Adnotationes in Deuteronomium

FROM THE SELECTIONS OF ORIGEN ON DEUTERONOMY. 17.24 CHAP. 1. V. 31. As a man would nurse. Aquila. As a nurse would carry and bear her son, he translated. But Origen in his homilies on Jeremiah says: “He accommodated Himself and condescended to you, making our weakness His own; as a teacher lisping with children, as a father nursing his own sons, and adopting their ways, and little by little leading them to more perfect and higher things.” CHAP. 3. V. 18. And I commanded you. He says these things to the tribe of Reuben, and to the tribe of Gad, and to the half-tribe of Manasseh. V. 27, 28. He gives more to Moses than to Aaron, to see the land with his own eyes. But He does not give him entrance, imposing this penalty for the lack of faith, by which He removes both of them from life outside the promised land, though they were able to arrive, since the end is given through faith. Which is also a symbol for the law, which is not able to perfect or to restore the promise, because the just shall live by faith. But this is an honor, to know the judgment of God, and to foreknow one's own end. From the same. He brings forward Joshua, already sanctified from following, and by Moses alone, but about to receive the ruling spirit through Moses, in order to also establish his own in his stead. Just as Elisha was present in the spirit of Elijah to do the work of Elijah; for in the same spirit the same things must be accomplished. Take to yourself, as he says in Numbers, Joshua son of Nun, a man who has the Spirit of God in him, and you shall lay your hands on him. So also the apostles, having a life-giving Spirit 17.25 from the breathing of the Lord, receive the ruling spirit sent down from heaven; not a spirit within a spirit, one upon another; but an energy in the same spirit, as Paul teaches. CHAP. 4. V. 12. And the Lord spoke to you from the midst of the fire a voice of words, which you heard. From the same on the same. Another says: For it is clear that with the eyes of the mind one sees and hears the thoughts. A voice of words. Here he has spoken according to nature, that hearing receives the voice. For as far as the accuracy of the letter is concerned, only the Decalogue was written on the tablets, but the rest Moses taught by the command of God CHAP. 14. V. 19. All the creeping things of the flying creatures shall be unclean. Of the flying creatures, I think, as many as have shanks below their knees above their feet, he wishes to be clean; but as many as do not, unclean. The law therefore rejects the eagle, and the griffon, and the sea-eagle, and indeed also the vulture. For such creatures fly high, and love to revel exceedingly in the highest places, and hate the things below; For the young of the vulture, he says, fly to high places. In such a way is one who has a mind in himself that is excessively disdainful and lifted up, and is accustomed to despise a fair and moderate way of thinking, and least of all loves to associate with the humble. And with these he also condemns the kite, and those like it; through which are very well signified the kind of men skilled in plundering and terrible for mischief. And of these the kite is the prototype, but not of the other, to be sure, the very black and deep. And somehow obscure and not clear to all are those who run to wickedness and are unprofitable to the many, while providing wickedness at least among themselves. Somehow it is always natural for those who are sick with accursed arrogance to wish to be greedy; whom the common sort cannot get the better of with manifold and mischievous devices; and so also to seize this insatiably. For this reason therefore

Adnotationes in Deuteronomium

ΩΡΙΓΕΝΟΥΣ ΕΚΛΟΓΑΙ ΕΙΣ ΤΟ ∆ΕΥΤΕΡΟΝΟΜΙΟΝ. 17.24 ΚΕΦ. Αʹ. Στίχ. λαʹ. Ὡσεὶ τροφοφορήσαι ἄνθρωπος. Ἀκύλας. Ὡσεὶ ἄραι τροφὸς τὸν υἱὸν ἐβάστασεν, ἡρμήνευσεν. Ὠριγένης δὲ ἐν ταῖς εἰς τὸν Ἱερεμίαν ὁμιλίαις φησί· «Συμπεριηνέχθη καὶ συγκατέβη ὑμῖν, τὴν ἡμετέραν ἀσθένειαν οἰκειούμενος· ὡς διδάσκαλος συμψελλίζων παιδίοις, ὡς πατὴρ ἰδίους τιθηνούμενος παῖδας, καὶ τοὺς τρόπους αὐτῶν ὑπο δυόμενος, καὶ κατὰ μικρὸν ἄγων αὐτοὺς ἐπὶ τὰ τελειότερα καὶ ὑψηλότερα.» ΚΕΦ. Γʹ. Στίχ. ιηʹ. Καὶ ἐνετειλάμην ὑμῖν. Ταῦτα λέγει τῇ φυλῇ Ῥουβεὶμ, καὶ τῇ φυλῇ Γὰδ, καὶ τῷ ἡμίσει φυλῆς Μανασσῆ. Στίχ. κζʹ, κηʹ. Πλέον τῷ Μωϋσεῖ παρὰ τῷ Ἀαρὼν δίδωσι, τὸ θεάσασθαι τὴν γῆν ἐξ αὐτόπτου. Τὴν δὲ εἴσοδον οὐ δίδωσι, τῇ τῆς πίστεως ἐνδείᾳ ταύ την δίκην ἐπιθεὶς, καθ' ἣν ἀμφοτέρους ἐκτὸς τῆς γῆς τῆς ἐπηγγελμένης μεθίστησιν ἀπὸ τοῦ βίου, καὶ δυναμένους ἀφικέσθαι, τοῦ τέλους ἅτε διὰ πίστεως διδομένου. Ὃ δὴ καὶ σύμβολον εἰς τὸν νόμον, οὐ δυνάμενον τελειῶσαι οὐδὲ τὴν ἐπαγγε λίαν ἀποκαταστῆσαι, ὅτι ὁ δίκαιος ἐκ πίστεως ζήσε ται. Τιμὴ δὲ αὕτη, τὸ γνῶναι κρίσιν Θεοῦ, καὶ προ γνῶναι τὴν οἰκείαν τελευτήν. Τοῦ αὐτοῦ. Προάγει τὸν Ἰησοῦν, καὶ ἤδη μὲν ἡγιασμένον ἐκ τῆς ἀκολουθήσεως, καὶ παρὰ μο νῆς Μωϋσέως, τὸ δὲ ἀρχικὸν πνεῦμα διὰ Μωϋσέως μέλλοντα κομίζεσθαι πρὸς τὸ καὶ οἰκείους ἀντ' αὑτοῦ καταστῆσαι. Ὥσπερ καὶ Ἑλισσαῖος ἐν πνεύματι Ἠλίου παρῆν τὸ Ἠλίου πράξων ἔργον· ἐν γὰρ τῷ αὐτῷ πνεύματι τὰ αὐτὰ κατεργάζεσθαι δεῖ. Λάβε πρὸς ἑαυτὸν, ὥς φησιν ἐν τοῖς Ἀριθμοῖς, τὸν Ἰησοῦν υἱὸν Ναυῆ, ἄνθρωπον ὃς ἔχει πνεῦμα Θεοῦ ἐν αὑτῷ, καὶ ἐπιθήσεις τὰς χεῖράς σου ἐπ' αὐτῷ. Οὕτω καὶ οἱ ἀπόστολοι Πνεῦμα ζωοποιὸν 17.25 ἔχοντες ἀπὸ τῆς ἐμφυσήσεως τοῦ Κυρίου, πνεῦμα κομίζονται τὸ ἀρχικὸν ἐξ οὐρανοῦ καταπεμπόμενον· οὐ πνεῦμα ἐν πνεύματι, ἕτερον ἐφ' ἑτέρου· ἀλλ' ἐνέρ γειαν ἐν τῷ αὐτῷ πνεύματι, καθάπερ ὁ Παῦλος διδάσκει. ΚΕΦ. ∆ʹ. Στίχ. ιβʹ. Καὶ ἐλάλησε Κύριος πρὸς ὑμᾶς ἐκ μέσου τοῦ πυρὸς φωνὴν ῥημάτων, ἣν ὑμεῖς ἠκούσατε. Τοῦ αὐτοῦ εἰς τὸ αὐτό. Ἄλλος φησί· ∆ῆλον γὰρ ὅτι τοῖς τῆς διανοίας ὀφθαλμοῖς θεωρεῖ τις καὶ ἀκούει τὰ νοήματα. Φωνὴν ῥημάτων. Ἐνταῦθα τὰ κατὰ φύσιν εἴρηκεν, ὅτι ἀκοὴ δέ χεται τὴν φωνήν. Ὅσον γὰρ ἀπὸ τῆς ἀκριβείας τοῦ γράμματος, μόνη ἡ ∆εκάλογος ἦν ἐν ταῖς πλαξὶ γεγραμμένη, τὰ δὲ λοιπὰ διὰ προστάγματος Θεοῦ ὁ Μωϋσῆς ἐδίδαξε ΚΕΦ. Ι∆ʹ. Στίχ. ιθʹ. Πάντα τὰ ἑρπετὰ τῶν πετεινῶν ἀκάθαρτα ἔσται. Τῶν πετεινῶν, οἶμαι, ὅσα μὲν σκόλοπας ἔχει κα τωτέρω τῶν γονάτων ὑπὲρ τὰς βάσεις, καθαρὰ εἶ ναι βούλεται· ὅσα δὲ μὴ, ἀκάθαρτα. Ἀποφάσκει τοί νυν ὁ νόμος τὸν ἀετὸν, καὶ τὸν γρύπα, καὶ τὸν ἁλίαιετον, καὶ μέντοι καὶ τὸν γύπα. ∆ιίπταται γὰρ ὑψοῦ τὰ τοιάδε, καὶ τοῖς ἀνωτάτω λίαν ἐναμ βρύνεσθαι φιλεῖ, καὶ μισεῖ τὰ κάτω· Νεοσσοὶ γὰρ, φησὶ, γυπὸς τὰ ὑψηλὰ πέτανται. Τοιουτωσὶ δέ πως ὁ ἐξοφρυσσάμενον ἄγαν, καὶ ἐπῃρμένον ἔχων ἐν ἑαυτῷ τὸν νοῦν, καὶ τοῦ μὲν ἐπιεικοῦς καὶ μετρίου φρονήματος ὑπερορᾷν ἠθισμένος, ἥκιστα δὲ ἀγαπῶν τὸ τοῖς ταπεινοῖς συναπάγεσθαι. Συγκατα ψέγει δὲ τούτοις καὶ τὸν ἰκτῖνα, καὶ τὰ ὅμοια αὐτῷ· δι' ὧν εὖ μάλα σημαίνεται τό τε ἁρπάζειν εἰδὸς καὶ δεινὸν εἰς κακουργίαν ἀνθρώπων γένος. Καὶ τούτων μὲν πρωτότυπος ἰκτὶν, οὐ θατέρου γε μὴν ὁ μελανώτατος καὶ βαθύς. Σκοτεινοὶ δέ πως καὶ οὐχ ἅπασιν ἐναργεῖς οἱ δρομεῖς εἰς πονηρίαν καὶ ἀσυμφορεῖς τοῖς πολλοῖς, ἔν γε δὴ σφίσιν αὐτοῖς παρέχοντες μοχθηρίαν. Παραπέφυκέ πως ἀεὶ τοῖς τὴν ἐπάρατον ἀλαζονείαν ἠῤῥωστηκόσι τὸ πλεο νεκτεῖν ἐθέλειν· οὓς οὐ δύναται τὸ τυχὸν καὶ πολυ τρόποις κακουργίαις ἐκπλεονεκτεῖν εὑρήμασιν· καθαρπάζειν δὲ οὕτω καὶ τοῦτο ἀπλήστως. Ταύτῃ τοι