers not to lose heart at the readings. What, then, is the encouragement, so that the hearer of such readings may not lose heart? It must be said. Just as incantations have a certain natural power, and the one who is being enchanted, without understanding, receives something from the incantation according to the nature of its sounds, whether for harm or for the healing of his body or soul, so consider with me that the significance of the names in the divine Scriptures is more powerful than any incantation. For there are certain powers in us, of which the better are nourished by these as it were incantations, being akin to them; and even when we do not understand, those powers, which understand what is said, become stronger in us to help our life. That there are invisible things in us, and many of them, the psalm will show which says, “Bless the Lord, O my soul, and all that is within me, his holy name.” There is, then, a multitude of powers in us to which our souls and bodies have been allotted; and these, if they are holy, are benefited when Scripture is read and become stronger, even if our mind is unfruitful, as is written about one who speaks in a tongue: “For my spirit prays, but my mind is unfruitful.” Consider, then, that sometimes, when the mind in us is unfruitful, the powers that work together with the soul, the mind, and the whole of us are nourished by the rational food from the holy writings and these names, and being nourished become more powerful to help us. And just as the better powers are, as it were, enchanted and benefited and become stronger through such writings and names, so the powers in us that are opposed to them are, as it were, drawn down and overcome by God's incantations, and being overcome are put to sleep. And if any of us has ever seen an asp, or some other venomous creature, put to sleep by incantations, let him take that as an example for Scripture, when it is read and not understood and the hearer sometimes grows weary and loses heart; and let him believe that the asps and vipers within him become weaker through the charms of the charmers, such as wise Moses, wise Joshua, and the wise holy prophets. Let us not lose heart, then, when we hear Scriptures that we do not understand; but let it be done to us according to our faith, by which we also believe that “every Scripture, being God-breathed, is useful.” For you must accept one of two things about these Scriptures: either that they are not God-breathed, since they are not useful, as the unbeliever might suppose; or, as a believer, that since they are useful, they are God-breathed. One must know, however, that the benefit often comes to us without our perceiving it; for instance, we are often prescribed to eat some food ### Scripture references - Ps 103:1 (102:1 LXX): quotation, high confidence - 1 Cor 14:14: quotation, high confidence - Ps 58:4 (57:5 LXX): allusion, medium confidence - Matt 9:29: allusion, medium confidence - 2 Tim 3:16: quotation, high confidence ### Extrabiblical texts - Origen, Hom. Jos. 20.2 (Homilies on Joshua): quotation, high confidence ### Translation notes - Ps 103:1 (LXX 102:1); 1 Cor 14:14; Ps 58:4–5 (LXX 57:5–6, the charmed asp); Matt 9:29; 2 Tim 3:16. Philocalia 12.1–2. A stray word (“γλῶσσά μου”) at the end of the page is removed. ### Citation (SBL) Origen, Eclog. Exod.-Judg. 913 (PG 12:914a–914d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-eclogae-exodum-iudices/805/#p-913). ## Eclogae on Exodus-Judges, column 915 - URL: https://sophiascriptura.com/fathers/origen-eclogae-exodum-iudices/805/#p-915 - Source: PG 12:915a–915d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Like food that improves the eyesight unnoticed, Scripture benefits the soul even from bare reading. ### Greek text ὀξυδερκικὴν, καὶ οὐδήπου ὲν τῷ ἐσθίειν αἰσθανόμεθα ὅτι ὠφελούμεθα τὸν ὀφθαλμὸν, ἀλλʼ ἡμέρας ὃιαγενομένης δευτέρας καὶ τρίτης, ὴ ἀνάδοσις τῆς τροφῆς τῆς ὠφελούσης τὸν ὀφθαλμὸν ποιεῖ ἡμᾶς τῇ πείρᾳ πιστεῦσαι ὅτι τὸν ὀφθαλμὸν ὠφελούμεθα. Ἀλλὰ καὶ ἐπʼ ἄλλων τροφῶν ὠφελουσῶν τινα μέλη τοῦ σώματος ἔστι τοῦτο ἱδεῖψ οὕτω τοίνυν πίστευε καὶ περ). τῆς θείας Γραφῆς, ὅτι ὠφελεῖταί σου ἡ ψυχὴ, κᾶν μὴ ὁ νοῦς τὸν καρπὸν λαμβάνῃ τῆς ὠφελείας τῆς ἀπὸ τῶν γραμμάτων, ἐκ μόνης ψιλῆς τῆς ἀναγνώσεως. Τὰ γὰρ ὲν ἡμῖν ἐπᾴδεται, καὶ τὰ μὲν sepsit— τονα τρέφεται, τὰ δὲ χείρονα καταργεῖται. ### English translation (Claude) that sharpens the sight, and while eating we do not at all perceive that we are benefiting the eye; but when a second and a third day have passed, the distribution of the food that benefits the eye makes us believe by experience that the eye is being benefited. One can see this also with other foods that benefit certain members of the body. So, then, believe also concerning the divine Scripture that your soul is benefited, even if the mind does not receive the fruit of the benefit from the writings, from the bare reading alone. For the things within us are enchanted: the better are nourished, and the worse are abolished. ### Extrabiblical texts - Origen, Hom. Jos. 20.2 (Homilies on Joshua): quotation, high confidence ### Translation notes - Philocalia 12.2. The scan's “sepsit—τονα” is read as κρείττονα (“the better”). ### Citation (SBL) Origen, Eclog. Exod.-Judg. 915 (PG 12:915a–915d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-eclogae-exodum-iudices/805/#p-915). ## Eclogae on Exodus-Judges, column 943 - URL: https://sophiascriptura.com/fathers/origen-eclogae-exodum-iudices/805/#p-943 - Source: PG 12:943a–943d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Notes on Judges: Jephthah's rash vow was his own, not the Spirit's; shibboleth; Samson's hair and Nazirite vow; ephod and teraphim; why Israel was first defeated by Benjamin. ### Greek text Kal εὔξῖιτο Ἰεφθάε εὐχὴν τῷ Κυρίῳ. Εἰ Πνεῦμα Κυρίου ἐπʼ αὑτὸν, πῶς εὔχεται δι μὴ προσήκεις Ἐνῆν γὰρ καὶ κύνα ἀπαντῆσαι ἐπανιόντι τῷ Ἰεφθάε. 'Ap’ οὖν ἐσφάλη τὸ Πνεῦμα; οὐδαμῶς· ἀλλὰ τὸ μὲν Πνεῦμα βοηθεῖν παραγέγονεν, οὐχ ὑποβάλλειν τὴν ἄτοπον, εὐχήν· αὐτὸς δὲ σφάλλεται ἀπερισκέπτως ὑποσχόμενος. Καὶ εἶπαν αὺτῷ Ἐἰπὸν δὴ στάχυς. Ol δὲ ἔλεγον στάχυς· σημαίνει celi-qia, ὅπερ ἐστὶν ἄσταχυς. Οί δὲ ἔλεγον σεβήλω καὶ οὐκ ἐδύναντο τρανῶς εἰπεῖν adfinia. El γάρ καὶ Ἑβραῖοι ἐτύγχανον, ἀλλὰ κατὰ συμμετρίαν βραχύτητι παρήλλασσον ὲν τῇ τῆς διαλέξεως προφορᾷ. Τὸ οὖν σύνθεμα ἦν σέβηλα, ὅπερ οἱ ἐπερωτώμενοι λέγοντες σεβήλω, ἠλέγχοντο οὐκ ὄντες τῶν οίκείων τοῦ Ἰεφθάε, ἀλλὰ τῶν ἐπαναστάντων. Καὶ γυνὴ αὐτοῦ στεῖρα καὶ οὐκ ἔτεκεν. Ούκ ἀπὸ τῆς φύσεως, ἀλλʼ ἀπὸ τῆς διακονίας ἐπὶ τοῦ παρόντος στεῖραν καλεῖ. Σίδηρος οὐκ ἀνέβη ἐπὶ τὴν κεφαλήν μου ὅτι Ναᾷραῐος τοῦ Θεοῦ ἐγώ ειμι. Διʼ ὅλης τῆς περὶ τὸν Σαμψὼν ἱστορίας αἱ τρίχες φαίνονται τὴν πᾶσαν αὑτῷ περιποιεῖν ἰσχύν. Τοῦ αὑτοῦ. Ναζιραῖον τὸ πεῴυλαγμένον κατὰ τὴν Σύρων φωνὴν ὀνομάζει. Μὴ ὲξακολουθεῖν δὲ τῇ τάξει τῶν Ἰσραηλιτῶν τὸν Σαμψὼν ὁ Θεὸς προστάσσει, κατʼ ἐκεῖνο καιροῦ τὴν κεφαλὴν ξυρωμὲνων διὰ τὸ εὐσήμους εἶναι πρὸς πάντας. Καὶ ἐποίησεν Ἐφὼδ καὶ Θεραφείν. Ἑφὼδ ὕφασμα ἦν ἱερατικὸν, ὅπερ περικειμένῳ τῷ ἱερεῖ ἐφοίτα τοῦ ἁγίου Πνεύματοςή χάρις. Τὸ δὲ Θεραφεὶν τοιοῦτο μέντοι, ού θεῖκὸν δὲ, ἀλλʼ εἰδωλικὸν, ὼς ἐν ταῖς βασιλείαις δείκνυται. Καὶ ἐξῆλθον οί υἱοὶ Βενιαμίν. Τίνος ἕνεκεν ἡττῶνται δικαίως ἐπελθόντες Ἦ δῆλον ὅτι διὰ προλα- 6ούσης αἰτίας. Καὶ ό ψαλμός φησιν· ι Ὅταν λάβω καιρὸν, ἐγὼ εὐθύτητας κρινῶ. ι Εἶτα καὶ μετὰ τὸ ἡττηθῆναι, καὶ μίαν καὶ δευτέραν, μετῆλθεν ὀργὴ ἐπὶ τοὺς ἠδικηκότας, καὶ νικῶσι δίκαιαν νίκην. ### English translation (Claude) [Judg 11:30] “And Jephthah vowed a vow to the Lord.” If the Spirit of the Lord was upon him, how does he vow what is not fitting? For even a dog could have met Jephthah on his return. Did the Spirit, then, err? Not at all; the Spirit came to help, not to suggest the absurd vow; he himself erred, by promising thoughtlessly. [Judg 12:6] “And they said to him: Say ‘stachys.’” They said “stachys”: it signifies shibboleth, that is, “ear of grain.” “And they said ‘sebēlō’ and could not say it distinctly.” For even if they were Hebrews, they differed slightly in the pronunciation of their speech. The password, then, was “sebēla,” and those who, when questioned, said “sebēlō” were exposed as not belonging to Jephthah's people but to those who had risen against him. [Judg 13:2] “And his wife was barren and had not borne.” He calls her barren for the present not by nature but because of the divine dispensation. [Judg 16:17] “Iron has not come upon my head, for I am a Nazirite of God.” Throughout the whole story of Samson his hair appears to secure all his strength. [Of the same.] In the Syrian tongue he calls “Nazirite” what is guarded. God commands Samson not to follow the practice of the Israelites, who at that time shaved the head, so that he might be recognizable to all. [Judg 17:5] “And he made an ephod and teraphim.” The ephod was a priestly woven garment; when the priest wore it, the grace of the Holy Spirit came upon him. The teraphim was something of the same kind, yet not divine but idolatrous, as is shown in the Kingdoms. [Judg 20:21] “And the sons of Benjamin came out.” Why are those who attacked justly defeated? Clearly because of an earlier cause. And the psalm says, “When I take the appointed time, I will judge uprightly.” Then, after they had been defeated once and a second time, wrath came upon the wrongdoers, and they win a just victory. ### Scripture references - Judg 11:30: quotation, high confidence - Judg 11:29: allusion, high confidence - Judg 11:31: allusion, high confidence - Judg 12:6: quotation, high confidence - Judg 13:2: quotation, high confidence - Judg 16:17: quotation, high confidence - Judg 13:5: allusion, high confidence - Judg 17:5: quotation, high confidence - 1 Sam 19:13: allusion, medium confidence - Judg 20:21: quotation, high confidence - Judg 20:25: allusion, high confidence - Ps 75:2 (74:3 LXX): quotation, high confidence - Judg 20:35: allusion, high confidence ### Translation notes - Here begin the notes on Judges. Judg 11:29–31; Judg 12:6 (the Septuagint reading “stachys”, ear of grain, renders shibboleth; the scan's garbled Latin words are read as the Hebrew forms); Judg 13:2; Judg 16:17; Judg 17:5; 1 Sam 19:13 (teraphim); Judg 20:21–25, 35; Ps 75:2 (LXX 74:3). The notes on Judges continue at the beginning of the Selections on Kingdoms (col. 991). ### Citation (SBL) Origen, Eclog. Exod.-Judg. 943 (PG 12:943a–943d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-eclogae-exodum-iudices/805/#p-943).