Adnotationes in Leviticum

ORIGEN'S SELECTIONS ON LEVITICUS. 17.17 CHAP. 4. Verse 27. A soul if it should sin unintentionally, it says, and should not do from all the commandments of the Lord, which must be done. But if it has it by nature. Perhaps there are some commandments of the Lord, which one must not do, according to the text: They gave them ordinances that were not good. A soul therefore sins unintentionally, when under the pretext of piety it observes what is not necessary. And it requires a sacrifice for remission, while one who acts deliberately does not require a sacrifice; as the one who became a Jew, that he might win the Jews, and circumcised Timothy. Verse 28. It signifies, therefore, that what is offered is itself also called sin. Thus one must understand: They shall eat the sins of my people. If therefore the sinner seems to sacrifice sin itself in repenting, he ought not to fall into the same things, since sin lives again. Thus it is possible to call Christ sin, as having been sacrificed for the sin of all. CHAP. 12. Verse 2. A woman who is inseminated, and bears a male child. The phrase, if she is inseminated, placed before, and bears a male child, will seem superfluous. But I consider lest perhaps prophetically, so that Mary, not having born a male child from being 17.20 inseminated, might not be thought to be unclean, having given birth to the Savior, it has said this whole thing. But even without the preceding phrase, If she is inseminated, Mary could be understood as not being unclean; for she was not simply a woman, but a virgin. CHAP. 13. Verse 45. And the leper, in whom is the affliction, his garments will be rent, and his head uncovered. Why does it command the leper's head to be uncovered, and his garments rent? So that he may be recognized, and those who approach may not share in the uncleanness. Thus the Apostle spoke concerning sinners: Withdraw yourselves from every brother who walks disorderly, and not according to the tradition which you received from us; and If anyone called a brother is a fornicator, or covetous, or an idolater, or a drunkard, or a reviler, or an extortioner; with such a one do not eat. CHAP. 23. Verse 2. These are the feasts of the Lord. Every cheerful day, on which it is commanded, as on a holy day, to do certain exceptional things beyond the others, is called a feast. But not every one is a festal assembly; but according to the name, when they are gathered together from all directions. Therefore a festal assembly is also a feast; but a feast is no longer also a festal assembly; for example: Sabbaths and New Moons are feasts; but the Unleavened Bread, and the days of the Weeks, and the Tabernacles are not only feasts, but also festal assemblies. Verse 40. And beautiful branches of palm trees. It is possible through these to understand that God again assigns to us in Christ the delights in paradise. But the branches of evergreen plants signify in themselves the perpetuity of grace and the unfading nature of hope. CHAP. 27. Verse 15. But if he who sanctified it redeems his house, he shall add to it the fifth part of the silver of the price, and it shall be his. But if someone should sanctify not the value of a house or a field, but the things themselves to God, he will pay the price with the fifth part redeeming them, and he will possess the properties; but he will not give them to others. But even if he sells it, the buyer will possess it until the Jubilee, and after this it shall be God's. Verse 10. But if from the field. But one having bought a field by purchase, will not recover this for himself; but having given the produce to God according to a reckoning, in the Jubilee the field will be restored to the one who sold it. Of Origen on Leviticus. And indeed the laws concerning leprosy I suppose 17.21.40 to describe certain different kinds of the soul; for who would not be perplexed seeing that in one case leprosy, appearing on living skin, makes a person unclean, while in another it releases from all uncleanness one who has become entirely leprous? for then someone is reckoned to be unclean, when living skin is found on him after being entirely leprous, the living skin defiling the complete leprosy, to be undefiled

Adnotationes in Leviticum

ΩΡΙΓΕΝΟΥΣ ΕΚΛΟΓΑΙ ΕΙΣ ΤΟ ΛΕΥΙΤΙΚΟΝ. 17.17 ΚΕΦ. ∆ʹ. Στίχ. κζʹ. Ψυχὴ ἐὰν ἁμάρτῃ ἀκουσίως, φησὶ, καὶ μὴ ποιήσῃ ἀπὸ πασῶν τῶν ἐντολῶν Κυρίου, ὧν δεῖ ποιεῖν. Εἰ δὲ κατὰ φύσιν ἔχει. Ἔστι τάχα τινὰ προσ- τάγματα Κυρίου, ἃ οὐ δεῖ ποιεῖν, κατὰ τό· Ἔδωξαν αὐτοῖς προστάγματα οὐ καλά. Ψυχὴ οὖν ἁμαρτάνει ἀκουσίως, ὅτε προφάσει εὐσεβείας τὸ μὴ δέον τηρεῖ. Καὶ δεῖται θυσίας πρὸς ἄφεσιν, οὐ δεομένου θυσίας τοῦ δρῶντος ἐξεπίτηδες· ὡς ὁ γεγονὼς Ἰου- δαῖος, ἵνα Ἰουδαίους κερδήσῃ, καὶ περιτεμὼν τὸν Τιμόθεον. Στίχ. κηʹ. Σημαίνει οὖν, ὅτι ἁμαρτία καλεῖται καὶ αὐτὸ τὸ προσαγόμενον. Οὕτω νοητέον τό· Ἁμαρτίας λαοῦ μου φάγονται. Εἰ οὖν ὁ ἁμαρτάνων αὐτὴν δοκεῖ θύειν τὴν ἁμαρτίαν ἐν τῷ μετανοεῖν, οὐκ ὀφείλει τοῖς αὐτοῖς περιπίπτειν, ἐπεὶ ἀναζῇ ἡ ἁμαρτία. Οὕτω δυνατὸν τὸν Χριστὸν καλεῖν ἁμαρτίαν, ὡς ὑπὲρ τῆς πάντων ἁμαρτίας τυθέντα. ΚΕΦ. ΙΒʹ. Στίχ. βʹ. Γυνὴ ἥτις ἐὰν σπερματισθῇ, καὶ τέκῃ ἄρσεν. Παρέλκειν δόξει τὸ, ἐὰν σπερματισθῇ, προτασσόμενον τοῦ· καὶ τέκῃ ἄρσεν. Ἀλλ' ἐφίστημι μήποτε ἵνα προφητικῶς ἡ Μαρία, οὐκ ἐκ τοῦ ἐσπερ 17.20 ματίσθαι τεκοῦσα ἄρσεν, μὴ νομισθῇ ἀκάθαρτος εἶναι, γεγεννηκυῖα τὸν Σωτῆρα, εἴρηκεν ὄλον τοῦτο. Ἐδύνατο δὲ καὶ μὴ προκειμένου τοῦ, Ἐὰν σπερματισθῇ, νοεῖσθαι μὴ οὖσα ἀκάθαρτος ἡ Μαρία· οὐ γὰρ ἁπλῶς γυνὴ, ἀλλὰ παρθένος. ΚΕΦ. ΙΓʹ. Στίχ. μεʹ. Καὶ ὁ λεπρὸς, ἐν ᾧ ἐστιν ἀφὴ, τὰ ἱμά τια αὐτοῦ ἔσται παραλελυμένα, καὶ ἡ κεφαλὴ αὐτοῦ ἀκάλυπτος. ∆ιατί τοῦ λεπροῦ ἀκάλυπτον εἶναι κελεύει τὴν κεφαλὴν, καὶ τὰ ἱμάτια παραλελυμένα; Ἵνα γνωριστὸς ᾖ, καὶ μὴ μεταλαγχάνωσι τῆς ἀκαθαρσίας οἱ προσπελάζοντες. Οὕτως ὁ Ἀπόστολος περὶ τῶν ἁμαρτανόντων ἔφη· Στέλλεσθε ὑμᾶς ἀπὸ παντὸς ἀδελφοῦ ἀτάκτως περιπατοῦντος, καὶ μὴ κατὰ τὴν παράδοσιν, ἣν παρελάβετε παρ' ἡμῶν· καὶ Ἐάν τις ἀδελφὸς ὀνομαζόμενος, ἢ πόρνος, ἢ πλεονέκτης, ἢ εἰδωλολάτρης, ἢ μέθυσος, ἢ λοίδορος, ἢ ἅρπαξ· τῷ τοιούτῳ μὴ συνεσθίειν. ΚΕΦ. ΚΓʹ. Στίχ. βʹ. Αὗται αἱ ἑορταὶ Κυρίου. Πᾶσα ἱλαρὰ ἡμέρα, ἐν ᾗ προτέτακται, ὡς ἐν ἁγίᾳ τάδε τινὰ ποιεῖν παρὰ τὰς λοιπὰς ἐξαίρετα, ἑορτὴ καλεῖται. Οὐ πᾶσα δέ ἐστι πανήγυρις· ἀλλὰ κατὰ τοὔνομα, ὅτε ἐπὶ τὸ αὐτὸ συναθροίζονται πανταχόθεν. Ὥστε ἡ μὲν πανήγυρίς ἐστι καὶ ἑορτή· οὐκέτι δὲ ἑορτὴ, καὶ πανήγυρις· οἷον· Σάββατα καὶ Νουμηνίαι, ἑορταί εἰσιν· Ἄζυμα δὲ, καὶ ἡμέραι τῶν Ἑβδομάδων, καὶ Σκηνοπηγίαι οὐ μόνον ἑορταὶ, ἀλλὰ καὶ πανηγύρεις. Στίχ. μʹ. Καὶ κάλλυντρα φοινίκων. Πάρεστι διὰ τούτων νοεῖν, καὶ πάλιν ἡμῖν ἐν Χριστῷ τὰς ἐν παραδείσῳ τρυφὰς ἀπονέμει Θεός. Φυτῶν δὲ τῶν ἀειθαλῶν οἱ κλάδοι, τὸ διηνεκὲς τῆς χάριτος καὶ τὸ ἀμάραντον τῆς ἐλπίδος ἐφ' ἑαυτοῖς σημαίνουσι. ΚΕΦ. ΚΖʹ. Στίχ. ιεʹ. Ἐὰν δὲ ὁ ἁγιάσας αὐτὴν λυτρῶται τὴν οἰκίαν αὐτοῦ, προσθήσει ἐπ' αὐτὸ τὸ ἐπίπεμ πτον τοῦ ἀργυρίου τῆς τιμῆς, καὶ ἔσται αὐτῷ. Εἰ δὲ μὴ τιμὴν οἰκίας, ἢ ἀγροῦ τις, ἀλλ' αὐτὰ ἁγιάσαι Θεῷ, τὴν τιμὴν καθήσει μετὰ τοῦ πέμπτου λυτρούμενος αὐτὰ, καὶ καθέξει τὰς κτήσεις· ἑτέροις δὲ οὐκ ἀποδώσεται. Ἀλλὰ κἂν ἀποδῶται, μέχρι τοῦ Ἰωβηλαίου καθέξει ὁ πριάμενος, καὶ μετὰ τοῦτον ἔσται Θεοῦ. Στίχ. ιʹ. Ἐὰν δὲ ἀπὸ τοῦ ἀγροῦ. Τὸν δὲ ἐξ ἀγορασίας ἀγρὸν ἀγοράσας, οὐκ ἀνακτήσεται τοῦτον ἑαυτῷ· ἀλλὰ πρὸς λόγον ἀποδοὺς τὸν καρπὸν τῷ Θεῷ, ἐν τῷ Ἰωβὴλ ἀποκαταστήσεται τὸν ἀγρὸν τῷ πεπρακότι. Ὠριγένους εἰς Λευιτικόν. Καί γε τοὺς περὶ λέπρας νόμους ὑπολαμβάνω 17.21.40 εἴδη τινὰ τῆς ψυχῆς διαγράφειν διάφορα· τίς γὰρ οὐκ ἂν ἀπορήσῃ ὁρῶν, ὅτι πῆ μὲν ἡ λέπρα ποιεῖ τὸν ἄνθρωπον ἀκάθαρτον ἐγγενομένη χρωτὶ ζῶντι, πῆ δὲ πάσης ἀκαθαρσίας ἀπολύει ὅλον λεπρὸν γεγονότα; τότε γὰρ ἀκάθαρτος εἶναι λογίζεταί τις, ὅτε χρὼς ζῶν μετὰ τὸ ὁλόλεπρον εὑρίσκεται ἐν αὐτῷ, μιαίνοντος τοῦ ζῶντος χρωτὸς τὴν ἐξ ὅλων λέπραν, ἀμίαντον εἶναι