Selected Comments on the Psalms 1301–1383

Origen · Selected Comments on the Psalms · ca. 220-254 · Caesarea · 15 passages

Authorship disputed: Excerpts from catena manuscripts printed by Migne as Origen's Selecta in Psalmos. Much of it is genuine Origen, but many excerpts are now assigned to Evagrius of Pontus and some to other writers; the notes flag doubtful passages one by one.

Greek text: PG 12 (Greek text: Migne, PG 12 (1862), from the Internet Archive OCR).English: Claude (claude-opus-5-5), public domain (CC0).

Chapter 1301

1301PG 12:1301a–1301d

Ἐταριιχθη ἐν θυμῷ d ὀφθαλμός μου, κ. τ. ἑ., Οὐδὲν οῦτω τοι) σκοτεϊ διάνοιαν ὡς Θυμὸς ταραττόμενος. Ἐν ταῖς χερσί σου οὶ κλῆροί μου, ῥῦσαί με ἐκ χειρὸς ἐχθρῶν μου, καί ἐκ τῶν ιιαταδιωκόντων με, -Ῐίλῆροι τῶν δικαίων ἀνθρώπων εἰσιν αἱ ὑπὸ τῶν ἀγίων ἀγγέλων γινωσκόμεναι θεωρίαι. Τοῦ αὑτοῦ. ι Φεύγετε τὴν πορνείαν, ι φησὶν ὁ Παῦλος. Ei δὲ διώκει ἠ πορνεία, δηλονότι καὶ ὴ μοιχεία, καὶ ἡ πλεονεξία, καὶ θυμὸς, καὶ ὀργὴ, καὶ τὰάἘᾷ γενηθήτω τὰ χείλη τὰ δόλια, τὰ λαλοῦντα κατὰ τοῦ δικαίου ἀνομίαν ἐν ὑπερηφανίᾳ, καὶ ἐξουδενώσει, κ. τ. ὲ. Εὑεργετεῖται ὁ λαλῶν δολιότητας, sivi-iamut ἀλαλος · ἀποβἀλλει γὰρ δηλονότι τὴν δολιότηταε Κατπρύψεις αὐτοὺς ἐν ἀποκρύφῳ τοῦ προσώπου σου, κ, τε ἐι Ὥσπερ τὸ πρόσωπον τοῦ». Θεοῦ κρύπτει, τὴν ψυχὴν ἀπὸ ταραχῆς ἀνθρώπων, ἀπάθειαν διὰ τῆςπρακτικῆς χαριζόμενον, οὕτω καὶ ἡ σκηνὴ τδν νοῦν διά τῆς ἀληθοῦς γνώσεως φυλάττει ἀπὸ λόγων ὲναντίων καὶ δογμώτων Εὐλογητὸς Κύριος, ὅτι ἐθαυμάστωσε τὸ ἕλεος αὐτοῦ ἐν πόλει περιοχῆς, κ. τ. ὲ. Ψυχὴ ἀπαθὴς πόλις ἐστὶ τετειχισμένηο ὅπερ τεῖχος καθελόνο *ιτς oi ἐχθροὶ μετά Βηρσαδεὲ είσῆλθονπρδς Δαυῖδο διδ καὶ δεῑται ἐν τῷ νζψαλμῷ οἰκοδομηθῆναι τά τείχη( Ἱε ρουσαλή μ. Ὀτι ἀληθείας ἐκζητεῖ Κύριος, κ. τ. ἐ. Ἀλη- Θείας, ἀντὶ τοῦ ἀληθινοῦ. ’Λληθινὸν γάρ στόμα, τουτέστι νοῦν, ὲ μπλήσιι γέλωτος, ἀντὶ τοῦ, γνώσεως. ι Καὶ ἀνταποδίδωσι τοῖς περισσῶς ποιοῦσιν ὑπερηφαview. ι Μακροθυμεῖ μὲν 6 Κύριος ἐπὶ τοῖς ὑπερηφάνοις, τοῖς δὲ περισσῶς ποιοῦσιν ὑπερηφανίαν καὶ ἀνταποδίδωσι. Μακάριοι ὧν ἀφέθησαν αὶ ἀνομίαι, καί ἀπεκα. ,λύφθησαν al ἁμαρτίαι, κ. τ. ἑ. Ἀφίενται μὲν ai ἀνομίαι διά τοῦ ἁγίου βαπτίσματος, καλύπτονται δὲ αἱ ἀμαρτίαιδιά τῆς πικρᾶς ἁμαρτίας μετανοίας. Ὅτι ὲσίτησα, ἐπαε-ταιὼθη τὰ ὀστᾶ μου, ἀπὸ τοῦ κράζειν με ὅλην τὴν ἡμέραν, κ. τ. ἑ. Ἔπαλαιώθη τὰ ὀστᾶ μου, διότι ὲσίγησα. Ἀπὸ τοῦ κράρζειν διηνεκῶς πρδς seu Θεδν οὗ παλαιοῦνται αἱ τῆς ψυχῆς δυνάμεις, ἀλλʼ ἀεὶ ἀνανεοῦνται ἡμέρᾳ ml. ἡμέρᾳ. Σιωπώντων δὲ παλαιοῦνται τὸν παλαιὸν ἀναλαμβάνουσαι ἄνθρωπον, τὸν φθειρόμενον κατὰ τάς ἐπιθυμίας τῆς ἀπάτης. Τὴν ἁμαρτίαν μου ἐγνώρισα, καί τὴν ἀνομίαν

Etariichthē en thymǭ d ophthalmos mou, k. t. he., Ouden outō toi) skoteï dianoian hōs Thymos tarattomenos. En tais chersi sou oi klēroi mou, rhysai me ek cheiros echthrōn mou, kai ek tōn iiatadiōkontōn me, -Iilēroi tōn dikaiōn anthrōpōn eisin hai hypo tōn agiōn angelōn ginōskomenai theōriai. Tou hautou. i Pheugete tēn porneian, i phēsin ho Paulos. Ei de diōkei ē porneia, dēlonoti kai ē moicheia, kai hē pleonexia, kai thymos, kai orgē, kai taaEą genēthētō ta cheilē ta dolia, ta lalounta kata tou dikaiou anomian en hyperēphanią, kai exoudenōsei, k. t. e. Heuergeteitai ho lalōn doliotētas, sivi-iamut alalos ; apoballei gar dēlonoti tēn doliotētae Katprypseis autous en apokryphǭ tou prosōpou sou, k, te ei Hōsper to prosōpon tou». Theou kryptei, tēn psychēn apo tarachēs anthrōpōn, apatheian dia tēspraktikēs charizomenon, houtō kai hē skēnē tdn noun dia tēs alēthous gnōseōs phylattei apo logōn enantiōn kai dogmōtōn Eulogētos Kyrios, hoti ethaumastōse to heleos autou en polei periochēs, k. t. e. Psychē apathēs polis esti teteichismenēo hoper teichos kathelono *its oi echthroi meta Bērsadee eisēlthonprds Dauido did kai deitai en tǭ nzpsalmǭ oikodomēthēnai ta teichē( Hie rousalē m. Oti alētheias ekzētei Kyrios, k. t. e. Alē- Theias, anti tou alēthinou. ’Llēthinon gar stoma, toutesti noun, e mplēsii gelōtos, anti tou, gnōseōs. i Kai antapodidōsi tois perissōs poiousin hyperēphaview. i Makrothymei men 6 Kyrios epi tois hyperēphanois, tois de perissōs poiousin hyperēphanian kai antapodidōsi. Makarioi hōn aphethēsan ai anomiai, kai apeka. ,lyphthēsan al hamartiai, k. t. he. Aphientai men ai anomiai dia tou hagiou baptismatos, kalyptontai de hai amartiaidia tēs pikras hamartias metanoias. Hoti esitēsa, epae-taiōthē ta osta mou, apo tou krazein me holēn tēn hēmeran, k. t. he. Epalaiōthē ta osta mou, dioti esigēsa. Apo tou krarzein diēnekōs prds seu Thedn hou palaiountai hai tēs psychēs dynameis, allʼ aei ananeountai hēmerą ml. hēmerą. Siōpōntōn de palaiountai ton palaion analambanousai anthrōpon, ton phtheiromenon kata tas epithymias tēs apatēs. Tēn hamartian mou egnōrisa, kai tēn anomian

[Ps 30, continued] “My eye was troubled by anger,” etc. Nothing so darkens the understanding as anger when it is stirred.

“My lots are in your hands; rescue me from the hand of my enemies and from those who pursue me,” etc. The lots of righteous men are the contemplations known by the holy angels. By the same. “Flee sexual immorality,” says Paul. If sexual immorality pursues, then clearly adultery too, and greed, and anger, and wrath, and the like.

“Let the deceitful lips become speechless, which speak lawlessness against the righteous in pride and contempt,” etc. The one who speaks deceit is benefited by becoming speechless; for clearly he casts off his deceit.

“You will hide them in the hidden place of your face,” etc. As the face of God hides the soul from the turmoil of men, granting freedom from passion through the practical life, so the tent too guards the mind, through true knowledge, from contrary arguments and doctrines.

“Blessed be the Lord, for he has made his mercy wonderful in a fortified city,” etc. A soul free from passion is a walled city; having pulled down this wall, the enemies went in to David with Bathsheba. Therefore in the fiftieth psalm he asks that the walls of Jerusalem be built.

“For the Lord seeks out truth,” etc. “Truth” stands for “what is true.” For “he will fill a true mouth,” that is, a mind, “with laughter,” that is, with knowledge. “And he repays those who act with excessive pride.” The Lord is long-suffering toward the proud, but those who act with excessive pride he also repays.

[Ps 31 LXX / 32] “Blessed are those whose lawless deeds are forgiven and whose sins are covered,” etc. Lawless deeds are forgiven through holy baptism, and sins are covered through bitter repentance for sin.

“Because I kept silent, my bones grew old, from my crying out all day long,” etc. My bones grew old because I kept silent. From crying out continually to God, the powers of the soul do not grow old but are always renewed day by day. But when people are silent, the powers grow old, taking up the old man, who is corrupted according to the desires of deceit.

“I made known my sin, and my lawlessness

Ps 31:9 (30:10 LXX) (quotation, high confidence) · Ps 31:15 (30:16 LXX) (quotation, high confidence) · Ps 31:18 (30:19 LXX) (quotation, high confidence) · Ps 31:20 (30:21 LXX) (quotation, high confidence) · Ps 31:21 (30:22 LXX) (quotation, high confidence) · Ps 31:23 (30:24 LXX) (quotation, high confidence) · Ps 32:1 (31:1 LXX) (quotation, high confidence) · Ps 32:3 (31:3 LXX) (quotation, high confidence) · Ps 32:5 (31:5 LXX) (quotation, high confidence) · 1 Cor 6:18 (quotation, high confidence) · 2 Sam 11:4 (allusion, medium confidence) · Ps 51:18 (50:20 LXX) (allusion, high confidence) · Job 8:21 (quotation, high confidence) · 2 Cor 4:16 (allusion, high confidence) · Eph 4:22 (quotation, high confidence)

Notes and citation

Summary: End of Ps 30 LXX (31):10–24 (lots, deceitful lips, the soul as a walled city breached in David’s sin) and beginning of Ps 31 LXX (32): sins forgiven in baptism and covered by repentance.

Psalm 31 LXX is Psalm 32 in the English Bible (same verse numbers). Several words are garbled in the OCR and translated by sense (“becoming speechless,” “the enemies,” “with Bathsheba”). The “fiftieth psalm” is Ps 51 (50 LXX), v. 18 (20 LXX). Quotations and allusions: 1 Cor 6:18; 2 Sam 11; Job 8:21 LXX; 2 Cor 4:16; Eph 4:22.

Topics: Baptism

Cite (SBL): Origen, Sel. Ps. 1301 (PG 12:1301a–1301d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1301/#p-1301). (abbreviation not yet checked)

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Translation: Translated by Claude from the Greek of Migne PG 12 (library-scan text; earlier drafts from a worse OCR corrected against it); no public-domain English exists, so it was re-read against the Greek.

Chapter 1303

1303PG 12:1304a–1304d

μου οὐκ ἐκάλυψα. Εἴπα· Ἐξαγυρεὺσω κατʼ ἐμοῦ τὴν ἀνομίαν μου τῷ Κιιριφ 9 κο τ· ἕο ί Δίκαιος αὑτοῦ κατήγορος ἐν πρωτολογίᾳ. ι Μὴ γίνεσθε ὡς ἵππος καὶ ἡμίονος οἷς οὐκ ἔστι σύνεσις, κ. τ. ἐ. Τὴν άλογον κίνησιν τῆς ψυχῆς λέγει ἵππον καὶ ἡμίονον. Σύνεσις δέ ἐστι λοσγικὴ διάγνωσις. Πολλαὶ al μάστιγες τοῦ ἁμῳτωλοῦ, κ. τ. ἐ. Al πολλαὶ θλίψεις τῶν δικαίων πολλαὶ μάστιγες λέγονται τῶν ἁμαρτωλῶν. Καὶ καυχᾶσθε,πάντες οί εὐθεῗς τῇ καρδίᾳ, κ. τ. ἐ. Εἰ οἱ καυχώμενοι εύθεῐς εἰσιτῇκαρδία, ού πάντων ἐστὶ τὸ ἐν Κυρίῳ καυχᾶσθαι, διότι μηδέ πάντες εύοεῖς τῇ καρδίᾳ. Τοῦ αὐτοῦ. Εύλόγως καυχήσεται ὀ εὐθὺς τῇ καρδίᾳ. Εὖλογον δὲ καὶτὸ καυχᾶσθαι ἐν ταῖς θλίψεσι. Ιέξήῷιοτε εὐθύς ἐστι τῇ καρδίᾳ ὁ καυχώμενος ἐνι ι εσι. ιψεσι. ΨΑ ΛΜΟΣ AB’. Ἀγαλλιᾱσθε, δίκαιοι, ἐν τῷ Κυρίῳ, κ. 1. ἐ. El Κύριος ήμῶν σοφία ἐστὶν, οἱ δὲ δίκαιοι ἐν Κυρίῳ ἀγαλλιῶσιν, οἱ δίκαιοι ἄρα ἐν σοφίᾳ. ἀγαλλιῶσιν. Ἐξομολογεῒσθε τῷ Κυρίῳ ἐν κιθάρᾳ, ἐν ψαλτηρίῳ δεκαχόρδῳ gldium αὐτῷ, κ. τ. ἐ. Κιθάρα ἐστὶ ψυχὴ πρακτικὴ ὑπὸ τῶν ἐντολῶν τοῦ Θεοῦ κινουμένη, ψαλτήριον δὲ νοῦς καθαρὸς ὑπὸ πνευμακ τικῆς κινούμενος γνώσεως. Ἃρμὸζει δὲ καλ ἡμῖν τὰ ἐν τῇ Παλαιᾷ μουσικὰ ὄργανα πνευματικῶς νοούμενα, κιθάρα μὲν τροπικῶς τὸ σῶμα λεγόμενον, ψαλκ τήριον δὲ τὸ πνεῦμαο ἆτινα μουσικῶς ἥρμοσται τῷ σοφῷ εἰς δέον χρωμένῳ ὡς χορδαῖς τοῖς μέλεσι τοῦ ’ σώματος, καὶ ταῖς δυνάμεσι τοῦ πνεύματος. Καλῶς δέ ψάλλει ὁ ψάλλων νοῒ, ψαλμοὺς λέγων πνευματικοὺς, καὶ ἐν καρδίᾳ ᾅδων τῷ Θεῷ. Ἦ ι δεκαχόρδῳ ι ἀντὶ τοῦ ι δεκανεύρῳ ο ι χορδὴ γὰρ ή νευρά. Δεκάχορδον δὲ τὸ ψαλτήριον λέγεται οὖν καὶ τὸ σῶμα, ὼς πέντε αἰσθήσεις ἔχον, καὶ πέντε ἐνεργείας ψυχῆς, διʼ ἑκάστης αἰσθήσεως ἑκάστης ἐνεργείας γινομένης. ᾍσατε αὐτῷ ᾆσμα καινὸν, κ. τ. ἐ. '0 κατὰ τδν έσω άνακαινούμενος ἄνθρωπον, ᾄσειεν ἂν τὸ καινὸν ᾆσμα, ἆτε τὸν παλαιὸν ἐκδυσάμενος ἄνθρωπον, καὶ ἐνδυσάμενος τὸν νέον, τὸν ἀνακαινούμενον κατʼ εἰκόνα τοῦ κτίσαντος. Ἀταπᾷ ἐλεημοσύνην καὶ κρίσιν, κ. τ. ἐ. Ἀντὶ τοῦ,ὲλεήμονα κα) διακριτικὸν. Τοῦ αὐτοῦ. Ἀγαπᾷ ι ἐλεημοσύνην, ι καθʼ ἦν ἐλεεῖ, καὶ τὴν τῶν ἐλεούντων· ὁμοίως δέ καί «κρίσιν,

mou ouk ekalypsa. Eipa; Exagyreusō katʼ emou tēn anomian mou tǭ Kiiriph 9 ko t; heo i Dikaios hautou katēgoros en prōtologią. i Mē ginesthe hōs hippos kai hēmionos hois ouk esti synesis, k. t. e. Tēn alogon kinēsin tēs psychēs legei hippon kai hēmionon. Synesis de esti losgikē diagnōsis. Pollai al mastiges tou hamǭtōlou, k. t. e. Al pollai thlipseis tōn dikaiōn pollai mastiges legontai tōn hamartōlōn. Kai kauchasthe,pantes oi eutheïs tę̄ kardią, k. t. e. Ei hoi kauchōmenoi eutheis eisitę̄kardia, ou pantōn esti to en Kyriǭ kauchasthai, dioti mēde pantes euoeis tę̄ kardią. Tou autou. Eulogōs kauchēsetai o euthys tę̄ kardią. Eulogon de kaito kauchasthai en tais thlipsesi. Iexēǭiote euthys esti tę̄ kardią ho kauchōmenos eni i esi. ipsesi. PsA LMOS AB’. Agalliasthe, dikaioi, en tǭ Kyriǭ, k. 1. e. El Kyrios ēmōn sophia estin, hoi de dikaioi en Kyriǭ agalliōsin, hoi dikaioi ara en sophią. agalliōsin. Exomologeïsthe tǭ Kyriǭ en kitharą, en psaltēriǭ dekachordǭ gldium autǭ, k. t. e. Kithara esti psychē praktikē hypo tōn entolōn tou Theou kinoumenē, psaltērion de nous katharos hypo pneumak tikēs kinoumenos gnōseōs. Harmozei de kal hēmin ta en tę̄ Palaią mousika organa pneumatikōs nooumena, kithara men tropikōs to sōma legomenon, psalk tērion de to pneumao atina mousikōs hērmostai tǭ sophǭ eis deon chrōmenǭ hōs chordais tois melesi tou ’ sōmatos, kai tais dynamesi tou pneumatos. Kalōs de psallei ho psallōn noï, psalmous legōn pneumatikous, kai en kardią hądōn tǭ Theǭ. Ē i dekachordǭ i anti tou i dekaneurǭ o i chordē gar ē neura. Dekachordon de to psaltērion legetai oun kai to sōma, ōs pente aisthēseis echon, kai pente energeias psychēs, diʼ hekastēs aisthēseōs hekastēs energeias ginomenēs. Hąsate autǭ ąsma kainon, k. t. e. '0 kata tdn esō anakainoumenos anthrōpon, ąseien an to kainon ąsma, ate ton palaion ekdysamenos anthrōpon, kai endysamenos ton neon, ton anakainoumenon katʼ eikona tou ktisantos. Atapą eleēmosynēn kai krisin, k. t. e. Anti tou,eleēmona ka) diakritikon. Tou autou. Agapą i eleēmosynēn, i kathʼ ēn eleei, kai tēn tōn eleountōn; homoiōs de kai «krisin,

[Ps 31, continued] I did not hide. I said, I will declare against myself my lawlessness to the Lord,” etc. “A righteous man is his own accuser at the beginning of his speech.”

“Do not be like horse and mule, which have no understanding,” etc. He calls the irrational movement of the soul horse and mule. Understanding is rational discernment.

“Many are the scourges of the sinner,” etc. The many afflictions of the righteous are called the many scourges of sinners.

“And boast, all you upright in heart,” etc. If those who boast are upright in heart, boasting in the Lord does not belong to all, since not all are upright in heart. By the same. The upright in heart will rightly boast. And it is reasonable also to boast in afflictions, since the one who boasts in afflictions is upright in heart.

[Ps 32 LXX / 33] Psalm 32. “Rejoice, you righteous, in the Lord,” etc. If our Lord is wisdom, and the righteous rejoice in the Lord, then the righteous rejoice in wisdom.

“Give thanks to the Lord with the lyre; play to him on a ten-stringed harp,” etc. The lyre is the practical soul moved by the commandments of God; the harp is a pure mind moved by spiritual knowledge. The musical instruments in the Old Testament, understood spiritually, fit us too: the body is figuratively called the lyre, and the spirit the harp; and these are tuned musically for the wise man who uses rightly, as strings, the members of the body and the powers of the spirit. The one who sings with the mind sings well, saying spiritual psalms and singing to God in his heart. Or “ten-stringed” stands for “ten-sinewed,” for the string is a sinew. So the body too is called a ten-stringed harp, as having five senses and five activities of the soul, each activity taking place through each sense.

“Sing to him a new song,” etc. The one renewed in the inner man would sing the new song, as having put off the old man and put on the new, which is renewed according to the image of the one who created him.

“He loves mercy and judgment,” etc. That is, he is merciful and discerning. By the same. He loves “mercy,” by which he shows mercy, and the mercy of those who show mercy; and likewise “judgment,”

Ps 32:5 (31:5 LXX) (quotation, high confidence) · Ps 32:9 (31:9 LXX) (quotation, high confidence) · Ps 32:10 (31:10 LXX) (quotation, high confidence) · Ps 32:11 (31:11 LXX) (quotation, high confidence) · Ps 33:1 (32:1 LXX) (quotation, high confidence) · Ps 33:2 (32:2 LXX) (quotation, high confidence) · Ps 33:3 (32:3 LXX) (quotation, high confidence) · Ps 33:5 (32:5 LXX) (quotation, high confidence) · Prov 18:17 (quotation, high confidence) · Ps 34:19 (33:20 LXX) (allusion, medium confidence) · Rom 5:3 (allusion, medium confidence) · 1 Cor 1:24 (allusion, high confidence) · 1 Cor 14:15 (allusion, high confidence) · Eph 5:19 (allusion, high confidence) · Col 3:9 (allusion, high confidence) · Col 3:10 (quotation, high confidence)

Notes and citation

Summary: End of Ps 31 LXX (32):5–11 (confession, horse and mule, boasting in afflictions) and beginning of Ps 32 LXX (33): the lyre and the ten-stringed harp as body and spirit, and the new song.

Psalm 32 LXX is Psalm 33 in the English Bible (same verse numbers). The last sentence of the note on v. 11 is partly garbled in the OCR and translated by sense. Quotations and allusions: Prov 18:17 LXX; Ps 34:19 (33:20 LXX); Rom 5:3; 1 Cor 1:24; 1 Cor 14:15; Eph 5:19; 2 Cor 4:16; Col 3:9–10.

Cite (SBL): Origen, Sel. Ps. 1303 (PG 12:1304a–1304d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1301/#p-1303). (abbreviation not yet checked)

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Chapter 1305

1305PG 12:1305a–1305d

ι καθʼ ἦν κρίνει· ὅτι τά ’κρίματα τοῦ Θεοῦ ἔστιν ἀληθινὰ, καὶ ἄβυσσος πολλὴ, καὶ ἀνεξεύρητα. Ἆγαπᾷ δὲ κρίσιν καὶ τὴν τῶν δικαίων, ὧν οἱ λογισμο). κρίματά είσι, περὶ ὧν λέγεται ο ι Κρίμα δίκαιον κρίνατε. ι Ὅτε δὲ ι τὸν ἥλιον ἀνατέλλει ἐπὶ πονηροὺς καὶ ἀγαθοὺς, καὶ βρέχει ὲπῖ δικαίους καὶ ἀδίκους, › βλέπομεν πῶςτοῦ ἐλέους Κυρίου πλήρης ἡ γῆ· Τιθεὶς ἐν θησαυροῖς ἀβύσσους, κ. τ. ὲ. Οἱ λόγοι τῆς ἀβύσσου ὲν τοῖς θησαυροῖς είσι τοῦ Θεοῦ. Φοβηθήτω τὸν Κύριον πᾶσα τ) γῆ, ἀπʼ αὐτοῦ δὲ σαλευθήτωσαν πάντες οἱ κατοικοῦντες τὴν οἰκουμένην, κ. τ. ὲ. Τοῦτο ὲν τῇ παρουσίᾳ τοῦ Θεοῦ πεπλήρωται, ὅτε πᾶσα ἠ γῆ Χριστοῦ Ἐκκλησίαις πεπλήρωτο. Τάχα λέγοιτʼ ἀνʼ Oi μὲν ἄνθρωπτὴν οἱκουμένην Ἐκκλησίας τοῦ Θεοῦ κατοικοῦντες, οὐκ ἀναισθητοῦντες τοῦ Κυρίου, ἀπʼ αὐτοῦ σαλεύονται, πληροῦντες τὴν προκειμένην ἐντολήν. Ἦ οἱ ἀπὸ λόγου τοῦ Θεοῦ κινούμενοι ἀπʼ αὐτοῦ σαλεύονται, ζῶντος ὲν αὐτοῖς τοῦ Χριστοῦ. Τοῦ αὐτοῦ. Σάλος ἐστὶν ἐπαινετὸς ψυχῆς λογικῆς ἀπὸ κακίας καὶ ἀγνωσίας ἐπʼ ἀρετὴν καὶ γνῶσιν μετάθεσις. Ὅτι αὐτὸς εἷπε, καὶ ἐγενήθησαν ο αὐτὸς ἐνετεί- .τατο, καὶ ἐκτίσθησαν, κ. τ. ἐ. Ἦ μὲν γένεσις τὴν τῶν λογικῶν οὐσίωσιν δηλοῖ* ἡ δὲ κτίσις τὴν ἀπὸ τοῦ κρείττονος ἐπὶ τὸ χεῖρον μεταβολήνο ι Εἴ τις › γάρ ι ὲν Χριστῷ καινὴ κτίσις, ι ἀνακαινίζεται. Κύριος ὃιασκεδάζει,βουλὰς ἐθνῶν, ἀθετεῖ δὲ λογισμοὺς λαῶν, καὶ ἀθετεῖ,βουλὰς ἀρχόντων, κ. τ. ὲ. Αἱ βουλαὶ τῶν ἐθνῶν, καὶ οἱ λογισμοὶ τῶν λαῶν, κα) αἱ βουλαὶ τῶν ἀρχόντων ἀθετοῦνται ὑπὸ Κυρίου, ὡς ἐναντιούμεναι τῷ θελήματι αὐτοῦ, τοῦ ι πάντας ἀνθρώπους θέλοντος σωθῆναι καὶ εἰς ὲπίγνωσιν ἀληθείας ἐλθεῖν. ι Ὀ πλάσας κατὰ μόνας τὰς καρδίας αὐτῶν, ὀ συνιεὶς πάντα τὰ ἔργα αὐτῶν, κ. τ. ἑ. Ὀ μόνος πλάσας μόνος καὶ γινώσκει ο διὸ καλῶς λέγεται ό Θεὸς μόνος καρδιογνώστης. Ῥύσασθαι ἐκ θανάτου τὰς ψυχὰς αὐτῶν, καὶ διαθρέψαι αὐτοὺς ἐν λιμῷ, κ. τ. ὲ. Πρότερον δεῖ τινα ῥύσασθαι ἀπὸ θανάτου, εἷθʼ οὕτως διατραφῆναι. Καὶ διά μὲν πρακτικῆς ῥύεταί τινα ἀπὸ θανάτου ὁ Κύριος, διὰ δὲ γνώσεως τρέφει. Ἡ δὲιίινυχὴ ἡμῶν ὑπομενεῖ τῷ Κυρίῳ, ὅτι βοηθὸς καί ὑπερασπιστὴς ἡμῶν ἐστιν, κ. τ. ὲ. Ἡ τοῦ δικαίου καρδία οὐκ εὐφραίνεται ἐν μασιν ἢ ὲν πόμασιν, ἀλλʼ ὲν δικαιοσύνῃ, καὶ γιώσει, καὶ σοφίᾳ.

i kathʼ ēn krinei; hoti ta ’krimata tou Theou estin alēthina, kai abyssos pollē, kai anexeurēta. Agapą de krisin kai tēn tōn dikaiōn, hōn hoi logismo). krimata eisi, peri hōn legetai o i Krima dikaion krinate. i Hote de i ton hēlion anatellei epi ponērous kai agathous, kai brechei epi dikaious kai adikous, › blepomen pōstou eleous Kyriou plērēs hē gē; Titheis en thēsaurois abyssous, k. t. e. Hoi logoi tēs abyssou en tois thēsaurois eisi tou Theou. Phobēthētō ton Kyrion pasa t) gē, apʼ autou de saleuthētōsan pantes hoi katoikountes tēn oikoumenēn, k. t. e. Touto en tę̄ parousią tou Theou peplērōtai, hote pasa ē gē Christou Ekklēsiais peplērōto. Tacha legoitʼ anʼ Oi men anthrōptēn hoikoumenēn Ekklēsias tou Theou katoikountes, ouk anaisthētountes tou Kyriou, apʼ autou saleuontai, plērountes tēn prokeimenēn entolēn. Ē hoi apo logou tou Theou kinoumenoi apʼ autou saleuontai, zōntos en autois tou Christou. Tou autou. Salos estin epainetos psychēs logikēs apo kakias kai agnōsias epʼ aretēn kai gnōsin metathesis. Hoti autos heipe, kai egenēthēsan o autos enetei- .tato, kai ektisthēsan, k. t. e. Ē men genesis tēn tōn logikōn ousiōsin dēloi* hē de ktisis tēn apo tou kreittonos epi to cheiron metabolēno i Ei tis › gar i en Christǭ kainē ktisis, i anakainizetai. Kyrios hoiaskedazei,boulas ethnōn, athetei de logismous laōn, kai athetei,boulas archontōn, k. t. e. Hai boulai tōn ethnōn, kai hoi logismoi tōn laōn, ka) hai boulai tōn archontōn athetountai hypo Kyriou, hōs enantioumenai tǭ thelēmati autou, tou i pantas anthrōpous thelontos sōthēnai kai eis epignōsin alētheias elthein. i O plasas kata monas tas kardias autōn, o synieis panta ta erga autōn, k. t. he. O monos plasas monos kai ginōskei o dio kalōs legetai o Theos monos kardiognōstēs. Rhysasthai ek thanatou tas psychas autōn, kai diathrepsai autous en limǭ, k. t. e. Proteron dei tina rhysasthai apo thanatou, heithʼ houtōs diatraphēnai. Kai dia men praktikēs rhyetai tina apo thanatou ho Kyrios, dia de gnōseōs trephei. Hē deiiinychē hēmōn hypomenei tǭ Kyriǭ, hoti boēthos kai hyperaspistēs hēmōn estin, k. t. e. Hē tou dikaiou kardia ouk euphrainetai en masin ē en pomasin, allʼ en dikaiosynę̄, kai giōsei, kai sophią.

[Ps 32, continued] by which he judges, for the judgments of God are true, and a great deep, and unsearchable. He loves also the judgment of the righteous, whose reasonings are judgments, of which it is said, “Judge righteous judgment.” And when “he makes the sun rise on the evil and the good, and sends rain on the righteous and the unrighteous,” we see how the earth is full of the mercy of the Lord.

“Placing the deeps in storehouses,” etc. The principles of the deep are in the storehouses of God.

“Let all the earth fear the Lord, and let all who dwell in the world be shaken by him,” etc. This has been fulfilled at the coming of God, when the whole earth was filled with the churches of Christ. Perhaps it might be said: … those who inhabit the world, the churches of God, not insensible to the Lord, are shaken by him, fulfilling the present commandment. Or those moved by the word of God are shaken by him, Christ living in them. By the same. A praiseworthy shaking of a rational soul is its removal from wickedness and ignorance to virtue and knowledge.

“For he spoke, and they came into being; he commanded, and they were created,” etc. Coming into being signifies the bringing into existence of rational beings; creation, the change from the better to the worse. For “if anyone is in Christ, he is a new creation”: he is renewed.

“The Lord scatters the counsels of nations, sets aside the reasonings of peoples, and sets aside the counsels of rulers,” etc. The counsels of the nations, the reasonings of the peoples, and the counsels of the rulers are set aside by the Lord as opposing the will of him “who wishes all men to be saved and to come to the knowledge of the truth.”

“Who fashioned their hearts individually, who understands all their works,” etc. He who alone fashioned alone also knows; therefore God alone is rightly called knower of hearts.

“To rescue their souls from death and to keep them alive in famine,” etc. One must first be rescued from death, and then be nourished. Through the practical life the Lord rescues one from death; through knowledge he nourishes.

“But our soul will wait for the Lord, for he is our helper and protector,” etc. The heart of the righteous man is gladdened not in foods or drinks, but in righteousness and knowledge and wisdom.

Textual problem in this passage: see the notes.

Ps 33:5 (32:5 LXX) (quotation, high confidence) · Ps 33:7 (32:7 LXX) (quotation, high confidence) · Ps 33:8 (32:8 LXX) (quotation, high confidence) · Ps 33:9 (32:9 LXX) (quotation, high confidence) · Ps 33:10 (32:10 LXX) (quotation, high confidence) · Ps 33:15 (32:15 LXX) (quotation, high confidence) · Ps 33:19 (32:19 LXX) (quotation, high confidence) · Ps 33:20 (32:20 LXX) (quotation, high confidence) · Ps 19:9 (18:10 LXX) (allusion, medium confidence) · Ps 36:6 (35:7 LXX) (allusion, high confidence) · Rom 11:33 (allusion, high confidence) · Zech 7:9 (quotation, high confidence) · Matt 5:45 (quotation, high confidence) · Gal 2:20 (allusion, high confidence) · 2 Cor 5:17 (quotation, high confidence) · 1 Tim 2:4 (quotation, high confidence) · Acts 1:24 (allusion, medium confidence)

Notes and citation

Summary: Notes on Ps 32 LXX (33):5–21: God’s mercy and judgment, the shaking of the world by the churches of Christ, coming into being and creation, and God the knower of hearts.

A line of the note on v. 8 is lost in OCR junk (“The men …”); the junk is removed by a logged correction and the gap marked “…”. The distinction between coming into being (γένεσις, the existence of rational beings) and creation (κτίσις, a change from better to worse) is characteristic of Evagrius. Quotations and allusions: Ps 19:9 (18:10 LXX); Ps 36:6 (35:7 LXX); Rom 11:33; Zech 7:9; Matt 5:45; Gal 2:20; 2 Cor 5:17; 1 Tim 2:4; Acts 1:24.

Notes on the original text

Digital text corrected (OCR junk where a line is lost): ὲέζέιξέιέήὲἓξέζῆ exitiosae... οι si → .

Cite (SBL): Origen, Sel. Ps. 1305 (PG 12:1305a–1305d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1301/#p-1305). (abbreviation not yet checked)

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Chapter 1307

1307PG 12:1308a–1308d

,ει ΨΑΑΜΟΣ AI". Τῷ Amm}. ὁπότε ἠλλοίωοέ τὸ πρόσωπον αὐτοῦ ἐναντίον Ἀβιμέλεχ, καὶ ἀπέλυσεν αὑτὸν, καὶ ἀπῆλθεν, κ. τ. ὲ. ὐ τὸ φεῦγον πρόσωπον· μὴ ἐπιδείξας ὡς φεῦγον, ἀλλʼ ὡς ἀποσταλὶν, οὗτος ἡλλοίωσε τὺ πρόσωπον αὐτοῦ. Πρόσωπον δὲ νῦν τδ τῆς ψυχῆς λέγει κατάστημα· ἀλλοία γάρ ἐστι (petiγουσα, καὶ ἀλλοία ἀποσταλεῖσα. Πρόσωπον δὲ πολλάκις ἡ Γραφὴ καὶ τὸν λόγον λέγει τοῦ ἀνθρώπου, καθὼς 6 ἄγγελός φησι πρὸς τὸν Λώτ· ι Ἰδοὺ ἐθαύμασά σου τὸ πρόσωπον, καὶ ἐπὶ τῷ ῥήματι τούτῳ οὐ μὴ καταστρέφω τὴν πόλιν περὶ ἧς ἐλάλησας. ι Εὐλογήσω τὸν Κύριον, κ. τ. ὲ. Ὀ ἐν παντὶ καιρῷ ζῶν καὶ ὑπάρχων ἀμετάπτωτος Χριστὸς ταῦτά φησι. › Ἐν τῷ Κυρίῳ ἐπαινεθήσεται ἡ ψυχή μου, κ. τ. ὲ. Οὐκ ὲν ἄλλῳ τινὶ ὲπαινεθήσομαι, ἀλλʼ ἐν σοφίᾳ ο 6 γὰρ Κύριος ἡμῶν σοφία ἐστιν. Ἐξεζήτησα τὸν Κύριον, καὶ ἐπήκουσέ μου, κ. τ. ἑ. ε Πᾶς γὰρ 6 ζητῶν εὑρίσκει· ι 6 δὲ κακῶς ζητῶν οὐχ εὑρίσκει. Προσέλθετε πρὸς αὐτὸν, καὶ φωτίσθητε, κ. τ. ἑ. Διὰ μὲν πολιτείας ὀρθῆς προσερχόμιθα, διὰ δὲ γνώσεως φωτιζόμεθα. t Φωτισατε γὰρ, φησιν, ἑαυτοῖς φῶς γνώσεως. ι Οὗτος ὁ πτωχὸς ἐκέκραξε, καὶ ὁ Κύριος εισήκουσεν αὐτοῦ, κ. τ. ὲ. Οὐ πάντων ἐπακούει τῶν κραζόντων 6 Κύριος, ἀλλὰ τῶν διὰ τὴν γνῶσιν τὴν τοῦ Θεοῦ. Παρεμόᾟλεῖ ἅγγελος Κυρίου κύκλῳ τῶν φοβουο μένων αὐτὸν, κ. τ. ὲ. Ὁ ἄγγελος τοῦ Κυρίου ὅλης παρεμβολῆς λόγον ἐπέχει εἷς ὢν. Γεύο-ίισθε, καὶ ἴδετε, ὅτι χρηστὸς ὁ Κύριος, κ. τ. ἐ. Εἰ γευστός ἐστιν 6 Κύριος, διὰ τῆς πιστεώς ἐστι γευστάς· καὶ εἰ χρηστὸς. διὰ. τῆς γνὼσεώς ἐστι χρηστός. ’Ὁτι οὐκ ἐστιν ὑστέρημα τοῖς φοβουμένοις αὐτὸν, κ. τ. ὲ. ΕΞ οὐκ ἔστιν ὑστέρημα τοῖς φοβουμένοις αὐτὸν, πῶς οἱ ἆγιοι ἦσαν ι ὑστερούμενοι, θλιβόμενοι, κακουχούμενοι, ὧν οὐκ ἦν ἄξιος 6 x6σμος; ι Ἀλλʼ εἰ καὶ ὑστεροῦντο ὲν βρώμασι καὶ πός μασιν, οὐ μὴν καὶ ὲν γνώσει. ’ Δεῦτε, τέκνα, ἀκούσατέ μου, φόβον Κυρίου διςάεω ὑμᾶς, κ. τ. ὲ. Παρὰ τὸῡ ἁγίου Δαυῒδ διῖασκόμεθα τινα δεῖ ποιεῖν τε καὶ λέγειν τὸν φοβούμενον τὸν Θεόν. Ἕκκλινον ἀπὸ κακοῦ, καὶ ποίησον ἀγαθὸν, t. 1. ὲ. Τὸ ἐκκλῖναι ἀπὸ κακοῦ 6 φόόος διδάσκει, τὸ δὲ ποιῆσαι τὸ ἀγαθὸν ἠ ἀγάπη. Διὸ μείζων 6 ἀγαπῶν τοῦ φοβουμένου.

,ei PsAAMOS AI". Tǭ Amm}. hopote ēlloiōoe to prosōpon autou enantion Abimelech, kai apelysen hauton, kai apēlthen, k. t. e. y to pheugon prosōpon; mē epideixas hōs pheugon, allʼ hōs apostalin, houtos hēlloiōse ty prosōpon autou. Prosōpon de nyn td tēs psychēs legei katastēma; alloia gar esti (petigousa, kai alloia apostaleisa. Prosōpon de pollakis hē Graphē kai ton logon legei tou anthrōpou, kathōs 6 angelos phēsi pros ton Lōt; i Idou ethaumasa sou to prosōpon, kai epi tǭ rhēmati toutǭ ou mē katastrephō tēn polin peri hēs elalēsas. i Eulogēsō ton Kyrion, k. t. e. O en panti kairǭ zōn kai hyparchōn ametaptōtos Christos tauta phēsi. › En tǭ Kyriǭ epainethēsetai hē psychē mou, k. t. e. Ouk en allǭ tini epainethēsomai, allʼ en sophią o 6 gar Kyrios hēmōn sophia estin. Exezētēsa ton Kyrion, kai epēkouse mou, k. t. he. e Pas gar 6 zētōn heuriskei; i 6 de kakōs zētōn ouch heuriskei. Proselthete pros auton, kai phōtisthēte, k. t. he. Dia men politeias orthēs proserchomitha, dia de gnōseōs phōtizometha. t Phōtisate gar, phēsin, heautois phōs gnōseōs. i Houtos ho ptōchos ekekraxe, kai ho Kyrios eisēkousen autou, k. t. e. Ou pantōn epakouei tōn krazontōn 6 Kyrios, alla tōn dia tēn gnōsin tēn tou Theou. ParemoĘ̄lei hangelos Kyriou kyklǭ tōn phobouo menōn auton, k. t. e. Ho angelos tou Kyriou holēs parembolēs logon epechei heis ōn. Geuo-iisthe, kai idete, hoti chrēstos ho Kyrios, k. t. e. Ei geustos estin 6 Kyrios, dia tēs pisteōs esti geustas; kai ei chrēstos. dia. tēs gnōseōs esti chrēstos. ’Hoti ouk estin hysterēma tois phoboumenois auton, k. t. e. EX ouk estin hysterēma tois phoboumenois auton, pōs hoi agioi ēsan i hysteroumenoi, thlibomenoi, kakouchoumenoi, hōn ouk ēn axios 6 x6smos? i Allʼ ei kai hysterounto en brōmasi kai pos masin, ou mēn kai en gnōsei. ’ Deute, tekna, akousate mou, phobon Kyriou disaeō hymas, k. t. e. Para tou hagiou Dauïd diiaskometha tina dei poiein te kai legein ton phoboumenon ton Theon. Hekklinon apo kakou, kai poiēson agathon, t. 1. e. To ekklinai apo kakou 6 phooos didaskei, to de poiēsai to agathon ē agapē. Dio meizōn 6 agapōn tou phoboumenou.

[Ps 33 LXX / 34] Psalm 33. “Of David, when he changed his face before Abimelech, and he sent him away, and he departed,” etc. The fleeing face: showing it not as fleeing but as sent away, he changed his face. Here he calls the condition of the soul a face; for it is one thing when fleeing and another when sent away. Scripture often also calls a man’s speech his face, as the angel says to Lot: “Behold, I have marvelled at your face, and for this word I will not overthrow the city of which you spoke.”

“I will bless the Lord,” etc. Christ, who lives at every time and is unchangeable, says these things.

“In the Lord my soul shall be praised,” etc. I shall be praised in nothing else but in wisdom; for our Lord is wisdom.

“I sought the Lord, and he heard me,” etc. “For everyone who seeks finds”; but the one who seeks wrongly does not find.

“Come to him and be enlightened,” etc. Through a right way of life we come, and through knowledge we are enlightened. For “Enlighten yourselves,” he says, “with the light of knowledge.”

“This poor man cried, and the Lord heard him,” etc. The Lord does not hear all who cry, but those who cry for the sake of the knowledge of God.

“The angel of the Lord will encamp around those who fear him,” etc. The angel of the Lord, though one, holds the place of a whole army.

“Taste and see that the Lord is good,” etc. If the Lord can be tasted, he is tasted through faith; and if he is good, he is good through knowledge.

“For there is no lack for those who fear him,” etc. If there is no lack for those who fear him, how were the saints “destitute, afflicted, ill-treated, of whom the world was not worthy”? But even if they lacked food and drink, they did not lack knowledge.

“Come, children, listen to me; I will teach you the fear of the Lord,” etc. From the holy David we are taught what one who fears God must do and say.

“Turn away from evil and do good,” etc. Fear teaches turning away from evil, but love doing good. Therefore the one who loves is greater than the one who fears.

Ps 34:1 (33:2 LXX) (quotation, high confidence) · Ps 34:2 (33:3 LXX) (quotation, high confidence) · Ps 34:4 (33:5 LXX) (quotation, high confidence) · Ps 34:5 (33:6 LXX) (quotation, high confidence) · Ps 34:6 (33:7 LXX) (quotation, high confidence) · Ps 34:7 (33:8 LXX) (quotation, high confidence) · Ps 34:8 (33:9 LXX) (quotation, high confidence) · Ps 34:9 (33:10 LXX) (quotation, high confidence) · Ps 34:11 (33:12 LXX) (quotation, high confidence) · Ps 34:14 (33:15 LXX) (quotation, high confidence) · 1 Sam 21:13 (allusion, high confidence) · Gen 19:21 (quotation, high confidence) · 1 Cor 1:24 (allusion, medium confidence) · Matt 7:8 (quotation, high confidence) · Hos 10:12 (quotation, high confidence) · Heb 11:37 (quotation, high confidence) · Heb 11:38 (quotation, high confidence)

Notes and citation

Summary: Notes on Ps 33 LXX (34):1–15: David’s changed face, tasting the Lord, no lack of knowledge for the saints, and love greater than fear.

Psalm 33 LXX is Psalm 34 in the English Bible; the Septuagint counts the title as v. 1, so its verse numbers run one higher. The title refers to 1 Sam 21:13–15, where the king is Achish. Quotations and allusions: Gen 19:21; 1 Cor 1:24; Matt 7:8; Hos 10:12 LXX; Heb 11:37–38.

Cite (SBL): Origen, Sel. Ps. 1307 (PG 12:1308a–1308d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1301/#p-1307). (abbreviation not yet checked)

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Chapter 1309

1309PG 12:1309a–1309d

Ἐγγύς Κύριος τοῖς συντετριμμένοις τὴν acup δίαν, καί τοὺς ταπεινοὺς τῷ πνεύματι σώσει, κ. τ. ι. Εί ι θυσία τῷ Θεῷ πνεῦμα συντετριμμένον, τοῖς δὲ συντετριμμένοις τὴν καρδίαν ἐγγίζει ὁ Κύριος, ι ταύτῃ ἄρα τῇ θυσίᾳ καὶ οὐκ ἀλλῃ ἐγγίζει ὁ Κύριος. Φυλάσσει Κύριος πάντα τὰ ὁστᾶ αὐτῶν · ἓν ἐξ αὐτῶν οὐ συντριβήσεται, κ. τ. ἑ. Ὀστᾶ νῦν λέγει τὰς δυνάμεις τῆς ψυχῆς, ἢ τά δόγματα τὰ ἀληθῆ, τά συνέχοντα τὴν ζωὴν τῆς ψυχῆς. Θάνατος ἁμαρτωλῶν ποννφὸς, κ. τ. ἐ. Πονηρὸς, ἰπίπονος, πικρός. Ἐοικε δὲ λέγειν θάνατον τὴν κόλασιν χωρίζουσαν ψυχὴν ἀπὸ κακίας. Δυτρώσεται Κύριος ψυχὰς δούλων αὐτοῦ, κ. τ. ἑ. Λύτρον ἐστὶ δόμα τι τοῖς πολεμίοις διδόμενον πρὸς τῶν ἡττηθέντων, ἦ πρὸς τοῦ τῶν ἡττηθέντων προνοουμένου ἐπὶ σωτηρίᾳ καὶ ἀφέσει τῶν αἰχμαλωτισθέντων. Δίκασον, Κύριε, τοὺς ἀδικοῦντάς με, naumaer τοὺς πολεμοῦντάς με, κ. τ. ἑ. Εἰδὼς, ὅτι τῶν ἀδικησάντων αὑτὸν Ἰουδαίων παραπτώματι, καὶ πολεμησάντων αὑτὸν Ἰσραηλιτῶν ἁμαρτήματι σωτηρία ἔσται τοῖς ἔθνεσιν, ὑπὲρ τῶν ἐθνῶν δυνάμει δέχεται, διὰ τδνικείνουςν δικασθῆναι καὶ πολεμηθῆναι. Τάχα δὲ καὶ ὡς πρὸς τὴν κρίσιν κουφίζονται οἱ ἐνταῦθα δικασθέντες καὶ πολεμηθέντες. Πάντες δὲ ot ἀδικοῦντες ἀδικοῦσι Χριστὸν, τὴν δικαιοσύνην ο καὶ οἱ μὴ ἔχοντες ὲν ἑαυτοῖς είρήνην πολέμους ἔχουσι, καὶ πολεμοῦσι Χριστὸν, ὃς ἐστιν εἰρήνη ήμῶν. Δικᾴςων δὲ ό Κύριος τοὺς ἀδικοῦντας, τὴν ὲν αὐτοῖς ἀδικίαν ἀπόλλυσιν. Οὕτω δὲ καὶ πολεμεῖ τοὺς πολε.. μοῦντας τὸν δίκαιον, ἐπʼ ἀγαθῷ τῶν πολεμουμένων, τοῦτο ποιῶν, ὡς ἂν παύσαιντό ποτε τὰ ἐχθρὰ τῇ δικαιοσύνῃ πράττοντες. Τοῦ αὑτοῦ. Οὐδὲν οὕτως ἀνθίσταται τοῖς δαίμοσιν ὡς δικαιοσύνη καὶ γνῶσις. Ἔπιλαόοὗ ὅπλου καί θυρεοῦ, καί ἀνάστηθι είς ,βοήθειάν μοι. κ. τ. ὲ. ι Λήψεται πανοπλίαν τὸν ζῆλον αὑτοῦ, καὶ όπλοποιήσει τὴν κτίσιν είς ἄμυναν τῶν ἐχθρῶν. Ένδύσεται θώρακα δικαιοσύνην, καὶ περιθήσεται κόρυθα κρίσιν ἀνυπόκριτον · λήψεται ἀσπίδα ἀκαταμάχητον ὁσιότητα ’ ὀξυνεῖ δὲ ἀπότομον ὀργὴν είς ῥομφαίαν. ι Τούτων χρεία φησινʼ ι Ἐπιλασοῦ ὅπλου καὶ θυρεοῦ. ι ’Ὥσπερ δὲ συγκόπτουσιν οί δίκαιοι τελειωθέντες τὰς μαχαίρας είς ἄροτρα, καὶ τάς ζιβύνας αὐτῶν είς δρέπανα ο οὕτω μετά τὰς κολάσεις μεταποιήσει τὴν ἑαυτοῦ πανοπλίαν ό θεὸς τὸν ζῆλον αὐτοῦ εἰς εἰρηνικά ἐνδύματα, καὶ τὸν θώρακα είς ποδήρη καὶ λόγιον, τὴν δὲ κόρυθα είς κίδαριν ίερατικὴν, τὴν δὲ ἀσφάλειαν εἰς τὴν ὲν εἰρήνῃ ὁσιότητα,

Engys Kyrios tois syntetrimmenois tēn acup dian, kai tous tapeinous tǭ pneumati sōsei, k. t. i. Ei i thysia tǭ Theǭ pneuma syntetrimmenon, tois de syntetrimmenois tēn kardian engizei ho Kyrios, i tautę̄ ara tę̄ thysią kai ouk allę̄ engizei ho Kyrios. Phylassei Kyrios panta ta hosta autōn ; hen ex autōn ou syntribēsetai, k. t. he. Osta nyn legei tas dynameis tēs psychēs, ē ta dogmata ta alēthē, ta synechonta tēn zōēn tēs psychēs. Thanatos hamartōlōn ponnphos, k. t. e. Ponēros, ipiponos, pikros. Eoike de legein thanaton tēn kolasin chōrizousan psychēn apo kakias. Dytrōsetai Kyrios psychas doulōn autou, k. t. he. Lytron esti doma ti tois polemiois didomenon pros tōn hēttēthentōn, ē pros tou tōn hēttēthentōn pronooumenou epi sōtērią kai aphesei tōn aichmalōtisthentōn. Dikason, Kyrie, tous adikountas me, naumaer tous polemountas me, k. t. he. Eidōs, hoti tōn adikēsantōn hauton Ioudaiōn paraptōmati, kai polemēsantōn hauton Israēlitōn hamartēmati sōtēria estai tois ethnesin, hyper tōn ethnōn dynamei dechetai, dia tdnikeinousn dikasthēnai kai polemēthēnai. Tacha de kai hōs pros tēn krisin kouphizontai hoi entautha dikasthentes kai polemēthentes. Pantes de ot adikountes adikousi Christon, tēn dikaiosynēn o kai hoi mē echontes en heautois eirēnēn polemous echousi, kai polemousi Christon, hos estin eirēnē ēmōn. Dikąsōn de o Kyrios tous adikountas, tēn en autois adikian apollysin. Houtō de kai polemei tous pole.. mountas ton dikaion, epʼ agathǭ tōn polemoumenōn, touto poiōn, hōs an pausainto pote ta echthra tę̄ dikaiosynę̄ prattontes. Tou hautou. Ouden houtōs anthistatai tois daimosin hōs dikaiosynē kai gnōsis. Epilaoou hoplou kai thyreou, kai anastēthi eis ,boētheian moi. k. t. e. i Lēpsetai panoplian ton zēlon hautou, kai oplopoiēsei tēn ktisin eis amynan tōn echthrōn. Endysetai thōraka dikaiosynēn, kai perithēsetai korytha krisin anypokriton ; lēpsetai aspida akatamachēton hosiotēta ’ oxynei de apotomon orgēn eis rhomphaian. i Toutōn chreia phēsinʼ i Epilasou hoplou kai thyreou. i ’Hōsper de synkoptousin oi dikaioi teleiōthentes tas machairas eis arotra, kai tas zibynas autōn eis drepana o houtō meta tas kolaseis metapoiēsei tēn heautou panoplian o theos ton zēlon autou eis eirēnika endymata, kai ton thōraka eis podērē kai logion, tēn de korytha eis kidarin ieratikēn, tēn de asphaleian eis tēn en eirēnę̄ hosiotēta,

[Ps 33, continued] “The Lord is near to the broken in heart, and he will save the humble in spirit,” etc. If “a sacrifice to God is a broken spirit,” and the Lord draws near to the broken in heart, then the Lord draws near to this sacrifice and to no other.

“The Lord keeps all their bones; not one of them will be broken,” etc. Here he calls the powers of the soul bones, or the true doctrines that hold together the life of the soul.

“The death of sinners is evil,” etc. Evil: painful, bitter. He seems to call death the punishment that separates the soul from wickedness.

“The Lord will redeem the souls of his servants,” etc. A ransom is a gift given to the enemy by the defeated, or by the one who cares for the defeated, for the deliverance and release of those taken captive.

[Ps 34 LXX / 35] “Judge, O Lord, those who wrong me; fight against those who fight against me,” etc. Knowing that by the transgression of the Jews who wronged him, and by the sin of the Israelites who fought against him, salvation will come to the nations, he accepts, for the sake of the nations, to be judged and fought against by them. Perhaps also those who are judged and fought against here are lightened with respect to the judgment. All who do wrong wrong Christ, who is righteousness; and those who do not have peace in themselves have wars, and fight against Christ, who is our peace. When the Lord judges those who do wrong, he destroys the injustice in them. So too he fights against those who fight the righteous man, doing this for the good of those fought against, so that they may at some time stop doing what is hostile to righteousness. By the same. Nothing so resists the demons as righteousness and knowledge.

“Take hold of weapon and shield, and rise up to help me,” etc. “He will take his zeal as full armour, and will arm creation to repel his enemies. He will put on righteousness as a breastplate, and wear impartial judgment as a helmet; he will take holiness as an invincible shield, and sharpen stern wrath into a sword.” Of these there is need, he says: “Take hold of weapon and shield.” And as the righteous, when perfected, beat their swords into ploughshares and their spears into sickles, so after the punishments God will transform his full armour: his zeal into garments of peace, the breastplate into the long robe and the oracle, the helmet into the priestly mitre, and the shield into holiness in peace,

Ps 34:18 (33:19 LXX) (quotation, high confidence) · Ps 34:20 (33:21 LXX) (quotation, high confidence) · Ps 34:21 (33:22 LXX) (quotation, high confidence) · Ps 34:22 (33:23 LXX) (quotation, high confidence) · Ps 51:17 (50:19 LXX) (quotation, high confidence) · Ps 35:1 (34:1 LXX) (quotation, high confidence) · Ps 35:2 (34:2 LXX) (quotation, high confidence) · Rom 11:11 (allusion, high confidence) · Eph 2:14 (allusion, high confidence) · Isa 2:4 (allusion, high confidence) · Exod 28:4 (allusion, medium confidence)

Notes and citation

Summary: End of Ps 33 LXX (34):18–22 (the broken heart, death as punishment that frees from wickedness, ransom) and beginning of Ps 34 LXX (35): God judging and fighting for the good of those he fights, and his armour transformed after the punishments.

Psalm 34 LXX is Psalm 35 in the English Bible (same verse numbers). The note on v. 1 reads the psalm of Christ and his Jewish opponents (after Rom 11:11); it is translated as written. The long quotation is Wis 5:17–20. The garments into which God’s armour is changed are those of the high priest (Exod 28:4). Quotations and allusions: Ps 51:17 (50:19 LXX); Rom 11:11; Eph 2:14; Isa 2:4.

Extrabiblical texts: Wis 5:17–20 (Wisdom of Solomon [in RC, EO, ETH canons]; quotation)

Topics: Eschatology

Cite (SBL): Origen, Sel. Ps. 1309 (PG 12:1309a–1309d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1301/#p-1309). (abbreviation not yet checked)

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Chapter 1311

1311PG 12:1312a–1312d

τὴν δὲ ὀργὴν είς χρηστότητα. Ἀγαθότης δὲ τὸ ού μόνον ἐκχυθῆναι, ἀλλὰ καὶ συγκλεισθῆναι ῥομφαίαν. Ἦ τοῦτό φησιν- Ἐπιλαόόμενος τοῦ καταλλήλου τοῦ θυρεοῦ, καὶ ὅπλουιτῆς ἀληθείας, ι ἀνάστα είς τὴν βοήθειάν μου* ι. τουτέστιν, ύπέρμαχος γενοῦ. Kal. τὸ, ‹ ’Έκχεον ῥομφαίαν, ι ἀντὶ τοῦ, Γύμνωσον, λέγειʼ τὸ δὲ, ‹ Σύγκλεισον ἐξ ἐναντίας τῶν καταδιωκόντων με, ι ἀντὶ τοῦ, ’Δπὰντησον καὶ περίκλεισον αὐτοῖς τὸν δρόμον, ξίφει τὴν ὁρμὴν αὐτῶν ἀπείργων. Τοῦ αὐτοῦ. Ei ὁ νικήσας (τι) ἐν πολέμῳ καταδουλοῦται τοὺς πολεμίους, Χριστὸς δὲ νενίκηκε τὸν κός σμονο ι Θαρσεῖτε γὰρ, φησὶν, ἐγὼ νενίκηκα τδν κόσμον ι Χριστὸς ἄρα τὸν κόσμον κατεδουλώσατο, ἵνα γένωνται πάντες δοῦλοι Χριστοῦ. Εἶπον τῇ ψυχῇ μουο Σωτηρίιι σου ἐγώ ειμι, κ. τ. ὲ. Δύτὸ τοῦτο σωτηρία ἐστὶ ψυχῆς, τὸ εί·πείν αύτῇ τὸν Κύριον.· ι Σωτηρίαν σου ἐγώ εἰμι · ι καὶ ἐπʼ ἄλλου τινὸς οὐκ ἂν οὓτω νοηθείη. Ἆποστραφήτωσαν εἰς τὰ ὀπίσω, κ. τ. ὲ. Εὐεργετοῦνται οἱ ἀπὸ τῆς ἀρετῆς ἐπὶ τὴν κακίαν ὁδεύοντες, ἐὰν είς τὰ ὀπίσω ἀποστραφῶσιν. ι Kal. καταισχυνθήτωσαν οί λογιζόμενοί μοι κακά. ι Ἡ αἰσχύνη αῦτη πάθος ἐστὶν ἐπαινετὸν, εἰς. συναίσθησιν ἄγον τὸν ἁμαρτάνοντα. Γενηθήτω ἡ ὁδὸς αὐτῶν σκότος. κ. τ. έ. Ὀδὺν ἀσεβῶν· τὸν μοχθηρὸν βίον ὀνομάζει, καθʼ ὃν τὴν πορείαν ἐποιήσαντο. Γενηθήτω αὐτοῖς ι σκότος, ι παντὸς στερουμένη φέγγους, καὶ ε-όλίσθημα, ι ὅπως μηδʼ ἑστάναι δύναιντο, ἀγγέλου Θεοῦ καταδιώκοντος. Ὀρᾷς δὲ ὡς αἱ ἀγγελικαὶ δυνάμεις ὅπλα εἰσὶ τοῦ Θεοῦ. Ἐλθέτω αὐτῷ παγίς, ἦν οὐ γινώσκει, κ. τ. ἑ. Σημειωτέον, ὅτι ἐν τοῖς προκειμένοις ἀντὶιεύκτικῶν προστακτικῶς ἐχρήσατο ῥήμασι· κατὰ γὰρ τὴν πρᾶξιν ἕκαστος τιμωρεῖται.Ἣ μᾶλλον ἀντὶ μεληλόντων κέχρηται. Καὶ ἡ θήρα ἦν ἔκρυψε συΜαΰέτω αὑτὸν, καί ἐν τῇ παγίδι πεσεῖται ἐν αὑτῇ, κ. τ. ἐι Νομίζω περὶ τοῦ σταυροῦ λέγειν αὑτὸν, εἰς ὃν ἐμπέπτως κεν ό διάβολος ἀγνοῶν. Ei γὰρ ἔγνω, ούκ ἂν αὑτὸν Κύριον τῆς δόξης ὲσταύρωσε. Ῥυόμενος πτωχὸν ἐκ χειρὸς στερεωτέρων αὺτοῦ. κ. τ. ἑ. Ἐντεῦθεν γινώσκομεν, ὅτι χωρὶς Κυρίου πολεμεῖν τοῖς ἐχθροῖς οὐκ ίσχύομεν. Στερεώο κ τεροι γὰρ ἡμῶν εἰσιν. Ἄνταπεδίδοσάν μοι πονηρὰ ἀντὶ ἀγαθῶν καὶ ἀτεκνίαν τῇ ψυχῇ μου, κ. τ. ἑ. Ἀτεκνός ἐστι ψυχὴ ἡ μηδὲν γεννήσασα ἀγαθὸν, ἢ μηδεν). ἀνθρώπῳ ποιήσασα ἀγαθόν. Καὶ ἐταπείνουν ἐν νηστείᾳ τὴν ψυχήν μου, κ. τ. ὲ. Οὐδὲν οὕτω ταπεινοὶ τὴν ψυχὴν ὡς νην

tēn de orgēn eis chrēstotēta. Agathotēs de to ou monon ekchythēnai, alla kai synkleisthēnai rhomphaian. Ē touto phēsin- Epilaoomenos tou katallēlou tou thyreou, kai hoplouitēs alētheias, i anasta eis tēn boētheian mou* i. toutestin, ypermachos genou. Kal. to, ‹ ’Ekcheon rhomphaian, i anti tou, Gymnōson, legeiʼ to de, ‹ Synkleison ex enantias tōn katadiōkontōn me, i anti tou, ’Dpantēson kai perikleison autois ton dromon, xiphei tēn hormēn autōn apeirgōn. Tou autou. Ei ho nikēsas (ti) en polemǭ katadouloutai tous polemious, Christos de nenikēke ton kos smono i Tharseite gar, phēsin, egō nenikēka tdn kosmon i Christos ara ton kosmon katedoulōsato, hina genōntai pantes douloi Christou. Eipon tę̄ psychę̄ mouo Sōtēriii sou egō eimi, k. t. e. Dyto touto sōtēria esti psychēs, to ei;pein autę̄ ton Kyrion.; i Sōtērian sou egō eimi ; i kai epʼ allou tinos ouk an houtō noētheiē. Apostraphētōsan eis ta opisō, k. t. e. Euergetountai hoi apo tēs aretēs epi tēn kakian hodeuontes, ean eis ta opisō apostraphōsin. i Kal. kataischynthētōsan oi logizomenoi moi kaka. i Hē aischynē autē pathos estin epaineton, eis. synaisthēsin agon ton hamartanonta. Genēthētō hē hodos autōn skotos. k. t. e. Odyn asebōn; ton mochthēron bion onomazei, kathʼ hon tēn poreian epoiēsanto. Genēthētō autois i skotos, i pantos steroumenē phengous, kai e-olisthēma, i hopōs mēdʼ hestanai dynainto, angelou Theou katadiōkontos. Orąs de hōs hai angelikai dynameis hopla eisi tou Theou. Elthetō autǭ pagis, ēn ou ginōskei, k. t. he. Sēmeiōteon, hoti en tois prokeimenois antiieuktikōn prostaktikōs echrēsato rhēmasi; kata gar tēn praxin hekastos timōreitai.Hē mallon anti melēlontōn kechrētai. Kai hē thēra ēn ekrypse syMaÿetō hauton, kai en tę̄ pagidi peseitai en hautę̄, k. t. ei Nomizō peri tou staurou legein hauton, eis hon empeptōs ken o diabolos agnoōn. Ei gar egnō, ouk an hauton Kyrion tēs doxēs estaurōse. Rhyomenos ptōchon ek cheiros stereōterōn autou. k. t. he. Enteuthen ginōskomen, hoti chōris Kyriou polemein tois echthrois ouk ischyomen. Stereōo k teroi gar hēmōn eisin. Antapedidosan moi ponēra anti agathōn kai ateknian tę̄ psychę̄ mou, k. t. he. Ateknos esti psychē hē mēden gennēsasa agathon, ē mēden). anthrōpǭ poiēsasa agathon. Kai etapeinoun en nēsteią tēn psychēn mou, k. t. e. Ouden houtō tapeinoi tēn psychēn hōs nēn

[Ps 34 LXX / 35, continued] and wrath into kindness. It is goodness that the sword is not only drawn but also shut up. Or he says this: taking hold of the fitting shield and the weapon of truth, “rise up to help me,” that is, become my champion. And “Draw the sword” he says instead of “Bare it”; and “Shut [the way] against those who pursue me” instead of “Meet them and shut off their course, holding back their rush with the sword.” By the same. If the one who conquers in war enslaves the enemies, and Christ has conquered the world (for “Take courage,” he says, “I have conquered the world”), then Christ has enslaved the world, so that all may become slaves of Christ.

“Say to my soul, I am your salvation,” etc. This very thing is the salvation of the soul: that the Lord says to it, “I am your salvation”; and it could not be understood thus of anyone else.

“Let them be turned back,” etc. Those who travel from virtue to wickedness are benefited if they are turned back. “And let those who devise evils against me be put to shame.” This shame is a praiseworthy passion, bringing the sinner to awareness.

“Let their way become darkness,” etc. He calls the way of the ungodly the wretched life by which they made their journey. Let it become “darkness” for them, deprived of all light, and “slippery,” so that they cannot even stand, while the angel of God pursues them. You see that the angelic powers are God’s weapons.

“Let a snare come upon him that he does not know,” etc. Note that in these words he used imperatives instead of optatives; for each is punished according to his action. Or rather he has used them instead of futures. “And let the net that he hid catch him, and into the snare he will fall,” etc. I think he speaks of the cross, into which the devil fell in ignorance. For if he had known, he would not have crucified the Lord of glory.

“Rescuing the poor from the hand of those stronger than he,” etc. From this we learn that without the Lord we are not strong enough to fight the enemies; for they are stronger than we.

“They repaid me evil for good, and childlessness to my soul,” etc. Childless is the soul that has begotten nothing good, or has done nothing good for a man.

“And I humbled my soul with fasting,” etc. Nothing so humbles the soul as fasting.

Ps 35:3 (34:3 LXX) (quotation, high confidence) · Ps 35:4 (34:4 LXX) (quotation, high confidence) · Ps 35:6 (34:6 LXX) (quotation, high confidence) · Ps 35:8 (34:8 LXX) (quotation, high confidence) · Ps 35:10 (34:10 LXX) (quotation, high confidence) · Ps 35:12 (34:12 LXX) (quotation, high confidence) · Ps 35:13 (34:13 LXX) (quotation, high confidence) · John 16:33 (quotation, high confidence) · 1 Cor 2:8 (quotation, high confidence)

Notes and citation

Summary: Notes on Ps 34 LXX (35):3–13: the drawn sword, Christ who has conquered the world, the devil caught in the snare of the cross, and fasting that humbles the soul.

The first sentence completes the note on God’s armour transformed after the punishments (previous column). Quotations and allusions: John 16:33; 1 Cor 2:8.

Topics: Fasting

Cite (SBL): Origen, Sel. Ps. 1311 (PG 12:1312a–1312d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1301/#p-1311). (abbreviation not yet checked)

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Chapter 1313

1313PG 12:1313a–1313d

ίῦιὸ στεία. ι Καὶ ἡ προσευχὴ μου εἰς κόλπον μου ἀποστραφήσεται. ι Κόλπον νῦν τὸν νοῦν ὀνομάζει. Ἐπειρασάν με, ἑξεμυκτ ήρισάν με μυκτηρισμῷ, κ. τ. ὲ. Ἐλεϊν ού δυνηθέντες διʼ ὧν ἐπειράθησαν, χλεύη γοῦν παρεμυθοῦντο πρὸς ἐμὲ, καὶ δίκην θηρῶν ἀγρίων τοὺς ὀδόντας, καὶ τὴν όργίλην καὶ θυμωτικὴν αὐτῶν δύναμιν ἐπʼ ἐμὲ έὸρυξαν· καταφαγεῖν με γὰρ θέλοντες, ἀπέτυχον. Μὴ ἐπιχαρείησάν μοι οι ἐχθραίνοντές μοι ματαίως, κ. τ. ὲ. Τῷ δικαίῳ διὰ τὴν δικαιοσύνην ἐχθραίνοντες, ἀδίκως ὲχθραίνουσι. Ὀτι ἐμοὶ μὲν εἰρηνικὰ ἐλάλουν, καὶ ἐπʼ ὀργῇ δόλους διελογίζοντο, κ. τ. ὲ. ι Ἐσεσθε ι γὰρ, φησὶν, ι ὼς θεοὶ, γινώσκοντες καλὸν καὶ πονηρόνʼ ι εἰρηνικὸς γὰρ οὗτος 6 λόγος. Μηδὲ εῖποισανο Κατεπίομεν αὐτόν, κ. τ. ἑ. Καὶ 6 Παῦλός φησι περὶ τοῦ ὲν Κορίνθῳ πεπορνευκότοςʼ ι Μήποτε τῇ περισσοτέρᾳ λύπῃ καταποθῇ 6 τοιοντος. ι Ἐνδυσάσθωσαν αἰσχύνην καὶ ἐντροπὴν οἱ μεγαλορῤημονοῦντες ἐπʼ ἐμὲ, κ. τ. ὲ. Ol μὲν είς τὸν Χριστὸν βαπτιζόμενοι τὸν Χριστὸν ἐνδύονται, τουτέστι δικαιοσύνην καὶ σοφίαν ο οἰ δὲ είς τὸν Σατανᾶν βαπτιζόμενοι αἰσχύνην ἐνδύονται καὶ ἐντροπήν. Kal simitan διὰ παντόςʼ Μεγαλυνθήτω ό Κύριος, οι θέλοντες τὴν εἰρήνην τοῦ δούλου αὑτοῦ, κ. τ. ὲ. Ἀγγέλων μὲν τὸ διὰ παντὸς μεγαλύνειν τὸν Κύριον ο ἀνθρώπιον ’δὲ τὸ μὴ διὰ παντός· δαιμόνων δὲ τὸ μήτε διὰ παντὸς, μήτε ποσΟὖν. Οὐκ ἔστι φόβος Θεοῦ ἀπέναντι τῶν ὀφθαλμῶν αὑτοῦ, κ. τ. έ. Τῷ γὰρ φόβῳ Κυρίου ἐκκλίνει πᾶς ἀπὺ κακοῦ. Ὀτι ἐδόλωσεν ἐνώπιον αὐτοῦ, τοῦ εὑρεῖν τὴν ἀνομίαν αὐτοῦ καὶ μισῆσαι, κ. τ. έ. Τὸ t εύρείν ι ἀντὶ τοῦ ι ἐπιγνῶναι ι κεῖται. Πλὴν ζητητέον εί 6 ἐγνωκὼς τὴν ἀνομίαν ὡς ἀνομίαν πάντως καὶ μισεῖ.. Τὰ ῥήματα τοῦ στόματος αὑτοῦ ἀνομία καὶ 66λος, κ. τ. ὲ. Ἔτερός φησι ι Τὰ ῥήματα τοῦ στόματος αὑτοῦ ἀνομία καὶ κόπος, ι τουτέστιν ὲπαχθῆ, ὡς κόπον ἐμποιεῖν τοῖς προσέχουσιν. ι υύκ ἡδουλήθη συνιέναι. ι Δῆλον ὲκ τῶν εἰρημένων, ὡς 6 παράνομος οὐκ ἐκ κατασκευῆς ἐστι τοιοῦτοςʼ τὸ γὰρ μὴ βούλεσθαι σύνεσιν ἔχειν ἐπὶ τῷ ἀγαθὰ ποιεῖν αὐτεξουσίου. Ἔτι δὲ πρὸς τούτοις ι ἀνομίαν διελογίσατο, ι καὶ τὰ ἑξῆς. Τοιοῦτόν ἐστι τό · ι Οὐαὶ οἱ ὲργαζόμενοι κακὰ ἐπὶ τῆς κοίτης αὐτῶν, καὶ ἅμα τῇ ςιξὶ Ἐθεξν οιὲ meam: 91°: Eae"? (πίννης

iuio steia. i Kai hē proseuchē mou eis kolpon mou apostraphēsetai. i Kolpon nyn ton noun onomazei. Epeirasan me, hexemykt ērisan me myktērismǭ, k. t. e. Eleïn ou dynēthentes diʼ hōn epeirathēsan, chleuē goun paremythounto pros eme, kai dikēn thērōn agriōn tous odontas, kai tēn orgilēn kai thymōtikēn autōn dynamin epʼ eme eoryxan; kataphagein me gar thelontes, apetychon. Mē epichareiēsan moi oi echthrainontes moi mataiōs, k. t. e. Tǭ dikaiǭ dia tēn dikaiosynēn echthrainontes, adikōs echthrainousi. Oti emoi men eirēnika elaloun, kai epʼ orgę̄ dolous dielogizonto, k. t. e. i Esesthe i gar, phēsin, i ōs theoi, ginōskontes kalon kai ponēronʼ i eirēnikos gar houtos 6 logos. Mēde eipoisano Katepiomen auton, k. t. he. Kai 6 Paulos phēsi peri tou en Korinthǭ peporneukotosʼ i Mēpote tę̄ perissoterą lypę̄ katapothę̄ 6 toiontos. i Endysasthōsan aischynēn kai entropēn hoi megalorrēmonountes epʼ eme, k. t. e. Ol men eis ton Christon baptizomenoi ton Christon endyontai, toutesti dikaiosynēn kai sophian o oi de eis ton Satanan baptizomenoi aischynēn endyontai kai entropēn. Kal simitan dia pantosʼ Megalynthētō o Kyrios, oi thelontes tēn eirēnēn tou doulou hautou, k. t. e. Angelōn men to dia pantos megalynein ton Kyrion o anthrōpion ’de to mē dia pantos; daimonōn de to mēte dia pantos, mēte posOun. Ouk esti phobos Theou apenanti tōn ophthalmōn hautou, k. t. e. Tǭ gar phobǭ Kyriou ekklinei pas apy kakou. Oti edolōsen enōpion autou, tou heurein tēn anomian autou kai misēsai, k. t. e. To t eurein i anti tou i epignōnai i keitai. Plēn zētēteon ei 6 egnōkōs tēn anomian hōs anomian pantōs kai misei.. Ta rhēmata tou stomatos hautou anomia kai 66los, k. t. e. Eteros phēsi i Ta rhēmata tou stomatos hautou anomia kai kopos, i toutestin epachthē, hōs kopon empoiein tois prosechousin. i yyk hēdoulēthē synienai. i Dēlon ek tōn eirēmenōn, hōs 6 paranomos ouk ek kataskeuēs esti toioutosʼ to gar mē boulesthai synesin echein epi tǭ agatha poiein autexousiou. Eti de pros toutois i anomian dielogisato, i kai ta hexēs. Toiouton esti to ; i Ouai hoi ergazomenoi kaka epi tēs koitēs autōn, kai hama tę̄ sixi Ethexn oie meam: 91°: Eae"? (pinnēs

[Ps 34, continued] “And my prayer will return into my bosom.” Here he calls the mind a bosom.

“They tested me; they sneered at me with sneering,” etc. Unable to seize me by the things in which they tested me, they consoled themselves at least by mocking me, and like wild beasts they gnashed their teeth, their wrathful and angry power, against me; for they wished to devour me, but failed.

“Let not those who are my enemies without cause rejoice over me,” etc. Those who are hostile to the righteous man because of his righteousness are hostile unjustly.

“For to me they spoke peaceably, but in anger they devised deceits,” etc. “For you will be,” he says, “like gods, knowing good and evil”; for this word is peaceable.

“Nor let them say, We have swallowed him up,” etc. Paul too says of the man in Corinth who had committed sexual immorality, “lest such a one be swallowed up by excessive grief.”

“Let those who boast against me be clothed with shame and disgrace,” etc. Those baptized into Christ put on Christ, that is, righteousness and wisdom; but those baptized into Satan put on shame and disgrace.

“And let them say continually, Let the Lord be magnified, those who desire the peace of his servant,” etc. To magnify the Lord continually belongs to angels; not continually, to men; and neither continually nor at all, to demons.

[Ps 35 LXX / 36] “There is no fear of God before his eyes,” etc. For by the fear of the Lord everyone turns aside from evil.

“For he acted deceitfully before him, to find out his lawlessness and hate it,” etc. “Find out” stands for “recognize.” But one must inquire whether the one who has recognized lawlessness as lawlessness necessarily also hates it.

“The words of his mouth are lawlessness and deceit,” etc. Another says, “The words of his mouth are lawlessness and toil,” that is, burdensome, so as to cause toil to those who pay attention. “He did not wish to understand.” It is clear from what has been said that the lawless man is not such by constitution; for not wishing to have understanding so as to do good belongs to free will. And besides this, “he devised lawlessness,” and what follows. Such is the saying, “Woe to those who work evils on their beds, and at daybreak

Ps 35:13 (34:13 LXX) (quotation, high confidence) · Ps 35:16 (34:16 LXX) (quotation, high confidence) · Ps 35:19 (34:19 LXX) (quotation, high confidence) · Ps 35:20 (34:20 LXX) (quotation, high confidence) · Ps 35:25 (34:25 LXX) (quotation, high confidence) · Ps 35:26 (34:26 LXX) (quotation, high confidence) · Ps 35:27 (34:27 LXX) (quotation, high confidence) · Ps 36:1 (35:2 LXX) (quotation, high confidence) · Ps 36:2 (35:3 LXX) (quotation, high confidence) · Ps 36:3 (35:4 LXX) (quotation, high confidence) · Ps 36:4 (35:5 LXX) (quotation, high confidence) · Gen 3:5 (quotation, high confidence) · 2 Cor 2:7 (quotation, high confidence) · Gal 3:27 (allusion, high confidence) · Prov 16:6 (quotation, high confidence) · Mic 2:1 (quotation, high confidence)

Notes and citation

Summary: End of Ps 34 LXX (35):13–27 (prayer returning to the bosom, the serpent’s peaceable word, magnifying the Lord) and beginning of Ps 35 LXX (36): the wicked man’s lawlessness is a choice of free will, not his constitution.

Psalm 35 LXX is Psalm 36 in the English Bible; the Septuagint counts the title as v. 1, so its verse numbers run one higher. The heading is not in the scan text. “Another says” introduces a different Greek version of v. 4 LXX (“toil” for “deceit”). The column ends in OCR junk; the quotation is Mic 2:1 (“and at daybreak they carried them out”), whose last words begin the next column. Quotations and allusions: Gen 3:5; 2 Cor 2:7; Gal 3:27; Prov 16:6.

Cite (SBL): Origen, Sel. Ps. 1313 (PG 12:1313a–1313d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1301/#p-1313). (abbreviation not yet checked)

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Chapter 1315

1315PG 12:1316a–1316d

ἡμέρᾳ συνετέλουν αὐτά. › υῦτως ό ἀνομίαν λογισά· μενος ἐπὶ τῆς κοίτης τυγχάνων παρίσταται πάσῃ ὀδῷ οὐκ ἀγαθῇ,τουτέστι πάσῃ πράξει πονηρᾷ, ον προσοχοίζων τῇ κακίᾳ αὐτοῦʼ ἀποδεχόμενος αὐτὴν οὖσαν χειρίστην ἕξιν, πρακτικῶς ἄρχεται ὁδεύειν πᾶσαν οὐκ ἀγαθὴν ὀδόν. Κύριε, ἐν τῷ οὐρανῷ τὸ ἔλεός σου, καὶ ἠ ἀλῆθειά σου ἕως τῶν νεφελῶν, κ. τ. ἐ. Ἐντεῦθέν τινες ἀπατηθέντες τὰ ὑπὸ τὴν σελήνην ἀπρονόητα ἀπεφήναντο εἶναι · ὧν ἐστι καὶ ὁ Ἀριστοτέλης. Μεθυσθήσονται ἀπὸ πιότητος οἷκου σου, κ. τ. ι. ’Δγαθὴ αὕτη μέθη, t xui. τὸ ποτήριόν σου μειθύσκον ὡσεὶ κράτιστονί ι Ἐπείπερ δὲ χειμῶνες οι πειρασμοὶ, εἴη ἂν καὶ χείμαρῤος τρυφῆς Θεοῦ ό διὰ τὴν ὲν πειρασμοῖς καρτερίαν μισθὸς, ποταμηδὺν ρἐν τοῖς ὐπερνικῶσιν ὲν αὐτοῖς διὰ τοῦ Ἰησοῦ Χριστου. Τοῦ αὐτοῦ. Ὁ ταύτην τὴν μέθην μὴ ἐκνήφων οὐ δικαίως ποιεῖ· διὸ ἐπὶ τῆς ψεκτῆς μέθης εἴρηται· ι Ἐκνήψατε δικαίως, καὶ μὴ ἁμαρτάνετε, ι ’Ότι παρὰ σοὶ πηγὴ ζωῆς, κ. τ. ὲ. Εἰ ἡ πηγή ἔστιν ἡ ζωὴ, ἡ ζωὴ δέ ἐστιν ό Χριστὸς, ἡ πηγή ἐστιν ὁ Χριστός. (Ἐν τῷ φωτί σου ὀψόμεθα φῶς. ι Ἐν τῇ θεωρίᾳ. τῶν γεγονότων ὀψόμεθα τὸν Χριστὸν, ἢ ἐν τῇ γνώσει τῇ τοῦ Χριστοῦ ὀψόμεθα τὸν Θεὸν. Μ ὴ ἐλθέτω μοι ποῦς ὑπερηφανίας, κ. τ. ἐ. Εἰ ἡ ὑπερηφανία est; ἐστὶ χειρίστη, πῶς ἔχει πόδας; Ἢ τάχα περὶ τοῦ ζώου λέγει τοῦ ἐνεργοῦντος τὴν ὓπερηι φανίαν.

hēmerą syneteloun auta. › yytōs o anomian logisa; menos epi tēs koitēs tynchanōn paristatai pasę̄ odǭ ouk agathę̄,toutesti pasę̄ praxei ponērą, on prosochoizōn tę̄ kakią autouʼ apodechomenos autēn ousan cheiristēn hexin, praktikōs archetai hodeuein pasan ouk agathēn odon. Kyrie, en tǭ ouranǭ to eleos sou, kai ē alētheia sou heōs tōn nephelōn, k. t. e. Enteuthen tines apatēthentes ta hypo tēn selēnēn apronoēta apephēnanto einai ; hōn esti kai ho Aristotelēs. Methysthēsontai apo piotētos hoikou sou, k. t. i. ’Dgathē hautē methē, t xui. to potērion sou meithyskon hōsei kratistoni i Epeiper de cheimōnes oi peirasmoi, eiē an kai cheimarros tryphēs Theou o dia tēn en peirasmois karterian misthos, potamēdyn ren tois ypernikōsin en autois dia tou Iēsou Christou. Tou autou. Ho tautēn tēn methēn mē eknēphōn ou dikaiōs poiei; dio epi tēs psektēs methēs eirētai; i Eknēpsate dikaiōs, kai mē hamartanete, i ’Oti para soi pēgē zōēs, k. t. e. Ei hē pēgē estin hē zōē, hē zōē de estin o Christos, hē pēgē estin ho Christos. (En tǭ phōti sou opsometha phōs. i En tę̄ theōrią. tōn gegonotōn opsometha ton Christon, ē en tę̄ gnōsei tę̄ tou Christou opsometha ton Theon. M ē elthetō moi pous hyperēphanias, k. t. e. Ei hē hyperēphania est? esti cheiristē, pōs echei podas? Ē tacha peri tou zōou legei tou energountos tēn hyperēi phanian.

[Ps 35, continued] they carried them out.” So the one who devises lawlessness while he is on his bed sets himself on every way that is not good, that is, every evil action, not loathing his wickedness; accepting it as the worst disposition, he begins in practice to travel every way that is not good.

“O Lord, your mercy is in heaven, and your truth reaches to the clouds,” etc. Misled by this, some declared that the things below the moon are without providence; among them is Aristotle.

“They will be drunk with the fatness of your house,” etc. This drunkenness is good, “and your cup, which makes drunk, is most excellent.” And since temptations are winters, the torrent of God’s delight would be the reward for endurance in temptations, flowing like a river for those who more than conquer in them through Jesus Christ. By the same. The one who does not sober up from this drunkenness does not act rightly; therefore of blameworthy drunkenness it is said, “Sober up rightly, and do not sin.”

“For with you is the spring of life,” etc. If the spring is life, and the life is Christ, the spring is Christ. “In your light we shall see light”: in the contemplation of the things that have come to be we shall see Christ, or in the knowledge of Christ we shall see God.

“Let not the foot of pride come against me,” etc. If pride is the worst [disposition], how does it have feet? Or perhaps he speaks of the living being that works pride.

Ps 36:4 (35:5 LXX) (quotation, high confidence) · Ps 36:5 (35:6 LXX) (quotation, high confidence) · Ps 36:8 (35:9 LXX) (quotation, high confidence) · Ps 36:9 (35:10 LXX) (quotation, high confidence) · Ps 36:11 (35:12 LXX) (quotation, high confidence) · Ps 23:5 (22:5 LXX) (quotation, high confidence) · Rom 8:37 (allusion, high confidence) · 1 Cor 15:34 (quotation, high confidence)

Notes and citation

Summary: Notes on Ps 35 LXX (36):4–12: lawlessness devised on the bed, Aristotle’s denial of providence below the moon, the good drunkenness of God’s house, and Christ the spring of life.

Aristotle’s view that providence does not extend below the moon is cited from later report, not from a work of his. “The torrent of your delight” is v. 9 LXX, and “winters” plays on χείμαρρος (“winter-torrent”). “The living being that works pride” is the devil. Quotations and allusions: Ps 23:5 (22:5 LXX); Rom 8:37; 1 Cor 15:34; John 14:6.

Cite (SBL): Origen, Sel. Ps. 1315 (PG 12:1316a–1316d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1301/#p-1315). (abbreviation not yet checked)

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Chapter 1317

1317PG 12:1317a–1317d

κ. τ. ὲ. Θυμός ἐστιν ὀργὴ ἐπιθυμίας ἡμέρου qn. κῆς κατʼ ἐξοχὴν ἀμύνηςο ὀργή ἐστιν ὄρεξις τιμωρίας τιμωρία δέ ἐστι κακοῦ ἀνταπόδοσις. ι Μὴ παραζήλο ὥστε πονηρεύεσθαι. ι Μὴ ίδῃς αὐτῶν τὴν εύημερίαι ἀλλά πρόσμεινον τὸ τέλος, καὶ ὄψει τὸν ὄλεθρον. Ὅτι οἱ πονηρευόμενοι ἐξολοθρευθήσονται κ. 1. ἑ. Τὸ ὲξολοθρευθῆναι οὐδὲν ἕτερόν ἐστιν λ 16 ἐκπεσεῖν ὲκ Θεοῦ. Καὶ ἐτι ὀλίγον, καὶ οὐ μὴ ὑπάρξει ἁμαρτωλὸς κ. 1. ἑ. Ἀμφίβολοςὴ λέξις° ῆγὰρ ἀνύπαρκτο ἔσται 6 ἁμαρτωλὸς, (ὅπερ οἴονται οἱ παντελῶς τοῦ φαύλους φθείρεσθαι λέγοντες οὐχ ύγιῶς·) ἢ καθʼ ὃ ἁμαρτωλός ἐστιν, ούχ ὑπάρξει. Kal ζητήσεις τὸν τόπον αὐτοῦ, καὶ οὐ μὴ εὔ ρῃς, κ. τ. ὲ. Τόπος ἀμαρτωλοῦ ἡκακία. Οἱ δὲ πραεῖς κληρονομήσουσι γῆν, κ. τ. ἑ. ’ἒ γῆ νῦν γνῶσιν σημαίνει· ὡς γὰρ ὲν τόπῳ τῇ θεωρίᾳ λέγεται εἶναι 6 νοῦς. ι Καὶ κατατρυφήσουσιι ἐπὶ πλήθει εἰρήνης. ι Τρυφὴ δικαίου πλῆθος εἰρήνης πλῆθος δὲ εἰρήνης ἐστὶν ἀπάθεια ψυχῆς μετὰ γνώ σεως τῶν ὄντων ἀληθοῦς. _ Κρεῖσσον ὀλίγον τῷ δικαίῳ ὑπὲρ πλοῦτον ἁμαρτωλῶν πολὺν, κ. 1. ἑ. Κρεϊσσον ὀλίγη γνῶσις πνευματικὴ ὑπὲρ πλῆθος σοφίας ἐθνῶν. ’Υποστηρίζὲι δὲ τοὺς δικαίους ό Κύριος, κ. τ. ὲ. Οὐδὲν οῦτως ὑποστηρίζει τὸν δίκαιον, ὡς χάρισμα πνευματικόνο ι Ἵνα μεταδῷ ὑμῖν χάρισμα πνευματικὸν είς τὸ στηριχθῆναι ὑμᾶς, ι φησὶν 6 ’Λπόςτολος. Γινώσκει Κύριος τὰς ὀδοὺς τῶν ἀμώμων, κ. τ. ἐ. Ἕτεροςο ι Προοῖδε Κύριος τὰς ἡμέρας τῶν ἀμώμων. ι Οὐχ ὑποστηρίζει μόνον αὐτοῖς τὴν ζωὴν, ἀλλὰ καὶ οἶδε τὰς μελλούσας ἡμέρας, καὶ τὴν ἡτοιμασμένην κληρονομίαν. Οὐδὲν οὖν αὐτοὺς βλάψει τὸ πρὸς βραχὺ λυπεῖσθαι ’ γυμνάζονται γὰρ τῇ καρτερίᾳ, τὴν στενὴν καὶ τεθλιμμένην ὁδεύοντες, οὐκ αίσχυνόμενοι ἐν καιρῷ πονηρῷ, ὅτεπερ ὀργὴν ἐπάγει τοίς ἁμαρτωλοῖς. Ἀλλά καὶ νῦν οἱ μὲν ἐνδείᾳ ἀπολοῦνται λογικῆς τροφῆς, οί δὲ τοῦ Θεοῦ κατατρυφήσουσιν εἰς πλησμονήν. Καὶ ἡ κληρονομία αὐτῶν εις ultima ἔσται, κ. τ. ὲ. κληρονομία ἐστὶ τῆς λογικῆς φύσεως ἡ γνῶσις ἡ τοῦ Θεοῦ. Οὐ καταισχυνθήσονται ἐν καιρῷ πονηρῷ, κ. τ. ὲ. Καιρὸν πονηρὸν λέγει τὸν τῆς κρίσεως χρόνον. ι Καὶ ὲν ἡμέραις λιμοῦ χορτασθήσονται. ι Ἡμέρας λιμοῦ ὀνομάζει ὲν αἷς πολλοὶ τῶν ἀκαθάρτων στερίσκονται τοῦ ἄρτου τοῦ είπόντοςο σ Ἐγώ είμι 6 ἄρτος 6 ἀπὸ τοῦ ούρανοῦ καταβάς. ι Ἐκλείποντες ὡσεὶ καπνὸς ἐξέλιπον, κ. τ. ἒ. Τοῦτον τὸν καπνὸν ἀποδιώκει ἀπὸ τῶν λογικῶν ξύλων τδ πῦρ ὃ ἦλθε βαλεῖν ἐπὶ τὴν γῆν 6 Χριστός,

k. t. e. Thymos estin orgē epithymias hēmerou qn. kēs katʼ exochēn amynēso orgē estin orexis timōrias timōria de esti kakou antapodosis. i Mē parazēlo hōste ponēreuesthai. i Mē idę̄s autōn tēn euēmeriai alla prosmeinon to telos, kai opsei ton olethron. Hoti hoi ponēreuomenoi exolothreuthēsontai k. 1. he. To exolothreuthēnai ouden heteron estin l 16 ekpesein ek Theou. Kai eti oligon, kai ou mē hyparxei hamartōlos k. 1. he. Amphibolosē lexis° ēgar anyparkto estai 6 hamartōlos, (hoper oiontai hoi pantelōs tou phaulous phtheiresthai legontes ouch ygiōs;) ē kathʼ ho hamartōlos estin, ouch hyparxei. Kal zētēseis ton topon autou, kai ou mē eu rę̄s, k. t. e. Topos amartōlou hēkakia. Hoi de praeis klēronomēsousi gēn, k. t. he. ’e gē nyn gnōsin sēmainei; hōs gar en topǭ tę̄ theōrią legetai einai 6 nous. i Kai katatryphēsousii epi plēthei eirēnēs. i Tryphē dikaiou plēthos eirēnēs plēthos de eirēnēs estin apatheia psychēs meta gnō seōs tōn ontōn alēthous. _ Kreisson oligon tǭ dikaiǭ hyper plouton hamartōlōn polyn, k. 1. he. Kreïsson oligē gnōsis pneumatikē hyper plēthos sophias ethnōn. ’Ypostērizei de tous dikaious o Kyrios, k. t. e. Ouden outōs hypostērizei ton dikaion, hōs charisma pneumatikono i Hina metadǭ hymin charisma pneumatikon eis to stērichthēnai hymas, i phēsin 6 ’Lpostolos. Ginōskei Kyrios tas odous tōn amōmōn, k. t. e. Heteroso i Prooide Kyrios tas hēmeras tōn amōmōn. i Ouch hypostērizei monon autois tēn zōēn, alla kai oide tas mellousas hēmeras, kai tēn hētoimasmenēn klēronomian. Ouden oun autous blapsei to pros brachy lypeisthai ’ gymnazontai gar tę̄ karterią, tēn stenēn kai tethlimmenēn hodeuontes, ouk aischynomenoi en kairǭ ponērǭ, hoteper orgēn epagei tois hamartōlois. Alla kai nyn hoi men endeią apolountai logikēs trophēs, oi de tou Theou katatryphēsousin eis plēsmonēn. Kai hē klēronomia autōn eis ultima estai, k. t. e. klēronomia esti tēs logikēs physeōs hē gnōsis hē tou Theou. Ou kataischynthēsontai en kairǭ ponērǭ, k. t. e. Kairon ponēron legei ton tēs kriseōs chronon. i Kai en hēmerais limou chortasthēsontai. i Hēmeras limou onomazei en hais polloi tōn akathartōn steriskontai tou artou tou eipontoso s Egō eimi 6 artos 6 apo tou ouranou katabas. i Ekleipontes hōsei kapnos exelipon, k. t. e. Touton ton kapnon apodiōkei apo tōn logikōn xylōn td pyr ho ēlthe balein epi tēn gēn 6 Christos,

[Ps 36 LXX / 37] … etc. Rage is a wrath of desire … for retaliation; wrath is an appetite for punishment; and punishment is the repayment of evil. “Do not envy, so as to do evil.” Do not look at their prosperity, but wait for the end, and you will see their destruction.

“For evildoers will be destroyed,” etc. To be destroyed is nothing other than to fall away from God.

“And yet a little while, and the sinner will not exist,” etc. The expression is ambiguous: either the sinner will be without existence (which those think who say, unsoundly, that the wicked are utterly destroyed), or he will not exist insofar as he is a sinner.

“And you will seek his place and will not find it,” etc. The place of the sinner is wickedness.

“But the meek will inherit the earth,” etc. Here the earth signifies knowledge; for the mind is said to be in contemplation as in a place. “And they will delight in abundance of peace.” The delight of the righteous man is abundance of peace; and abundance of peace is freedom from passion of the soul, with true knowledge of the things that are.

“Better is a little for the righteous than the great wealth of sinners,” etc. Better is a little spiritual knowledge than an abundance of the wisdom of the nations.

“But the Lord upholds the righteous,” etc. Nothing so upholds the righteous man as a spiritual gift: “that I may impart to you some spiritual gift, so that you may be strengthened,” says the Apostle.

“The Lord knows the ways of the blameless,” etc. Another: “The Lord foreknows the days of the blameless.” He not only upholds their life, but also knows their future days and the inheritance prepared. So brief grief will not harm them at all; for they are trained by endurance, traveling the narrow and afflicted way, not put to shame in an evil time, when he brings wrath on sinners. But even now some will perish for lack of rational food, while others will delight in God to the full. “And their inheritance will be for ever,” etc. The inheritance of the rational nature is the knowledge of God.

“They will not be put to shame in an evil time,” etc. He calls the time of judgment an evil time. “And in days of famine they will be satisfied.” He calls days of famine those in which many of the unclean are deprived of the bread of him who said, “I am the bread that came down from heaven.”

“Failing like smoke, they failed,” etc. This smoke is driven from the rational trees by the fire that Christ came to cast on the earth.

Ps 37:8 (36:8 LXX) (quotation, high confidence) · Ps 37:9 (36:9 LXX) (quotation, high confidence) · Ps 37:10 (36:10 LXX) (quotation, high confidence) · Ps 37:11 (36:11 LXX) (quotation, high confidence) · Ps 37:16 (36:16 LXX) (quotation, high confidence) · Ps 37:17 (36:17 LXX) (quotation, high confidence) · Ps 37:18 (36:18 LXX) (quotation, high confidence) · Ps 37:19 (36:19 LXX) (quotation, high confidence) · Ps 37:20 (36:20 LXX) (quotation, high confidence) · Matt 5:5 (allusion, medium confidence) · Rom 1:11 (quotation, high confidence) · Matt 7:14 (allusion, high confidence) · John 6:41 (quotation, high confidence) · Luke 12:49 (allusion, high confidence)

Notes and citation

Summary: Notes on Ps 36 LXX (37):8–20: the end of the wicked as the end of their sin (not of their being), the meek inheriting knowledge, and the bread of heaven.

Psalm 36 LXX is Psalm 37 in the English Bible (same verse numbers). Its heading and the notes on vv. 1–7 are lost at the column break; the column begins in a definition of rage and wrath (on v. 8) that is partly garbled. The note on v. 10 rejects, as unsound, the view that the wicked are utterly destroyed; translated as written. “Another” introduces a different Greek version of v. 18 (“foreknows the days”). A stray Latin phrase from Migne’s column is removed by a logged correction. Quotations and allusions: Matt 5:5; Rom 1:11; Matt 7:14; John 6:41; Luke 12:49.

Notes on the original text

Digital text corrected (Latin from Migne’s parallel column): νυυοειιοιιε est malitia. → .

Topics: Eschatology

Cite (SBL): Origen, Sel. Ps. 1317 (PG 12:1317a–1317d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1301/#p-1317). (abbreviation not yet checked)

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Chapter 1319

1319PG 12:1320a–1320d

1 3ἓο Τοῦ αὑτοῦ. Καπνὺς δὲ πυρὸς,59) σβεσθέντος cr;μεῖον. Καὶ οὗτοι δὲ, ὡς πῦρ καταφλέξαντες, ἀπεσβέσοησαν. Τ οιοῦτοι oi καθʼ ἡμῶν διαλάμψαντες, ἀπόλλυνται οἱ ἁμαρτωλοὶ, οὐ τῷ ἐξ ὅλου διαλύεσθαι τὴν σύστασιν αὐτῶν, ἀλλὰ τῷ μηκέτι εἶναι ἁμαρτωλούς.

1 3heo Tou hautou. Kapnys de pyros,59) sbesthentos cr?meion. Kai houtoi de, hōs pyr kataphlexantes, apesbesoēsan. T oioutoi oi kathʼ hēmōn dialampsantes, apollyntai hoi hamartōloi, ou tǭ ex holou dialyesthai tēn systasin autōn, alla tǭ mēketi einai hamartōlous.

[Ps 36, continued] By the same. Smoke is a sign of a fire that has been put out. And these too, having blazed up like fire, were put out. Such are those who shone forth against us. Sinners perish not by the complete dissolution of their constitution, but by no longer being sinners.

Ps 37:20 (36:20 LXX) (allusion, high confidence)

Notes and citation

Summary: A short note on Ps 36 LXX (37):20: sinners perish by ceasing to be sinners, not by ceasing to exist.

The scan text breaks off here; PG 12 columns 1321–1365 (the rest of Ps 36 LXX and Ps 37 LXX up to its beginning) are not in this text.

Topics: Eschatology

Cite (SBL): Origen, Sel. Ps. 1319 (PG 12:1320a–1320d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1301/#p-1319). (abbreviation not yet checked)

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Chapter 1367

1367PG 12:1368a–1368d

ΨΑΛΜΟΣ ΛΖ. Κύριε, μὴ τῷ θυμῷ σου ἐλέγξῃς με, μηδὲ τῇ ὀργῇ σου παιδεύσῃς με, κ. τ. ἐ. Ὀ ἐλέγχῳ τῷ διὰ λόγου μὴ εἴκων, θυμῷ Θεοῦ ἐλεγχθήσεται· καὶ μὴ ὑπὸ ζυγὸν παιδεύοντος ἐν Θεῷ διδασκάλου γινόμενος, ὀργῇ Θεοῦ παιδευθήσεται· παιδεία δέ ἐλέγχου ἐπιπονώτερος. Ὡσεὶ φορτίον βαρὺ ὲόαρύνθησαν ἐπʼ ἐμὲ, κ. 1. ἐ. ι Δεῦτεοπάντες (Η), φησὶν ὁ Χριστὸς, οἱ κοπιῶντες καὶ πεφορτισμένοι, κάγὼ ἀναπαύσω ὑμᾶς. ι Ἐταλαιπώρησα καὶ κατεκάμςρθην ἕως τέλους, ὅλην τὴν ἡμέραν σκυθρωπάζων ἐπορευόμην, κ. τ. ἐ. Λεκτέον τοῦτο πρὸς τοὺς γελῶντας πολλὰ, καὶ τερπομένους ἐπὶ γελῴοις. οἱ φίλοι μου καὶ cl πλησίον μου ἐξ ἐναντίας μου ἤγγισαν καὶ ἔστησαν, καὶ οἱ ἔγγιστά μου μακρόθεν ἔστησαν, κ. τ. ἐ. Τάχα δυνάμεις τινὰς λέγει ἁγίας ὑποχωρούσας ἐν καιρῷ πειρασμοῦ πρὸς δοκιμὴν τοῦ πειραζομένου, ἢ πρὸς κόλασιν. Kal οἱ ζητοῦντες τὰ κακά μοι ἐλάλησαν ματαιότητας, καὶ δολιότητας ὅλην τὴν ἡμέραν ἐμελέτησαν, κ. 1. ἐ. Ἐδόκει δέ μοι (AM) ματαιότης καὶ ὴ τῶν ἀποδεικτικῶν εἶναι δοκούντων λόγων βία σοφιστικὴ φαινομένη, διʼ ἦς ἑλεῖν με προσεδόκουν οἱ τὴν ἐμὴν ζητοῦντες ψυχήν. Δολιότητα διʼ ὅλου μελετῶντες τοῦ βίου ἐλάλουν, φησὶ, πρὸς μὲ, ἐπιβουλήν μοι σκευάζοντες. Τῶν γὰρ ἀγγέλων λειπόντων, σφοδρότερον οἱ δαίμονες ἐπετίθεντο. Ἐγὼ δὲ ὡσεὶ κωφὸς οὐκ ἤκουον, καὶ ὡσεὶ ἄλαλος οὐκ ἀνοίγων τὸ στόμα αὐτοῦ, κ. τ. ἐ. Ἐδέχετο μὲν τοὺς λογισμοὺς τοῦ πειράζοντες, οὐκ ἤκουε δέ αὐτῶν, μὴ ἐνεργῶν κατʼ αὐτούς. Κωφότης δέ ἐστιν ὴ ἀπάθεια, διʼ ἢν οὐκ ἤκουεν αὐτῶν. Ὅτι εἷπον, Μήποτε ἐπιχειρῶσι μοι οἱ ἐχθροί μου, κ. τ. ἐ. Ἐπὶ μὲν τοῖς μετανοοῦσιν οἱ ἄγγελοι χαίρουσιν, ἐπὶ δέ τοῖς σαλευομένοις oi δαίμονες. Ol δὲ ἐχθροί μου ζῶσι, κ. 1. ἐ. Ού ταύτην τὴν ζωὴν τὴν εἰποῦσαν ο ι Ἐγώ εἰμι ὴ ζωή. ι Ol ἀνταποδιδόντες κακὰ ἀντὶ ἀγαθῶν ἑνδιέβαλόν με, κ. τ. ἐ. Ἀνταπεδίδοσαν κακὰ ἀντὶ ἀγαθῶν, οὐ τῶν εἰς ἐκείνους γενομένων, ἀλλὰ τῶν ἁπλῶς γι·νομένων διὰ τὸν Κύριον. Μὴ ἐγκαταλίπῃς με, Κύριε ό Θεός μου, μὴ ἀποστῇς ἀπʼ ἐμοῦ, κ. τ. ἐ. Καλὸν προοίμιον προσαὐτὸς

PsALMOS LZ. Kyrie, mē tǭ thymǭ sou elenxę̄s me, mēde tę̄ orgę̄ sou paideusę̄s me, k. t. e. O elenchǭ tǭ dia logou mē eikōn, thymǭ Theou elenchthēsetai; kai mē hypo zygon paideuontos en Theǭ didaskalou ginomenos, orgę̄ Theou paideuthēsetai; paideia de elenchou epiponōteros. Hōsei phortion bary eoarynthēsan epʼ eme, k. 1. e. i Deuteopantes (Ē), phēsin ho Christos, hoi kopiōntes kai pephortismenoi, kagō anapausō hymas. i Etalaipōrēsa kai katekamsrthēn heōs telous, holēn tēn hēmeran skythrōpazōn eporeuomēn, k. t. e. Lekteon touto pros tous gelōntas polla, kai terpomenous epi gelǭois. hoi philoi mou kai cl plēsion mou ex enantias mou ēngisan kai estēsan, kai hoi engista mou makrothen estēsan, k. t. e. Tacha dynameis tinas legei hagias hypochōrousas en kairǭ peirasmou pros dokimēn tou peirazomenou, ē pros kolasin. Kal hoi zētountes ta kaka moi elalēsan mataiotētas, kai doliotētas holēn tēn hēmeran emeletēsan, k. 1. e. Edokei de moi (AM) mataiotēs kai ē tōn apodeiktikōn einai dokountōn logōn bia sophistikē phainomenē, diʼ ēs helein me prosedokoun hoi tēn emēn zētountes psychēn. Doliotēta diʼ holou meletōntes tou biou elaloun, phēsi, pros me, epiboulēn moi skeuazontes. Tōn gar angelōn leipontōn, sphodroteron hoi daimones epetithento. Egō de hōsei kōphos ouk ēkouon, kai hōsei alalos ouk anoigōn to stoma autou, k. t. e. Edecheto men tous logismous tou peirazontes, ouk ēkoue de autōn, mē energōn katʼ autous. Kōphotēs de estin ē apatheia, diʼ ēn ouk ēkouen autōn. Hoti heipon, Mēpote epicheirōsi moi hoi echthroi mou, k. t. e. Epi men tois metanoousin hoi angeloi chairousin, epi de tois saleuomenois oi daimones. Ol de echthroi mou zōsi, k. 1. e. Ou tautēn tēn zōēn tēn eipousan o i Egō eimi ē zōē. i Ol antapodidontes kaka anti agathōn hendiebalon me, k. t. e. Antapedidosan kaka anti agathōn, ou tōn eis ekeinous genomenōn, alla tōn haplōs gi;nomenōn dia ton Kyrion. Mē enkatalipę̄s me, Kyrie o Theos mou, mē apostę̄s apʼ emou, k. t. e. Kalon prooimion prosautos

[Ps 37 LXX / 38] Psalm 37. “O Lord, do not rebuke me in your anger, nor discipline me in your wrath,” etc. The one who does not yield to the rebuke that comes through the word will be rebuked by the anger of God; and the one who does not come under the yoke of a teacher who disciplines in God will be disciplined by the wrath of God. And discipline is more painful than rebuke.

“Like a heavy burden they weighed upon me,” etc. “Come, all,” says Christ, “who labour and are heavy laden, and I will give you rest.”

“I was wretched and bowed down to the end; all day long I went about with a gloomy face,” etc. This should be said to those who laugh much and take pleasure in jokes.

“My friends and my neighbours drew near and stood against me, and my nearest stood far off,” etc. Perhaps he speaks of certain holy powers that withdraw in a time of temptation, to test the one tempted, or as punishment.

“And those who seek evils for me spoke vanities, and meditated deceits all day long,” etc. It seemed to me that vanity is also the sophistical force of arguments that seem demonstrative, by which those who sought my soul expected to seize me. Meditating deceit throughout their whole life, he says, they spoke to me, preparing a plot against me. For when the angels left, the demons attacked more violently.

“But I, like a deaf man, did not hear, and like a dumb man who does not open his mouth,” etc. He received the thoughts of the tempter but did not hear them, not acting according to them. And deafness is freedom from passion, through which he did not hear them.

“For I said, Lest my enemies rejoice over me,” etc. The angels rejoice over those who repent, and the demons over those who are shaken.

“But my enemies live,” etc. Not this life, which said, “I am the life.”

“Those who repay evil for good slandered me,” etc. They repaid evil for good, not for good done to them, but for good done simply for the Lord’s sake.

“Do not forsake me, O Lord my God; do not stand far from me,” etc. A fine opening …

Ps 38:1 (37:2 LXX) (quotation, high confidence) · Ps 38:4 (37:5 LXX) (quotation, high confidence) · Ps 38:6 (37:7 LXX) (quotation, high confidence) · Ps 38:11 (37:12 LXX) (quotation, high confidence) · Ps 38:12 (37:13 LXX) (quotation, high confidence) · Ps 38:13 (37:14 LXX) (quotation, high confidence) · Ps 38:16 (37:17 LXX) (quotation, high confidence) · Ps 38:19 (37:20 LXX) (quotation, high confidence) · Ps 38:20 (37:21 LXX) (quotation, high confidence) · Ps 38:21 (37:22 LXX) (quotation, high confidence) · Matt 11:28 (quotation, high confidence) · Luke 15:10 (allusion, high confidence) · John 14:6 (quotation, high confidence)

Notes and citation

Summary: Notes on Ps 37 LXX (38):2–22: rebuke and discipline, holy powers that withdraw in temptation, and deafness to the tempter’s thoughts as freedom from passion.

Psalm 37 LXX is Psalm 38 in the English Bible; the Septuagint counts the title as v. 1, so its verse numbers run one higher. The column breaks off mid-sentence; PG 12 columns 1369–1371 are not in the scan text, and the following columns (1373–1379) hold badly damaged notes on vv. 3–13. Quotations and allusions: Matt 11:28; Luke 15:10; John 14:6.

Cite (SBL): Origen, Sel. Ps. 1367 (PG 12:1368a–1368d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1301/#p-1367). (abbreviation not yet checked)

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Chapter 1373

1373PG 12:1373a–1373d

γοῦν ὁ Σωτῄρ φηᾳιν ° "Eamne μεʼ ὡςʼ,βέλος ἐκλεκτὸτ, καὶ τῆφαρἐτρᾳ ᾳὺτοᾼῦᾲέθὶρυψέ με. Ὀ ᾖέχωνρῦν τὸν λόγον τοᾷ Κυ-ρίιοξί βέλος ἀᾴκῖηάιε Καὶ ςαντος. apameae παραδοῦναι τῷ 3:33”; fi; 6'15;ὲζπᾶν λέγῃ ὲςπιστρεπτιηᾲ, τῷ ρέλες. maxumast:st τὸν συνειὲδν ἀκροατήν. Δοὖν δυνάμενοέὲκ ’ξοῦ csfpc‘baeat‘ vsuoq'xéuaé‘ καὶ ηλξτικέναιί θαρρεῖ, ὅτι οὐκ Ehe-ce τὰ βέλη ’ν τοῦ Θεοῦ cdt λογικὰ, 0’05“ ἔξω γέγονεν αὑτοῦ, ἀλκὰ καθίκετο αὑτοῦ, ὼς λέγεσθαι · Ἑώρακας ᾡς accitarum ἀ δεῖνα ; Λέγοιδ ἂν τῷ τύπτοντι διδασκὰᾎῳ ἢ παίδαγωγῷρ τνυπῖόμενος, dce οργπαρέρρῦταζ δʼ ἂν {tt-51m καὶ ἰξῷ Ιξὲρίῳ τξέμὲιανξίίρξλη, ριʼ ὧν πέμπει τὰ λογικὰ, ὄτὶ, ΪΕὲιεὸντήριξας ἐπʼ ἐμὲ ’τὴν gemui-0‘03). Τῆς ﬁta χειρὸς Κυρίου ἐπικειμένης τῷ secem «atoma βέλη] captiuis: τε καὶ ὲῂπὴΐνυταί iam είς τὴν ψυχὴν τοῦ ἀκούοντος. οὐκ rem ἴασις ν τῆ σαρκί ιιου ἀπὸ προσώπου τῆς ὀργῆς σου. ἓν ἑῇ capreiwa ἀπὸ προσώπου τῆς ὀργῆς σου. Εἰκότως δέομαι μὴ πειραθῆναί σου τῆς ὀργῆς, ἐπειδὴ ttat μόνον αὐτὴν φανῖαξόιέενοςι καὶ es super]; ὁρῶν epodos-nov ὲκ ’ἐῶν θείωζΓραφῶν, τὴν ῖοῦᾲσῶνμάτος ιξιν ὅλην ταράττομαι. Πρόσωπον γὰρ ὀργῆςή περὶ

goun ho Sōtę̄r phēąin ° "Eamne meʼ hōsʼ,belos eklektot, kai tēpharetrą ąutoĄuąethirypse me. O ę̄echōnryn ton logon toą Ky-riioxi belos aąkiēaie Kai santos. apameae paradounai tǭ 3:33”? fi? 6'15?ezpan legę̄ espistreptiēą, tǭ reles. maxumast:st ton syneiedn akroatēn. Doun dynamenoeek ’xou csfpc‘baeat‘ vsuoq'xeuae‘ kai ēlxtikenaii tharrei, hoti ouk Ehe-ce ta belē ’n tou Theou cdt logika, 0’05“ exō gegonen hautou, alka kathiketo hautou, ōs legesthai ; Heōrakas hǭs accitarum a deina ? Legoid an tǭ typtonti didaskaĄǭ ē paidagōgǭr tnypiomenos, dce orgparerrytaz dʼ an {tt-51m kai ixǭ Ixeriǭ txemeianxiirxlē, riʼ hōn pempei ta logika, oti, ÏEeieontērixas epʼ eme ’tēn gemui-0‘03). Tēs ﬁta cheiros Kyriou epikeimenēs tǭ secem «atoma belē] captiuis: te kai eę̄pēïnytai iam eis tēn psychēn tou akouontos. ouk rem iasis n tē sarki iiou apo prosōpou tēs orgēs sou. hen heę̄ capreiwa apo prosōpou tēs orgēs sou. Eikotōs deomai mē peirathēnai sou tēs orgēs, epeidē ttat monon autēn phaniaxoieenosi kai es super]? horōn epodos-nov ek ’eōn theiōzGraphōn, tēn iouąsōnmatos ixin holēn tarattomai. Prosōpon gar orgēsē peri

[Ps 37, continued] … the Saviour at least says, “He made me like a chosen arrow, and hid me in his quiver.” So the one who has the word of the Lord … an arrow … [if] he speaks … to the hearer who understands … He is confident that the rational arrows of God did not go outside him but reached him, so that it may be said, “Have you seen how … ?” The one being struck might say to the teacher or tutor who strikes him … “You have fixed your hand upon me.” When the hand of the Lord is laid upon … the arrows … penetrate into the soul of the hearer.

“There is no healing in my flesh from the face of your wrath.” … Rightly I beg not to experience your wrath, since only by imagining it, and seeing … from the divine Scriptures, I am troubled in the whole condition of my body. For the face of wrath …

Ps 38:2 (37:3 LXX) (allusion, high confidence) · Ps 38:3 (37:4 LXX) (quotation, high confidence) · Isa 49:2 (quotation, high confidence)

Notes and citation

Summary: Fragments of notes on Ps 37 LXX (38):3–4: God’s arrows as words that pierce the hearer, and the fear of God’s wrath.

The OCR of this column is largely unreadable; only the readable phrases are translated, and “…” marks the rest. The notes concern vv. 3–4 LXX (“your arrows have stuck in me … you have fixed your hand upon me … there is no healing in my flesh”). Quotation: Isa 49:2.

Cite (SBL): Origen, Sel. Ps. 1373 (PG 12:1373a–1373d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1301/#p-1373). (abbreviation not yet checked)

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Chapter 1377

1377PG 12:1377a–1377d

ςρ-ντεΔς. Καὶ.. ὡς εσξιιν. ἀπὸ ngam ἐν τισιι κατὰ,τὸν ὀιμιιιςίιξξαιςζ Ξὶῑέἶῃὶνῖδνὴμιέξτηκίτα pii] διένάμε- Ἡσαΐαν, οὕτω καὶᾲ ὑπεραροῦσι τινῳν αι ἀνομίαι. Κεφαλὴν δὲ λέγει τδ ἓγέμονικόν. Φύσει δὲ ei}: κα- κίας κατωωεοουε τε ο sn: καὶ Bona-edisne. μ νος ὁ κίαξ καξιτωςρεροῖξς τε οΰσῃξ. κα), βαρρςεάτης, ξένος ς μετανοῶν ire?) βᾶρους αὑίσῆςνὲπαισθᾼάνεταιί ’Ὅθεν ὁ Θεὸς τοὺς πεφόρτὶσμένους icui {garidavraguﬁta μειξα- ’νοίας ἥκειν «pegasea! xs}s135t._lld)ttv ἐκεῖνος αισθιάνεται fin δοσῳδίαςιτῶν ἰδίων Δὰμαρτημλάτων,’ὁ τὴν νεται της ουσωοιας των ιοιων αῗαρτῃματων, υ την χοιρὼδη ςῳὴν ἀποβέμιενος καὶ-βε σιν αισθῃσιν εἶς-του ily-ou λαβὼν τοῦ Θεοῖν περὶ γὰρςτῶν τοιούτων esset») τδξ Μὴ,βάλε τοὺς μαργαρὰὰξ ἔμπροσθεν τῶν lciρῶν. ’Ὅσα γοῦν pessimique—6ddippocdmv, φησι.ζ ταῦτα μοι σέσηπεΔ μὴ ἀναδὶαινιζόμένα παρʼ ἐμοῦ, καὶ eam μοί ὄζει. Τάχα τοιοῦέεόν τι καὶ Παῦλοςἱδῲν μετὰ τὺ ﬁgamqκέναι, φησίʼ νΤαεὶαίατωρος ἐγὼ ᾶγβζρωςτοςι-Ἥμαρτε δὲ δτέ ’ἑὴν Ἐκκλησίαν ὲδίωδὶεν. 0:35: sinsu8s,ﬁakatπωρὼ, ἀλλʼ ἐτιιλὰιπώρηί-α, ὡς μηκέτι ὢν ὲν ταῖς

sr-nteDs. Kai.. hōs esxiin. apo ngam en tisii kata,ton oimiiisiixxaisz Xiieię̄inidnēmiextēkita pii] diename- Hēsaïan, houtō kaią hyperarousi tinǭn ai anomiai. Kephalēn de legei td hegemonikon. Physei de ei}: ka- kias katōōeooue te o sn: kai Bona-edisne. m nos ho kiax kaxitōsreroixs te oÿsę̄x. ka), barrseatēs, xenos s metanoōn ire?) barous hauisēsnepaisthĄanetaii ’Hothen ho Theos tous pephortismenous icui {garidavraguﬁta meixa- ’noias hēkein «pegasea! xs}s135t._lld)ttv ekeinos aisthianetai fin dosǭdiasitōn idiōn Damartēmlatōn,’ho tēn netai tēs ousōoias tōn ioiōn aïartę̄matōn, y tēn choirōdē sǭēn apobemienos kai-be sin aisthę̄sin eis-tou ily-ou labōn tou Theoin peri garstōn toioutōn esset») tdx Mē,bale tous margaraax emprosthen tōn lcirōn. ’Hosa goun pessimique—6ddippocdmv, phēsi.z tauta moi sesēpeD mē anadiainizomena parʼ emou, kai eam moi ozei. Tacha toioueeon ti kai Paulosidǭn meta ty ﬁgamqkenai, phēsiʼ nTaeiaiatōros egō agbzrōstosi-Hēmarte de dte ’heēn Ekklēsian ediōdien. 0:35: sinsu8s,ﬁakatpōrō, allʼ etiilaipōrēi-a, hōs mēketi ōn en tais

[Ps 37, continued] … as according to … Isaiah, so too the lawless deeds of some rise above [their head]. He calls the ruling faculty the head. By nature wickedness is … and heavy; … the one who repents perceives its weight. Hence God [calls] those who are burdened … to come to repentance. … That man perceives the stench of his own sins who has put off the swinish life and received … perception … of God; for of such it is said, “Do not throw your pearls before swine.” “Whatever …,” he says, “these have rotted in me, not being … by me, and they stink to me.” Perhaps Paul too, seeing something of this kind after …, says, “Wretched man that I am.” And he sinned when he persecuted the church. … not “I am wretched” but “I was wretched,” as no longer being in …

Ps 38:4 (37:5 LXX) (allusion, high confidence) · Ps 38:5 (37:6 LXX) (allusion, high confidence) · Ps 38:6 (37:7 LXX) (allusion, high confidence) · Matt 11:28 (allusion, medium confidence) · Matt 7:6 (quotation, high confidence) · Rom 7:24 (quotation, high confidence) · 1 Cor 15:9 (allusion, high confidence)

Notes and citation

Summary: Fragments of notes on Ps 37 LXX (38):5–7: sins that rise over the head, the stench of sins perceived by the penitent, and Paul’s “wretched man.”

The OCR of this column is largely unreadable; only the readable phrases are translated, and “…” marks the rest. The lemmas are vv. 5–7 LXX (“my lawless deeds have gone over my head … my wounds stank and festered … I was wretched”). The Isaiah reference is unclear. Quotations and allusions: Matt 11:28; Matt 7:6; Rom 7:24; 1 Cor 15:9.

Cite (SBL): Origen, Sel. Ps. 1377 (PG 12:1377a–1377d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1301/#p-1377). (abbreviation not yet checked)

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Chapter 1379

1379PG 12:1380a–1380d

ἐν ἐπιθυμίᾳ. ’ᾼ).λʼ ὅμως atati. ἐκβιάζονταιί ξῆτοῡσι Ξιᾱκδὶ τῷ δικαίῳι οὐχ οὲταξ κείροντες ἑξετεῖ) ἆιέούειν τὰ κρεῖῖτω πέρὶ αʼὗτοῆ, ὼς ὅταν ’ξι-χεῖρον ἀκούσῳσιν. Καὶ λέγᾳυσὶ ραῖῆιότῃταέ. καταλέγονὶτες ea καὲηχορήσαντοέ sava??- φῦ γάρ Sicania)“-

en epithymią. ’Ą).lʼ homōs atati. ekbiazontaii xētousi Xiakdi tǭ dikaiǭi ouch oetax keirontes hexetei) aieouein ta kreiitō peri aʼhytoē, ōs hotan ’xi-cheiron akousǭsin. Kai legąusi raiēiotę̄tae. katalegonites ea kaeēchorēsantoe sava??- phy gar Sicania)“-

[Ps 37, continued] … in desire. But nevertheless they force … they seek … for the righteous man, not … to hear the better things about him, as when they hear the worse. And they speak vanities, recounting …

Ps 38:12 (37:13 LXX) (allusion, medium confidence)

Notes and citation

Summary: A damaged fragment on Ps 37 LXX (38):13: the enemies who seek evil for the righteous and speak vanities.

Only a few words of this column are legible in the OCR; “…” marks the rest.

Cite (SBL): Origen, Sel. Ps. 1379 (PG 12:1380a–1380d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1301/#p-1379). (abbreviation not yet checked)

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Chapter 1383

1383PG 12:1384a–1384d

ΨΑΛΜΟΣ AH'. Ἑκωφώθην καὶ ἐταπεινώθην καὶ ἐσίγησα ἐξ ἀγαθῶν, κ. τ. ὲ. Ἐν τοῖς πειρασμοῖς φεύγει τὰ ἀγαθὰ ἐξ ἡμῶν, καὶ σιωπᾷ ἡ ψυχὴ ἐξ αὐτῶν. Ἐκεῖνα γὰρ φθέγγεται ἠ ψυχὴ ἃ γινώσκει, καὶ σιωπᾷ ἃ οὐ γινώσκει. ’Δγαθὰ δὲ εἷπε νῦν τὰς ἀρετὰς ml. τὰς γνώσεις αἵτινες ὲν καιρῷ πειρασμοῦ διαφεύγουσι τοὺς πειραζομένους. Ἐθερμάνθη ἠ καρδία μου ἐντός μου, x. τ. ἑ. Δυνατὸν μὲν τοῦ τῆς ὀργῆς ἐπιστάντος δαίμονος μὴ ὀργισθῆναι, ἀδύνατον δὲ τάχα μὴ θερμανθῆναι. Γνώρισόν μοι, Κύριε, τὸ πέρας μου, κ. τ. ι. ιεσςτηκότωχ, ἐνρρώπων unanimem! κς). ἐρρέτω ἕιεστηκοτων, σινυρωπων τε τωνηρων και ao ατων avius;va βαηθεξας tientia}. Οὐκ ᾃΑλρθεν δὲ βοξθειςιν timuisti), παρὰ 0'95, Κιξριε ο σς) γξρ ἐωξὶ σὶρτηρίάς itote ἐυγχάνέις. Σωτηρίὰξ {scisti}; α nos. τιος.

PsALMOS AH'. Hekōphōthēn kai etapeinōthēn kai esigēsa ex agathōn, k. t. e. En tois peirasmois pheugei ta agatha ex hēmōn, kai siōpą hē psychē ex autōn. Ekeina gar phthengetai ē psychē ha ginōskei, kai siōpą ha ou ginōskei. ’Dgatha de heipe nyn tas aretas ml. tas gnōseis haitines en kairǭ peirasmou diapheugousi tous peirazomenous. Ethermanthē ē kardia mou entos mou, x. t. he. Dynaton men tou tēs orgēs epistantos daimonos mē orgisthēnai, adynaton de tacha mē thermanthēnai. Gnōrison moi, Kyrie, to peras mou, k. t. i. iesstēkotōch, enrrōpōn unanimem! ks). erretō heiestēkotōn, sinyrōpōn te tōnērōn kai ao atōn avius?va baēthexas tientia}. Ouk hąAlrthen de boxtheisin timuisti), para 0'95, Kixrie o ss) nxr eōxi sirtērias itote eunchaneis. Sōtēriax {scisti}? a nos. tios.

[Ps 38 LXX / 39] Psalm 38. “I became dumb and was humbled and kept silent from good things,” etc. In temptations good things flee from us, and the soul is silent from them. For the soul utters what it knows and is silent about what it does not know. Here he called the virtues and the forms of knowledge good things, which in a time of temptation escape those who are tempted.

“My heart grew hot within me,” etc. It is possible, when the demon of anger attacks, not to become angry; but perhaps it is impossible not to grow hot.

“Make known to me, O Lord, my end,” etc. … of men who stand … the wicked and the ungodly … help … I did not come for help to anyone but you, O Lord; for you are [the cause] of salvation … salvation …

Ps 39:2 (38:3 LXX) (quotation, high confidence) · Ps 39:3 (38:4 LXX) (quotation, high confidence) · Ps 39:4 (38:5 LXX) (quotation, high confidence)

Notes and citation

Summary: Beginning of Ps 38 LXX (39):3–5: silence from good things in temptation, and the heart that grows hot without anger.

Psalm 38 LXX is Psalm 39 in the English Bible; the Septuagint counts the title as v. 1, so its verse numbers run one higher. The notes on v. 2 are not in the scan text, and the second half of the column is largely unreadable; “…” marks the lost text. The note on the demon of anger is in Evagrius’s manner.

Cite (SBL): Origen, Sel. Ps. 1383 (PG 12:1384a–1384d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1301/#p-1383). (abbreviation not yet checked)

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