# Selected Comments on the Psalms - Author: [Origen](https://sophiascriptura.com/fathers/authors/origen/) - Latin title: *Selecta in Psalmos* - Date: ca. 220-254 (approximate) - Source: J.-P. Migne, ed., Patrologiae cursus completus, Series Graeca 12 (Paris, 1862), cols. 1053-1686 (Greek text: Migne, PG 12 (1862), from the Internet Archive OCR) - Translation: Claude, from the original text, unless a passage says otherwise; each passage below gives the translator - Editions and translations: Marguerite Harl, Origene: Philocalie sur les Ecritures (SC 302) (cited only) - Work page: https://sophiascriptura.com/fathers/origen-selecta-psalmos/ - Passages: 280 ## PG 12:1053 - URL: https://sophiascriptura.com/fathers/origen-selecta-psalmos/1053/#p-1053 - Source: PG 12:1053a–1053d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Origen sets out philosophical definitions of “end” (from Aristotle and the Stoics, via Herophilus) and of “God,” as background to the psalm titles. ### Greek text Διὰ τοὺς ἐπιγεγραμμένους ψαλμοὺς ι εἰς τὸ τέλος, ι ἐπελεξάμεθα τοὺς ὅρους αὑτοῦ, ἐκ μὲν τῶν Ἀριστοτέλους οὕτως ἔχοντας ο Τέλος ἐστὶν οὗ ἕνεκεν τὰ ἄλλα, αὐτὸ δὲ μηδενὸς ’ἐνεκεν · ἢ οὕτωςʼ οὗ ἓνεκεν τὰ ἄλλα, αὐτὸ δὲ οὐκ αὐτῶν ἕνεκα ’ ἢ οὕτωςʼ διʼ οὗ τὰ ἄλλα τις πράττει, αὐτὸ δὲ διὰ μηδὲν ἄλλο · ἐκ δὲ τῶν Ἡροφίλου περὶ Στωϊκῆς ὀνομάτων χρήσεως οὕτως· Τέλος δʼ εἶναι λέγουσι κατηγόρημα οὗ ἕνεκεν τὰ λοιπὰ πράττομεν, αὐτὸ δὲ οὐδενὸς ἕνεκεν τὸ δὲ συζνδγοῦν τούτῳ, καθάπερ ἡ εὐδαιμονία τῷ εὐδαιμονεῖν, σκοπόν· ὂ δὴ ἔσχατόν ἐστι τῶν αἱρετων. Εἰ δὲ καὶ οἱ Θεοῦ ὅροι, καὶ ὅσα σημαίνεται ἒκττῆς Θεός προσηγορίας, χρήσιμόν τι ἡμῖν παρἐξουσιν, ἐκλεξαμένοις ἀπʼ αὐτῶν τοὺς διαφέροντας τῇ Γραφῇ, καὶ αὐτὸς ἐπιστήσεις. Φησὶν οὖν ὁ αὐτὸς Ἡρόφιλος ' Θεὸν μὲν γενικώτατα λέγουσι ζῶον ἀθάνατον, λογικὸν, καθὸ πᾶσα λογικὴ ψυχὴ Θεός ἐστιν. Ἄλλως δὲ, ζῶον ἀθάνατον, λογικὸν, καθʼ αὐτὸ ὅν· ὡς τὰς ὲν, ἡμῖν περιεχομένας ψυχὰς μὴ εἶναι θεοὺς· ἀπαλλαγείσας δὲ τῶν σωμάτων ἔσεσθαι. Κατʼ ἄλλον δὲ τρόπον, Θεὸν λέγεσθαι ζῶον ἀθάνατον, λογικὸν, σπουδαῖον ὥστε πᾶσαν ἀστείαν ψυχὴν Θεὸν ὑπάρ· χειν, κᾶν ἐν ἀνθρώπῳ πε ριέχηταιο ἄλλως δὲ λέγεσθαι Θεὸν τὸ καθʼ αὑτὸ ὃν ζῶον ἀθάνατον, σπουδαῖον · ὡς τὰς ἐν ἀνθρώποις σοφοῖς περιεχομένας ψυχὰς μὴ ὑπάρχειν θεούς. Καὶ ἔτι ἄλλως λέγουσι Θεόν· Ζῶον ἀθάνατον, σπουδαῖον, ἔχον τινὰ ἐπιστασίαν ὲν τῷ κόσμῳ κατὰ τὴν διοίκησιν, ὃν τρόπον ὁ ἥλιος καὶ ἡ σελήνη. ’Ἄλλως δὲ λέγει Θεὸν τὸν πρῶτον διοικητικὸν τοῦ κόσμου. Ἐπὶ πᾶσι δὲ Θεὸν λέγουσιʼ Ζῶον ### English translation (Claude) [Preface] Because of the psalms entitled “For the end,” we have selected the definitions of it. From those of Aristotle, these: “An end is that for the sake of which the other things are, while it itself is for the sake of nothing”; or thus: “that for the sake of which the other things are, while it itself is not for their sake”; or thus: “that on account of which one does the other things, while it itself is on account of nothing else.” And from Herophilus, On the Stoic Use of Terms, thus: “They say that the end is a predicate for the sake of which we do the rest, while it itself is for the sake of nothing; and what is paired with it, as happiness is with being happy, they call the goal, which indeed is the last of things chosen.” Whether the definitions of God too, and all that is signified by the name “God,” will offer us something useful, once we have selected from them those that bear on Scripture, you yourself will consider. The same Herophilus, then, says: “Most generically they call God an immortal, rational living being, in which sense every rational soul is a god. Otherwise, an immortal, rational living being existing by itself, so that the souls contained in us are not gods, but will be when they have been released from their bodies. In another manner, God is called an immortal, rational, virtuous living being, so that every refined soul is a god, even if it is contained in a human being; and otherwise God is called that which, existing by itself, is an immortal, virtuous living being, so that the souls contained in wise human beings are not gods. And still otherwise they call God an immortal, virtuous living being having some charge in the world in its administration, as the sun and the moon have.” Otherwise he calls God the first administrator of the world. “And above all they call God a living being ### Translation notes - Herophilus, On the Stoic Use of Terms, is otherwise unknown. The Aristotelian definitions resemble Aristotle, Metaphysics 2.2 (994b) and Nicomachean Ethics 1, but the source is uncertain. The definitions of “God” are Stoic. The sentence runs on into the next column (PG 12:1055). ### Citation (SBL) Origen, Sel. Ps. 1053 (PG 12:1053a–1053d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1053/#p-1053). ## PG 12:1055 - URL: https://sophiascriptura.com/fathers/origen-selecta-psalmos/1053/#p-1055 - Source: PG 12:1056a–1056d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The five books of the Psalter, and a Jewish teacher’s view that the eleven untitled or authorless psalms after Psalm 89 (LXX) belong to Moses. ### Greek text ἄφθαρτον καὶ ἀγέννητον, καὶ πρῶτον βασιλέα, ἦν ἔχει χώραν ὁ σύμπας κόσμος. Εἰς πέντε βιβλία διαιροῦσιν Ἐβραίοιτὴν τῶν· Ψαλμῶν βίβλον · ὧν τὸ μὲν πρῶτονο ‹ Μακάριος ἀνὴρ ὃς οὐκ ἐπορεύθη ἐν βουλῇ ἀσεβῶν. ι ἕως τῶν τελευταίων τοῦ τεσσαρακοστοῦ ο τὸ δὲ δεύτερον· ‹ Ὃν τρόπον ἐπιποθεῖὴ ἔλαφος, ι ἕως πρώτου ἑβδομηκοστοῦ· τὸ δὲ τρίτον· ι Ὠς ἀγαθὸς τῷ Ἰσραὴλ ὁ Θεὸς τοῖς εὐοέσι τῇ καρδίᾳ, ι ’ἐως πη” τὸ δὲ τέταρτον ο ι Κύριε, καταφυγὴ ἐγενὴοης ἡμῖν ἐν γενεᾷ καὶ γενεᾷ,ι ἕως τοῦ ρε" τὸ δέ πέμπτον· ι Ἐξομολογεῖσθε τῷ Κυρίῳ, ι ἓως τῶν ἐσχάτων. Ἐγὼ μὲν ᾤμην ἕνα. εἶναι ἐν τῇ βίβλῳ τῶν Ψαλμῶν, ὃς· ἐπεγέγραπτο· ι Προσευχὴ τοῦ Μωῦσῆ ἁν- Ορὼττου τοῦ Θεοῦ· ι τὸ ὕστερον δὲ ἀνακινούμενος περί τινων λογίων Θεοῦ Ἰούλλῳ τῷ πατριάρχῃ, καί τινι τῶν χρηματιζόντων παρὰ Ἰουδαίοις σοφῶν, ἀκήκοα, ὅτι διʼ ὅλης τῆς βίβλου τῶν Ψαλμῶν ἀπὸ τῶν αʼ καὶ βʼ, οἱ παρʼ Ἑβραίοις ἀνεπίγραφοι,ἦ ἐπιγραφὴν μὲν ἔχοντες, οὐχὶ δέ τὸ δνομα τοῦ γράψαντος, ὲκείνου εἰσὶν οὗ τὸ ὄνομα φέρεται ἐν τῷ πρὸ τούτων ἐπιγραφὴν ἔχοντι ψαλμῷ. Καὶ περὶ τούτων λέγων, πρότερον μὲν ἔφασκεν, ὅτι τρισκαίδεκα εἰσιν οἱ τοῦ Μωῦσέως · ὡς δέ ἐξ ὧν ἀκήκοα καὶ αὐτὸς... τὴν ἀνέφερον ἐπʼ αὑτὸν, ὅτι εἰσιν ἕνδεκα· εἶτα πυθόμενος τοῦ παρʼ αὐτοῖς δοκοῦντος σοφοῦ, ἐμάνθανον, ὅτι. εἷεν ἕνδεκα, ὧν τοῦ μὲν πθ ὴ ἀρχήʼ ι Κύριε, καταεφυγὴ ἡμῖν ἐγενήθης ἐν γενεᾷ καὶ γενεᾷ · ι καὶ τοῦ ἑξῆς παρʼ ἡμῖν ἐνενηκοστοῦ φερομένου, ἡ ἀρχὴ ἦν «Ὀ κατοικῶν ἐν βοηθείᾳ τοῦ Ὑψίστου· ο ὃν καὶ αὑτὸν ἔλεγεν εἶναι Μωῦσέως. Ἀλλὰ καὶ τὸν ἔχοντα μὲν ἐπιγραφὴν, οὺ μετʼ ὀνόματος δέ τοῦ γρὰᾴαντος αὐτόνʼ λέγω δέ τὸν ἐνενηκοστὸν πρῶτον οὕτως ἐπιο γεγραμμένον, «Ψαλμὸς ᾠδῆς εἰς τὴν ἡμέραν τοῦ σαββάτου, ι ἔλεγεν εἷναι Μωῦσέως, οὒ ἠ ἀρχή · ‹ Ἀγαθὸν τὸ ἐξομολογεῖσθαι τῷ Κυρίῳ, καὶ ψάλλειν τῷ. ὀνόματί σου,”Υψιστε· ι ἀνεπίγραφος δὲ ἦν καὶ ὁ ὡς ἐνενηκοστὸς δεύτερος φερόμενος, οὗ ἡ ἀρχὴ, ε '0 Κύριος ἐβασίλευσεν, εὐπρέπειαν ἐνεδύσατο· ι ὃν καὶ αὑτὸν ἔλεγεν εἶναι Μωῦσέως · ὁμοίως δὲ καὶ τὸν ἐνενηκοστὸν τρίτον, οὗ ἡ ἀρχή· ι Θεὸς ἐκδικήσεων Κύριος, ι καὶ τὸν ἐνενηκοστὸν τέταρτον, οὗ ἡ ἀρχή · ### English translation (Claude) incorruptible and unbegotten, and the first king, in whom the whole universe has its place.” The Hebrews divide the book of the Psalms into five books: the first, from “Blessed is the man who did not walk in the counsel of the ungodly” to the last part of the fortieth; the second, from “As the deer longs” to the seventy-first; the third, from “How good is God to Israel, to the upright in heart” to the eighty-eighth; the fourth, from “Lord, you have become our refuge in generation and generation” to the hundred and fifth; the fifth, from “Give thanks to the Lord” to the last. I used to think that there was one psalm in the book of the Psalms entitled “A prayer of Moses the man of God”; but later, when I was inquiring about certain oracles of God with Iullus the patriarch and with one of those reputed wise among the Jews, I heard that throughout the whole book of the Psalms, from the first and second on, those that among the Hebrews are without title, or have a title but not the name of the writer, belong to the one whose name is borne in the titled psalm before them. And speaking about these, he said at first that thirteen are Moses’; but as from what I myself heard … referred to him, that there are eleven. Then, inquiring of the one reputed wise among them, I learned that there are eleven, of which the beginning of the eighty-ninth is: “Lord, you have become our refuge in generation and generation”; and of the next, reckoned among us as the ninetieth, the beginning was: “He who dwells in the help of the Most High,” which too he said was Moses’. But also the one that has a title, but not with the name of its writer — I mean the ninety-first, entitled thus: “A psalm of an ode, for the day of the Sabbath” — he said was Moses’; its beginning is: “It is good to give thanks to the Lord, and to sing to your name, O Most High.” And the one reckoned ninety-second was without title; its beginning is: “The Lord has become king, he has clothed himself with majesty”; this too he said was Moses’. Likewise the ninety-third, whose beginning is: “A God of vengeance is the Lord”; and the ninety-fourth, whose beginning is: ### Scripture references - Ps 1:1: quotation, high confidence - Ps 41:13 (40:14 LXX): allusion, medium confidence - Ps 42:1 (41:2 LXX): quotation, high confidence - Ps 72:20 (71:20 LXX): allusion, medium confidence - Ps 73:1 (72:1 LXX): quotation, high confidence - Ps 89:52 (88:53 LXX): allusion, medium confidence - Ps 90:1 (89:1 LXX): quotation, high confidence - Ps 106:48 (105:48 LXX): allusion, medium confidence - Ps 107:1 (106:1 LXX): quotation, high confidence - Ps 91:1 (90:1 LXX): quotation, high confidence - Ps 92:1 (91:1 LXX): quotation, high confidence - Ps 93:1 (92:1 LXX): quotation, high confidence - Ps 94:1 (93:1 LXX): quotation, high confidence ### Translation notes - Psalm numbers in Origen’s text are those of the Septuagint (LXX 89 = Ps 90, etc.). - Iullus (Ioullos) the patriarch is a Jewish patriarch consulted by Origen; his identity is uncertain. The sentence about thirteen and eleven psalms is damaged in the text (“…”). The view that an untitled psalm belongs to the author of the preceding titled psalm is also known from rabbinic sources. ### Citation (SBL) Origen, Sel. Ps. 1055 (PG 12:1056a–1056d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1053/#p-1055). ## PG 12:1057 - URL: https://sophiascriptura.com/fathers/origen-selecta-psalmos/1053/#p-1057 - Source: PG 12:1057a–1057d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The remaining psalms ascribed to Moses, the Jewish teacher’s answer to the objection from Samuel’s name in Psalm 98 (LXX), and the beginning of Origen’s inquiry into “diapsalma.” ### Greek text ι Δεῦτε, ἀγαλὴασώμεθα τῷ Κυρίῳ, 3 καὶ τὸν ιβʼ, οὗ ἠ-ἀρχή ιʼᾼσατε τῷ Κυρίῳ ᾆσμα καινὸν, ᾅσατε τῷ Κυρίῳ,πᾶσα ἡ γῆ ἰ καὶ τὸν ἐνενηκοστὸν ἕκτον, οὗ ἡ ἀρχή · ι0 Κύριος ἐβασίλευσεν, ἁγαλλιάσεται ὴ γῆο 3 καὶ ὁ ac, ὃς ἐπεγέγραπτο μόνον, ιΨαλμὸς·› τὸγὰρ, «τῷ Δαυῒδ ὡς ἔχει έν τισιν ἀντιγράφοις, οὔτε ἐντῷ Ἑβραῖκῷ ἦν οὕτε ἐν ταῖς λοιπαῖς ἐκδόσεσιν ’ ἡ δὲ ἀρχὴ αὑτοῦ ἦν· ε ’ᾼσατε τῷ ’Κυρίῳ ᾇσμα καινὸν, ὅτι θαυμαστὰ ἐποίησεν. 3 Καὶ ὁ ιι δέ ηʼ τοῦ αύτοῦ ἐλέγετο εἶναι, οὗ ἡ ἀρχή · ι ὐ Κύριος ἐβασίλευσεν, ὀργιζέσθωσαν λαοί· 3 καὶ ὁ ἐνενηκοστδς ἔνατος, ὃς ἐπεγέγραπτο · ι Ψαλμὸς εἰς ἐξομολόγησιν, 3 οὗή ἀρχή ο ι Ἀλαλὰξατε τῷ Κυρίῳ.,πᾶσα ἡ γῆ. 3 Μετὰ δὲ τούτους τοὺς ιαʼ ἐπεγέγραπτο ιιιαί ἐν τῷ Ἐβραῖκῷ καὶ παρὰ πᾶσιν, ι τῷ Δαυῖδ ψαλμὺς, 3 καὶ ἦν ὁ ρʼ οὐκέτι Μωῦσέως. Τούτων εἰρημένωνοδ εἰς τοὺς ψαλμοὺς οἳ ἀπὸ Ἐβραίων ἀναφέρονται εἰς Μωῦσέα, ἀνθυποφο· ρὰν ὑπειδόμενος ὁ Ἰουδαῖος, ἔθηκεν αὐτὴν τὴν φαινομένην αὐτῷ λύσιν αὐτῆς. Ἐώρα γὰρ, ὅτι ἀντεῖπεν εν τις περί τοῦ μὴ εἶναι τὸν ἕνα τῶν ιαʼ ψαλμῶν, τὸν ιιην, Μωῦσέως, ἐκ τοῦ· ’Υψοῦτε Κύριον τὸν Θεὸν ἡμῶν. καὶ προσκυνεῖτε τῷ ὑποποδίῳ τῶν ποδῶν αὑτοῦ. Ἄγιος Μωῦσῆς καὶ Ἀαρὼν ἐν τοῖς ἱερεῦσιν αὑτοῦ, καὶ Σαμουὴλ ἐν τοῖς ἐπικαλουμένοις τὺ ὄνομα. αὐτοῦ. Ἐπεκαλοῦντο τὸν Κύριον, καὶ αὐτὸς εἰσήκουσεν αύτῶν- ἐν στύλῳ νεφέλης ἐλάλει πρὸς αὐτούς. 3 Ὁ ἀντιλέγων εἶπεν ἂν, πῶς τὸ ὄνομα τοῦ Σαμουὴλ, γενομένου πλείοσιν ὕστερον γενεαῖς, Μωῦσῆς έθηκεν ἐν τῷ ἐαυτοῦ ψαλμῷ. Ἔλεγεν οὖν πρὸς τοῦτο, ὃτι οὐδὲν Θαυμαστὸν προπεφητεῦσθαι ὑπὸ Μωῢσέως τὸ ὄνομα-Σαμουὴλ, ἀνδρὸς ἱε ροῦ. καὶ συν-αριθμηθέντος ὑπὸ Ἰερεμίου τῷ Μωῦσῇ ἐν τῷ · ι Οὐδʼ ἂν στῇ Μωῦσῆς καὶ Σαμουὴλ, 3 ὅτε ἐν ταῖς Βασιλείαις Ἰωσίας προεφητεύθη· ι Θυσιαστήριον, θυσιαστήριον, τάδε λέγει Κύριος· ἰδοὺ υἱὸς τίκτεται τῷ Δαυῗδ· Ἰωσίας ὄνομα αὐτῷ. 3 Πολλάκις ζητήσας τὴν αἰτίαν τοῦ ἐπιγράφεσθαι μεταξὺ τῶν ψαλμῶν διάψαλμα, ὕστερον παρατηρήσας ἐν τῷ Ἑβραῖκῷ, καὶ συνεξετάζων αὐτῷ τὸ Ἑλληνικὸν, εὗρον, ὅτι ὅπου τὸ Ἐβραϊστὶ ‹ σὲλ, 3 Ἐλληνιπί δέ ἀεὶ, 3 ἦ τι τούτῳ ἰσοδυναμοῦν, ἐκεῖ οίἙὸδομήκοντα, καὶ Θεοδοτίων, καὶ Σύμμαχος ἔταξαν τι ι διάψαλμα. 3 Οὐ χεῖρον δὲ παραδείγματι τὸ λεγόμενον ### English translation (Claude) “Come, let us rejoice in the Lord”; and the ninety-fifth, whose beginning is: “Sing to the Lord a new song, sing to the Lord, all the earth”; and the ninety-sixth, whose beginning is: “The Lord has become king, let the earth rejoice”; and the ninety-seventh, which was entitled only “A psalm” (for “of David,” as some copies have it, was neither in the Hebrew nor in the other editions), and its beginning was: “Sing to the Lord a new song, for he has done marvelous things.” And the ninety-eighth was said to be his, whose beginning is: “The Lord has become king, let the peoples be angry”; and the ninety-ninth, which was entitled “A psalm for thanksgiving,” whose beginning is: “Shout to the Lord, all the earth.” After these eleven, the hundredth was entitled, in the Hebrew and in all the versions, “A psalm of David,” and the hundredth was no longer Moses’. When these things had been said about the psalms that the Hebrews refer to Moses, the Jew, anticipating an objection, set down what seemed to him its solution. For he saw that someone would object that one of the eleven psalms, the ninety-eighth, is not Moses’, on the strength of the words: “Exalt the Lord our God, and worship at the footstool of his feet; holy is he. Moses and Aaron among his priests, and Samuel among those who call upon his name; they called upon the Lord, and he heard them; in a pillar of cloud he spoke to them.” The objector would say: How did Moses put in his own psalm the name of Samuel, who lived many generations later? To this, then, he said that it is no wonder that the name of Samuel, a holy man, was foretold by Moses — Samuel whom Jeremiah numbers with Moses in the words, “Not even if Moses and Samuel should stand” — since in the Kingdoms Josiah was foretold: “Altar, altar, thus says the Lord: Behold, a son is born to David, Josiah by name.” Having often sought the reason why “diapsalma” is written between the parts of the psalms, I later observed the Hebrew and examined the Greek along with it, and found that where the Hebrew has “sel” and the Greek “always,” or something equivalent to it, there the Seventy, Theodotion, and Symmachus put “diapsalma.” It is not amiss to confirm what is said by an example: ### Scripture references - Ps 95:1 (94:1 LXX): quotation, high confidence - Ps 96:1 (95:1 LXX): quotation, high confidence - Ps 97:1 (96:1 LXX): quotation, high confidence - Ps 98:1 (97:1 LXX): quotation, high confidence - Ps 99:1 (98:1 LXX): quotation, high confidence - Ps 100:1 (99:1 LXX): quotation, high confidence - Ps 101:1 (100:1 LXX): allusion, medium confidence - Ps 99:5 (98:5 LXX): quotation, high confidence - Ps 99:6 (98:6 LXX): quotation, high confidence - Ps 99:7 (98:7 LXX): quotation, high confidence - Jer 15:1: quotation, high confidence - 1 Kgs 13:2: quotation, high confidence ### Translation notes - The numerals for the ninety-fifth and ninety-seventh psalms are garbled in the scan; the incipits identify them. The Kingdoms passage is 3 Kgdms 13:2 (1 Kgs 13:2 in the English Bible). - “Diapsalma” is the Septuagint’s rendering of Hebrew selah; Origen transliterates it “sel.” ### Citation (SBL) Origen, Sel. Ps. 1057 (PG 12:1057a–1057d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1053/#p-1057). ## PG 12:1059 - URL: https://sophiascriptura.com/fathers/origen-selecta-psalmos/1053/#p-1059 - Source: PG 12:1060a–1060d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Origen’s proof from the Hexapla that “diapsalma” stands for Hebrew selah, and the start of his general notes on psalm titles: the three psalms “for the winepresses” signify the churches. ### Greek text βεβαιῶσαι · οἷον έν τῷ οδ -ζναλμῷ, οὗ ὴ ἀρχή· ι Ἐξομολογησόμεθά σοι, ὁ Θεὸς, ἐξομολογησόμεθά σοι, καὶ ἐπικαλεσόμεθα τὸ ὄνομά σου ο ι μετὰ τὸ, «Ἐγὼ ὲοτερέωσα τοὺς στύλους αὐτῆς, ι παρα τοῖς Ἑβδομήκοντα, καὶ Θεοδοτίωνι, καὶ Συ μμάχῳ ἐστὶ διάψαλμα. ι Ἀντὶ δὲ τούτου παρὰ μὲν ’Δκύλᾳο ι Ἐγὼ ἐσταθμισάμην τοὺς στύλους αὐτῆς ἀείʼ ι ὲν δὲ τῇ εʼ · ε Ἐγώ εἰμι ὃς ήτοίμασα τοὺς στύλους αὐτῆς ἀεί · ι έν δὲ τῇ ςʼ· ι Ἐγὼ ἐστερέωσα τοὺς στύλους αὐτῆς διαπαντός. ι Ἔκειτο δὲ ἐν τῷ Ἑβραῖκῷ μετὰ τὸ ι Ἀμουδᾶ,ι ὅ ἐστι, ι στύλους αὐτῆς, ι τὸ ι σέλ. ι Πάλιν τε αὖ ἐν τῷ σεʼ, οὗ ἀρχὴ, ι Γνωστὸς ἐν τῇ Ἰουδαίᾳ ὁ Θεὸς, ι εὕρομεν παρὰ τοῖς Ἑβδόμηκοντα καὶ Θεοδοτίωνι, μετὰ τὸ, «ὅπλα, καὶ ῥομφαίαν, καὶ πόλεμον, ι διὰψαλμα · παρὰ δὲ Συμμάχῳ, μετὰ τὸ, ι ἀσπίδα καὶ μάχαιραν καὶ πόλεμον, ι ὁμοίως ι διὰψαλμα. ι Ἀντὶ δὲ τούτου παρὰ μὲν Ἀκύλᾳ, μετὰ τὸ, ε θυρεὸν καὶ πόλεμον καὶ μάχαιραν, ι τὸ σ ἀείʼ ι ἐν δὲ τῇ ςʼ, μετὰ τὸ, ι ὅπλον καὶ ῥομφαίαν κα) πόλεμον, ι τὸ, είς τέλος. ι Ἦν δὲ πάλιν ὲν τῷ Ἐὕραῖκῷ μετὰ τὸ, ι Ούμάλαμα, ι ὅ ἐστι, ι καὶ πόλεμον, ι τὸ ο σέλ. ι Καὶ ἔτι ὲν τῷι αὐτῷ ψαλμῷ, μετὰ τὸ, ε τοῦ σῶσαι πάντας τοὺς πραεῖς τῆς γῆς, ι ὁ Σύμμαχος ὁμοίως ‹ διάψαλμα. Παρὰ δὲ τῷ Ἀκύλᾳ, μετὰ τὸ, ι πάντας τοὺς πραεῖς τῆς γῆς, ι τὸ ι ἀεί · ι οὕτω δὲ καὶ ὲν τῇ πέμπτῃ, μετὰ τὸ, πάντας τοὺς πραεῖς τῆς γῆς, ι τὸ ι ἀείʼ ι ὲν δὲ τῇ ἒκτῃ μετά τὸ, ι τοῦ σῶσαι τοὺς πραεῖς τῆς γῆς, ι τὸ ι είς τέλος. ι Καὶ ἐν τῷ Ἐβραῖκῷ μετὰ τὸ ι ἀνίη ἂρς, ι ὅέστι, ι πραεῖς τῆς γῆς, ι τὸ ι σέλ, ι καὶ οὕτως ἀδιάπτωτον εὑρόντες τὴν τοιαύτην παρατήρησιν, ταῦτα ὲσημειωσάμεθα.Πότερον δὲ μουσικοῦ τινος μέλουςῆ ρυθμοῦ γινομένης ὲναλλαγῆς ἔγραψαν τὸ ι διάψαλμα ι οἱ ὲρμηνεύσαντες,ῆ ἄλλως κινηθένο τες, καὶ σὺ ἐπιστήσῃς. ΕΚ ΤΩΝ ΩΡΙΓΕΝΟΥΣ ΕΙΣ ΨΑΛΜΟΥΣ. υἱ ἐπιγεγραμμένοι ψαλμοὶ ‹ ὑπὲρ τῶν ληνῶν ο τρεῖς ὄντες, ὃ τε ὄγδοος, καὶ ὁ ὀγδοηκοστὸς, καὶ ὁ ὀγδοηκοστὸς τρίτος, δοκοῦσί μοι τὸ ἄθροισμα τῆς Ἐκκλησίας καὶ τὸ πλῆθος τῶν ἐπὶ τὸ αὐτὸ συνόδων δηλοῦν· καὶ γὰρ ἐκ πολλῶν μίαν εὐχὴν καὶ μίαν ὑμνολογίαν ἀναπέμπεσθαι τῷ Θεῷ ἐν Ἐκκλησίαις συμβαίνει· ὥσπερ ὲν ταῖς ληνοῖς ὲκ πολλῶν καὶ διαφόρων ἀμπέλων μία κρᾶσις ἀποτελεῖται οἴνου. Πάλαι μὲν οὖν ὲν ἐνὶ τόπῳ τῆς Ἰερουσαλὴμ μία τις ἦν ληνὸς, ἔνθα συνιόντες τὰς αὐτῶν εὐχὰς ἀνέπεμπονο ἧς μέμνηται καὶ Ἡσαΐας λέγωνʼ ι Καὶ ᾠκοδόμησα πύργον, καὶ προλήνιον ὥρυξα έν αὐτῷ. ι Δηλοί δὲ πύργος μὲν τὸν ναὸν, προλήνιον δὲ τὸ θυσιαστήριον. Ἀλλʼ ἐπεὶ καθελεῖν ἠπείλησε, καὶ καθεῖλεν ἐκεῖνα, πλείους ἀντὶ μιᾶς συνεστήσατο ληνοὺς, τὰς καθʼ ὅλης τῆς οἰκουμένης Ἐκκλησίας · διὸ εἴρηται ὲν ### English translation (Claude) for instance, in the seventy-fourth psalm, whose beginning is: “We will give thanks to you, O God, we will give thanks to you, and call upon your name,” after “I have made firm its pillars” there is “diapsalma” in the Seventy, Theodotion, and Symmachus. In place of this, Aquila has: “I have weighed its pillars always”; the Fifth: “I am the one who prepared its pillars always”; the Sixth: “I have made firm its pillars continually.” And in the Hebrew, after “ammuda,” that is, “its pillars,” stood “sel.” Again in the seventy-fifth, whose beginning is “God is known in Judea,” we found in the Seventy and Theodotion, after “arms and sword and war,” “diapsalma”; and in Symmachus, after “shield and sword and war,” likewise “diapsalma.” In place of this, Aquila has, after “buckler and war and sword,” the word “always”; and the Sixth, after “arms and sword and war,” the words “to the end.” And again in the Hebrew, after “umalama,” that is, “and war,” stood “sel.” And further in the same psalm, after “to save all the meek of the earth,” Symmachus likewise has “diapsalma”; Aquila, after “all the meek of the earth,” has “always”; so too the Fifth, after “all the meek of the earth,” has “always”; and the Sixth, after “to save the meek of the earth,” has “to the end.” And in the Hebrew, after “anie ars,” that is, “meek of the earth,” stood “sel.” Having found this observation to hold without fail, we have noted these things. Whether the translators wrote “diapsalma” because a change of musical melody or rhythm took place, or were moved by something else, you yourself will consider. From Origen on the Psalms. The psalms entitled “For the winepresses,” which are three — the eighth, the eightieth, and the eighty-third — seem to me to show the gathering of the Church and the multitude of those who come together in assemblies. For in the churches it happens that one prayer and one hymnody is sent up to God from many, just as in winepresses a single blend of wine is produced from many different vines. Of old, then, there was a single winepress in one place, Jerusalem, where people came together and sent up their prayers; Isaiah mentions it, saying: “And I built a tower, and dug a wine vat in it.” The tower signifies the temple, the wine vat the altar. But since he threatened to destroy those, and did destroy them, he established many winepresses instead of one, the churches throughout the whole inhabited world. Hence it is said in ### Scripture references - Ps 75:1 (74:2 LXX): quotation, high confidence - Ps 75:3 (74:4 LXX): quotation, high confidence - Ps 76:1 (75:2 LXX): quotation, high confidence - Ps 76:3 (75:4 LXX): quotation, high confidence - Ps 76:9 (75:10 LXX): quotation, high confidence - Ps 8:1: allusion, high confidence - Ps 81:1 (80:1 LXX): allusion, high confidence - Ps 84:1 (83:1 LXX): allusion, high confidence - Isa 5:2: quotation, high confidence ### Translation notes - “The Fifth” and “the Sixth” are the anonymous Greek versions in Origen’s Hexapla (Quinta and Sexta). Origen’s transliterations of the Hebrew (“ammuda,” “umalama,” “anie ars”) are given as printed. - The heading “From Origen on the Psalms” begins Migne’s second preface, on the psalm titles. ### Citation (SBL) Origen, Sel. Ps. 1059 (PG 12:1060a–1060d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1053/#p-1059). ## PG 12:1061 - URL: https://sophiascriptura.com/fathers/origen-selecta-psalmos/1053/#p-1061 - Source: PG 12:1061a–1061d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The winepresses as the many churches (Psalms 8, 80, 83 LXX); the titles “for the eighth” as pointing to the resurrection on the eighth day (Psalms 6 and 11 LXX). ### Greek text τῷ ὀγδόῳ ψαλμῷ οὕτω· ι Κύριε, ὁ Κύριος ἡμῶν , ὡς θαυμαστὸν τὸ ὄνομα σου ἐν πάσῃ τῇ γῇῐ ι Σαφῶς γὰρ παρέστησε τάς ἀνὰ πᾶσαν τὴν οἰκουμένην ληνοὺς τοῦ Θεοῦ. Καὶ ὁ ὀγδοηκοστὸς δὲ, καὶ αύτὸς ἐπιλήνιος ὢν, τοῖς ἔθνεσι πᾶσι παρακελεύεταιτῴ Θεῴ τῶν προφητῶν ἀποδιδόναι τὸν ὕμνον· λέγει δὲ οὖν· ι Ἀγαλλιᾶσθε τῷ Θεῷ τῷ βοηθῷ ἡμῶν· ἀλαλάξατε τῷ Θεῴ Ἰακώβ. ι Εἶτα ἐΞῆς ὑποκαταβὰς, τὴν ἀποβολὴν τοῦ προτέρου λαοῦ σημαίνει, λέγων · «Καὶ οὐκ ἤκουσεν ὁ λαός μου τῆς φωνῆς μου, καὶ Ἰσραὴλ ού προσέσχε μοι. Καὶ ἐξαπέστειλα αύτοὺς κατὰ τὰ ἐπιτηδεύματα τῶν καρδιῶν αὐτῶν. ι Καὶό ὀγδοηκοστὸς τρίτος τὴν αὐτὴν ἔχων προγραφὴν, ὅτι οὐκ ἔστιν ἐν σκήνωμα, οὐδὲ ἓν θυσιαστήριον ἐν Ἱεροσολύμοις, ἀλλὰ πολλὰ σκηνώματα καὶ πολλὰ θυσιαστήρια παρίστησι. Διὸ καὶ ὡς πολλῶν οὐσῶν ληνῶν, τούτων αὐτῶν τῶν σκηνωμάτων καὶ τῶν θυσιαστηρίων, ὑπὲρ τῶν ληνῶν προγέγραπται· λέγει δὲ οὖν ι Ὠς ἀγαπητὰ τὰ σκηνώματα σου, Κύριε τῶν δυνάμεωνὶ Ἐπιποθεῖ καὶ ἐκλείπει ἡ ψυχή μου εἱς τὰς αὐλάς τοῦ Κυρίουʼ ι καὶ ἐπιφέρει· ι Τὰ θυσιαστήριά σου, Κύριε τῶν δυνάμεων* ι καὶ πάλιν πληθυντικῶς ἐπιλέγει· ι ’Υπερασπιστὰ ἡμῶν, ἴδε ὁ Θεὸς, καὶ ἐπίβλεψον εἱς τὸ πρόσωπον τοῦ Χριστοῦ σου · ὅτι κρείσσων ήμέρα μία ἐν ταῖς αὐλαῖς σου ὑπὲρ χιλιάδας. › Ἔνθα τηρήσεις, ὡς καὶ ὀνομαστὶ Χριστοῦ μέμνηται. Τοὺς ἐπιγεγραμμένους ι ὑπὲρ τῆς ὀγδόης ι δύο ψαλμοὺς ἡγοῦμαι τὴν σωτήριον τῆς ἀναστάσεως ἡμέραν τοῦ Κυρίου αἰνίττεσθαι. Τὴν πρὸς θάνατον γοῦν ἁμαρτίαν ἐργασάμενος ό Δαυῖδ, ἱκετεύει κατὰ τὸν ἕκτον, μὴ τοῦ θυμοῦ, μηδὲ τῆς ὀργῆς τοῦ Θεοῦ πειρασθῆναι, ἐλέους δὲ καὶ ἰάσεως τὴν ψυχὴν αὐτοῦ τυχεῖν· τοῦτο δὲ ἔσεσθαι θεσπίζει λέγων· ι Ἐπίστρεψον, Κύριε, ῥῦσαι τὴν ψυχήν μου, σῶσόν με ἕνεκεν τοῦ ἐλέους σουο ὃτι ούκ ἔστιν ἐν τῷ θανάτῳ ὁ μνημονεύων σου, ἐν δὲ τῷ ᾄδῃ τίς ἐξομολογήσεταί σοι; ι μονονουχὶ τὸν Κύριον αὑτὸν ἐκ θανάτου ῥύσασθαι αὑτοῦ τὴν ψυχὴν ἱκετεύων. Προϊὼν δὲ τῶν εύχῶν τετυχηκέναι δηλοῖ διʼ ῶν φησιν· ι Εἱσήκουσε Κύριος τῆς φωνῆς τοῦ κλαυθμοῦ μου ’ εἱσήκουσε Κύριος τῆς δεήσεώς μου, Κύριος τὴν προσευχήν μου προσεδέξατο. ι Τὴν γάρ ἀναβίωσιν αὑτοῦ τὴν ὲκ τοῦ θανάτου μετὰ τῆς τοῦ Χριστοῦ ἀναστάσεως γενομένην διὰ τούτων ᾐνίξατο. Ὠσαύτως δὲ καὶ ὁ ἑνδέκατος ι περὶ τῆς ὀγδόης ι ἐπιγέγραπται, τοῦ Δαυῖδ τὴν ὁμοίαν ἱκεσίαν περιέχων φάσκοντος ι Σῶσόν με, Κύριε, ἔτι ἐκλέλοιπεν ὅσιος. ι Εἶτα τὸ ἑξῆς οὐκ ἐπικεκαλυμμένως, ἀλλά τηλαυγῶς ἐπιφέρει λέγων· ι Νῦν άναστήσομαι, λέγει Κύριος· θήσομαι ἐν σωτηρίῳ. ι Διʼ ῆν ἀνάστασιν τοῦ Κύριου τῇ μετὰ τὸ Σάββατον ἡμέρᾳ, ἥτις ἦν ὀγδόη, γενομένην, εἱς τύπον καινῆς ζωῆς, τοιαύτης οἶμαι προγραφῆς τὸν ψαλμὸν ἠξιῶσθαι. Εἰσὶ μὲν πάντες οἱ ἐπιγεγραμμένοι ι ὑπὲρ τῶν ἁλλοιωθησομένων ι τὸν ἀριθμὸν τέσσαρες. Τούτων ὁ μὲν πεευηηκοστὸς ἐννατος δοκεῖ μοι τὴν τῶν ἐθνῶν ### English translation (Claude) the eighth psalm thus: “Lord, our Lord, how wonderful is your name in all the earth!” For it clearly presented God’s winepresses throughout the whole inhabited world. And the eightieth, which is itself “for the winepresses,” exhorts all the nations to render the hymn to the God of the prophets; it says: “Rejoice in God our helper; shout to the God of Jacob.” Then, going further down, it signifies the rejection of the former people, saying: “And my people did not hear my voice, and Israel paid no heed to me. And I sent them away according to the pursuits of their hearts.” And the eighty-third, having the same superscription, presents not one tabernacle nor one altar in Jerusalem, but many tabernacles and many altars. Therefore, since the winepresses are many — these very tabernacles and altars — it is superscribed “for the winepresses.” It says: “How beloved are your dwellings, Lord of hosts! My soul longs and faints for the courts of the Lord”; and it adds: “Your altars, Lord of hosts”; and again it adds, in the plural: “Our protector, behold, O God, and look upon the face of your Christ; for one day in your courts is better than thousands.” There you will notice that it even mentions Christ by name. The two psalms entitled “For the eighth” I think hint at the saving day of the Lord’s resurrection. David, having committed the sin unto death, pleads in the sixth not to experience the wrath or the anger of God, but that his soul may obtain mercy and healing; and he declares that this will happen, saying: “Turn, Lord, rescue my soul, save me for the sake of your mercy; for in death there is no one who remembers you, and in Hades who will confess to you?” — all but begging the Lord himself to rescue his soul from death. Going on, he shows that he has obtained his prayers, where he says: “The Lord has heard the voice of my weeping; the Lord has heard my petition; the Lord has accepted my prayer.” For by these words he hinted at his own return to life from death, which took place with the resurrection of Christ. Likewise the eleventh too is entitled “for the eighth,” containing a similar supplication of David, who says: “Save me, Lord, for the holy one has failed.” Then next, not veiledly but brightly, he adds: “Now I will arise, says the Lord; I will set him in safety.” Because of the Lord’s resurrection, which took place on the day after the Sabbath, which was the eighth, as a type of new life, the psalm was deemed worthy, I think, of such a superscription. The psalms entitled “For those who will be changed” are four in number. Of these, the fifty-ninth seems to me to signify the change of the nations ### Scripture references - Ps 8:1: quotation, high confidence - Ps 81:1 (80:2 LXX): quotation, high confidence - Ps 81:11 (80:12 LXX): quotation, high confidence - Ps 81:12 (80:13 LXX): quotation, high confidence - Ps 84:1 (83:2 LXX): quotation, high confidence - Ps 84:2 (83:3 LXX): quotation, high confidence - Ps 84:3 (83:4 LXX): quotation, high confidence - Ps 84:9 (83:10 LXX): quotation, high confidence - Ps 84:10 (83:11 LXX): quotation, high confidence - Ps 6:4 (6:5 LXX): quotation, high confidence - Ps 6:5 (6:6 LXX): quotation, high confidence - Ps 6:8 (6:9 LXX): quotation, high confidence - Ps 6:9 (6:10 LXX): quotation, high confidence - Ps 12:1 (11:2 LXX): quotation, high confidence - Ps 12:5 (11:6 LXX): quotation, high confidence - 1 John 5:16: allusion, low confidence ### Translation notes - “The sin unto death” alludes to 1 John 5:16; Origen refers to David’s sin with Bathsheba and Uriah. - The scan prints the numeral of the fifty-ninth psalm in garbled form; the quotation that follows (PG 12:1063) is from LXX Ps 59. ### Citation (SBL) Origen, Sel. Ps. 1061 (PG 12:1061a–1061d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1053/#p-1061). ## PG 12:1063 - URL: https://sophiascriptura.com/fathers/origen-selecta-psalmos/1053/#p-1063 - Source: PG 12:1064a–1064d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The titles “for those who will be changed” (Psalms 59, 68, 44, 79 LXX) as the change of the nations, of Christ in his passion, and of the former people; “for the hidden things” as Christ’s hidden war and victory. ### Greek text ἀλλοίωσιν ἣν πεπόνθασι μεταβάντες ἐκ τῆς δεισιδαίμονος πλάνης ἐπὶ τὴν εὐσέβειαν τοῦ τῶν ὅλων Θεοῦ σημαίνειν. Λέγει δʼ οὖν· ι Ὁ Θεὸς ἐλάλησεν ἐν τῷ ἁγίῳ αὑτοῦ· Ἀγαλλιάσομαι καὶ διαμεριῶ Σίκιμα, καὶ τὴν κοιλάδα τῶν σκηνῶν διαμετρήσω. Ἐμός ἐστι Γαλαὰδ, καὶ ἐμός ἐστι Μανασσῆς · καὶ Ἐφραῒμ κραταίωσις τῆς κεφαλῆς μου· Ἰούδας βασιλεύς μου, Μωάβ λέβης τῆς ἐλπίδος μου, Ἐπὶ τὴν Ἰδουμαίαν ἐκτενῶ τὸ ὑπόδη μά μου ο ἐμοὶ ἀλλόφυλοι ὑπετάγησαν. ι Μετά γοῦν τῶν ἰσραηλιτικῶν φυλῶν, καὶ τὸν Μωάβ, καὶ τὴν Ἰδουμαίαν, καὶ τοὺς ἀλλοφύλους περιείληφεν. Ὀ δέ ἐξηκοστὸς ὄγδοος ὁμοίως ἐπιγεγραμμένος μεταβολὴν ἔχει καὶ ἀλλοίωσιν τοῦ διʼ ἡμᾶς είς τὰ βάθη τῆς νοουμένης θαλάσσης κατεληλυθότος, καὶ τὰ περὶ τοῦ πάθους αὑτοῦ, ὃ. καὶ δηλοῖ διὰ τοῦθ ‹ Ἐδωκαν εἰς τὸ βρῶμά μου χολὴν, καὶ εἰς τὴν δίψαν μου ἐπότισάν με ὅξος · ι καὶ τὴν τῶν ἐπιβουλευσάντων ἐπὶ τά χείρω τροπήν · ἃ καὶ αὐτὸς παρίστησι λέγων· ι Σκοτισθήτωσαν οἱ ὀφθαλμοὶ αὐτῶν τοῦ μὴ βλέπειν, καὶ τὸν νῶτον αὐτῶν διαπαντὸς σύγκαμψον, ι καὶ τὰ ἐξῆς. Καὶ ὁ τεσσαρακοστδς τέταρτος, τῶν υἱῶν Κορὲ τυγχάνων, ι ὑπὲρ τῶν άλλοιωθησομένων › ἐπιγεγραμμένος, ‹ ύπέρ τε τοῦ ἀγαπητοῦ, ι ὁμοίως καὶ αὐτὸς τὴν περὶ τὸν ἀγαπητὸν τοῦ Θεοῦ ἀλλοίωσιν ἔχει· ἐν αὑτῷ καὶ τὴν θεολογίαν αύτοῦ περιλ ιβὼν, καὶ τῆς ἐξ ἐθνῶν Ἐκκλησίας τὴν πρὸς αὐτὸν ἐπιστροφὴν δηλῶν διὰ τό· ιἌκουσον, θύγατερ, καὶ ἴδε, καὶ κλῖνον τὸ οὖς σου, ι καὶ τὰ ἑξῆς. Ὀ δὲ ἐβδομηκοστὸς ἔνατός ἐστι μὲν τοῦ Ἀσάφ, ὁμοίως δὲ ἐπιγεγραμμένος τοῦ προτέρου πάλιν λαοῦ τὴν ἐπὶ τὰ χείρω τροπὴν περιέχει λέγων· ι ’Λμπελον ἐξ Αἰγύπτου μετῆρας, ι καὶ τὰ ἐξῆς. Καὶ ἔοικεν, ἐπειδὴ τῶν ἀπὸ τῆς γῆς ἀνθέων καὶ κρίνων τὸ ὡραῖον καὶ εὑῶδες θᾶττον ἀλλοιοῦται, καὶ εἰς φθορὰν μεταβάλλεται, τούτου χάριν τὸ Ἐβραῖκὺν ι Περὶ τῶν κρίνων, ἢ, Περὶ τῶν ἀνθέων ι περιέχειν. Διόπερ ι ἀντὶ τῶν ἀλλοιωθησομένων, ι ὁ μὲν Ἀκύλας ί ἐπὶ τοῖς κρίνοις, ι ὁ δέ Σύμμαχος ‹ περὶ τῶν ἀνθέων › ήρο μήνευσεν. υἱ ἐπιγεγραμμένοι « ὑπὲρ τῶν κρυφίων ι κρύφιόν τινα καὶ λανθάνοντα πόλεμον, καὶ τὴν κατὰ τῶν ’ἀοράτων καὶ νοητῶν ἐχθρῶν νίκην τού Σωτῆρος ἡμῶν περιέχουσινο ὁ γοῦν ένατός φησιν · ε Ἑν τῷ ἀποστραφῆναι τὸν ἐχθρόν μου είς τὰ ὀπίσω, ι καὶ ἃ. ἐξῆς τούτοις ἐπιφέρει, σημαίνει τὴν τῶν ἐθνῶν κλῆσιν· ‹ Ψάλατε τῷ Κυρίῳ τῷ κατοικοῦντι ἐν Σιώνἀναγγείλατε ἐν τοῖς ἔθνεσι τὰ ἐπιτηδεύματα αὑτοῦ. ι Καὶ ὅτι ταῦτα λεληθότως κατὰ τὸν καιρὸν τοῦ πάθους συνετελέσθη, τά τῆς προγραφῆς τοῦ ψαλμοῦ δηλοῖ· ἐπιγέγραπται γὰρ ‹ ὑπὲρ τῶν κρυφίων τού Υἱοῦʼ ι ἀνθʼ οὗ ὁ μὲν Σύμμαχος ι ὑπὲρ τοῦ θανάτου τοῦ Υἱοῦ ι πεποίηκεν· ὁ δέ Ἀκύλας, ε ὑπὲρ τῆς νεότητος· ι οἷς συμφωνεί καὶ τά περὶ τῆς ἐκ θανάτου ἀναβιώσεως αὑτοῦ, διὰ τοῦ ψαλμοῦ σημαινόμενα κατᾶ τόʼ ι ἰη ὑψῶν με ἐκ τῶν πυλῶν τοῦ θανάτου. ι Καὶ ὁ τεσσαρακοστὸς ### English translation (Claude) which they underwent in passing from superstitious error to the worship of the God of the universe. It says: “God has spoken in his holy place: I will exult and divide Shechem, and measure out the valley of tents. Gilead is mine, and Manasseh is mine, and Ephraim the strength of my head; Judah is my king, Moab the cauldron of my hope; over Idumea I will stretch out my sandal; foreigners have been subjected to me.” So along with the Israelite tribes it has included Moab, Idumea, and the foreigners. The sixty-eighth, similarly entitled, contains the change and alteration of the one who for our sake went down into the depths of the spiritual sea, and the things concerning his passion, which it shows by: “They gave gall for my food, and for my thirst they gave me vinegar to drink”; and the turn for the worse of those who plotted against him, which it itself presents, saying: “Let their eyes be darkened so that they do not see, and bend their back continually,” and so on. And the forty-fourth, which belongs to the sons of Korah and is entitled “for those who will be changed” and “for the beloved,” likewise itself contains the change concerning the beloved of God, including in it also his theology, and showing the turning of the Church from the nations to him by: “Hear, daughter, and see, and incline your ear,” and so on. The seventy-ninth is Asaph’s, but is similarly entitled, and contains again the turn for the worse of the former people, saying: “You brought a vine out of Egypt,” and so on. And it seems that, since the beauty and fragrance of the flowers and lilies of the earth are quickly changed and turn to decay, for this reason the Hebrew has “Concerning the lilies,” or “Concerning the flowers.” Therefore, instead of “those who will be changed,” Aquila translated “upon the lilies,” and Symmachus “concerning the flowers.” The psalms entitled “For the hidden things” contain a hidden and secret war, and our Savior’s victory over invisible and intelligible enemies. The ninth, for instance, says: “When my enemy is turned back”; and what it adds next to these words signifies the calling of the nations: “Sing to the Lord who dwells in Zion; declare among the nations his deeds.” And that these things were accomplished secretly at the time of the passion, the superscription of the psalm shows; for it is entitled “for the hidden things of the Son,” in place of which Symmachus has “for the death of the Son,” and Aquila “for the youth.” With these agrees what the psalm signifies about his return to life from death, in the words: “you who lift me up from the gates of death.” And the forty- ### Scripture references - Ps 60:6 (59:8 LXX): quotation, high confidence - Ps 60:7 (59:9 LXX): quotation, high confidence - Ps 60:8 (59:10 LXX): quotation, high confidence - Ps 69:21 (68:22 LXX): quotation, high confidence - Ps 69:23 (68:24 LXX): quotation, high confidence - Ps 45:10 (44:11 LXX): quotation, high confidence - Ps 80:8 (79:9 LXX): quotation, high confidence - Ps 9:3 (9:4 LXX): quotation, high confidence - Ps 9:11 (9:12 LXX): quotation, high confidence - Ps 9:13 (9:14 LXX): quotation, high confidence ### Translation notes - The “former people” is Israel; the reading of Psalms 68 and 79 (LXX) is Origen’s, translated as written. - Symmachus’s “death” and Aquila’s “youth” render different vocalizations of the Hebrew title of Ps 9 (ʿal-mut labben). ### Citation (SBL) Origen, Sel. Ps. 1063 (PG 12:1064a–1064d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1053/#p-1063). ## PG 12:1065 - URL: https://sophiascriptura.com/fathers/origen-selecta-psalmos/1053/#p-1065 - Source: PG 12:1065a–1065d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The titles “for a pillar inscription” (humility, Psalms 55–56 LXX), “for a remembrance” (David’s sin), “a prayer,” and “do not destroy” (David’s forbearance toward Saul). ### Greek text πέμπτος παραπλησίως περὶ τῶν κρυφίων εἰρημένος τὸν ἀόρατον καὶ νοητὸν πόλεμον παρίστησι λέγων · ι Ἐταράχθησαν ἔθνη, ἔκλιναν βασιλεῖαι, ι καὶ τὰ ἑξῆς. Εἶτα ὼς πάλαι καταπατοῦντας τῶν ἐθνῶν ἄρχοντας καθελὼν, ὑφʼ ἑαυτόν τε πεποιημένος τὰ ἔθνη ἑξῆς λέγει· ι ’Υψωθήσομαι ἐν τοῖς ἔθνεσιν, ὑψωθήσομαι ἐν τῇ γῇ. ι Οἱ ἐπιγεγραμμένοι ι είς στηλογραφίανλι λόγους. περιέχουσι μετριότητος καὶ ταπεινοφροσύνης. Διόπερ ὁ μὲν Ἀκύλας, ἀντὶ τοῦ,στηλογγ>αφίαν, ι ταπεινοῦ τελείου ι ήρμήνευσεν · ὁ δέ Σύμμαχος, ι ταπεινόφρονος και ἀμώμου. ι Εἴτε γὰρ ὁ Δαυῒδ βασιλεὺς ὢν καί ἄρχων παντὸς Ἰσραὴλ, μέτρια καὶ ταπεινὰ φρονῶν τοιαύτας προήκατο φωνὰς, εἴτε καὶ ὁ Χριστὸς τοῦ Θεοῦ τοιαῦτα ἐθέσπιζε ταπεινοφρονῶνν ώσπεροῦν διδάσκει διὰ τοῦʼ ι Μάθετε ἀπʼ ἐμοῦ,,ὅτι πρᾶός είμι καὶ ταπεινὸς τῇ καρδίαι ι στήλης ἄξιοι εἷεν ἂν οἱ λόγοι, καὶ τῆς εἰς τὸν σύμπαντα αἰῶνα μνήμης· ὅπερ διὰ τῆς ι στηλογραφίας ι παρίσταται. Νοήσεις δὲ τὸ εἰρημένον ἀπὸ τοῦ πεντηκοστοῦ πέμπτου, ὂς ἐπιγέγραπται( στηλογραφίας,› ἢ ι ταπεινοῦ τελείου, ι ἢ ι ταπεινόφρονος καὶ ἀμώμου, › ἐν ᾧ εῐρηται· ι Ἐλέησόν με, ὁ Θεὸς, ὅτι κατεπάτησέ με ἄν· θρωπος ὃλην τὴν ἡμέραν, ι καὶ τὰ ἐξῆς. Καὶ ὁ πεντηκοστὸς ἕκτος, τὴν ἴσην έχων ἐπιγραφὴν, πάλιν τῶν καταπατούντων αὑτὸν μέμνηται λέγων· ι Ἔδωκεν είς ὄνειδος τοὺς καταπατοῦντας μεʼ ι καὶ τοὺς λοιποὺς δὲ τῶν οὕτως ἐπιγεγραμμένων διελθὼν, τῆς ἴσης ἐχομένους εὑρήσεις διανοίας. Οἱ ἐπιγεγραμμένοι ι εἰς ἀνάμνησιν τοῦ Δαυῒδ ι ὑπομιμνήσκειν αὐτὸν ἐοίκασιν ἐπὶ τῆς τοῦ Οὐρίου ἁμαρτίας.0·δέ τριακοστὸς ἕβδομος, οὕτως ἐπιγεγραμμένος, ἐπιλέγει ο ι Οὐκ ἐστιν -είρήνη ἐν τοῖς ὀστέοις μου ἀπὸ προσώπου τῶν ἁμαρτιῶν μου, ι καὶ τὰ ἐξῆς· καὶ διʼ ὅλου δέ τοῦ ψαλμοῦ τὴν ἐπὶ τῇ πραχθείσῃ ἁμαρτίᾳ κατάστασιν σημαίνει. Ὡσαύτως δέ καὶ ὁ ἐξηκοστὸς πέμπτος, ι είς ἀνάμνησιν ι ἐπιγεγραμμένος, ἱκετεύει τοῦ Θεοῦ τυχεῖν βοηθοῦ. Οἱ ἐπιγεγραμμένοι ιπροσευχὴ,ι,μήποτε οὐκ είσὶ ψαλμοὶ, οὐδὲ ᾠδαὶ, οὐδὲ ὕμνοι, ἀλλʼ αὐτὸ τοῦτο ψιλαὶ προσευχαὶ τῇ τῶν εὐξαμένων ἁρμόττουσαι διαθέσει, τῇ τε περὶ αὐτοὺς καταστάσει καὶ πᾶσι τοῖς ἐν ἴσῃ διαθέσει τοῖς εἰρημένοις τυγχάνουσιν. Οἱ ἐπιγεγραμμένοι ψαλμοὶ, ι Μὴ διαφθείρῃς, τοῦ Δαυῒδ,› ἐφεξῆς εἱσι τρεῖς· ὧν ὁ πεντηκοστὸς ἐκτος εἴρηται ἐν τῷ αὑτὸν ἀποδιδράσκειν ἀπὸ προσώπου Σαοὺλ είς τὸ σπήλαιον. Καὶ μήποτε ἐπειδήπερ, ἐν τῷ σπηλαίῳ κρυπταζομένου τοῦ Δαυῖδ, ἐπεισῆλθε Σαοὺλ ἀγνοῶν ε ἔνδον αὐτοῦ ὖντος, καὶ τῶν ἑταίρων τοῦ Δαυῒδ βουλομένων ἀνελεῖν αύτὸν, εἶπεν ὁ Δαυῒδ πρὸς τὸν ’Δὸισὰθ, ι Μὴ διαφθείρῃς ι αὐτόνʼ δῆλον δʼ ὅτι τὸν Σαούλ· τούτου χάριν ὡς ἀποδεξαμένου τοῦ Θεοῦ τὴν φωνὴν, ’ἀκρότητα ἀνεξικακίας περιέχουσαν, ἐν μνήμῃ τῶν οὕτως ἐπιγεγραμμένων ψαλμῶν παρελήφθη. Ὁ δὲ πεντηκοστὸς ὄγδοος περιέχων τὸ, ι Μὴ διαφθείρῃς, ὁπότε ἀπέστειλε Σαοὺλ, καὶ ἐφύλαξε τὸν οἷκον αὐτοῦ τοῦ θανατῶσαι αὑτὸν, › ἐοικε πρόσταγμα περιέχειν τοῦ Θεοῦ τοῦ μὴ συγχωροῦντος τοῖς ἀπεσταλμένοις ὑπὲρ τοῦ διαφθεῖραι τὸν Δαυῖδ ὑπὸ τοῦ Σαούλ. Τάχα δʼ ἂν τὴν αὐτὴν ἔχει διάνοιαν καὶ ὁ ἐβδομηκοστὸς τέταρτος ### English translation (Claude) fifth, spoken similarly “concerning the hidden things,” presents the invisible and intelligible war, saying: “Nations were troubled, kingdoms bent,” and so on. Then, as having brought down the rulers of the nations who of old trampled them, and having made the nations subject to himself, it next says: “I will be exalted among the nations, I will be exalted in the earth.” The psalms entitled “For a pillar inscription” contain words of moderation and humility. Hence Aquila, in place of “pillar inscription,” translated “of the humble, perfect one,” and Symmachus “of the humble-minded and blameless one.” For whether David, being king and ruler of all Israel, uttered such words with a modest and humble mind, or the Christ of God, being humble-minded, prophesied such things — as indeed he teaches by: “Learn from me, for I am gentle and humble in heart” — the words would be worthy of a pillar and of remembrance for all time, which is what “pillar inscription” presents. You will understand what is said from the fifty-fifth, which is entitled “of a pillar inscription,” or “of the humble, perfect one,” or “of the humble-minded and blameless one,” in which it is said: “Have mercy on me, O God, for a man has trampled me all the day long,” and so on. And the fifty-sixth, which has the same title, again mentions those who trample him, saying: “He gave over to reproach those who trample me.” And going through the rest of those so entitled, you will find them holding to the same meaning. The psalms entitled “For a remembrance of David” seem to remind him of the sin concerning Uriah. The thirty-seventh, so entitled, says: “There is no peace in my bones because of my sins,” and so on; and through the whole psalm it signifies his condition after the sin he had committed. Likewise the sixty-fifth, entitled “for remembrance,” entreats to obtain God as helper. The psalms entitled “A prayer” are perhaps not psalms, nor odes, nor hymns, but simply plain prayers, fitting the disposition of those who prayed and their circumstances, and fitting all who are in a disposition like the words spoken. The psalms entitled “Do not destroy, of David” are three in succession. Of these the fifty-sixth was spoken when he fled from Saul into the cave. And perhaps, since, while David was hiding in the cave, Saul came in unaware that he was inside, and David’s companions wished to kill him, David said to Abishai, “Do not destroy” him — Saul, clearly — for this reason, since God accepted the utterance, which contained the height of forbearance, it was taken up into the memory of the psalms so entitled. The fifty-eighth, which contains “Do not destroy, when Saul sent and watched his house to kill him,” seems to contain a command of God, who did not permit those sent by Saul to destroy David. Perhaps the seventy-fourth too has the same meaning, ### Scripture references - Ps 46:6 (45:7 LXX): quotation, high confidence - Ps 46:10 (45:11 LXX): quotation, high confidence - Matt 11:29: quotation, high confidence - Ps 56:1 (55:2 LXX): quotation, high confidence - Ps 57:3 (56:4 LXX): quotation, high confidence - Ps 38:3 (37:4 LXX): quotation, high confidence - Ps 70:1 (69:1 LXX): allusion, medium confidence - Ps 57:1 (56:1 LXX): allusion, high confidence - 1 Sam 24:3: allusion, high confidence - 1 Sam 26:9: quotation, high confidence - Ps 59:1 (58:1 LXX): quotation, high confidence ### Translation notes - “Sixty-fifth”: the title “for a remembrance” belongs to LXX Ps 69 (Ps 70), so the numeral may be a slip in the tradition; it is translated as printed. - David’s words to Abishai, “Do not destroy him,” come from the episode at 1 Sam 26:9 (1 Kgdms 26:9), which Origen joins to the cave episode of 1 Sam 24. ### Citation (SBL) Origen, Sel. Ps. 1065 (PG 12:1065a–1065d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1053/#p-1065). ## PG 12:1067 - URL: https://sophiascriptura.com/fathers/origen-selecta-psalmos/1053/#p-1067 - Source: PG 12:1068a–1068d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Sabbath psalm and the thanksgiving psalm (91 and 99 LXX), and the title of Psalm 33 (LXX), which Origen links with David’s visit to Ahimelech at Nob and the holy bread. ### Greek text τρν-ὄμοιον τρόπον τῷ Ἀσάερι ἐπιγεγραμμένος. Ὁ ἐπιγεγραμμένος, «τοῦ Σαββἀτοῦ,.ἐνενηκοστὸς πρῶτος προτροπὴν ἔχει σπουδαίως ἀπαντᾷν εἰς τὰς συνάξεις τῆς μελέτης τῶν θείων μαθημάτων, καὶ μετὰ ταῦτα δοξολογίαν. Λέγει δʼ οὖν· ι Τοῦ ἀναγγέλλειν τὸ πρωῒ τὸ ἔλεός σου. καὶ τὴν ἀλήθειάν σου κατά νύκτα. ι Καὶ πάλιν· ο Πεφυτευμένοι ἐν τῷ οἴκῳ Κυρίου, ὲν ταῖς αὐλαῖς τοῦ Θεοῦ ἡμῶν ὲξανθήσουσινά Ὀ ὲνενηκοστὸς ἔννατος ἐπιγεγραμμένος ι είς ἐξομολόγησιν ι διδάσκει φάσκωνʼ ε Αὐτὸς ἐποίησεν ἡμᾶς καὶ οὐχ ἡμεῖς· ι τὴν δύναμιν τῆς ἐξομολογήσεως παριστᾷ, ὅτι μηδὲν ἡμεῖς ἀφʼ ἑαυτῶν κεκτήμεθα, ἀλλʼ ὅ τι ποτέ ἐστι περὶ ἡμᾶς ἀγαθὸν, τοῦτο αὐτὸς ἐποίησεν. Ὁ τριακοστὸς τρίτος ψαλμὺς ἐπιγεγραμμένος, ι τῷ Δαυῒδ, ὁπότε ἠλλοίωσε τὸ πρόσωπον αὑτοῦ ἐναντίον Ἀβιμέλεχ, ι ἔοικε τὸν ἐν τῇ πρώτῃ τῶν Βασιλειῶν Ἀχιμέλεχ ὠνομασμένον Ἀβιμέλεχ ἀποκαλεῖνο τῶν στοιχείων παρʼ Ἑβραίοις, λέγω δὲ τοῦ χάφ καὶτοῦ βὴθ, πολλὴν ὁμοιότητα σωζόντων, ὡς κατά μηδὲν ἀλλήλων διαλλάττειν, ἢ βραχείᾳ κε·ραίᾳ μόνῃ. Ἔχει δʼ οὖν ἡ ἱστορία οὔτως · ι Καὶ ἔρχεται Δαιΐίδ εἰς Νομμᾶν πρὸς Ἀχιμέλεχ τὸν ἱερέα, καὶ ἐξέστη Ἀχιμέλεχ τῇ ἀπαντήσει αὐτοῦ, καὶ εἶπεν αὐτῷʼ Τί ὅτι σὺ μόνος, καὶ οὐδεὶς μετὰ σοῦ; Καὶ · εἶπεν αὐτῷ Δαυῖδ· ’0 βασιλεὺς ἐντέταλται μοι σήμερον ῥῆμα, καὶ εἶπέ μοι· Μὴ γνώτω μηδεὶς τὸ ῥῆμα περὶ οὗ ἐγὼ ἀποστέλλω σε, καὶ περὶ οὗ ἐγὼ ἐντέταλμαί σοι. Καὶ τοῖς παιδαρίοις μεμαρτύρημαι ὲν τῷ τόπῳ τῷ λεγομένῳ Θεοῦ πίστις, Ἁλμωνί. Καὶ νῦν εί εἰσὶν ὑπὸ τὴν χεῖρά σου πέντε ἄρτοι, δὺς είς χεῖρά μου τὺ εὑρεθέν. Καὶ ἀπεκρίθη ὁ ἀρχιερεὺς, καὶ εἶπεν· υῦκ εἰσιν ἄρτοι βέβηλοι ὑπὸ τὴν χεῖρὰΔ μου, ἀλλʼ ἢ ἄρτοι ἅγιον ἐξ ἐστὶ τὰ παιδάρια πεφυλαγμένα ἀπὸ γυναικὸς, καὶ φάγεται. Καὶ ἀπεκρίθη Δαυῖδ τῷ ἀρχιερεῖ, καὶ εἶπεν αὐτῷ· ’Λλλά ἀπὸ γυναικὸς ἁπεσχήμεθα χθὲς καὶ τρίτην ἡμέραν. Ἑν τῷ ἐξελθεῖν με εἰς ὁδὸν, γέγονε πάντα παιδάρια ἡγνισμένα. Καὶ αὐτὴ ἡ ὁδὸς βέβηλος, διότι σήμερον ἁγιασθήσεται διὰ τὰ σκεύη. Καὶ ἔδωκεν αὐτῷ ’Λχιμέλεχ ό ἱερεὺς τοὺς ἄρτους τῆς προθέσεως, ὅτι οὐκ ἦν ἄρτος ἐκεῖ, ἀλλʼ ἢ οἱ ἄρτοι τοῦ προσώπου οἱ ἀφῃρημένοι ἐκ προσώπου Κυρίου τοῦ παρατεθῆναι ἄρτον θερμὸν, ᾗ ἡμέρα ἔλαβεν αὐτούς. ι Ταῦτα μὲν ἡ ἱστορία· ἀντὶ ἱὲ τοῦ, ι ἐν τῷ τόπῳ τῷ λεγομένῳ Θεοῦ πίστις Ἀλμωνὶ, ι Ἀκῦλας φησίʼ ‹ Πρδς τὸν τόπον τόνδε τινὰ τοῦδέ τινος ι ἢ ‹ τόνδε τινὰ ἀδέσποτονο ι ό ἱὲ Σύμμαχος· ἰ Εἰς τὸν δεῖνα τόπον. ι Ἔοικεν οὖν ι τοῦ ψαλμοῦ προγραφὴ τὴν ἀλλοίωσιν τοῦ λόγου Δαυῒδ τὴν πρὸς τὸν ἱερέα σημαίνειν διὰ τοῦ φάναι· Ὁπότε ὴλλοίωσε τὸ πρόσωπον αὐτοῦ ἐναντίον Ἀσιιέλεχ· ι ἢ τὴν ἀλλοίωσιν τοῦ προσώπουο διὸ κατὰ ὸν Σύμμαχον εἴρηται· ι Ὁπότε μετεμόρφωσε τὸ πρόσωπον αὐτοῦ ἐναντίον ’Λειμέλεχο ι ὁδὲ Ἀκύλας· ι Ὅτε ὴλλοίωσε τὸ γεῦμα αὐτοῦ. ι Διὸ καὶ προῖὼν ὲν τῷ ψαλμῷ τὴν ἱερὰν,,ὡς ἔοικε, τροφὴν αἰνιττόμενός φησι· ι Γεύσασθε, καὶ ἴδετε ὅτι χρηστὸς ὁ Κύριος. ι Μήποτε οὖν αὐτοῦ γεύσασθαι τοῦ Χριστοῦ παρʼ ### English translation (Claude) entitled in the same way, “to Asaph.” The ninety-first, entitled “of the Sabbath,” contains an exhortation to come eagerly to the assemblies for the study of the divine teachings, and after that a doxology. It says: “To declare your mercy in the morning, and your truth by night”; and again: “Planted in the house of the Lord, they will blossom in the courts of our God.” The ninety-ninth, entitled “for thanksgiving,” teaches by saying: “He made us, and not we ourselves”; it presents the force of thanksgiving, that we have acquired nothing of ourselves, but whatever good there is in us, he made it. The thirty-third psalm, entitled “Of David, when he changed his face before Abimelech,” seems to call “Abimelech” the one named Ahimelech in the first book of Kingdoms, since the Hebrew letters — I mean kaph and beth — keep much likeness, so as to differ from one another in nothing but a small stroke. The history goes thus: “And David comes to Nob, to Ahimelech the priest; and Ahimelech was astonished at meeting him, and said to him: Why are you alone, and no one with you? And David said to him: The king has given me an order today, and said to me: Let no one know the matter about which I am sending you and about which I have commanded you. And I have charged the young men at the place called ‘Faith of God,’ … Almoni. And now, if there are five loaves under your hand, give what is found into my hand. And the high priest answered and said: There are no common loaves under my hand, but only holy bread; if the young men have been kept from woman, they shall eat. And David answered the high priest and said to him: Indeed, we have kept away from woman yesterday and the day before. When I set out on the road, all the young men had become purified. And this road is itself common, which is why today it will be made holy because of the vessels. And Ahimelech the priest gave him the loaves of the presentation, for there was no bread there except the loaves of the presence that had been removed from before the Lord, so that warm bread might be set out on the day he took them.” So much for the history. In place of “at the place called ‘Faith of God,’ … Almoni,” Aquila says: “to such-and-such a place of so-and-so,” or “to such-and-such an ownerless place”; and Symmachus: “to a certain place.” The superscription of the psalm, then, seems to signify the change in David’s speech toward the priest, by saying: “when he changed his face before Abimelech”; or else the change of his face. Hence according to Symmachus it is said: “when he transformed his face before Abimelech”; and Aquila: “when he changed his taste.” Hence too, going on in the psalm and hinting, it seems, at the sacred food, he says: “Taste and see that the Lord is good.” Perhaps, then, he hints that he tasted Christ himself from ### Scripture references - Ps 92:2 (91:3 LXX): quotation, high confidence - Ps 92:13 (91:14 LXX): quotation, high confidence - Ps 100:3 (99:3 LXX): quotation, high confidence - Ps 34:1 (33:1 LXX): quotation, high confidence - 1 Sam 21:1: quotation, high confidence - 1 Sam 21:2: quotation, high confidence - 1 Sam 21:3: quotation, high confidence - 1 Sam 21:4: quotation, high confidence - 1 Sam 21:5: quotation, high confidence - 1 Sam 21:6: quotation, high confidence - Ps 34:8 (33:9 LXX): quotation, high confidence ### Translation notes - Origen explains Abimelech/Ahimelech by the likeness of two Hebrew letters, which he names kaph and beth; the actual difference in the names is beth/heth. His remark is translated as written. - The quotation is 1 Kgdms 21:1–6 (1 Sam 21:1–6) in a Septuagint form. The garbled name before “Almoni” (LXX Phellani/Phelmoni) is removed as OCR debris and shown as “…”. Aquila’s and Symmachus’s renderings take the Hebrew pəlōnî ʾalmōnî as “so-and-so.” The sentence runs on into the next column (PG 12:1069). ### Citation (SBL) Origen, Sel. Ps. 1067 (PG 12:1068a–1068d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1053/#p-1067). ## PG 12:1069 - URL: https://sophiascriptura.com/fathers/origen-selecta-psalmos/1053/#p-1069 - Source: PG 12:1069a–1069d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Origen finishes the title of Psalm 33 (LXX), discusses psalms without musical titles, and explains “the hymns of David have failed” at the end of Psalm 71 (LXX) by the Greek versions. ### Greek text ,κινῶν τὸ σῶμα αὑτοῦ διὰ τούτων ᾐνίττετο, καὶ τοῦ νόμου ἦν σύμβολον· τοῦ τῆς εὐχαριστίας Χριστοῦ σώματος τοὺς τῆς προθέσεως ἄρτους παρειληφότος. ,Εστι καὶ ἑτέρα ἀλλοίωσις τοῦ Δαυῖδ, καθʼ ἣν ἦλα λοίωσε τὸ πρόσωπον αὐτοῦ πρὸς Ἀγχοῦς βασιλέα Γὲο τὸν ἀλλόφυλον, μανίαν ὑποκρινόμενος · ἀλλʼ οὐκ ἔοικεν ὁ ψαλμὸς ταύτην ἐπὶ τοῦ παρόντος προσαλλοίωσιν σημαίνειν. Οἱ δὲ μηδʼ ἔτερα ἐπιγεγραμμένοι τῶν ψαλμῶν, λέγωδὲ, μήτε ᾠδὴ, μήτε ὕμνος, μήτε ψαλμὸς, μήτε μελῴδημα, μήτε αἴνεσις, μήτε προσευχὴ, μήτε τι τῶν τοιούτων, ὠφελίμους τινὰς ἐοίκασι διδασκαλίας περιέχειν, καὶ λόγους παραινετικοὺς καὶ προτρεπτικοὺς εἰς εὐσεβείας ἀνάληψιν ο οἷός ἐστιν ὁ δέκατος, ὲν ᾧ εἴρηται· ι Ἐπὶ τῷ Κυρίῳ πέποιθα, πῶς ἐρεῖτε τῇ ψυχῇ μου, ι καὶ τὰ ἑξῆς καὶὸ δέκα· τος τρίτος καθʼ ὃμοια λέγων ’ ι Εἶπεν ἄφρων ἐν καρδίᾳ αὑτοῦ. ι Καὶ οἱ λοιποὶ δὲ παραπλησίως λόγους τινὰς διδασκαλικοὺς καὶ πλήρεις ὠφελείας ἐπάγονται ού μὴν ἐν ψαλμοῖς καὶ ὕμνοις ἦ ἐν ᾠδαῖς κατελέγησαν, τῷ μὴ σώζειν τὸν ὅμοιον τοῖς εἰρημένοις τρόπονʼ εἰ μὴ ἄρα ἐγράφησαν καὶ αὐτοὶ ὥστε λεχθῆναι ’διὰ ψαλτηρίου ἢ διʼ ᾠδῆς, ἦ ὣς τις τῶν εἰρημένων οὐ συνέβη δὲ καὶ λεχθῆναι αὐτοὺς, ὥστε ἔχειν ὁμοίαν μὲν ἐν τοῖς ψαλμοῖς καὶ ταῖς ᾠδαῖς, καὶ ταῖς προσευχαῖς δύναμιν, μὴ ἐπιγεγράφθαι δὲ διὰ τὸ μὴ λεχθῆναι αὑτήν. Ἦ μήποτέ τινες μὲν διὰ τὴν προτέραν αἰτίαν, τινὲς δὲ τῆς δευτέρας ’ἐνεκεν οὐκ ἠξιὼθησαν προγραφῆς. Ὀ μὲν γὰρ πεντηκοστὸς πρῶτος, οὐδέτερα ὣν τῶν εἰρημένων, τὰ πε ρ“ι τοῦ Δωὴκ ἀπαγγέλλει λέγων · ι Τί ὲγκαυχᾷ ἐν κακίᾳ, ὁ δυνατὸς, ι ἅπερ διᾶ τὸ ’σκυθρωπὸν οὐκ ἂν λεχθείη θεῷ τρόπῳ τῶν ψαλμῶν, ἢ τῶν ᾠδῶν· ὼς οὐδὲ ὁ πεντηκοστὸς δεύτερος καὶ οὗτος λυπηρὰ περιέχων. Ὀ δὲ πεντηκοστὸς τέταρτος οὗ ἢ ἀρχή ο ι Ἐνώτισαι, ὁ Θεὸς, τὴν προσευχήν μου, ι τρόπον περιέχει προσευχῆςʼ καὶ ὀ εἰκοστὸς ἕκτοςο ι Κύριος φωτισμός μου καὶ σωτήρ μου, ι οὐδὲν διενήνοχε τῆς εὐχῆς· ὅμως δʼ οὖν οὑκ ἠξιώθησαν προγραφῆς. Διὰ δὲ τὴν δευτέραν, ὡς εἰκὸς,αίτίαν, τοῦ ὲβδομηκοστοῦ πρῶ·του ψαλμοῦ ἐπὶ τέλει τῆς προφητείας περιέχοντος, ι Ἑξέλιπον οἱ ’ύμνοι Δαυῖδ, υ·ἱοῦ Ἰεσσαί· ι ἐπειδὴ δέ τινες ὑπέλαβον τέλος τῶν τοῦ Δαυῒδ ὕμνων τὸ λόγιον σημαίνειν, σημειώσῃ, ὅτι οὐ τοῦτο δηλοῖ ἡ τοῦ Ἐβραίου διάνοια. Ὁ γοῦν Ἀκύλας, ἀντὶ τοῦ · Ἐ ξέλιπον οὶ ὕμνοι Δαυῒδ, ι Ἐτελέσθησαν προσευχαὶ Δαυῖδ, ο ἐκδέδωκεν· ὁ δὲ Σύμμαχος · ι Ἐπετελέσθησαν προσευχαὶ Δαυῒδο ι καὶ ἡ πέμπτη ἔκδοσις, ι ’Λνεκεφαλαιώθησαν προσευχαὶ Δαυῒδ. ι Διʼ ὧν παρίσταται τοῖς ἐν τῷ ψαλμῷ περὶτοῦ Χριστοῦ προφητευομένοις συνῆφθαι τὰ εἰρημένα· ἐπιγέγραπται μὲν γὰρ ὁ ψαλμὸς ι εἰς Σαλομὼν, ι ἀναφέρεται δὲ τὰ ὲν αὐτῷ είς τε αὐτὸν Σολομῶν-τα, καὶ τὸν ἐκ σπέρματος αὐτοῦ γενησόμενον υἱὸν αὐτοῦ· διὸ εἴρηται· ι Ὀ Θεὸς, τὸ κρῖμα σου τῷ βασιλεῖ δὸς, καὶ τὴν δικαιοσύνην σου τῷ υἱῷ τοῦ βασιλέως. ι Εἶτα ἑξῆς τούτοις ἐπιφέρονται λόγοι τινὲς προφητικοὶ περὶ τοῦ υἱοῦ βασιλέως, δηλαδὴ ὲκ σπέρματος Σολομῶντος γεννηθησομένου, ### English translation (Claude) … moving his body, he hinted at this through these words; and it was a symbol of the law, since the body of Christ in the Eucharist has taken the place of the loaves of the presentation. There is also another change of David, in which he changed his face before Achish, the foreign king of Gath, feigning madness; but the psalm does not seem to signify this change in the present case. The psalms entitled with none of the other names — I mean neither ode, nor hymn, nor psalm, nor melody, nor praise, nor prayer, nor anything of the kind — seem to contain useful teachings, and words of exhortation and encouragement to take up piety. Such is the tenth, in which it is said: “In the Lord I have trusted; how will you say to my soul,” and so on; and the thirteenth, which speaks in the same way: “The fool said in his heart.” The rest likewise bring forward teaching words full of benefit; yet they were not listed among psalms and hymns or odes, because they do not keep the same manner as those named. Unless, indeed, they too were written to be spoken with the psaltery or as an ode, or as one of those named, but it did not happen that they were so spoken; so that they have the same force as the psalms, the odes, and the prayers, but are not so entitled because it was not spoken in that way. Or perhaps some were not deemed worthy of a superscription for the first reason, and some for the second. For the fifty-first, being none of the things named, reports the things concerning Doeg, saying: “Why do you boast in wickedness, O mighty one?” — words which, because of their gloom, would not be spoken in the manner of psalms or odes; as neither would the fifty-second, since it too contains sorrowful things. The fifty-fourth, whose beginning is: “Give ear, O God, to my prayer,” contains the manner of a prayer; and the twenty-sixth, “The Lord is my light and my savior,” differs in nothing from a prayer; and yet they were not deemed worthy of a superscription. For the second reason, it seems, the seventy-first psalm contains at the end of the prophecy: “The hymns of David the son of Jesse have failed.” Since some have supposed that the saying signifies the end of David’s hymns, note that this is not what the sense of the Hebrew shows. Aquila, for one, in place of “The hymns of David have failed,” rendered “The prayers of David have been completed”; Symmachus, “The prayers of David have been accomplished”; and the fifth edition, “The prayers of David have been summed up.” By these it is shown that what is said is joined to the things prophesied in the psalm about Christ. For the psalm is entitled “For Solomon,” and its contents refer both to Solomon himself and to the son who was to be born of his seed. Therefore it is said: “O God, give your judgment to the king, and your righteousness to the king’s son.” Then next to these words are added certain prophetic words about the king’s son, that is, the one who was to be born of Solomon’s seed, ### Scripture references - 1 Sam 21:13: allusion, high confidence - Ps 11:1 (10:1 LXX): quotation, high confidence - Ps 14:1 (13:1 LXX): quotation, high confidence - Ps 52:1 (51:3 LXX): quotation, high confidence - Ps 55:1 (54:2 LXX): quotation, high confidence - Ps 27:1 (26:1 LXX): quotation, high confidence - Ps 72:20 (71:20 LXX): quotation, high confidence - Ps 72:1 (71:1 LXX): quotation, high confidence ### Translation notes - The first words of the column continue a sentence broken at the column change; some words seem lost (“…”). - Achish king of Gath: 1 Sam 21:10–15. Doeg: 1 Sam 22:9–19, the occasion named in the title of LXX Ps 51 (Ps 52). - The “fifth edition” is the Quinta of Origen’s Hexapla. ### Citation (SBL) Origen, Sel. Ps. 1069 (PG 12:1069a–1069d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1053/#p-1069). ## PG 12:1071 - URL: https://sophiascriptura.com/fathers/origen-selecta-psalmos/1071/#p-1071 - Source: PG 12:1072a–1072d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Psalm 71 (LXX) can refer only to Christ; Origen discusses the meaning of “diapsalma” and argues that not every psalm entitled “psalm” was sung to the psaltery (Psalms 50 and 3 LXX). ### Greek text οἵτινες οὐκ ἐφʼ ἓτερον ἁρμόζειν δύνανται ἦ ἐπὶ μόνον Χριστὸν τοῦ Θεοῦ. Τὸ γὰρ, ι Κατακυριεύσει ἀπὸ θαλάσσης ἓως θαλάσσης, καὶ ἀπὸ ποταμῶν ἕως περάτων τῆς οἰκουμένης, ι καὶ παραπλήσια τούτοις οὔτʼ ἐπʼ αὑτὸν ἀνάγοιτο ἂν τὸν Σολομῶντα, οὐδʼ ἐπὶ τὸν ἀναδεξάμενον αὐτοῦ τὴν ἀρχὴν Ῥοβοάμ, οὐδʼ ἐφʼ ἕτερον τῶν αὐτοῦ διαδόχων, ἀλλʼ ἐπὶ μόνον τὸν ἡμέτερον Σωτῆρα. Ἐπεὶ τοίνυν κατὰ τὸν Δαυῖδ διʼ εὐχῆς ἦν ἐπιτελεσθῆναι τὴν ἐκ σπέρματος αὐτοῦ γένεσιν τοῦ Χριστοῦ, καὶ τὰ ἐπὶ ταύτῃ προφητευόμενα, ἐν οἷς ἦν ρ τὰ ἐν τῷ προκειμένῳ ψαλμῷ, ώς ἐπὶ τέλει λέλεκται · ι Καὶ ἐνευλογηθήσονται ἐν αὑτῷ πάντα τὰ ἔθνη, καὶ πληρωθήσεται τῆς δόξης αὑτοῦ πᾶσα ή γῆ · › εἰκότως ἐπισυνῆπται τούτοις κατὰ μὲν τὸν Ἀκύλαν ’ ι Ἐτελέσθησαν προσευχαὶ Δαυῖδ · ι κατὰ δὲ τὸν Σύμμαχον· ι Ἐπετελέσθησαν προσευχαὶ Δαυῖδ ο › κατὰ δὲ τὴν πέμπτην ἔκδοσινο ι ’Λνεκεφαλαιώθησαν προσευχαὶ Δαυῒδ. ι Ἑν τούτῳ ἀνεκεφαλαιώθησαν, ἐν τῷ πάντα τὰ ἔθνη εύλογηθῆναι διὰ τῆς τοῦ ἐκ σπέρματος αύτοῦ γεγενημένης ἐπιφανείας τοῦ τῶν ἐθνῶν ἁπάντων Σωτῆρος. Ἐν οἷς τὰ διαψάλματα φέρεται, ἐν τούτοις ὀ Ἀκύλας ἀντὶ τοῦ διαψάλματος πεποίηκεν ιτᾼσμα· ι ἡ δέ πέμπτη ἐκδοσις ι διὰ παντός ° ι κατὰ δέ τὰ παρʼ ἡμῖν ἀντίγραφα καὶ κατὰ Σύμμαχον, ἔοικε μουσικοῦ τινος μέλους ἢ ῥυθμοῦ τροπῆς γενομένης ἡ τοῦ διαψάλματος παρακεῖσθαι παρασημείωσις. Πολλάκις δὲ καὶ διανοίας ἐναλλαγὴ γίνεται ἐν τοῖς διαψάλμασιν, ἤδη δέ ποτε καὶ προσώπου μεταβολή. Οἰηθείη μὲν ἄν τις πάντας τοὺς ἐπιγεγραμμένους ψαλμοὺς διὰ κρούσεως ὀργάνου μουσικοῦ τοῦ καλουμένου ψαλτηρίου ἀποδίδοσθαι· ἁλλʼ ἐπεὶ κατὰ τὸν Ἀκύλαν διʼ ἁπάσης τῆς βίβλου, ἐν ὅσοις ἐπιγέγραπται κατὰ τοὺς Ἐβδομήκοντα ι ψαλμὸς, ι ἐν τούτοις ι μελῲδημα ι ἐκδίδοται· κατὰ δὲ τὸν Σύμμαχον ι ᾠδὴ, ι ἦ ι ᾆσμα· ι τούτου χάριν ἀναγκαίως ἐπεσημειωσάμην ώς ἂν μή τις νομίσῃ διὰ τοῦ μουσικοῦ ὀργάνου πάντας τοὺς παρʼ ἡμῖν ψαλμοὺς ἐπιγεγραμμένους εἰρῆσθαι. Πῶς γὰρ ἂν ἔχοι λόγον, τὸν πεντηκοστὸν, φέρε, ἐπιγεγραμμένον, ι εἰς τὸ τέλος ψαλμὺς τῷ Δαυῒδ, ι διὰ ψαλτηρίου εἰρῆσθαν μουσικὰ γοῦν ὲν πένθει ἄκαιρος διήγησις. Πῶς γὰρ οἶόν τε ἦν, λεο χθέντα ἐπὶ δεινῷ πλημμελήματι τῷ Δαυῒδ, ού τῆς τυχούσης ἀγανακτήσεως τοῦ Θεοῦ κατʼ αὐτοῦ γενομένης, καὶ ’ἀπειλῆς διὰ τοῦ προφήτου, ώς ἐν εὐθυμίας ιαιρῷ ψαλτήριον ἀναλαβόντα, τρυφῆς καὶ εὐφροσύνης σύμβολα ἐπιτελεῖν ; Τί δὲ ψαλτηρίου περιέχουσιν οἰκεῖον-οἱ λόγοι ; Οὐχὶ δὲ ὀλοφυρμοῦ καὶ άποκλαύσεως, οὒς εἰκὸς μετά τινος πενθικοῦ μέλους, οὐ μὴν μετὰ τοῦ ὀργάνου εἰρῆσθαι ; Ταυτὸν δʼ ἂν εἴποις καὶ ἐπὶ τοῦ τρίτου, ὂς ἐπιγέγραπται ι Ψαλμὸς τῷ Δαυῒίἶ, ὁπότε ἀπεδίδρασκεν ἀπὸ προσώπου ’Λβεσσαλὼμ τοῦ υἱοῦ αὑτοῦ. ι Ἐπιστήσεις γὰρ εί ἐν τοιαύτῃ τυγχᾶνων συμφορᾷ, καθʼ ἣν ἐκπεπτώκει μὲν τῆς βασιλείας, ὴλαύνετο δὲ πρὸς τοῦ υἱοῦ, μουσικοῖς ἐσχόλαζε. ### English translation (Claude) words which can fit no one else but only the Christ of God. For “He will rule from sea to sea, and from the rivers to the ends of the inhabited world,” and words like these, could not be referred to Solomon himself, nor to Rehoboam who succeeded to his rule, nor to any other of his successors, but only to our Savior. Since, then, according to David, the birth of Christ from his seed, and what was prophesied about it, was to be accomplished through prayer — among these prophecies were the contents of the present psalm, as is said at the end: “And all the nations will be blessed in him, and all the earth will be filled with his glory” — there is fittingly joined to them, according to Aquila, “The prayers of David have been completed”; according to Symmachus, “The prayers of David have been accomplished”; and according to the fifth edition, “The prayers of David have been summed up.” They were summed up in this: in all the nations being blessed through the appearing of the Savior of all the nations, born of his seed. Where the diapsalmata occur, Aquila in place of “diapsalma” put “song,” and the fifth edition “continually”; but according to our copies and Symmachus, the mark “diapsalma” seems to be placed where a change of some musical melody or rhythm took place. Often there is also a change of thought at the diapsalmata, and sometimes even a change of speaker. One might think that all the psalms entitled “psalm” were rendered by striking the musical instrument called the psaltery. But since, according to Aquila, throughout the whole book, wherever the Seventy have “psalm” in the title, “melody” is rendered, and according to Symmachus “ode” or “song,” I have of necessity made this note, so that no one may think that all the psalms so entitled among us were spoken to the musical instrument. For how would it make sense that the fiftieth, for example, entitled “For the end, a psalm of David,” was spoken with the psaltery? Music in mourning is an untimely tale. For how was it possible, when it was spoken by David over a terrible offense — when no ordinary indignation of God had come upon him, and a threat through the prophet — that he took up the psaltery as in a time of good cheer and performed the tokens of luxury and gladness? What do the words contain that belongs to a psaltery? Are they not words of lamentation and weeping, which were probably spoken with some mournful melody, but not with the instrument? You might say the same of the third, which is entitled: “A psalm of David, when he fled from the face of Absalom his son.” For you will consider whether, being in such a misfortune, in which he had fallen from the kingdom and was being driven out by his son, he had leisure for music. ### Scripture references - Ps 72:8 (71:8 LXX): quotation, high confidence - Ps 72:17 (71:17 LXX): quotation, high confidence - Ps 72:19 (71:19 LXX): quotation, high confidence - Ps 72:20 (71:20 LXX): quotation, high confidence - Ps 51:1 (50:1 LXX): allusion, high confidence - 2 Sam 12:7: allusion, medium confidence - Ps 3:1: quotation, high confidence ### Translation notes - The “threat through the prophet” is Nathan’s rebuke (2 Sam 12). ### Citation (SBL) Origen, Sel. Ps. 1071 (PG 12:1072a–1072d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1071/#p-1071). ## PG 12:1073 - URL: https://sophiascriptura.com/fathers/origen-selecta-psalmos/1071/#p-1073 - Source: PG 12:1073a–1073d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The title “in hymns” and the victory titles (“for the end”) of Psalms 4, 6 and 53 (LXX); the Psalms are not in chronological order, which raises the question of their arrangement. ### Greek text Λόγον δʼ ἂν ἔχοι, τὸν Θεὸν καὶ ταύτῃ· ἁναπέμπων τὴν ἱκεσίαν, μετά τινος μέλους αὐτὴν προηνέγκατο καταλλήλου τῷ καιρῷ· διʼ ὃ ι Μελῴδημα 3 καὶ ι ’ῼδὴν 3 οἱ λοιποὶ καὶ ἐν τῇ τούτων προγραφῇ πεποιήκασιν. Τοὺς λοιποὺς δέ τῶν ὁμοίως ἐπιγεγραμμένων παραπλησίως τοῖς εἰρημένοις ἐπισκέψῃ. Ὅσοι εἰσὶν, ι ἐν ὕμνοις, 3 ἐπιγεγραμμένοι, ἐπὶ τούτων ἀντὶ τοῦ,ι ἐν ὕμνοις, 3 ὁ μὲν Ἀκύλας, ι ἐν ψαλμοῖςη ὁ δέ Σύμμαχος ι διὰ ψαλτηρίου 3 ἐκδέδωκεν ὥστε κατὰ τὴν αὐτῶν ἑρμηνείαν μόνους εἶναιτούτους διὰ τοῦ μουσικοῦ ὀργάνου μελῳδηθέντας. Καὶ ἔχει γε λόγον τὸν τέταρτον ψαλμὸν, ι ἐν ὕμνοις 3 ἐπιγεγραμμένον, δι ὀργάνου κεκροῦσθαι. Ἐπειδὴ γὰρ ὁ τρίτος εἴρητο τῷ Δαυῖδ, ἡνίκα ἀπεδίδρασκεν ἀπὸ προσώπου Ἀβεσσαλὼμ τοῦ υἱοῦ αὐτοῦ, εἰκότως ὁ τέταρτος, τὰ νικητήρια περιέχων τοῦ πρὸς τὸν υἱὸν πολέμου, ὁμοῦ καὶ ι εἰς τὸ τέλος, 3 ὁμοῦ καὶ ι ἐν ὕμνοις 3 ἐπιγέγραπται. Διόπερ ὁ Σύμμαχος ἀντὶ τοῦ, είς τὸ τέλος, ι ἐπινίκιον, 3 ὁ δὲ Ἀκύλας, ί τῷ νικοποιῷ, 3 ἐκδεδώκασιν. Σώςει δὲ τὴν ἀποδοθεῖσαν θεωρίαν τὰ.ὲςπιλεγόμενα, ἐν οἷς φησιν· ι Ἐν τῷ ἐπικαλεῖσθαί. με, εἰσήκουσέ μου ὁ Θεὸς τῆς δικαιοσύνης μου, 3καὶ τὰ ἐξῆς.Ἥρμοζεν οὖν ταῦτα ὡς ἐν ἐπινικίοις καὶ διὰ μουσικῶν ὀργάνων ἀνακρουσθῆναι. Ὁ δέ τρίτος οὐκ ἐπιγέγραπται ι εἰς τὸ τέλος · 3 ού γὰρ ἦν πω ἐπινίκιος ’ ἀλλʼ οὐδέ τοῦ πολέμου τέλος εἰληφότος εἴρητο. Σκέψαι δέ καὶ ἐπὶ τοῦ ἕκτου, μήποτε ἐπειδὴ μετὰ τὰ πρῶτα τοῦ ψαλμοῦ ἐν τοῖς τελευταίοις ἐπιφέρει λέγων ι Ἤκουσε Κύριος τῆς φωνῆς τοῦ κλαυθμοῦ μου, είσήκουσε Κύριος τῆς δεήσεως μου ’ Κύριος τὴν προσευχήν μου προσεδέξατο, 3 εἰκότως αὐτὸς ι ἐπινίκιος, 3 καὶ ι διὰ ψαλτηρίου, 3 παρὰ δέ τοῖς Ἐὄδομήκοντα ι είς τὸ τέλος, 3 καὶ ι ἐν ὕμνοις 3 ἐπιγέγραπται. Ἀλλὰ καὶ ὁ πεντηκοστὸς τρίτος, πρὸ τῆς εὶς τὸν Οὐρίαν ἁμαρτίας εἰρημένος τῷ Δαυῖδ, ἐν τῷ ἐλθεῖν τοὺς Ζιφαίους καὶ εἰπεῖν τῷ Σαούλ · ι Ούκ ἰδοὺ Δαυῖδ κέκρυπται παρʼ ἡμῖν ; 3 ὡς ἂν τῶν διαβεβληκότων αὐτὸν τῷ Σαοὺλ μηδὲν ἰσχυκότων, ι ἐν ὕμνοις 3 μὲν παρʼ ἡμῖν ’ παρὰ δὲ τοῖς λοιποῖς ι διὰ ψαλτηρίου 3 καὶ ι ἐν ψαλμοῖς, 3 καὶ ι τῷ νικοποιῷ, 3 καὶ ι ἐπινίκιος 3 ἐπιγέγραπταιρΤὸν ὅμοιον δὲ τρόπον ἐπιστήσεις καὶ τοῖς λοιποῖς, ὅσοι τῆς ὁμοίας ἠξίωνται προγραφῆς. Ὀμολογουμένως οἱ πλείους τῶν μετὰ τὸν πεντηκοστὸν ψαλμὸν, μακρῴ πρόσθεν εἴρηνται. τοῦ πεντηκοστοῦ. Καὶ αὐτὸς δὲ ὁ πεντηκοστὸς εἴρηται πρὸ τοῦ χρόνου τοῦ κατὰ τὸν τρίτον, ὃς ἐλέχθη τῷ Δαυτδ ἡνίκα ἀπεδίδρασκεν ἀπὸ προσώπου τοῦ Ἀβεσσαλὼμ τοῦ υἱοῦ αὐτοῦΪΗν δʼ οὕτος χρόνος ὁ μετὰ τὴν τοῦ πεντηκοστοῦ ἐξομολόγησιν. Τίνα οὖν ἅρα τοιαύτην περιέχει τάξιν; Ὁ μέν τις εἴποι ἔχειν τινὰ τῶν νυν. " ### English translation (Claude) But it would make sense that here too, sending up his supplication to God, he uttered it with some melody suited to the occasion; that is why the other translators have put “melody” and “ode” in the superscription of these psalms as well. The rest of those similarly entitled you will examine like those already discussed. In all the psalms entitled “in hymns,” in place of “in hymns” Aquila rendered “in psalms” and Symmachus “with the psaltery”; so that according to their translation these alone were sung to the musical instrument. And it makes sense that the fourth psalm, entitled “in hymns,” was played on an instrument. For since the third had been spoken by David when he fled from the face of Absalom his son, the fourth, which contains the victory celebration of the war against his son, is fittingly entitled both “for the end” and “in hymns.” Hence, in place of “for the end,” Symmachus rendered “a victory song,” and Aquila “to the victor.” What follows bears out the interpretation given, where he says: “When I called, the God of my righteousness heard me,” and so on. It was fitting, then, that these words should be played, as at a victory celebration, also on musical instruments. The third, however, is not entitled “for the end”; for it was not yet a victory song, but was spoken while the war had not yet come to an end. Consider also, in the case of the sixth, whether, since after the first part of the psalm he adds in the last part: “The Lord has heard the voice of my weeping, the Lord has heard my petition, the Lord has accepted my prayer,” it is fittingly entitled “a victory song” and “with the psaltery,” and among the Seventy “for the end” and “in hymns.” The fifty-third too, spoken by David before the sin against Uriah, when the Ziphites came and said to Saul: “Is not David hidden among us?” — since those who had slandered him to Saul achieved nothing — is entitled among us “in hymns,” and among the others “with the psaltery,” “in psalms,” “to the victor,” and “a victory song.” In the same way you will consider the rest that have been given a similar superscription. Admittedly, most of the psalms after the fiftieth were spoken long before the fiftieth. And the fiftieth itself was spoken before the time of the third, which was spoken by David when he fled from the face of Absalom his son; and that time came after the confession of the fiftieth. What order, then, does the book contain? Someone might say that it has a certain … ### Scripture references - Ps 4:1 (4:2 LXX): quotation, high confidence - Ps 6:8 (6:9 LXX): quotation, high confidence - Ps 6:9 (6:10 LXX): quotation, high confidence - Ps 54:1 (53:2 LXX): allusion, high confidence - 1 Sam 23:19: quotation, high confidence - Ps 51:1 (50:1 LXX): allusion, medium confidence ### Translation notes - The column ends with a scholar’s note on a reading of Codex Vaticanus (in Ps 6:9), printed in the scan inside the text; it is removed by a logged correction. Some words are lost at the column end (“…”). ### Citation (SBL) Origen, Sel. Ps. 1073 (PG 12:1073a–1073d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1071/#p-1073). ## PG 12:1075 (Ps 1 LXX) - URL: https://sophiascriptura.com/fathers/origen-selecta-psalmos/1071/#p-1075 - Source: PG 12:1076a–1076d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The arrangement of the Psalms by the meaning of numbers (the seven, the two, the one), and the beginning of Origen’s preface to his tome on Psalm 1: the Scriptures are shut and sealed. ### Greek text ίθτϋ ἀριθμῶν ἕκαστον δύναμιν, καταλόγους ἀριθμητες κους θεωρουμένην οἷον, ὡς ἐπὶ παραδείγματος, τετιμῆσθαι μὲν τὴν ἑβδομάδα ἐν τῇ θεία Γραφῇ διά τινας λόγους· ἐν γὰρ ἑπτὰ ἡμέραις τὸ σάεὸατον ἠξίωται προνομίας· καὶ ἐν ἑπτά ἐοὼμάτιν ἡ Πεντηκοστή ° ἓν τε μησὶν ὁ ἕβδομος μήν· ἒν τε ἐνιαυτοῖς τὸ ἕβδομον ἔτος, καὶ ὲν πολυπλασιασμιῖ) τῆς ἐν τοῖς ἐνιαυτοῖς ἑβδομάδος ὁ Ἰωβηλαῖος ἐξ ἑπτά ἑβδομάδων ἐτῶν συμπληρούμενος. Ἔμπαλιν δὲ τού τοις εἰς ἀκάθαρτον ἀριθμὸν ἡ δυὰς παρείληπται. Εἴρηται γοῦν τῷΝῶε· ‹ Εἱσάξεις εἰς τὴν κιβωτὸν τῶν μὲν καθαρῶν ζώων ἑπτὰ ἑπτά, τῶν δὲ ἀκαθάρτων δύο δύο. ι Καὶ τὴν μονάδα δὲ πολὺ πρότερον τήν τε πρώτην αὐτὴν, καὶ τὴν ὲν δεκάσιν, καὶ τὴν ὲν ἐκατοντάσιν κατά τινας οὐ τοὺς τυχόντας λόγους · ὼς αὖ πάλιν τὴν τριάδα, καὶ τὴν πεντάδα, καὶ τὴν ἑβδομάδα, καὶ τοὺς λοιποὺς τῶν ἀριθμῶν παραπλησίωςʼ κατὰ τοῦτον τοιγαροῦν τὸν λόγον, ἑκάστῳ ἀριθμῷ οἰκείως ἐφηρμὸτθαι τοὺς ψαλμοὺς, ὥστε τῷ πεντηγοστῷ ἀριθμῷ κατάλληλον γεγονέναι τὴν τοῦ Δαυῒδ ΤΟΥ ΑΥΤΟΥ ΕΙΣ ΤΟΝ Αʼ ΨΑΛΜΟΝ ΤΟΜΟΥ. 1. Κεκλεῖσθαι καὶ ἐσφραγίσθαι τὰς θείας Γραο φάς οἱ θεῖοί φασι λόγοι, τῇ κλειδὶ τοῦ Δαυῖδ, τάχα δὲ καὶ σφραγῖδι, περὶ ἧς εἴρηται τό· ι Ἐκτύπωμα σφραγῖδος ἁγίασμα Κυρίῳ· ι τουτέστι τῇ δυνάμει ### English translation (Claude) … of the numbers each a force, considered according to arithmetical principles. For example, that the seven is honored in the divine Scripture for certain reasons: for among the seven days the Sabbath was given a privilege; and in seven weeks, Pentecost; and among months, the seventh month; and among years, the seventh year; and in the multiplication of the seven in years, the Jubilee, completed out of seven weeks of years. Conversely, the two is taken as an unclean number. It was said to Noah: “You shall bring into the ark of the clean animals seven by seven, and of the unclean two by two.” And the one, much earlier, was honored — the first one itself, and the one among the tens, and the one among the hundreds — for no ordinary reasons; as again the three, the five, the seven, and the rest of the numbers likewise. On this principle, then, the psalms have been fitted each to its own number, so that to the number fifty there corresponds David’s … [Ps 1] From the same author’s tome on the first psalm. 1. The divine words say that the divine Scriptures are shut and sealed: by the key of David, and perhaps also by the seal concerning which it is said: “An impression of a seal, holiness to the Lord”; that is, by the power ### Scripture references - Gen 2:3: allusion, medium confidence - Lev 23:15: allusion, medium confidence - Lev 23:24: allusion, medium confidence - Lev 25:4: allusion, high confidence - Lev 25:8: allusion, high confidence - Gen 7:2: quotation, high confidence - Rev 3:7: allusion, high confidence - Exod 28:36 (28:32 LXX): quotation, high confidence ### Extrabiblical texts - Origen, Philoc. 2.1 (Philocalia): echo, high confidence ### Translation notes - The first words of the column continue a broken sentence; the thought is that numbers have significance in Scripture (cf. Philocalia 3). The sentence about the fiftieth psalm (presumably David’s confession, Ps 50 LXX = Ps 51) breaks off at the heading (“…”). - The heading is damaged in the scan and is corrected by a logged correction. The preface that follows is also preserved in the Philocalia, chapter 2 (published on this site), which confirms several readings. - “An impression of a seal, holiness to the Lord”: Exod 28:36 (LXX 28:32). ### Citation (SBL) Origen, Sel. Ps. 1075 (PG 12:1076a–1076d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1071/#p-1075). ## PG 12:1077 (Ps 1 LXX) - URL: https://sophiascriptura.com/fathers/origen-selecta-psalmos/1071/#p-1077 - Source: PG 12:1077a–1077d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Scripture is shut and sealed, as the Apocalypse and Isaiah show, and the Savior rebuked the lawyers who took away the key of knowledge; Origen addresses his patron Ambrose. ### Greek text τοῦ δεδωκότος αὑτὰς Θεοῦ, τῇ ὑπὸ τῆς σφραγῖδος δηλουμένη. Περὶ μὲν οὖν τοῦ κεκλεῖσθαι καὶ ἐσφραγίσθαι ὁ Ἰωάννης ἀναδιδάσκει ὲν τῇ Ἀποκαλύψει λέγων· ‹ Καὶ τῷ ἀγγέλῳ τῆς ἐν Φιλαδελφείᾳ. Ἐκκλησίας γράψονο Τάδε λέγει ὁ ἅγιος, ὁ ἀληθινὸς, ὁ ἔχων τὴν κλεῖδα τοῦ Δαυῒδ · ὁ ἀνοίγων, καὶ οὐδεὶς κλείσει, καὶ κλείων, καὶ οὐδεὶς ἀνοίξει· Οἶδά σου τὰ ἔργα· ἰδοὺ δέδωκα θύραν ἐνώπιόν σου ἀνεῳγμένην, ἣν οὐδεὶς δύναται κλεῖσαι αὑτήν. ι Καὶ μετʼ ὀλίγα· ι Καὶ είδον ἐπὶ τὴν δεξιὰν τοῦ καθημένου ἐπὶ τὸν θρόνον βιβλίον γεγραμμένον ἔσωθεν καὶ ὄπισθεν, κατεσφραγισμένον σφραγῖσιν ἑπτά. Καὶ εἶδον ἄγγελον ἰσχυρὸν κηρύσσοντα φωνῇ μεγάλῃο Τίς ἄξιος ἀνοῖξαι τὸ βιβλίον, καὶ λῦσαι σφραγῖδας αὑτοῦ; Καὶ οὐδεὶς ἠδύνατο ἐν τῷ οὐρανῷ, οὔτε ἐπὶ τῆς γῆς, οὔτε ὑποκάτω τῆς γῆς ἀνοῖξαι τὸ βιβλίον, οὔτε βλέπειν αὐτό. Καὶ ἔκλαιον, ὅτι οὐδεὶς ἄξιος εὑρέθη ἀνοῖξαι τὸ βιβλίον, οὔτε βλέπειν αὐτὸ. Καὶ εἷς ἐκ τῶν πρεσβυτέρων λέγει μοιʼ Μὴ κλαῖε, ἰδοὺ ἐνίκησεν ὁ λέων ὁ ὲκ τῆς φυλῆς Ἰούδα, ἡ ῥίζα Δαυῒδ, ἀνοῖξαι τὸ βιβλίον, καὶ τὰς ἑπτὰ σφραγῖδας αὑτοῦ. › Περὶ δὲ τοῦ ἐσφραγίσθαι μόνον ὁ Ἡσαΐας οὕτως · ι Καὶ ἔσται ὑμῖν τὰ ῥήματα ταῦτα πάντα,ὼς οί λόγοι τοῦ βιβλίου τούτου τοῦ ἐσφραγισμένου, ὃ ἐὰν δῶσιν αὐτὸ ἀνθρώ- ·πῳ ἐπισταμένῳ γράμματα, λέγοντες · Ἀνάγνωθι ταῦτα, καὶ ἐρεῖ· Οὐ δύναμαι ἀναγνῶναι · ἐσφράγισται γάρ. Καὶ δοθήσεται τὸ βιβλίον τοῦτο είς χεῖρας ἀν·θρώπου μὴ ἐπισταμένου γράμματα ο καὶ ἐρεῖ, οὐκ ἐπίσταμαι γράμματα. ι Ταῦτα γὰρ οὐ μόνον περὶ τῆς Ἀποκαλύψεως Ἰωάννου, καὶ τοῦ Ἡσαΐου νομιστέον λέγεσθαι, ἀλλά καὶ περὶΙπάσ-ης θείας Γραφῆς ὁμολογουμένως καὶ παρὰ τοῖς μετρίως ’ἐπαΐειν λόγων θείων δυναμένοις, πεπληρωμένηςμ αἰνιγμάτων, καὶ παραβολῶν, σκοτεινῶν τε λόγων, καὶ ἄλλων ποικίλων εἰδῶν ἀσαφείας, δυσλήπτων τῇ ἀνθρωπίνῃ φύσει· ὅπερ διδάξαι βουλόμενος καὶ ὁ Σωτήρ φησιν, ὡς τῆς κλειδὸς οὔσης παρά τοῖς γραμματεῦσι, καὶ Φαρισαίοις οὐκ ἀγωνιζομένοις τὴν ὁδὸν εὑρεῖν τοῦ ἀνοῖξαι, τό ° «ι Οὐαὶ ὑμῖν τοῖς νομικοῖς ’ ὃτι ἦρατε τὴν· κλεῖδα τῆς γνώσεως, αὐτοὶ-οὑκ εἰσήλθετε, καὶΙ τοὺς εἰσερχομένους οὐκ ἀφίετε εἰσελθεῖν. ι 2. Ταῦτα δὲ ἡμῖν ἐν προοιμίῳ λέλεκται, είς μέγιστον ἀγῶνα, καὶ ὁμολογουμένως ὑπὲρ ἡμᾶς, καὶ τὴν ἕξιν ἡμῶν, ἀναγκαζομένοις ὑπὸ τῆς πολλῆς σου φιλομαθείας, καὶ δυσωπουμένοις ὑπὸ τῆς χρηστότητος καὶ τῆς μετριότητός σου, ίερὲ Ἀμβρόσιε, κατελθεῖν ### English translation (Claude) [Ps 1, continued] of God who gave them, which is signified by the seal. About their being shut and sealed, John teaches in the Apocalypse, saying: “And to the angel of the church in Philadelphia write: Thus says the holy one, the true one, who has the key of David, who opens and no one will shut, and shuts and no one will open: I know your works; behold, I have set before you an open door, which no one can shut.” And a little later: “And I saw at the right hand of him who sat on the throne a book written within and on the back, sealed with seven seals. And I saw a strong angel proclaiming with a loud voice: Who is worthy to open the book and to loose its seals? And no one in heaven, nor on earth, nor under the earth, was able to open the book or to look at it. And I wept because no one was found worthy to open the book or to look at it. And one of the elders says to me: Do not weep; behold, the lion from the tribe of Judah, the root of David, has conquered, so as to open the book and its seven seals.” About their being sealed only, Isaiah speaks thus: “And all these words will be to you like the words of this sealed book, which, if they give it to a man who knows letters, saying, Read these, he will say: I cannot read, for it is sealed. And this book will be given into the hands of a man who does not know letters, and he will say: I do not know letters.” For these things must be thought to be said not only of the Apocalypse of John and of Isaiah, but also of all divine Scripture, which, as is admitted even by those who can understand divine words in moderate measure, is filled with riddles and parables, dark sayings, and other various kinds of obscurity hard for human nature to grasp. Wishing to teach this, the Savior too — since the key was with the scribes and Pharisees, who made no effort to find the way to open — says: “Woe to you lawyers, for you have taken away the key of knowledge; you yourselves did not enter, and those who were entering you did not allow to enter.” 2. These things have been said by us as a preface, since we are compelled to go down into a very great contest, which is admittedly beyond us and our capacity, by your great love of learning, and are put to shame by your kindness and moderation, holy Ambrose, ### Scripture references - Rev 3:7: quotation, high confidence - Rev 3:8: quotation, high confidence - Rev 5:1: quotation, high confidence - Rev 5:2: quotation, high confidence - Rev 5:3: quotation, high confidence - Rev 5:4: quotation, high confidence - Rev 5:5: quotation, high confidence - Isa 29:11: quotation, high confidence - Isa 29:12: quotation, high confidence - Luke 11:52: quotation, high confidence ### Extrabiblical texts - Origen, Philoc. 2.1 (Philocalia): echo, high confidence ### Translation notes - Ambrose was Origen’s patron in Alexandria, who urged him to write his commentaries. Parallel: Philocalia 2.1–2. ### Citation (SBL) Origen, Sel. Ps. 1077 (PG 12:1077a–1077d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1071/#p-1077). ## PG 12:1079 (Ps 1 LXX) - URL: https://sophiascriptura.com/fathers/origen-selecta-psalmos/1071/#p-1079 - Source: PG 12:1080a–1080d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Origen tells Ambrose of his reluctance to write on Scripture, asks for his prayers, and gives the Hebrew teacher’s parable of the locked rooms and scattered keys. ### Greek text · καὶ ὅτι γε ἐπὶ πολὺ ἁναδυὸμενόν με, διὰ τὸ ειδέναι τὸν κίνδυνον, οὐ μόνον τοῦ λέγειν περὶ τῶν ἁγίων, ἀλλὰ πολλῷ πλεῖον τοῦ γράφειν, καὶτοῖς μεθʼ ἡμᾶς καταλιπεῖν, παντοδαπῶς κατεπᾴδων φιλικῶς, καὶ κατὰ προκοπὴν θεότητος είς τοῦτο ἤγαγές με. Μάρτυς ἔσο μοι πρὸς Θεὸν, μεθʼ ὅλου τοῦ βίου, καὶ περὶ. τῶν ὐπηγορευμένων ἐξεταζόμενον, ποίᾳ τε προθέσει τοῦτο γεγένηται· καὶ πὴ μὲν ἐντυγχάνοιμεν, πὴ δὲ ήτοι βιαζόμεθα βιαιότερον, ἦ δοκοῦμέν τι λέγειν - ἐξιχνεύσαμεν δὲ τὺ γεγραμμένον, οὐ κατα.φρονοῦντες τοῦ ο ι Ὅτε λέγεις περὶ, Θεοῦ, κρίνῃ ὑπὸ Θεοῦ, ι καλῶς εἰρημένου· καὶ τό· Περὶ Θεοῦ καὶ τάληθῆ λέγειν κίνδυνος οὐ μικρός. ι Ἀξιοῦμεν τοίη νυν, ἐπεὶ μηδὲν χωρὶς Θεοῦ καλὸν εἶναι δύναται, καὶ μάλιστα νόησις Γραφῶν θεοπνεύστων, ὅπως τῷ Πατρὶ τῶν δλων Θεῷ, διὰ τοῦ Σωτῆρος ἡμῶν καὶ ἀρχιεε ρέως γενητοῦ Θεοῦ προσιέναι, αἰτήσεις δοθῆναι ἡμῖν πρῶτον καλῶς ζητεῖν· ἐπίκειται γὰρ τοῖς ζητοῦσιν ἐπαγγελία τοῦ εὑρίσκειν· τάχα οὐδὲ τὴν ἀρχὴν είς ζητοῦντας λογιζομένων παρὰ Θεῷ τῶν οὐχ ὁδῷ ἐπὶ τοῦτο προϊόντων. Καὶ μεθʼ ἕτερα· 5. Μέλλοντες δὲ ἄρχεσθαι τῆς ἑρμηνείας τῶν Ψαλμῶν, χαριεστάτην παράδοσιν ὑπὸ τοῦ Έόραίου ἡμῖν καθολικῶς περὶ. πάσης θείας Γραφῆς παραδεδομένην προτάξομεν· ἔφασκε γὰρ ἐκεῖνος ἑοικέναι τὴν ὃλην θεόπνευστον Γραφὴν, διὰ τὴν ὲν αὐτῇ ἀσάφειαν, πολλοῖς οἴκοις ὲν οἰκίᾳ μιᾷ κεκλεισμένας, ἑκάστῳ δὲ οἴκῳ παρακεῖσθαι κλεῖν οὐ τὴν κατάλληλον αὐτῷ · καὶ. οὕτω διεσκεδάσθαι τὰς κλεῖς περὶ τοὺς οἴκους, οὐχ ἁρμοζούσας καθʼ ἑκάστην ἐκείνοις οἷς παράκεινται ἔργον δὲ εἶναι μέγιστον εὑρίσκειν τε τὰς κλεῖς καὶ ἐφαρμόζειν αὑτὰς τοῖς οἴκοις, οὒς ἀνοῖξαι δύνανται · νοεῖσθαι τοίνυν καὶ τὰς Γραφὰς οὔσας ἀσαφεῖς, οὐκ ἄλλοθεν τὰς ἀφορμὰς τοῦ νοεῖσθαι λαμβανούσας ἢπαρʼ ἀλλήλων ἐχουσῶν ὲν αὑταῖς διεσπαρμένον τὸ ἐξηγητικόν. Ἡγοῦμαι γοῦν καὶ τὸν Ἀπόστολον τὴν τοιαύτην ἔφοδον τοῦ συνιέναι τοὺς θείους λόγους ὑποβάλλοντα λέγεινʼ ι Ἃ καὶ λαλοῦμεν οὐκ ὲν διδακτοῖς ἀνθρωπίνης σοφίας λόγοις, ἀλλʼ ἐν διδακτοῖς Πνεύματος, πνευματικοῖς πνευματικὰ συγκρίνοντες. ι ### English translation (Claude) [Ps 1, continued] and that, when I held back for a long time because I knew the danger, not only of speaking about holy things but much more of writing and leaving them to those after us, you charmed me in every way, as a friend, and led me to this by an advance in godliness. Be my witness before God, together with my whole life, when I am examined about what has been dictated, as to the purpose with which this has been done: that in some places we hit the mark, and in others we either force the sense too violently or seem to say something, but have traced out what is written, not despising the well-spoken saying, “When you speak about God, you are judged by God,” and this one: “To speak even the truth about God is no small danger.” We ask, then — since nothing can be good without God, and above all the understanding of divinely inspired Scriptures — that you will ask the Father of all, God, approaching him through our Savior and high priest, the begotten God, that it may be granted us first to seek rightly; for the promise of finding is laid up for those who seek. Perhaps those who do not go about this by the right way are not even reckoned by God among seekers at all. And after other things: 3. As we are about to begin the interpretation of the Psalms, we will set first a most charming tradition handed down to us by the Hebrew, concerning the whole divine Scripture in general. For he used to say that the whole divinely inspired Scripture, because of the obscurity in it, is like many rooms in one house that are locked; and beside each room lies a key that is not the one suited to it; and so the keys have been scattered about the rooms, each not fitting the room it lies beside; and that it is a very great task to find the keys and fit them to the rooms they can open. So, he said, the Scriptures too, being obscure, are understood by taking the starting points for their understanding from nowhere else but from one another, since they hold their interpretation scattered within them. I think that the Apostle too suggests this method of understanding the divine words when he says: “Which things we also speak, not in words taught by human wisdom, but in words taught by the Spirit, comparing spiritual things with spiritual.” ### Scripture references - Matt 7:7: allusion, medium confidence - Heb 4:14: allusion, low confidence - 1 Cor 2:13: quotation, high confidence ### Extrabiblical texts - Origen, Philoc. 2.3 (Philocalia): echo, high confidence - Sent. Sextus 352 (Sentences of Sextus): allusion, low confidence ### Translation notes - The second paragraph is also preserved in the Philocalia, chapter 2.3. “The begotten God” renders γενητοῦ Θεοῦ as printed; the word may stand for γεννητοῦ (“begotten”), the reading a later scribe would expect; translated by sense. - The two sayings about speaking of God are proverbial; the second resembles Sentences of Sextus 352. Their sources here are uncertain. ### Citation (SBL) Origen, Sel. Ps. 1079 (PG 12:1080a–1080d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1071/#p-1079). ## PG 12:1081 (Ps 1 LXX) - URL: https://sophiascriptura.com/fathers/origen-selecta-psalmos/1071/#p-1081 - Source: PG 12:1081a–1081d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Holy Spirit has placed wisdom in every letter of Scripture, as the Creator has in the smallest creatures; difficulties in Scripture, like those in creation, do not justify the heretics’ rejection of the Creator. ### Greek text πλασίως, ι καὶ μετᾶ πάσης ἀκριβείας ἐξητασμένως τὸ ἀγιον Πνεῦμα ὑποβέβληκεν αὐτὰ διὰ τῶν ὑπηρετῶν τοῦ λόγου, μήποτε καὶ ὑμᾶς διαφεύγῃή ἀναλογία, καθʼ ἣν ἐπὶ πᾶσαν ἔφθασε Γραφὴν ἡ σοφία τοῦ Θεοῦ θεόπνευστον μέχρι τοῦ τυχόντος γράμματος· ί καὶ τάχα διά τοῦτο ὀ Σωτὴρ ἔφη · ι Ἰὦτα ἓν ἢ μία κεραία οὐ μὴ παρέλθῃ ἀπὸ τοῦ νόμου, ἕως ἂν πάντα γένηται.ι Ὃν τρόπον γάρ ἐπὶ τῆς κοσμοποιίαςὴ θεία τέχνη οὑ μόνον ὲν οὐρανῷ καὶ ἡλίῳ καὶ σελήνῃ καὶ ἄστροις φαίνεται>,διʼ ὅλων τῶν σωμάτων ἐκείνων πεφοιτηκυϊλ, ἀλλά καὶ ἐπὶ γῆς ἐν ὕλῃ εὑτελεστέρᾳ τὸ αὐτὸ πεποίηκεν, ὡς μὴ ὑπερηφανῆσθαι ἀπὸ τοῦ τεχνίτου, μήτε τά σώματα τῶν ἐλαχίστων ζώων· πολλῷ δὲ πλέον καὶ τὰς ὲνυπαρχούσας ψυχὰς ἐν αῦτοῖς, ἑκάστης ίδίωμά τι λαβούσης ἐν αὐτῇ, ὡς ἐν ἀλόγῳ σωτήριον · μήτε τὰ τῆς γῆς βλαστήματα, ἑκάστῳ ἐνυπάρχοντος τοῦ τεχνικοῦ περὶ τὰς ῥίζας καὶ τὰ φύλλα καὶ τοὺς ἐνδεχομένους καρποὺς, καὶ τὰς διαφορὰς τῶν ποιοτήτων· οὕτως ἡμεῖς ὑπολαμβάνομεν περὶ πάντων τῶν ἐξ ἐπιπνοίας τοῦ ἁγίου Πνεῦματος ἀναγεγραμμένων, ὡς τῆς ἐπιδιδούσης τὴν ὑπὲρ ἄνθρωπον σοφίαν ἱερᾶς Προνοίας διὰ τῶν γραμμάτων τῷ γένει τῶν ἀνθρώπων, λόγια σωτήρια ὲνεσπαρκυίας, ὡς ἔστιν εἰπεῖν, ἑκάστῳ γράμματι κατά τὸ ἐνδεχόμενον ἴχνη τῆς σοφίας. Χρὴ μέντοιγε τὸν ἅπαξ παραδεξάμενον τοῦ κτίσαντος τὸν κόσμον εἶναι ταύτας τὰς Γραφὰς, πεπεῖσθαι ὄτι ὅσα περὶ τῆς κτίσεως ἀπαντᾷ τοῖς ζητοῦσι τὸν περὶ αὐτῆς λόγον, ταῦτα καὶ περὶ τῶν Γραφῶν. Ἐστι δέ γε καὶ ὲν τῇ κτίσει τινά ἀνθρωπςλῃ φύσει δυσεύρετα ἢ καὶ ἀνεύρετα· καὶ οὐ διὰ τοῦτο κατηγορητέον τοῦ ποιητοῦ τῶνὅλων. Φέρε εἰπεῖν, ἐπεὶ οὐχ εὑρίσκομεν αἱ· τίαν βασιλίσκων κτίσεως, καὶ τῶν ἄλλων ἰοβόλων θηρίων ο ἐνθάδε γάρ ὅσιον τὸν αἰσθανόμενον τῆς ἀσθενείας τοῦ γένους ἡμῶν, καὶ ὅτι τέχνης Θεοῦ λόγους μετά πάσης ἀκριβείας τεθεωρημένους ἐκλαβεῖν ἡμῖν ἀμήχανον, Θεῷ ἀνατιθέναι τὴν τούτων γνῶσιν, ὕστερον ἡμῖν, ἐὰν ἄξιοι κριθῶμεν, φανερώσοντι ταῦτα περὶ ὧν νῦν εὐσεβῶς ἐπεστήσαμεν. Οὕτω τοίνυν καὶ ἐν ταῖς θείαις Γραφαῖς χρὴ όρᾷν, ὅτι πολλὰ ἀπόκεινται ὲν αὐτοῖς δυσαπόδοτα ἡμῖνʼ οἱ γοῦν ἐπαγγελλόμενοι μετά τὸ ἀποστῆναι τοῦ κτίσαντος τὸν κόσμον, λαὶ ᾧ ἀνέπλασαν ὡς Θεῷ προστρέχειν, λυέτωσαν* τὰς προσαγομένας ὑφʼ ἡμῶν αὐτοῖς ἀπορίας, ἢ τὸ ἐαυτῶν γε συνειδὸς πειθέτωσαν μετὰ τὸ τηλικοῦτον τόλμημα τῆς ἀσεβείας ἀναπεπαῦσθαι, συμφώνως ταῖς παρʼ αὐτοῖς ὑποθέσεσι περὶ τῶν ζητουμένων, καὶ περὶ τῶν προσαγομένων αὐτοῖς ἀπορημάτων· εἰ γὰρ κάκεῖ οὐδὲν ἦττον τὰ ἀπορήματα μένει, ἀποστάντων τῆς θεότητοςο πόσῳ ὁσιώτερον ἦν, μένοντας ὲπὶ τῆς ἐννοίας τῆς περὶ Θεοῦ, ἀπὸ τῶν κτισμάτων τοῦ γενεσιουργοῦ θεωρουμένου, μηδὲν ἄθεον καὶ ἀνόσιον περὶ τοῦ τηλικούτου ἀποφαίνεσθαι Θεοῦ ; ### English translation (Claude) [Ps 1, continued] [4. If the words of the Lord are pure words, silver tried by fire, tested for the earth, purified seven]fold, and the Holy Spirit has supplied them with all exactness and scrutiny through the ministers of the word, let not the analogy escape us by which the wisdom of God has reached to all divinely inspired Scripture, down to the least letter. Perhaps that is also why the Savior said: “One iota or one stroke will not pass away from the law until all things come to pass.” For just as in the making of the world the divine art appears not only in heaven and sun and moon and stars, pervading all those bodies, but has done the same on earth in humbler matter — so that not even the bodies of the smallest animals are disdained by the Craftsman, and much more the souls that are in them, each of which has received in itself some property, a kind of saving power in a creature without reason; nor the plants of the earth, since there is craftsmanship in each of them, in the roots and leaves and the fruits they can bear and the differences of their qualities — so we suppose concerning all that has been written by the inspiration of the Holy Spirit: that sacred Providence, which grants to the human race a wisdom beyond the human through the written words, has sown saving oracles, so to speak, in each letter, as far as it could, traces of wisdom. He, however, who has once accepted that these Scriptures are from the one who created the world must be persuaded that whatever meets those who seek the reason of creation will also meet them concerning the Scriptures. In creation too there are things hard or even impossible for human nature to find out; and the Maker of all is not to be accused on that account. For example, when we do not find the reason for the creation of basilisks and the other venomous beasts; for here it is a holy thing for one who perceives the weakness of our race, and that it is impossible for us to grasp the principles of God’s art, contemplated with all exactness, to refer the knowledge of these things to God, who will afterward reveal to us, if we are judged worthy, the things about which we have now reverently paused. So too in the divine Scriptures one must see that many things are stored up in them that are hard for us to explain. Let those, at any rate, who profess, after departing from the Creator of the world, to run to one whom they have fashioned as God, solve the difficulties we put to them; or at least let them persuade their own conscience that after so great an act of impious daring they have found rest, consistently with their own hypotheses about the questions asked and the problems put to them. For if there too the difficulties remain no less after they have departed from the Godhead, how much holier it would have been to remain in the conception of God that is contemplated from the creatures of the Author of becoming, and to declare nothing godless and unholy about so great a God! ### Scripture references - Ps 12:6 (11:7 LXX): quotation, high confidence - Matt 5:18: quotation, high confidence ### Extrabiblical texts - Origen, Philoc. 2.4 (Philocalia): echo, high confidence - Origen, Philoc. 2.5 (Philocalia): echo, high confidence ### Translation notes - The first words of the column are lost at the column change; the bracketed words are supplied from the same passage in the Philocalia (2.4), which quotes Ps 12:6 (LXX 11:7). Philocalia 2.4–5 preserves the whole column. - “Us”: the scan reads “you” (ὑμᾶς), the Philocalia “us” (ἡμᾶς); translated as “us.” - Those who depart from the Creator to a god of their own fashioning are the Marcionites and Gnostics, who distinguished the Creator from the supreme God. ### Citation (SBL) Origen, Sel. Ps. 1081 (PG 12:1081a–1081d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1071/#p-1081). ## PG 12:1083 (Ps 1 LXX) - URL: https://sophiascriptura.com/fathers/origen-selecta-psalmos/1071/#p-1083 - Source: PG 12:1084a–1084d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Origen’s list of the twenty-two books of the Hebrew canon, with their Hebrew names, from his tome on Psalm 1. ### Greek text Ἐκ τοῦ αὑτοῦ εις τὸν αʼ ψαλμὸν τόμον. Ἐπεὶ δὲ ἐν τῷ περὶ ἀριθμῶν τόπῳ ἑκάστου ἀριθμοῦ δύναμίν τινα ἔχοντος ὲν τοῖς οὖσιν, κατεχρήσατο ὁ τῶν ὅλων Δημιουργὺς είς τὴν σύστασιν, ὀτὲ μὲν τοῦ παντὸς, ὁτὲ δὲ εἴδους τῶν εν μέρει, προσἐχειν δεῖ καὶ ἐξιχνεύειν ἀπὸ τῶν Γραφῶν τὰ περὶ αὑτῶν, καὶ ἑνὸς ἑκάστου αὐτῶν. Οὐκ ἀγνοητὲον οὖν, ὅτι καὶ τὸ εἷναι τὰς ὲνδιαθήκους βίβλους,ὡς Ἑβραῖοι παραδιδόασι, δύο καὶ εἴκοσιν, ὅσος ὁ ἀρι- Θμὸς τῶν παρʼ αὐτοῖς στοιχείων ἐστὶν, οὐκ ἄλογον τυγχάνει· ὼς γάρ τὰ κδʼ στοιχεῖα εἰσαγωγὴ δοκεί εἶναι εἰς τὴν σοφίαν καὶτὰ θεῖα διδάγματα τοῖς χαρακτῆρσι τούτοις ἑντυπού μενα τοῖς ἀνθρώποις· οὕτω στοιχείωσίς ἐστιν εἰς· τὴν σοφίαν τοῦ Θεοῦ, καὶ εἰσαγωγὴ εἰς τὴν γνῶσιν τῶν ὄντων τὰ κδʼ θεόπνευστα ι Εἰσὶ δὲ αἱ εἴκοσι δύο βίβλοι καθʼ Ἑβραίους αἵδε· ἡ παρʼ ἡμῖν Γ ἑνεσις ἐπιγεγραμμένη, παρὰ δὲ Ἑβραίοις, ἀπὸ τῆς ἀρχῆς τῆς βίβλου, Βρησὶθ, ὅπερ ἐστὶν, ι Ἐν ἀρχῇ· ι Ἔξοδος, Οὑαλεσμὼθ, ὅπερ ἐστὶ, ι Ταῦτα τὰ ὀνόματα· ι Λευῖτικὸν, υῦῖκρά, ι Καὶ ἐκάλεσεν· ι Ἀριθμοὶ, Ἀμμεσφεκωδείμ· Δευτερονόο μιον, Ἕλλε άδδεὸαρὶμ, ι Οὗτοι οἱ λόγοι· ι Ἰησοῦς υίὸς Ναυῆ, Ἰωσοῦε βὲν Νοῦν· Κριταὶ, Ῥούθ, παρʼ αὐτοῖς ἐν ἐνὶ Σωφετίμ· Βασιλειῶν πρώτη, δευτέρα, παρʼ αὐτοῖς ἒν, Σαμουὴλ, ι ὁ θεόκλητος· ι Βασιλειῶν τρίτη, τετάρτη ἐν ἐνὶ, Οὺαμμέλεχ Δαυῖδ, ὅπερ ἐστὶ, ι βασιλεία Δαυῖδ · ι Παραλειπομένων πρώτη, δευτέρα ἐν ἑνὶ, Διὸρὴ άῖαμὶμ, ὅπερ ἐστὶ, ι Λόγοι ἡμερῶν· ι Ἔσδρας πρῶτος καὶ δεύτερος ὲν ἐνὶ, Ἐξρᾶ, ὅ ἐστι ι Βοηθός· ι βίβλος Ψαλμῶν, Σέφερ θιλλίμ· ἶΣολομῶντος Παροιμίαι, Μισλὼθ· Ἐκκλησιαστὴς, Κωὲλεοο ’ᾋσμα ᾀσμάτων, Σὶρ άσσιρίμο Ἡσαΐας, Ἰε σαῖα· Ἱερεμίας, σὺν Θρήνοις, καὶ τῇ ἐπιστολῇ ὲν ἐνὶ, Ἰερεμία· Δανιὴλ, Δανιήλ· Ἰεζεκιὴλ, ’ῐεεςκήλʼ Ἰὼῦ, Ἰώβ· Ἐσθὴρ, Ἐσθήρ. Ἔξω δὲ τούτων ἐστὶ τὰ Μακκαβαῖκὰ, άπερ ἐπιγέγραπται Σαρβὴθ Σαρβανὲ ### English translation (Claude) [Ps 1, continued] From the same author’s tome on the first psalm. Since, in the topic of numbers, each number has a certain force in the things that exist, which the Creator of all used for the constitution sometimes of the whole universe, sometimes of the form of particular things, we must attend to and trace out from the Scriptures what concerns them and each one of them. We must not be unaware, then, that the number of the covenanted books being twenty-two, as the Hebrews hand down — as many as the letters of their alphabet — is not without reason. For as the twenty-two letters seem to be an introduction to wisdom and to the divine teachings imprinted on human beings in these characters, so the twenty-two inspired books are an elementary instruction in the wisdom of God and an introduction to the knowledge of the things that are. The twenty-two books according to the Hebrews are these: the one entitled among us Genesis, but among the Hebrews, from the beginning of the book, Bresith, which is “In the beginning”; Exodus, Ouelesmoth, which is “These are the names”; Leviticus, Ouikra, “And he called”; Numbers, Ammesphekodeim; Deuteronomy, Elle addebarim, “These are the words”; Jesus son of Nave, Iosoue ben Noun; Judges and Ruth, among them in one book, Sophetim; the first and second of Kingdoms, among them one, Samuel, “the one called by God”; the third and fourth of Kingdoms in one, Ouammelech David, which is “the kingdom of David”; the first and second of Chronicles in one, Dibre aiamim, which is “Words of days”; Ezra, first and second, in one, Ezra, which is “Helper”; the book of Psalms, Sepher thillim; the Proverbs of Solomon, Misloth; Ecclesiastes, Koeleth; the Song of Songs, Sir assirim; Isaiah, Iesaia; Jeremiah, with Lamentations and the Letter, in one, Ieremia; Daniel, Daniel; Ezekiel, Iezekiel; Job, Iob; Esther, Esther. Outside these are the books of Maccabees, which are entitled Sarbeth Sarbane … ### Extrabiblical texts - Origen, Philoc. 3.1 (Philocalia): echo, high confidence - Eusebius, Hist. eccl. 6.25.1 (Church History): echo, high confidence ### Translation notes - The scan reads “twenty-four” (κδʼ) twice where the sense and the parallels require twenty-two (κβʼ); translated as twenty-two. A Latin-letter marginal note and Migne’s column number at the start are removed by a logged correction. - The same list is preserved in the Philocalia, chapter 3, and in Eusebius, Church History 6.25.1–2. As in Eusebius, the Twelve Prophets are missing from the list as transmitted, probably by an early copying error, since without them the count falls short of twenty-two. Jeremiah is counted with Lamentations and “the Letter” (the Letter of Jeremiah, Baruch 6); the Maccabees are named as outside the list. Origen’s Hebrew names are given as he transliterates them; the column breaks off in the title of Maccabees (“…”). ### Citation (SBL) Origen, Sel. Ps. 1083 (PG 12:1084a–1084d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1071/#p-1083). ## PG 12:1085 (Ps 1 LXX) - URL: https://sophiascriptura.com/fathers/origen-selecta-psalmos/1071/#p-1085 - Source: PG 12:1085a–1085d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Psalm 1 begins the Psalter with the blessedness of the man who is like the Only-begotten, the tree of life; the three steps of walking, standing, and sitting describe three kinds of error. ### Greek text Μακάριος ἀνὴρ ὃς οὐκ ἐπορεύθη ἐνβουλῇ ἁσεβῶν, κ. τ. ὲ. Ποίαν ἐχρῆν εἶναι Ψαλμῶν ἀρχὴν ἥ τὴν τοῦ κατά τὸν Σωτῆρα ἀνθρώπου τὸν μακαρισμὸν περιέχουσαν, καὶ τοὺς ἐπαίνους αὐτοῦ ὲν ἀποχῇ μὲν τῶν χειρόνων, μελέτῃ δὲ καὶ πράξει τῶν βελτιόνων, καὶ τῇ ἐξομοιώσει τῇ πρὸς τὸν Μονογενῆ ; ὅστις, σοφία ὢν, ξύλον μὲν ζωῆς ὲν Παροιμίαις εἴρηται ὑπὸ Σολομῶντος, νῦν δὲ ξύλον πεφυτευμένον ι παρά τὰς διεξόδους τῶν ὑδάτων, ι ὄντων λόγων διεξοδικῶν, ἢ νόμῳ διαλεκτικῷ διαιρετῶψ οὗ ξύλου καρποὶ μὲν τὰ προηγούμενα δόγματα, φύλλα δὲ αἱ λέξεις καὶ τά ῥητά. Τοῦ αὑτοῦ. Βουλὴ ἀσεβῶν ἐστι λογισμὸς ἐμπαθὴς αἰσθητοῖς πράγμασι τὸν νοῦν προσδεσμῶν. Οὐκ εἷπε δὲ, ι ἅνθρωπος, ι ἀλλʼ ι ἀνὴρ, ι ὅτι πρὸς ἀγῶνας καὶ πάλας καὶ μάχας τὰς ὑπὲρ ἀρετῆς καλείο καὶ βούλεται καὶ τὰς γυναῖκας ἀρρενωπούς καὶ ἀνδρείας εἶναι. Μακαριότης δὲ, ψυχῆς ἀπάθεια μετὰ γνώσεως τῶν ὄντων ἀληθοῦς. Καθέδρα λοιμῶν ἐστι λογικῆς ψυχῆς ι ἕξις χειρίστη, καθʼ ἢν καὶ τοὺς ἀλλους διδάσκει· καὶ νομικοὶ, οἳ καὶ κληθεῖεν ἂν ἀσεβεῖς καὶ λοιμοὶ, καὶ ἅμα ρτωλοί. Καὶ ἐν ὀδῷ ἁμαρτωλῶν οὐκ ἐοττη, καὶ ἐπὶ καθέδρᾳ λοιμῶν οὐκ ἐκάθισεν, κ, τ. ὲ. Γενικῶς τρία ἐστίνʼ ἤτοι γὰρ τὴν ἀρχὴν οὐδὲ ἐπαγγέλλεταί τις ἀλήθειαν, ἀλλʼ ὡς ἔτυχεν, ἑαυτὸν ἐκδοὺς τοῖς ματαίοις καὶ ἀνεξετάστοις πάντη διαλογισμοῖς τῆς καρδίας αὑτοῦ, δίκην ἀλόγου βοσκήματος φέρεται, οὐχ ἑστηκὼς, οὐδʼ ὲπερειδόμενός τινι, καὶ διὰ τοῦτο οὐ καθιξόμενος, ὅστις πορεύεσθαι λέγεται ἐν τῇ βουλῇ τῶν ἀσεβῶν. Ἐν οἷς βουλεύονται οἱ ἀσεβεῖς, οὐ μετά δοκούσης σκέψεως προσέρχονται, ὅσα νομίζεται τοῖς ἀπαιδεύτοις καλά, θηρεύοντες. ’Ἡ ὲν τῇ ἀληθείᾳ δοκῶν ἑστάναι, οὐ κατὰ τὴν ἀληθῆ διδασκαλίαν βιοὺς, ἁμαρτωλὸς μετά ἁμαρτωλῶν ἐστιν, ζητῶν τῶν νομιζομένων ἐν ἀληθείᾳ εἶναι τοὺς χείρονας, καὶ διὰ τοῦτο ἐν ὁδῷ αὐτῶν ἑστηκώς. ’Ἡ κατὰ τὸ τρίτον τῶν ὲν τῇ προκειμένῃ λέξει τῆς Γραφῆς, ἐν ψευδέσι τισὶ δόγμασι ταῦτα ὑπολαμβάνων εἶναι τάληεῆ, φησὶν ἀναπεπαῦσθαι, καὶ οὐκέτι χρῄζειν πορείαςῆ στάσεως, σχῆμά τι περιεχούσης τοῦ μηδεπώποτε πεπληροφορημένου περὶ τῶν Γραμμάτων. Καὶ οὗτος ἐπαναπαυόμενος τῇ καθέδρᾳ τῶν λυμαινομένων καθέζεται. ### English translation (Claude) [Ps 1] “Blessed is the man who did not walk in the counsel of the ungodly,” and so on. What should the beginning of the Psalms have been, if not one that contains the blessing of the man who is the Savior’s, and his praises, in abstaining from what is worse, in studying and practicing what is better, and in being made like the Only-begotten? He, being wisdom, is called a tree of life by Solomon in Proverbs, and here a tree planted “by the channels of the waters,” which are discursive words, or words divisible by the law of dialectic; the fruits of this tree are the principal doctrines, and its leaves the expressions and sayings. Of the same. The counsel of the ungodly is a passionate thought that binds the mind to things of sense. He did not say “human being” but “man,” because he calls to contests and wrestlings and battles on behalf of virtue; and he wishes women too to be manly and courageous. Blessedness is the soul’s freedom from passion together with true knowledge of the things that are. The seat of the pestilent is the worst habit of a rational soul, by which it also teaches others; and the lawyers, who might also be called ungodly and pestilent and sinners. “And did not stand in the way of sinners, and did not sit in the seat of the pestilent,” and so on. In general there are three cases. Either a person does not profess truth at all, but at random, having given himself over to the vain and wholly unexamined reasonings of his heart, is carried along like a beast without reason, not standing, not leaning on anything, and therefore not sitting: such a one is said to walk in the counsel of the ungodly. In what the ungodly deliberate on, they do not proceed with even an appearance of inquiry, but hunt after whatever the uneducated think good. Or a person, seeming to stand in the truth but not living according to the true teaching, is a sinner with sinners, seeking out the worse of those thought to be in the truth, and for this reason stands in their way. Or, according to the third of the terms in the present passage of Scripture, one who, among certain false doctrines, supposes these to be the truth says that he has come to rest and no longer needs walking or standing — a posture that belongs to one never fully assured about the Scriptures. And such a one, resting, sits on the seat of those who corrupt. ### Scripture references - Ps 1:1: quotation, high confidence - Prov 3:18: allusion, high confidence - Ps 1:3: quotation, high confidence ### Translation notes - The note introduced “Of the same” (definitions of the counsel of the ungodly, of blessedness as freedom from passion with true knowledge, and of the seat of the pestilent) reads like Evagrius of Pontus, whose scholia on the Psalms are mixed with Origen’s in the catenae; the attribution is uncertain. The phrase “and the lawyers …” is incomplete in the text. - “Tree of life”: Prov 3:18. ### Citation (SBL) Origen, Sel. Ps. 1085 (PG 12:1085a–1085d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1071/#p-1085). ## PG 12:1087 (Ps 1 LXX) - URL: https://sophiascriptura.com/fathers/origen-selecta-psalmos/1071/#p-1087 - Source: PG 12:1088a–1088d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Meditating on the law day and night means practicing it, so that the perfect man’s every action is prayer; Aquila’s “transplanted” tree is Christ, rooted in the Father, or the Savior’s soul taken to paradise. ### Greek text Καθʼ ὧν δὲ ἡ ι λοιμὸς ι προσηγορία, κατά τούτων καὶ ὴ ι χλευαστὴς › οὐκ ἀσκόπως παρά τοῖς ἑτέροις εἴρηται. Χλευάζουσι γάρ τοὺς λοιποὺς, καὶ μάλιστα τοὺς κατά τὸν ὑγιῆ λόγον πεπιστευκότας οί ὲν ἑαυτοῖς σοφοὶ, καὶ ἐνώπιον ἑαυτῶν ἐπιστήμονες. Ἀλλʼ ἣ ἐν τῷ ὼόμῳ Κυρίου τὸ θέλημα αὑτοῦ, καὶ ἐν τῷ νόμῳ αὐτοῦ μελετήσει ἡμέρας καὶ νυκτὸς, κ. τ. έ. Μελετᾷ τὸν νόμον Κυρίου ἡμέρας καὶ νυκτὸς, οὐχ ὁ τὰς λέξεις τοῦ νόμου χωρὶς τῶν κατέ· αὑτὰς ἔργων εἰς τὸ μνημονεῦσαι ἀναλαμβάνων, ἀλλά καὶ δ ἐπὶ τὰ κατάλληλα εργα ἐρχόμενος μεμελετηκὼς - αὐτῶν, ἕως διὰ τῆς συνεχοῦς τῶν κατά τὸν νόμον ἕργων μελέτης γένηται εὐχερὴς, ἀποδιδοὺς πάντα τὰ ἐπιβάλλοντα τῷ κατά τὸιν νόμον τελείως βιοῦντι. οιτως γὰρ ἔσται δυνατὸν τὸ διʼ ὅλης τῆς ἡμέρας καὶ νυκτὸς μελετᾷν τὸν τοῦ Θεοῦ νόμον. Εἴτε γάρ ἐσθίει, εἴτε πίνει, εἴτε πᾶν ὁτιοῦν πράττει κατά τὸ λεγόμενον παρά τῷ θείῳ Ἀποστόλῳ, πάντα εἰς δόξαν Θεοῦ ποιεῖ ὁ τοιοῦτος· ὥστε καὶ ἐν τῷ τοῦ ῦπνου καιρῷ κατά τὸ δέον γινομένου τῆς προσοχῆς καὶ ἐπὶ τοῦτον φθανούσης, καὶ ἐπὶ τὰς φαντασίας τὰς ὲν αύτῷ. Διά τούτου λύεται καὶ τὰ παρά τῷ Ἀποστόλῳ ἀπορούμενα λέγοντι· ι Ἀδιαλείπτως προσεύχεσθε. ι Πῶς γὰρ κοιμώμενός τις εὔξεται, καὶ πράττων τι τῶν είς ἀνθρώπους καθηκόντων, ἢ τὺ ἑαυτοῦ σῶμα θεραπεύων; Ἀλλά καὶ ἐπὶ τούτου φαμέν· ὅτι. κέκραγε πρὸς Θεὸν, καὶ αἰτεῖ αὐτὸν τὰ κάλλιστα προκαλούμενος ἐπὶ τὸ παρασχεῖν ὁ τέλειος, πάντα κατά τὸν λόγον ποιῶν, ὥστε πᾶσαν αὑτοῦ πρᾶξιν εὐχὴν εἶναι. Ὥσπερ ᾰέ ἐπὶ τοῦ μελετᾷν τὸν νόμον οὐκ ἀμελητέον τοῦ αὐτοῦ τοῦ ίδικοῦ, οὕτως οὐκ ἀμελητέον αὑτοῦ τοῦ ἰδικῶς εὔχεσθαι, ἐπεὶ μελετᾷν ἐστι καὶ εὔχεσθαι πράττειν ὁτιοῦν κατά τὸν νόμον Κυρίου. Ἐπιστήσει δέ τις εί κατά νόμους ἀναγωγῆς ἡμέρα μὲν δύναται λέγεσθαι ἡ ἀπερίστατος ἡμῶν κατάστασις, νὺξ δὲ ἡ περιστατικὴ διά τὸ σκυθρωπότερον. Δεῖ δὲ ἐν τῷ νόμῳ πειρᾶσθαι εἷναι οὐ μόνον ὅτε τά ἔξωθεν ἡμῖν οὐκ ἀντιπράττει, ἀλλά καὶ ὅτε τοῖς καλουμένοις πειρασμοῖς περιπίπτομεν. Καὶ ἔσται ὼς τὸ ξύλον τὸ πεφυτευμένον παρὰ τὰς διεξόδους τῶν ὑδάτων, ὃ τὸν καρπὸν αὑτοῦ δώσει ἐν καιρῷ αὐτοῦ· καὶ τὸ φύλλον αὑτοῦ οὐκ ἀπορῤυήσεται· καὶ πάντα ὅσα ἂν ποιῇ, κατευθδωθήσεται, κ. τ. ἑ. Μετά ταῦτα παραληψὼμεθα τὸ παρά τοῦ Ἀκύλα λεγόμενον, «Ϋμεταπεφυτευμέένον. ι Πόθεν γὰρ τὸ ξύλον, περὶ οὗ ὁ λόγος, μεταπεφύτευται ἐπὶ ταῖς τῶν ὑδάτων διαιρέσεσιν; Ἢ γάρ ὲρριξωκὸς ὲν τῷ Πάτρὶ, ἐπʼ εὐεργεσία πολλῶν μεταπεφύτευται, εἰς τὸ καὶ ἄλλους μεταλαβεῖν αύτοῦ τῆς εἰκόνος, τῆς κατὰ τὸ μεταπεφυτεῦσθαι λαμβανομένης· οὐχ ὅτι ούκ ἔστιν ἐν τῷ Πατρὶ (ἔστιγὰρ), ἀλλʼ ὅτι καὶ παρʼ ἑτέροις γεγένηται· ἢ καθʼ ἑτέραν ἐπιβολὴν ἠ ψυχή ἐστι τοῦ Σωτῆρος, ἢν ἐλαβεν, ἐντεῦθεν μεταπειρυτευμένη ἐπὶ τὸν παράδεισον, ὅπου καὶ τὸ Εὑαγγέλιόν φησιν αὐτὸν μετά τὸ ### English translation (Claude) [Ps 1, continued] Against those to whom the name “pestilent” applies, the word “scoffer” too is used, not without purpose, by the other translators. For those who are wise in themselves and knowing in their own sight scoff at the rest, especially at those who have believed according to sound reason. “But his will is in the law of the Lord, and on his law he will meditate day and night,” and so on. The one who meditates on the law of the Lord day and night is not the one who takes up the words of the law to memorize them without the works that correspond to them, but the one who also comes to the fitting works, having practiced them, until through continual practice of the works of the law he becomes ready, rendering everything that belongs to one who lives perfectly according to the law. For thus it will be possible to meditate on the law of God through the whole day and night. For whether he eats or drinks or does anything at all, as the divine Apostle says, such a one does all things to the glory of God; so that even in the time of sleep, when it comes as it ought, his attentiveness reaches to it too, and to the images in it. By this the difficulty in the Apostle is also solved, when he says: “Pray without ceasing.” For how will someone pray while sleeping, or while doing some duty toward people, or caring for his own body? But here too we say that the perfect man cries to God and asks him for the best things, calling on him to grant them, by doing everything according to reason, so that his every action is a prayer. And just as, in meditating on the law, particular meditation must not be neglected, so particular prayer must not be neglected either, since to meditate and to pray is to do anything at all according to the law of the Lord. One may consider whether, by the laws of the higher sense, our condition free from troubles can be called day, and our troubled condition night, because of its gloom. We must try to be in the law not only when outward things do not oppose us, but also when we fall into what are called temptations. “And he will be like the tree planted by the channels of the waters, which will give its fruit in its season, and its leaf will not fall off; and all that he does will prosper,” and so on. After this let us take up what Aquila says: “transplanted.” For from where has the tree of which the word speaks been transplanted to the divisions of the waters? Either, having been rooted in the Father, he has been transplanted for the benefit of many, so that others too may share in his image, which is taken in the sense of being transplanted — not that he is not in the Father (for he is), but that he has come to be with others as well; or, by another approach, it is the soul of the Savior which he took, transplanted from here to paradise, where the Gospel too says he was, after ### Scripture references - Ps 1:1: allusion, high confidence - Ps 1:2: quotation, high confidence - 1 Cor 10:31: quotation, high confidence - 1 Thess 5:17: quotation, high confidence - Ps 1:3: quotation, high confidence - Luke 23:43: allusion, medium confidence ### Translation notes - The other translators’ “scoffer” renders the Hebrew of Ps 1:1 (lēṣîm) where the Septuagint has “pestilent.” ### Citation (SBL) Origen, Sel. Ps. 1087 (PG 12:1088a–1088d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1071/#p-1087). ## PG 12:1089 (Ps 1 LXX) - URL: https://sophiascriptura.com/fathers/origen-selecta-psalmos/1071/#p-1089 - Source: PG 12:1089a–1089d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ, the tree of life transplanted to paradise, gives his fruit in season according to the fitness of those who receive it; fruits and leaves are the primary and the secondary things of creation, of Scripture, and of the blessed man’s life. ### Greek text πάθος γεγονέναι, διηγούμενον αὑτὸν εἰρηκέναι τῷ μετανοήσαντι λῃστῇ ’ ι Σήμερον μετʼ ἐμοῦ ἔσῃ ὲν τῷ παραδείσῳ τοῦ Θεοῦ. ι Μεταπεφύτευται δὲ ἐκεῖ, ἵνα οί ἄξιοι σὺν Χριστῷ εἶναι φωτίζωνται ὑπʼ αὑτοῦ τῷ τῆς γνώσεως φωτισμῷ, προκόπτοντες ἐν τῇ τῶν ὄντων Θεωρία, κατὰ τὴν σοφίαν τοῦ Θεοῦ. Ταῦτα δὲ οὕτως ἐξειλήφαμεν, ἐπειδὴ κυρίως ἐπὶ δένδρων λέγεται τὸ ι φέρειν καρπόν · ι τὸ δὲ ι διδόναι, ι μᾶλλον ἐμψύχοις ἁρμόζει, καὶ ταῦτα λογικοῖς. Ζητητέον δὲ εί ἔστι καιρὸς τῷ ξύλῳ τῆς ζωῆς τοῦ καρποῦ · λέγειν γὰρ τὴν σοφίαν καρπόν ποτε μὴ ἔχειν, οὐχ ὅσιονο διδ οὐκ εἴρηται, ὃ τὸν καρπὸν αὐτοῦ ἐνέγκει ὲν καιρῷ αὐτοῦ, ἀλλʼ ‹ ὅ τὸν καρπὸν αὐτοῦ δώσει ἐν καιρῷ αὑτοῦ. ι Καιρδς δὲ αὑτοῦ τοῦ διδόναι ή τοῦ λαμβάνοντός ἐστιν ἐπιτηδειότης. Ὅσον γὰρ τὸ ὲπʼ αὐτῷ, ἕτοιμόν ἐστιν ἀεὶ διδόναι τὸν καρπὸν αύτοῦ. Εἰ γὰρ τοὺς οἰκονόμους ὁ Λόγος θέλει πιστοὺς εἶναικαὶ φρονίμους, οὐχὶ ἁπλῶς διδόντας τὸ σιτομέτριον τοῖς συνδούλοις, ἀλλʼ ὲν καιρῷ διδόντας, πόσῳ μᾶλλον ή σοφία πιστῶς ἅμα καὶ φρονίμως τοὺς ἰδίους οἰκονομήσει καρπούς; Ὸ αὐτὸς δὲ καιρός ἐστι τοῦ διδόναι, ὥσπερ καὶ τῷ λαμβάνοντι τοῦ λαβεῖν. Τί δὲτὸ φύλλον τῆς ζωῆς, τουτέστι τῆς σοφίας, οὐκ ἀπορῤεῦσον, κατιδεῖν ἄξιονο οὐκ ἄλλοθεν δὲ λαβεῖν αὐτὸ ἔστιν ἦ μετρίως τοῖς φυσικοῖς ἐπι· διατρίψαντας. Δῆλον δὲ, ὅτι διὰ τοὺς καρποὺς τὰ καρποφόρα δένδρα ὁ Δημιουργὸς ἐκέλευσε βλαστῆσαι, διʼ οὓς τὰ ἐκείνοις χρειώδη κατʼ ἐπακολούθησιν πεποίηκε. Χρεία δὲ σκέπης τοῖς καρποῖς τῆς ἀπὸ τῶν φύλλων φυλακῆς ἕνεκεν. Ταῦτα οὖν καὶ ἐπὶ τῆς περὶ τῶν ὅλων σοφίας ἔστιν ἰδεῖν, ἐν τὰ πάντα ὁ τῶν ὅλων Δημιουργὺς πεποίηκεν. Ἃ μὲν γὰρ προηγουμένως γίνεται, ἃ. δὲ κατʼ ἐπακολούθησιν διὰ τὰ προηγούμενα. Προηγουμένως μὲν γὰρ τὸ λογικὸν ζῶον, διὰ δὲ τὴν αὐτοῦ χρείαν κτήνη καὶ τὰ ἀπὸ τῆς γῆς φυόμενα. Μήποτε οῦν οἱ μὲν λόγοι τῶν προηγουμένως γεγονότων οἱ καρποί εἱσι τοῦ δένδρου τῆς -ζωῆςο τῶν δὲ διὰ ταῦτα κτισῡέντων τὰ φύλλα, ὧν οὐδὲν μάταιόν ἐστιν, οὐδὲ ὲξουθενεῖσθαι πάντη ἄξιον ὡς εὐτελὲς, ἵνα ἕλοῃ πίπτειν καὶ ἀπορρεῖν μὴ φρουρούμενον. Καὶ ἔτι μᾶλλον τὸ ἑξῆς· ι Καὶ πάντα ὅσα ειν ποιῇ κατευοδωθήσεται. ι Ἔστι γὰρ είς τινα ἀναγκαῖα καταχρήσασθαι καὶ πᾶσι τοῖς ἐκ τοῦ ἀκολουθήματος γενομένοις. Καρπὺς δὲ τοῦ Χριστοῦ εἴη ἂν προηγουμένωςή διδασκαλία, ή τῶν τιμιωτέρων τροφὴ, φύλλον δὲ ἡ τῶν ἁλογωτέρων τροφή · ὥσπερ τοῖς καρποῖς χρῶνται οἱ ἄνθρωποι, φύλλοις δὲ τά βοσκήματα. Δυνατὸν δὲ καὶ τῆς Γραφῆς καρπούς τινας λέγειν, οὓς ὲκλαμβάνουσιν οἱ λογικώτεροι φύλλα δὲ οἷς τρέφονται ὀί ὰπλούστεροι. Τοῦ δὲ μακαριζομένου καὶ ὡμοιωμένου τῷ ξύλῳ τῆς ζωῆς καρπὸς μὲν λέγοιτο τὰ προηγούμενα ἔργα, οἷον εὐποιία, καὶ περὶ τὴν σοφίαν ἀσχολία ο φύλλα δὲ τὰ βιωτικὰ αὐτοῦ κινήματα, οὐδὲ ταῦτα ἄξια καταφρονεῖσθαι, οὐδὲ ἀπορρεῖν τῷ μετὰ προσοχῆς καὶ είς δόξαν Θεοῦ πάντα ποιεῖν. Ὀὕτω γὰρ πᾶν ὁτιοῦν τῶν πραττομένων ὑπʼ αὐτοῦ κατευοδοῦται. Οὐχ οὕτως οἱ ἀσεβεῖς· ἀλλʼ ’ἢ ὡς ὁ χνοῦς ὃν ### English translation (Claude) [Ps 1, continued] the passion, since it narrates that he said to the repentant robber: “Today you will be with me in the paradise of God.” He has been transplanted there so that those worthy to be with Christ may be enlightened by him with the light of knowledge, advancing in the contemplation of the things that are, according to the wisdom of God. We have taken these things in this way because “to bear fruit” is said properly of trees, while “to give” suits living beings rather, and rational ones at that. We must inquire whether there is a season for the fruit of the tree of life; for to say that wisdom is ever without fruit is not holy. That is why it is not said, “which will bear its fruit in its season,” but “which will give its fruit in its season.” Its season for giving is the fitness of the one who receives. For as far as it lies with the tree, it is always ready to give its fruit. For if the Word wishes the stewards to be faithful and wise, not simply giving the ration to their fellow servants but giving it in season, how much more will wisdom dispense her own fruits faithfully and wisely together? The season for giving is the same as the season for the receiver to receive. What the leaf of life — that is, of wisdom — that does not fall off may be, is worth considering; and one cannot learn it from anywhere except by having spent some time, in moderate measure, on the study of nature. It is clear that the Creator commanded the fruit-bearing trees to sprout for the sake of their fruits, and for their sake made, as a consequence, the things they need; and the fruits need the shelter of the leaves for protection. These things can be seen also in the wisdom that concerns the universe, in which the Creator of all made all things. For some things come to be primarily, others as a consequence, for the sake of the primary: primarily the rational living being, and for its need the cattle and what grows from the earth. Perhaps, then, the principles of the things made primarily are the fruits of the tree of life, and those of the things created for their sake are the leaves, none of which is vain or deserves to be wholly despised as cheap, so as to fall and drop off unguarded. And still more what follows: “And all that he does will prosper.” For it is possible to make use, for certain purposes, even of all that came to be as a consequence. The fruit of Christ would be primarily the teaching, the food of the more honorable; and the leaf the food of those with less reason, just as human beings use fruits, and cattle leaves. One can also call certain things in Scripture fruits, which those of more reason take up, and leaves, on which the simpler are fed. Of the one who is called blessed and likened to the tree of life, the fruit would be his primary works, such as doing good and occupation with wisdom; and the leaves his movements in the ordinary business of life; these too are not to be despised, nor do they fall off for one who does everything with attention and to the glory of God. For thus whatever he does prospers. “Not so the ungodly, but rather like the chaff which ### Scripture references - Luke 23:43: quotation, high confidence - Luke 12:42: allusion, high confidence - Gen 1:11: allusion, medium confidence - Ps 1:3: quotation, high confidence - 1 Cor 10:31: allusion, medium confidence - Ps 1:4: quotation, high confidence ### Translation notes - The text of Ps 1:4 breaks off at the column change; some words are lost (“…”). ### Citation (SBL) Origen, Sel. Ps. 1089 (PG 12:1089a–1089d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1071/#p-1089). ## PG 12:1091 (Ps 1 LXX) - URL: https://sophiascriptura.com/fathers/origen-selecta-psalmos/1091/#p-1091 - Source: PG 12:1092a–1092d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: On Ps 1:5 Origen examines the simpler believers’ view of the resurrection of the same flesh, raising the problems of bodily flux and of bodies eaten by other bodies; they appeal to God’s omnipotence and to Ezekiel’s dry bones. ### Greek text ἐ. οὔτε τὸ Ἑβραῖκὺν ἀνεδίπλωσε τὴν λέξιν, οὔτε τῶν ἑρμηνευτῶν οὐδείς. Διὰ τοῦτο οὐκ ἀντιστήσονται ἀσεβεῖς ἐν κρίσει, κ. τ. ἑ. Ἐντεῦθεν οἱ άπλούστεροι τῶν πεπιστευκότων ὁρμώμενοι νομίζουσι τοὺς ἀσεβεῖς τῆς ἀναστάσεως μὴ τεύξεσθαι, τί νοοῦντες τὴν ἀνάστασιν, καὶ ποταπὴν τὴν κρίσιν φανταζόμενοι, οὐ πάνυ σαφηνίζοντες. Κᾶν γὰρ δοκῶσι περὶ τούτων ἀποφαίνεσθαι, ἡ βάσανος αὐτοὺς διελέγξει τὰ ἑξῆς ἀκολούθως σώζειν μὴ δυναμένους. Ἐὰν οὖν πυνθανώμεθα τίνος αὐτῶν ἡ ἀνάστασις γίνεται, ἀποκρίνονται, ὅτι τῶν σωμάτων, ὧν νῦν περικείμεθα. Εἶτα προσεπο ερωτησάντων ἡμῶν πότερον τῆς οὐσίας αὐτῶν ὅλης, ἢ οὺχί; πρὶν βασανίσαι λέγουσιν, ὅτι ὅλης. Ἐὰν δὲ προσαπορήσωμεν συμπεριφερόμενοι τῇ ἀκεραίότητι αὐτῶν, εί συναναστήσεται τὰ ἇποῤῥεύσαντα ἐν φλεβοτομίαις αἵματα, καὶ αἱ σάρκες, καὶ αἱ τρίχες αἱ πώποτε γενόμεναι, ἢ μόναι αἱ πρὸς τῇ ἐξόδῳ θλιβόμεναι, είς τὸ τῷ Θεῷ ποιεῖν ἃ βούλεται προστρέχουσιν. Οἱ δὲ γενναιότεροι αὐτῶν, ῖνα μὴ ἀναγκάζωνται τά αὐτὰ αἵματα συναγαγεῖν τῷ λόγῳ ἃ πολλάκις ἀποκριθῆναι τῶν σωμάτων ἡμῶν συνέβη, φασὶ τὸ ἐπὶ τέλει ἡμῶν ἀναστήσεσθαι σῶμα. Προσηπορήσαμεν δὲ διὰ τὸ τρεπτὴν εἶναι τὴν σωματικὴν φύσιν, καὶ τοιαῦτα ὥσπερ εἰς τὸ ἡμέτερον σῶμα αἱ τροφαὶ κατατάττονται, καὶ μεταβάλλουσι τὰς ὁμοιότητας, οὕτως καὶ τὰ ἡμέτερα σώματα μεταβάλλονται, καὶ ὲν τοῖς σαρκοῦόροις οἰωνοῖς καὶ θηρίοις γίγνονται μέρη τῶν ἐκείνων σωμάτων. Καὶ πάλιν ἐκεῖνα ὑπὸ ἀνθρώπω·θῆ ἑτέρων ζώων ἐσθιόμενα ἀντιμεταβάλλει, καὶ γίνεται ἁνθρὼπωνῆ ἑτέρων ζώων σώματα · καὶ τούτου ἐπὶ πολὺ γιγνομένου ἀνάγκη τὸ αὐτὸ σῶμα πλειόνων ἀνθρώπων πολλάκις γενέσθαι μέρος. Τίνος οὖν ἔσται σῶμα ὲν τῇ ἁναστάσει; Καὶ οὕτως εἰς βυθὸν φλυαρίας ἡμᾶς ἀλόγους συμβήσεται ἐμπίπτειν. Καὶ μετὰ ταύτας τὰς ἀπορίας, ἐπὶ τὸ πάντα δυνατὰ εἶξαι τῷ Θεῴ καταφεύγουσι, καὶ λέξεις τῶν Γραφῶν δυναμένας κατὰ τὴν πρόχειρον ἐκδοχὴν ὑποβάλλειν τὸ νοούμενον αὐτοῖς προφέρονται ο οἷον τὴν ἐν τῷ Ἰεζεχιηλ· ‹ Καὶ ἐγένετο ἐπʼ ἐμὲ χελρ Κυρίου ’ καὶ ἐξήγαγέ με ὲν πνεύματι, καὶ ἔθηκέ με έν μέσῳ τοῦ πεδίου, καὶ τοῦτο ἦν μεστὸν ὀστέων ἀνθρώπων. Καὶ περιήγαγε με ἐπʼ αὐτὰ κυκλόθεν κύκλῳ· καὶ ἰδοὺ πολλὰ σφόδρα. ἐπὶ προσώπου τοῦ πεδίου · καὶ ἰδοὺ, αὐτὰ ξηρὰ λίαν. Καὶ εἷπε πρὸς μέ· Υἱὲ ἀνθρώπου, εἰ ζήσεται .’Ὶ τὰ ὀστέα ταῦτα; Καὶ εἷπον· Κύριε ὁ Θεὸς, σὺ ἐπίστασαι ταῦτα. Καὶ εἷπε πρὸς μέʼ Προφήτευσον, υἱὲ ἀνθρώπου. Καὶ εἷπον πρὸς αὑτά - Τὰ ὀστέα τὰ ξηρά ταῦτα, ἀκούσατε λόγον Κυρίου· τάδε λέγει Ἀδωναῒ Κύριος τοῖς ὀστέοις τούτοις· Ἰδοὺ ἐγὼ εἰσάγω εἰς ὑμᾶς πνεῦμα ζωῆς, καὶ δώσω εἰς ὑμᾶς νεῦρα, καὶ ἐπάξω ἐφʼ ὑμᾶς σάρκας, καὶ ἐκτενῶ ἐφʼ ὑμᾶς δέρμα, καὶ δώσω τὸ πνεῦμά μου ἐφʼ ὑμᾶς, καὶ ### English translation (Claude) [Ps 1, continued] … neither the Hebrew nor any of the translators doubled the expression. “Therefore the ungodly will not rise up in judgment,” and so on. Taking their start from here, the simpler among believers think that the ungodly will not attain to the resurrection, without making at all clear what they understand by the resurrection and what sort of judgment they imagine. For even if they seem to declare themselves on these matters, scrutiny will show that they cannot keep consistently to what follows. If, then, we ask them of what the resurrection takes place, they answer: of the bodies we now wear. Then, when we ask further whether of their whole substance or not, they say, before being examined: of the whole. But if, accommodating ourselves to their simplicity, we raise the further difficulty whether the blood that has flowed out in bloodlettings will rise as well, and the flesh and the hairs that ever existed, or only those we are burdened with at our departure, they take refuge in God’s doing whatever he wishes. The more noble among them, so as not to be forced to gather up in their account the very blood that has often come to be separated from our bodies, say that the body we have at our end will rise. We raised a further difficulty, because bodily nature is changeable: just as foods are assimilated into our body and change their likeness, so our bodies too are changed, and in carnivorous birds and beasts become parts of their bodies; and again those, eaten by human beings or other animals, change in turn and become bodies of human beings or of other animals; and since this goes on for a long time, the same body must often become part of many human beings. Whose body, then, will it be in the resurrection? And so we shall end up falling, without reason, into an abyss of nonsense. After these difficulties they take refuge in the saying that all things are possible to God, and they bring forward expressions of the Scriptures that, taken in the ready sense, can suggest what they think: for example, the one in Ezekiel: “And the hand of the Lord came upon me, and brought me out in the Spirit, and set me in the middle of the plain, and it was full of human bones. And he led me around them, round about; and behold, there were very many on the face of the plain; and behold, they were very dry. And he said to me: Son of man, will these bones live? And I said: Lord God, you know these things. And he said to me: Prophesy, son of man. And I said to them: You dry bones, hear the word of the Lord. Thus says Adonai the Lord to these bones: Behold, I bring into you the breath of life, and I will put sinews on you, and bring flesh upon you, and stretch skin over you, and I will put my spirit upon you, and ### Scripture references - Ps 1:4: allusion, high confidence - Ps 1:5: quotation, high confidence - Matt 19:26: allusion, medium confidence - Ezek 37:1: quotation, high confidence - Ezek 37:2: quotation, high confidence - Ezek 37:3: quotation, high confidence - Ezek 37:4: quotation, high confidence - Ezek 37:5: quotation, high confidence - Ezek 37:6: quotation, high confidence ### Extrabiblical texts - Epiphanius, Pan. 64.10.2 (Panarion (Medicine Chest Against Heresies), Haer. 1-64): echo, high confidence ### Translation notes - Words are lost at the column change: Origen was remarking that the Septuagint doubles “not so” in Ps 1:4, while the Hebrew and the other translators do not. - Origen’s discussion of the resurrection on Ps 1:5 (PG 12:1091–1097) is also quoted by Methodius in his On the Resurrection, as preserved by Epiphanius, Panarion 64.10–16. In Ps 1:5 the Septuagint has “will not rise up (ἀναστήσονται) in judgment,” which the simpler believers took to deny the resurrection of the ungodly. ### Citation (SBL) Origen, Sel. Ps. 1091 (PG 12:1092a–1092d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1091/#p-1091). ## PG 12:1093 (Ps 1 LXX) - URL: https://sophiascriptura.com/fathers/origen-selecta-psalmos/1091/#p-1093 - Source: PG 12:1093a–1093d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Origen’s answer: the material substrate of the body is always in flux, but the bodily form that makes Peter or Paul himself remains, and it is this form, changed for the better into a spiritual body suited to heaven, that rises. ### Greek text ζήσεσθεο καὶ Οήσομαι ὑμᾶς ἐπὶ τὴν γῆν ύμῶν, κα γνώσεσθε ὅτι ἐγώ εἰμι Κύριος. ι Τούτῳ μὲν οὖν πιθανωτέρῳ χρῶνται τῷ ῥητῷ καὶ ἄλλα δὲ λέγουσιν εὐαγγελικὰ, οἷον, ὼς τὸ, ‹ Ἐκεῖ ἕσται ὸ κλαυθμὸς καὶ ό βρυγμὸς τῶν ὀδόντων· › καὶτὸ, ι Φοβήθητε τὸν δυνάμενον καὶ ψυχὴν καὶ σῶμα ἀπολέσαι ὲν γεέννῃ· › καὶ τὸ ὲν τῷ Παύλῳ· ι Ζωοποιήσει τὰ θνητὰ ὑμῶν σώματα, διὰ τὸ ἐνοικοῦν αὑτοῦ Πνεῦμα ἐν ὑμῖν. ι Χρὴ δὲ πάντα τὸν φιλαλήθη κατʼ αὑτὸν τούτοις τὸν νοῦν ἐπιστήσαντα περὶτῆς ἀναστάσεως ἀγωνίσασθαι, σῶσαί τε καὶ τὴν τῶν ἀρχαίων παράδοσιν, καὶ φυλάξασθαι ἐμπεσεῖν εἰς φλυαρίαν πτωχῶν νοημάτων, ἀδυνάτων τε ἅμα καὶ Θεοῦ ἀναξίων. Τοῦτο οὖν εἰς τὸν τόπον διαληπτέον, ὅτι πᾶν σῶμα ὑπὸ φύσεως συνεχόμενον τῆς καταταττούσης ἔξωθέν τινα δίκην τροφῆς εἰς αὐτὸ, καὶ ἀποκρινούσης ἀντὶ τῶν ἐπεισαγομένων ἕτερα, ὥσπερ τὰ τῶν φυτῶν καὶ τῶν ζώων, τὸ ὑλικὸν ὑποκείμενον οὐδέποτε ἔχει ταυτόν. Διόπερ ού κακῶς ποταμὸς ὠνόμασται τὸ σῶμα· διότι, ὡς πρὸς τὸ ἀκριβὲς τάχα, οὐδὲ δύο ἡμερῶν τὸ πρῶτον ὑποκείμενον ταυτόν ἐστιν ὲν τῷ σώματι ἡμῶν· καίτοιγε τοῦ οἷον ἢ Παύλου, ἢ Πέτρου, ἀεὶ τοῦ αὑτοῦ ὄντος, οὑ τοῦ κατὰ ψυχὴν μόνου, ἧς ἡ οὐσία οὔτε ῥεῖ καθʼ ἡμᾶς, οὔτʼ ἐπεισαγόμενόν τι ἕχει ποτὲ, κᾶν ρευστὴ ἦν ἡ φύσις τοῦ σώματος, τῷ τὸ εἶδος τὸ χαρακτηρξζον τὸ σῶμα ταυτὸν εἶναι ' ὡς καὶ τοὺς τύπους μένειν τοὺς αὐτοὺς, εἰς τὴν ποιότητα Πέτρου καὶ Παύλου τὴν σωματικὴν παριστάνοντας· καθʼ ἦν ποιότητα καὶ οὐλαὶ ἐκ παίδων παραμένουσι τοῖς σώμασι, καὶ ἄλλα τινὰ ἰδιώματα, φακοί. Καὶ ἐπὶ τούτοις εἴ τι ἐστὶν ὅμοιον τοῦτο τὸ εἶδος, καθʼ ὃ εἰδοποιεῑται ὁ Πέτρος καὶ ὁ Παῦλος, τὸ σωματικὸν, ὃ ἐν τῇ ἀναστάσει περιτίθεται πάλιν _ ψυχῇ, ἐπὶ τὸ κρεῖττον μεταβάλλον, ού πάντως τόδε ἔτι ὲντεταγμένον τὸ κατὰ τὴν πρώτην ὑποκείμενον. Ὥσπερ δὲ τὸ εἶδός ἐστι μέχρι τοῦ πέρατος, κᾶν οἱ χαρακτῆρες δοκῶσι πολλὴν ἔχειν παραλλαγήν· οὕτως νοητέον καὶ ἐπὶ τοῦ παρόντος, εἶδος ταυτὸν εἶναι τῷ μέλλοντι, πλείστης ὅσης ἐσομένης τῆς ἐπὶ κάλλιον μεταβολῆς. Ἀναγκαῖον γὰρ τὴν ψυχὴν, ἐν τόποις σωματικοῖς ὑπάρχουσαν, κεχρῆσθαι σώμασι καταλλήλοις τοῖς τόποις. Καὶ ὥσπερ ὲν θαλάσσῃ ζῇν ἡμᾶς ἐνύδρους γενομένους εἰ ἐχρῆν, πάντως ἂν ἔδει παραπλησίαν ἔχειν καὶ τὴν ἄλλην ἰχθύων κατάστασιν· οὕτως μέλλοντας κληρονομεῖν βασιλείαν οὐρανῶν, καὶ ἐν τόποιςίδιαφέρουσιν ἔσεσθαι, ἀναγκαῖον χρῆσθαι σώμασι πνευματικοῖς, οὐχὶ τοῦ εἴδους τοῦ προτέρου ἀφανιζομένοῶ κᾶν ἐπὶ τὸ ### English translation (Claude) [Ps 1, continued] you shall live; and I will set you on your land, and you shall know that I am the Lord.” This saying, as the more plausible, they use; and they cite others from the Gospels, for example: “There will be weeping and gnashing of teeth,” and “Fear him who can destroy both soul and body in Gehenna,” and what is in Paul: “He will give life to your mortal bodies through his Spirit that dwells in you.” But every lover of truth, applying his own mind to these things, must contend on the subject of the resurrection, both to preserve the tradition of the ancients and to guard against falling into the nonsense of poor notions, which are both impossible and unworthy of God. On this topic, then, this must be grasped: every body that is held together by a nature which takes in something from outside, in the manner of food, and excretes other things in place of what is brought in — as the bodies of plants and animals do — never has the same material substrate. That is why the body has not badly been called a river: because, strictly speaking, perhaps not even for two days is the primary substrate in our body the same. And yet Paul, say, or Peter is always the same — not only in respect of the soul, whose substance on our view neither flows nor ever has anything brought into it — even though the nature of the body is in flux, because the form that characterizes the body is the same; so that the features too remain the same, presenting the bodily quality of Peter and of Paul. In virtue of this quality, scars from childhood remain on bodies, and other distinctive marks, moles, and anything else of the kind. This form, by which Peter and Paul are given their form — the bodily form — is put around the soul again in the resurrection, changed for the better; not at all this substrate that was ordered at the first. Just as the form is the same from infancy to the end, even if the features seem to have much variation, so we must understand in the present case that the form is the same as the one to come, though the change for the better will be very great. For the soul, existing in bodily places, must use bodies suited to those places. And just as, if we had to live in the sea, having become water-creatures, we would certainly need to have gills and the rest of the constitution of fish, so those who are to inherit the kingdom of heaven and to be in places that differ must use spiritual bodies, the earlier form not vanishing, even if its change is ### Scripture references - Ezek 37:6: quotation, high confidence - Matt 8:12: quotation, high confidence - Matt 10:28: quotation, high confidence - Rom 8:11: quotation, high confidence ### Extrabiblical texts - Epiphanius, Pan. 64.14.3 (Panarion (Medicine Chest Against Heresies), Haer. 1-64): echo, high confidence ### Translation notes - The passage is quoted by Methodius (Epiphanius, Panarion 64.14). “Form” (εἶδος) and “substrate” (ὑποκείμενον) are philosophical terms: the form is what gives the body its identity, the substrate the matter that flows through it. Origen’s view of the resurrection body was later disputed; it is translated as written. - The body as a river: a philosophical commonplace (cf. Heraclitus); the source is not named here. ### Citation (SBL) Origen, Sel. Ps. 1093 (PG 12:1093a–1093d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1091/#p-1093). ## PG 12:1095 (Ps 1 LXX) - URL: https://sophiascriptura.com/fathers/origen-selecta-psalmos/1091/#p-1095 - Source: PG 12:1096a–1096d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The spiritual body keeps the form but not the flesh; Ezekiel’s dry bones signify the restoration of the captive people, and the “gnashing of teeth” cannot be taken literally. ### Greek text ἐνδοξίλτερεν γένηται αὐτοῦ ἡ τροπή· ῶσπερ ἦν τὸ Ἰησοῦ εἶδος, καί Μωῦσέως, καὶ Ἡλίου, οὐχ ἕτερον ἐν τῇ μεταμορφώσει, παρʼ ὃ ἦν. Μὴ πρόσκοπτε τοίνυν, εί τὸ πρῶτον ὑποκείμενον ἄν τις λέγοι μὴ ε ἔσεσθαι ταυτὸν τότε, ὅπου ὁ λόγος τοῖς ὲφιστάνειν δυναμένοις δείκνυσιν, ὃτι οὐδὲ νῦν δύναται δύο ἡμερῶν εἶναι τὸ πρῶτον ὑποκείμενον. ’Ἄξιον δὲ ἐπιστῆσαι καὶ τὸ, ἑτεροῖον μὲν σπείρεσθαι, ἑτεροῖον δὲ ἀνίστασθαιο ι Σπείρεται γὰρ σῶμα ψυχικὸν, ἐγείρεται σῶμα πνευματικόν. ι Καὶ ἐπιφέρει πᾶσιν ὁ Ἀπόστολος, σχεδὸν τὴν γηῖνην ποιότητα ἡμᾶς διδάσκων ἀποτίθεσθαι μέλλειν ἡμᾶς, τοῦ εἴδους σωζομένου κατὰ τὴν ἀνάστασιν· ι Τ οὖτο δέ φημι, ἀδελ-φοι, ὅτι σὰρξ καὶ αἷμα βασιλείανθεοῦ κληρονομῆσαι οὐ δύναται, οὺδὲή φθορὰ τὴν ἀφθαρσίαν. ι ’Ἰσωις μὲν γὰρ ἔσται περὶ τοῦ τὸν ἅγιον διακρατουμενον, ὑπὸ τοῦ ίδιοποιοῦντός ποτε τὴν σάρκα· σὰρξ δὲ οὐκέτι, ἀλλʼ ὅπερ ποτὲ ἐχαρακτηρίζετο ἐν τῇ σαρκὶ, τοῦτο χαρακτηρισθήσεται ἐν τῷ πνευματικῴ σώματι. Καὶ πρὸς τὰ ῥήματα δὲ τῶν Γραφῶν, ἃ. παρατίθενται οἱ ἀδελφοὶ ἡμῶν, ταῦτα ἔστιν εἰπεῖν, καὶ πρῶτον ἐν τῷ Ἰεζεχιήλ. Ἑπὶ τὸ ὅσον ἐφʼ οἷς βούλονται οἱ ἁπλούστεροι κατὰ τὰς λέξεις ταύτας, οὐδὲ ἀνάστασις σαρκῶν ἔσται, ἀλλὰ ὀστέων μόνον, καὶ δερμάτων, καὶ νεύρων. ’Ἅμα δὲ καὶ ὑποιδεικτέον αὐτοῖς, ὃτι συναρπάζονται, ὡς μὴ νενοηκότες τὸ γεγραμμένον. Οὐ γὰρ, εἰ ὀστᾶ ὀνομάζεται, πάντως τὰ ὀστᾶ ταῦτα νοητέον ὥσπερ οὐδὲ ἐν τῷ, ι Διεσκορπίσθη πάντα τὰ ὀστᾶ μου. ι Καὶ, ι Ἴασαί με, ὅτι ἐταράχθη τὰ ὀστᾶ μου, ι φανεροῦ ὄντος τοῦ μὴ λέγεσθαι τὰ ὀστᾶ κατὰ τὴν κοινὴν ἐκδοχὴν. Ἐπιφέρεται γοῦν τῷ λόγῳ ο ’Ἃρά γε λέγουσιν, Ξηρὰ γέγονε τὰ ὀστέα ἡ μῶν· ι ὃτι ι αὐτοὶ λέγουσιν, ὅτι Ξηρὰ γέγονε τὰ ὀστᾶ ἡμῶν, ι θέλοντες ἀνίστασθαι συναχθέντα; Ἀλλὰ τοῦτο ἀμήχανον. Λέγοιεν δʼ ἂν, ξηρὰ γέγονε τὰ ὀστέα ἡμῶν, ὲν αἰχμαλωσίαις γενόμενοι καὶ πᾶσαν ζωτικὴν νοτίδα ἀποβεβληκότες. Ἐπιφέρουσι γοῦν τὸ, ‹ Ἀπόλωλεν ἡ ἐλπὶς ἡμῶν· διαπε φωνήκαμεν. ι Οὐκοῦν ἡ ἐπαγγελία τῆς ἀναστάσεως τοῦ λαοῦ ἐστιν ἀπὸ τοῦ πτώματος, καὶ τῆς οἱονεὶ νεκρότητος ἣν νενέκρωνται, διὰ τὰ ἁμαρτήματα τοῖς ἐχθροῖς παραδοθέντες. Καὶ οἱ ἁμαρτωλοὶ δὲ ὑπὸ τοῦ Σωτῆρος λέγονται εἶναι τάφοι γέμοντες ὀστέων καὶ πάσης ἀκαθαρσίας. Πρέπει δὲ τῷ Θεῷ ἀνοίγειν τὰ μνημεῖα ἑκάστου, καὶ ἐξάγειν ἐκ τῶν μνημείων ἡμᾶς ὲζωοποιημένους, ὥσπερ ὁ Σωτὴρ τὸν Λάζαρον εἵλκυσεν ἔξω. Τὸ δὲ, ι Ἐκεῖ ἔσται ὁ κλαυθμὸς καὶ ὁ βρυγμὸς τῶνὸδόντων, δ πρὸς αὐτοὺς ἁπορητέον, ὅτι ὡς ὲν τούτῳ τῷ βίῳ πᾶν μέλος εἴς τινα χρείαν ὁ Δημιουργὸς κατεσκεύασεν, οὕτω καὶτοὺς ὀδόντας εἰς τὸ διακόπτεσθαι τὴν στερεὰν τροφήν. Τίς οὖν χρεία τοῖς κολαζομένοις ὀδόντων; οὐ γὰρ είς τὴν γέενναν ὄντες κατʼ αὐτοὺς φάγονται. Καὶ δεικτέον, ὅτι οὐ πάντα παραλαμβάνεσθαι δεῖ κατὰ τὸ κείμιο νον. ‹ Ὀδόντας γοῦν ἁμαρτωλῶν συνέτριψας ι καὶ, ι Τὰς μύλας τῶν λεόντων συνέθλασεν ὀ Κύριος. ι ### English translation (Claude) [Ps 1, continued] to something more glorious; just as the form of Jesus, and of Moses and Elijah, was not other in the transfiguration than what it had been. Do not stumble, then, if someone says that the primary substrate will not be the same then, when reason shows those able to attend that not even now can the primary substrate remain the same for two days. It is worth attending also to this, that what is sown is of one kind and what rises of another: “For it is sown a natural body, it is raised a spiritual body.” And the Apostle adds to all this, all but teaching us that we are to put off the earthly quality while the form is preserved in the resurrection: “This I say, brothers, that flesh and blood cannot inherit the kingdom of God, nor does corruption inherit incorruption.” For perhaps there will be about the saint that which is held together by what once gave its character to the flesh; but flesh it will no longer be: what was once given its character in the flesh will be given its character in the spiritual body. And to the passages of the Scriptures that our brothers cite, these things may be said; first, to that in Ezekiel. As far as the simpler wish to take these expressions, there will not even be a resurrection of flesh, but only of bones and skins and sinews. At the same time it must be shown them that they are carried away, as not having understood what is written. For if bones are named, these bones are not necessarily to be understood, any more than in “All my bones have been scattered,” and “Heal me, for my bones are troubled,” where it is clear that bones are not spoken of in the common sense. Indeed, it is added to the saying: “Do they say, Our bones have become dry?” — do they say “our bones have become dry” because they wish to rise gathered together? But that is impossible. Rather, they would say “our bones have become dry” because they had been in captivities and had lost all vital moisture. They add, at any rate: “Our hope has perished; we are undone.” The promise, then, is of the resurrection of the people from its fall and from the deadness, so to speak, into which they had been put to death, handed over to their enemies for their sins. Sinners too are said by the Savior to be tombs full of bones and of all uncleanness; and it befits God to open the tombs of each, and to bring us out of the tombs made alive, as the Savior drew Lazarus out. As for “There will be weeping and gnashing of teeth,” this difficulty must be put to them: as in this life the Creator made every member for some use, so he made the teeth for cutting up solid food. What use, then, do those being punished have for teeth? For on their view, being in Gehenna, they will not eat. And it must be shown that not everything is to be taken according to the letter: “You broke the teeth of sinners,” and “The Lord crushed the molars of the lions.” ### Scripture references - Matt 17:2: allusion, high confidence - 1 Cor 15:44: quotation, high confidence - 1 Cor 15:50: quotation, high confidence - Ps 22:14 (21:15 LXX): quotation, high confidence - Ps 6:2 (6:3 LXX): quotation, high confidence - Ezek 37:11: quotation, high confidence - Ezek 37:12: allusion, high confidence - Matt 23:27: allusion, high confidence - John 11:43: allusion, high confidence - Matt 8:12: quotation, high confidence - Ps 3:7 (3:8 LXX): quotation, high confidence - Ps 58:6 (57:7 LXX): quotation, high confidence ### Extrabiblical texts - Epiphanius, Pan. 64.15.5 (Panarion (Medicine Chest Against Heresies), Haer. 1-64): echo, high confidence ### Translation notes - Parallel: Epiphanius, Panarion 64.15 (Methodius quoting Origen). - Ezekiel’s “Our bones have become dry … our hope has perished” is Ezek 37:11. The tombs full of bones: Matt 23:27. ### Citation (SBL) Origen, Sel. Ps. 1095 (PG 12:1096a–1096d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1091/#p-1095). ## PG 12:1097 (Ps 1 LXX) - URL: https://sophiascriptura.com/fathers/origen-selecta-psalmos/1091/#p-1097 - Source: PG 12:1097a–1097d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The gnashing of teeth is the soul’s anguish at conviction; Paul’s words on the mortal body made alive and the seed show that the form, not the same matter, rises; a further note on the bodies of the righteous and the ungodly at the judgment. ### Greek text Τίς δὲ οὕτως ἠλίθιος, ὡς ὑπολαμβάνειν, ὅτι, τηρῶν τὰ σώματα τῶν ἁμαρτωλῶν ὁ Θεὸς, τοὺς ὀδόντας αὐτῶν συντρίβει μόνον; Ὥσπερ οὖν εἴ τις, θέλων ταῦτα οὕτως ἔχειν, θλιβόμενος εἵλκετο ἐπʼ ἀλληγορίαν, οὕτως ζητητέον τῶν κολαζομένων τὸν βρυγμὺν τῶν ὀδόντων, τῆς ψυχῆς δύναμιν μασητικὴν ἐχούσης, ἥτις ἐν καιρῷ τοῦ ἐλέγχου περὶ τῶν ἁμαρτημάτων, κατὰ τὸν συγκρουσμὸν τῶν ὀδόντων, ὡς ἐφρόνησε, βρύξει τοὺς ὀδόντας. Τὸ δὲ, ι Φοβήθητε τὺν δυνάμενον καὶ ψυχὴν καὶ τὸ σῶμα ἀπολέσαι ἐν γεέννῃ, ι τάχα μὲν διδάσκει, ὅτι ἀσώματος ἡ ψυχὴ, τάχα δὲ δηλοί καὶ ὃτι χωρὶς σώματος οὐ κολασθήσεται· περὶ οὒ φυσιολογοῦντες τά περὶ τοῦ εἴδους καὶ τοῦ πρώτου ὑποκειμένου εἰρήκαμεν. Καὶ τὸ παρὰ τῷ Ἀποστόλῳ δὲ, ε Ζωοποιήσει καὶ τὰ θνητὰ ἡμῶν σώματα, ο θνητοῦ ὄντος τοῦ σώματος, καὶ οὐ μετέχοντος τῆς ἀληθινῆς ζωῆς, δύναται παριστάνειν, ὅπου τὸ σωματικὸν εἶδος, περὶ οὗ εἰρήκαμεν τῇ φύσει θνητὸν ὃν, ‹ ὅταν Χριστὸς φανερωθῇ ἡ ζωὴ ήμῶν,ι καὶ αὐτὸ μεταβάλλει ἀπὸ τοῦ εἶναι σῶμα θανάτου ζὼοποιηθὲν, διὰ τὸ Πνεῦμα τὸ ζωοποιοῦν ὲκ.τοῦ πνεύματος γεγονέναι. Καὶ τὸ, ι Ἐρεῖ δὲ, Πῶς ἐγείρονται οἱ νεκροὶ, ποίῳ δὲ σώματι ἕρχονται; ι γυμνῶς παρίστησιν, ὅτι τὸ πρῶτον ὑποκείμενον οὐκ ἀναστήσεται. Εἰ γὰρ καλῶς ἐλάβομεν τὸ παράδειγμα, ῥητέον, ὅτι ὀ σπερματικὸς λόγος ὲν τῷ κόκκῳ τοῦ σίτου δραξάμενος τῆς παρακειμένης ῢλης, καὶ διʼ ὅλης αὐτῆς χωρήσας, περιδραξάμενος αὐτῆς τοῦ αὑτοῦ εἴδους, ὧν ἔχει δυνά μεων ἐπιτίθησι τῇ ποτε γῇ, καὶ ὕδατι, καὶ ἀέρι, καὶ πυρὶ, νικήσας τὰς ἐκείνων ποιότητας, μεταβάλλει ἐπὶ ταύτην ἧς ἐστιν αὐτὸς δημιουργός· καὶ οὕτως σνμπληροῦται ὁ στάχυς εἰς ὑπερβολὴν διαφέρων τοῦ ἐξ ἀρχῆς κόκκου, μεγέθει καὶ σχήματι, καὶ ποικιλία. Τοῦ αὑτοῦ. Κρίσις ἐστὶ δικαίων μὲν ἀπὸ πρακτικοῦ σώματος ἐπὶ ἁγγελικὰ μετάβασις· άσεβῶν δὲ ἀπὸ πρακτικοῦ σώματος ὲπὶ σκοτεινὰ καὶ ζοφερὰ μετάθεσις σώματα. Ἐγερθήσονται γὰρ οἱ ### English translation (Claude) [Ps 1, continued] Who is so foolish as to suppose that God, while preserving the bodies of sinners, breaks only their teeth? Just as, then, someone who wanted these things to be so, when pressed, would be drawn to allegory, so we must seek what the gnashing of teeth of those being punished is: the soul has a power of chewing, and at the time when it is convicted of its sins it will gnash its teeth, as it were in a clashing of teeth, according to what it thought. The saying, “Fear him who can destroy both soul and body in Gehenna,” perhaps teaches that the soul is incorporeal, and perhaps shows also that it will not be punished without a body; about which, in discussing nature, we have spoken of the form and the primary substrate. And the saying in the Apostle, “He will give life also to our mortal bodies,” since the body is mortal and has no share in the true life, can show that the bodily form of which we spoke, being by nature mortal, will itself also change, “when Christ our life is revealed,” from being a body of death, made alive through the life-giving Spirit, having become spiritual from the Spirit. And the saying, “But someone will say: How are the dead raised, and with what body do they come?” plainly shows that the primary substrate will not rise. For if we have understood the example rightly, we must say that the seminal principle in the grain of wheat, laying hold of the matter lying beside it and pervading the whole of it, having grasped it with its own form, imposes the powers it has on what was once earth and water and air and fire, and, overcoming their qualities, changes them into that of which it is itself the maker; and so the ear is completed, differing exceedingly from the grain it came from, in size and shape and variety. Of the same. The judgment of the righteous is a passage from a practical body to angelic bodies; that of the ungodly, a transfer from a practical body to dark and gloomy bodies. For there will be raised the ### Scripture references - Matt 10:28: quotation, high confidence - Rom 8:11: quotation, high confidence - Col 3:4: quotation, high confidence - Rom 7:24: allusion, medium confidence - 1 Cor 15:35: quotation, high confidence - 1 Cor 15:37: allusion, high confidence ### Extrabiblical texts - Epiphanius, Pan. 64.16.7 (Panarion (Medicine Chest Against Heresies), Haer. 1-64): echo, high confidence ### Translation notes - Parallel: Epiphanius, Panarion 64.16. - The short note headed “Of the same” (on the “practical body” passing to angelic or to dark bodies) uses the vocabulary of Evagrius of Pontus and may be his rather than Origen’s; the attribution is uncertain. The note continues into the next column. ### Citation (SBL) Origen, Sel. Ps. 1097 (PG 12:1097a–1097d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1091/#p-1097). ## PG 12:1099 (Ps 1–2 LXX) - URL: https://sophiascriptura.com/fathers/origen-selecta-psalmos/1091/#p-1099 - Source: PG 12:1100a–1100d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God “knows” the way of the righteous, Christ, and does not know evil, as his questions to Adam and in the Gospel show; Psalm 2 opens with Origen’s note that some Hebrew copies join it to Psalm 1, as Acts 13:33 does. ### Greek text , ἀσεβεῖς οὐκ ἐν τῇ προτέρᾳ κρίσει, ἀλλʼ ἐν τῇ δευ- ’Ότι γινώσκει ό Κύριος ὁδὸν δικαίων, καὶ ὁδὸς ἀσεβῶν ἀπολεῖται. Οὐδὲν ὑπὸ Θεοῦ γινώσκεται φαῦλον, ἀλλʼ ήτῶν δικαίων ὁδός. Ἔγνω ι γὰρ «Κύριος τοὺς ὄντας αὑτοῦ. ι Ὁδὸς δὲ δικαίων ὀνείπών· ι Ἐγώ εἰμι ή ὁδὸς, ι περὶ οὗ λέλεκται· ι Ἴδετε δὲ ποία ἐστὶν ή ὁδὸς ή ἀγαθή. › Ὁδὸς δὲ ἀσεβὦν ἣν ὁδεύουσιν οἱ κακολογοῦντες τὸν Δημιουργόν. Ἀγνοεί δὲ καὶ οὐ γινώσκει τὰ κακὰ, οὐ τῷ δύνασβαι αὑτὸν περιδρὰξασοαι πάντων, καὶ περιλαβεῖν τῇ διανοίᾳ αὐτοῦ (τοῦτο γὰρ ἀθέμιτον καὶ λογίζεσθαι περὶ Θεοῦ ἀλλὰ τῷ ἀνάξια εἶναι τῆς γνώσεως αὑτοῦ. Τάχα διὰ τοῦτο (τολμηρότερον δέ αὐτὸ ἐρεῖὸ λόγος) πυνθάνεται περὶ ὦν οὐκ οἶδεν · ὅταν γὰρ-ἁμάρτῃ ε ὁ Ἀδὰμ, οὐκ οἶδεν αὐτὸν, οὐδὲ τὸν τόπον είς δν ’ἐκζ πέπτωκε φεύγων ἀπὸ Θεοῦ. Διό φησινʼ ‹ Ἀδὰμ, ποῦ εἶ; ι Ὁμοίως δέ καὶ ἐν τῷ Εὐαγγελίῳ πυνθάνεται περὶ ὧν οὐκ οἶδεν, οὐκ ὄντων ἀξίων τῆς γνώσεως αὐτοῦ. Ἐπεὶ γὰρ οὐκ οἶδε τὸ δαιμόνιον, οὐδὲ τὸ ὄνομα αὑτοῦ, πυνθάνεται τί τὸ ὖνομα αὐτοῦ, ὅτε ἐκεῖνο ἀποκρίνεται, ὅτι, ι Λεγεὼν ὄνομά μοι. ι Καὶ πρὶν τὴν ἄφεσιν τὴν περὶ τῆς σωτηρίας λαβεῖν τὴν αίμορροοῦσαν. πυνθάνεται λέγων ι Τίς μου ἥψατο; ι Τὴν όδδν οὖν τῶν ἀδίκων ὁ Θεὸς ἀγνοεῖ, τὴν δὲ τῶν δικαίων γινώσκει. Τίς δὲ ὀῶς τῶν δικαίων ἢ ὁ εἰπών · ,ι Ἐγώ εἰμι ή ὁδὸς, ι ὃν γινώσκει ό Πατήρ; ι Οὑδεὶς γὰρ ἔγνω τὸν Υίὸν εἰ μὴ ὁ Πατήρ. ι ’Δρμόσει δὲ τοῖς περὶ γνώσεως καὶ ἀγνωσίας Θεοῦ τὰ σύνεχῶς Ι κείμενα ἐν ταῖς προφητείαις ὀνόματα, μνήμη καὶλήθη Θεοῦ. Πολλάκις γὰρ ὲν εὐχαῖς εἴρηται τό· ι Μνήσθητί μου · ι καὶ, Ἵνα τί ἐπιλανθάνῃ τῆς πτωχείας ήμῶν; ι ’Λπορρίπτει γὰρ τῆς ἐαυτοῦ μνήμης τοὺς ἀμαρτάνοντας· ὥσπερ πάλιν προσίεται τοὺς μετα- ΨΑΛΜΟΣ Βʼ. Ἵνα τί ἐφρύαξαν ἔθνη, καὶ λαοὶ ἐμελέτησαν κενά; Παρέστησαν οἱ,Βασιλεῖς τῆς γῆς, καὶ οἱ ἄρχοντες συνήχθησαν ἐπὶ τὸ αὐτὸγ κατεῖ τοῦ Κυρίου καὶ κατὰ τοῦ Χριστοῦ αὐτοῦ, κ. τ. ὲ. Δυσὶν ἐντυχόντες Ἑβραϊκοῖς ἀντιγράφοις, ἐν μὲν τῷ ἐτέρῳ εὕρομεν ἀρχὴν δευτέρου ψαλμοῦ ταῦταλ ἐν δέ τῷ ἑτέρῳ συνήπτετο τῷ πρώτῳ. Καὶ ἐν ταῖς Πράξεσι δὲ τῶν ἀποστόλων τὸ, Υἱός μου εἴ σὺ, ἐγὼ σήμερον γεγέννηκά σε, ι ἐλέγετο εἶναι τοῦ πρώτου ψαλμοῦ. ι Ὧς γὰρ γέγραπται, φησὶν, ι ἐν πρώτῳ ψαλμῷ Υἱός μου· εἴ σὺ, ἐγὼ σήμερον γεγέννηκά σε. ι Τὰ Ἐλληνικᾶ μέντοι ἀντίγραφα δεύτερον εἶναι τοῦτον μηνύει. Τοῦτο δὲ οὐκ ἀγνοητέον, ὅτι ἐν τῷ Ἐβραῖκῷ οὐδενὶ τῶν ψαλμῶν ἀριθμὸς παράκειται, πρῶτος εί τύχοι, ἢ δεύτερος, ἢ τρίτος. Τί δὲ τὸ λέγον ἂν εἴη πρόσωπον προφητείαν περιέχον τὴν περὶ Χριστοῦ; Ἠτοι τὸ Πνεῦιιυι ### English translation (Claude) [Ps 1, continued] ungodly, not in the first judgment but in the second … “For the Lord knows the way of the righteous, and the way of the ungodly will perish.” Nothing base is known by God; but the way of the righteous is. For “the Lord knew those who are his.” The way of the righteous is the one who said: “I am the way,” about whom it has been said: “See which is the good way.” The way of the ungodly is the one walked by those who speak evil of the Creator. He is ignorant of evil things and does not know them — not because he cannot grasp all things and embrace them in his mind (for it is unlawful even to think this of God), but because they are unworthy of his knowledge. Perhaps that is why (the word will say it rather boldly) he asks about things he does not know. For when Adam sinned, he does not know him, nor the place into which he had fallen in fleeing from God. That is why he says: “Adam, where are you?” Likewise in the Gospel he asks about things he does not know, since they are not worthy of his knowledge. For since he does not know the demon, nor its name, he asks what its name is, when it answers: “Legion is my name.” And before the woman with the flow of blood received her release, the gift of her healing, he asks, saying: “Who touched me?” God, then, is ignorant of the way of the unrighteous, but knows the way of the righteous. And what is the way of the righteous but the one who said, “I am the way,” whom the Father knows? “For no one has known the Son except the Father.” With what is said about God’s knowledge and ignorance the words that constantly occur in the prophecies will fit: the remembrance and the forgetting of God. For it is often said in prayers: “Remember me,” and “Why do you forget our poverty?” For he casts out of his remembrance those who sin, just as again he admits those who repent … [Ps 2] “Why have the nations raged, and the peoples meditated vain things? The kings of the earth stood up, and the rulers were gathered together against the Lord and against his Christ,” and so on. Coming upon two Hebrew copies, in one we found these words as the beginning of a second psalm, while in the other they were joined to the first. And in the Acts of the Apostles, “You are my son, today I have begotten you” was said to be of the first psalm. “For as it is written,” it says, “in the first psalm: You are my son, today I have begotten you.” The Greek copies, however, show that this is the second. This must not go unnoticed: that in the Hebrew no number stands beside any of the psalms — first, say, or second, or third. Who would be the speaker of words containing the prophecy about Christ? Either the Holy Spirit ### Scripture references - Ps 1:5: allusion, medium confidence - Ps 1:6: quotation, high confidence - 2 Tim 2:19: quotation, high confidence - John 14:6: quotation, high confidence - Jer 6:16: quotation, medium confidence - Gen 3:9: quotation, high confidence - Mark 5:9: quotation, high confidence - Mark 5:30: quotation, high confidence - Matt 11:27: quotation, high confidence - Ps 106:4 (105:4 LXX): quotation, medium confidence - Ps 44:24 (43:25 LXX): quotation, high confidence - Ps 2:1: quotation, high confidence - Ps 2:2: quotation, high confidence - Acts 13:33: quotation, high confidence - Ps 2:7: quotation, high confidence ### Translation notes - Words are lost at the beginning of the column and before the heading of Psalm 2 (“…”). - In Acts 13:33 a strong group of Western witnesses reads “in the first psalm,” as Origen reports; most manuscripts read “in the second psalm.” - That God does not “know” evil is Origen’s reading, translated as written. ### Citation (SBL) Origen, Sel. Ps. 1099 (PG 12:1100a–1100d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1091/#p-1099). ## PG 12:1101 (Ps 2 LXX) - URL: https://sophiascriptura.com/fathers/origen-selecta-psalmos/1091/#p-1101 - Source: PG 12:1101a–1101d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The speakers of Psalm 2 change at the diapsalma; the nations, peoples, kings and rulers who set upon Christ are both the human agents of the passion and the invisible powers, and war against Christ is impiety against the Father. ### Greek text μα τὸ ἀγιον, ἢ αὐτὸς ὁ προφήτης ἐστίν. ’Λπὸ δὲ τοῦ Διαψάλματος μεταβολὴ γίνεται τοῦ λέγοντος · ἔστι γὰρ ὁ Χριστὸς, ὡς καὶ τοῦτο παραστήσομεν τὰς λέξεις ἐξετάζοντες. Καὶ οὐ θαυμαστὸν εἰ ὲν ένὶ ψαλμῷ οὐχ ἓν πρόσωπόν ἐστι τὸ λέγονο πολλαχοῦ γὰρ τοῦτο ἔστιν ἰδεῖν, ὡς προϊόντες δείξομεν. Καὶ ταῦτα μὲν πρὸ τοῦ ψαλμοῦ, κατανοήσωμεν δὲ τὰς λέξειιᾶδῦ αὑτοῦ. Τέσσαρα γένη τῶν ἀνθρώπων εις. φησὶν ὁ λόγος ὲπιβεβληκέναι Χριστῷ· ἔθνη φρυάξαντα κατʼ αὐτοῦ, καὶ λαοὺς μελετήσαντας κενά, καὶ βασιλεῖς τῆς γῆς παραστάντας μετʼ ἀρχόντων συνἀχθέντων ἐπὶ τὸ αὐτό. Καὶ ἡγούμεθα μὲν ἔθνη δηλοῦσθαι τοὺς ἀλλοτρίους τῆς πίστεως ἀνθρώπους, ὥσπερ τοὺς στρατιώτας τοὺς φρυάξαντας κατʼ αὑτοῦ · τοὺς δὲ λαοὺς τοὺς ἀπὸ τῶν φυλῶν τῆς κατατομῆς (οὐ γὰρ κυρίως λεκτέον αὐτοὺς τὸν Σωτῆρα μὴ προσιεμένους εις-περιτομῆς), οἵτινες κενά μεμελετήκασι, τὸν ὲν τοῖς μελετωμένοις προφητικοῖς λόγοις καταγγελλόμενον Χριστὸν ού νενοηκότες. Βασιλεῖς δὲ τῆς γῆς καὶ ἄρχοντες Ἡρώδης τε καὶ Πόντιος Πιλᾶτος, καὶ οἱ τοῦ Ἰουδαίων λαοῦ ἡγούμενοι. Τούτων γὰρ καὶ ὁ θεσπέσιος Πέτρος ό ἀπόστολος ἀπεμνημόνευσεν ὲν ταῖς Πράξεσι τῶν ἀποστόλων τὴν προκειμένην χρῆσιν παραγαγών. Εἰ δὲ καὶ τὰς ἀοράτους φήσεις δυνάμεις, οὐκ ἂν ἁμάρτοις. Καὶ ὁ σοφώτατος γοῦν Ἀπόστολος οὐ τοσοῦτον ἀνθρώποις προσῆψε τὺ ἐσταυρωκέναι τὸν Χριστὸν, ὡς δυνάμεσιν ἀρχοντικαῖς, λέγων ’ ι Σοφίαν δὲ λαλοῦμεν έν τοῖς τελείοις ’ σοφίαν δὲ ού τοῦ αἰῶνος τούτου, οὐδὲ τῶν ἀρχόντων τοῦ αἰῶνος τούτου, τῶν καταργουμένωνο ἀλλά λαλοῦμεν Θεοῦ σοφίαν έν μυστηρίῳ, τὴν ἀποκεκρυμμένην, ἢν προσ ώρισεν ὁ Θεὸς πρὸ τῶν αἰώνων είς δόξαν ἡμῶν, ἢν οὐδεὶς τῶν ἀρχόντων τοῦ αἰῶνος τούτου ἔγνωκενυ εί γὰρ ἔγνωσαν, οὐκ ἂν τὸν Κύριον τῆς δόξης ἐσταύρωσαν. ι Ποῖοι γὰρ ἄρχοντες ἐσταύρωσαν τὸν Χριστὸν, τὸν τʼἧς δόξης Κύριον, οἱ μὴ γινώσκοντες τὴν σοφίαν τοῦ Θεοῦ, καὶ αὐτοὶ σοφίας τινὰς ἔχειν ὑπολαμβανόμενοι, ἢ οἱ λεγόμενοι ὲν ταῖς προφητείαις ἄρχων βασιλείας Περσῶν, καὶ ἄρχων βασιλείας Ἑλλήνων, καὶ κατά τὸ ἀκόλουθον οἱ τῶν λοιπῶν ἐθνῶνς ι Τὰ ἔθνη ι τοίνυν ι ἐφρύαξαν· ι ὅπερ ἐστὶν, ὡς ὁ Ἀκύλας σαφέστερον ήρμήνευσεν, ι ἐθορυβήθησαν. ι Ἐστι. δὲ ὴ λέξις ἡ, ι ἐφρύαξαν, ι όνοματοπεποιημένη, καὶ ἐμφαίνουσα τὸν ἄσημον ἦχον τῶν θορυβούντων · τοιοῦτοι γὰρ οἱ σεσοβημένοι κατὰ τοὺς καιροὺς τοῦ ἐπιβουλεύειν ὑπάρχουσιν κατὰ τῶν ὑπʼ αὐτῶν πολεμουμένων. Καὶ εί μὴ οἱ λοιποὶ ὲρμηνευταὶ εἰρήκασι τὸ, ι ἐθορυβήθησαν, » καὶ, ι κυκᾷ, ι ὡς Σύμμαχος, ἦν ἐκλαβεῖν ἀπὸ τοῦ ‹ ἐφρύαξαν, ι τὸ, ι ὲμεγαλαύχησανο ι ώς ὲν ἑνὶ τῶν προφητῶν οίόμεθα τοῦτο δηλοῦν τὴν λέξιν· ι Κατά τὰ φρυάγματα τοῦ Ἰορδάνου. »Καὶ ὲπεὶ ι ὁ ἀρνούμενος τὸν Υῖὸν, οὐδὲ τὸν Πατέρα ἔχει, καὶ ὁ δεχόμενος ι τὸν Χριστὸν, ι δέχεται τὸν ἀποστείλαντα αὑτὸν, ι διὰ τοῦτο ὁ κατά Χριστοῦ στρατευόμενος είς τὸν Πατέρα ἀσεδεῖ. ### English translation (Claude) [Ps 2, continued] or the prophet himself. From the diapsalma there is a change of speaker: it is Christ, as we shall show this too when we examine the words. And it is no wonder if in one psalm there is not one speaker; for this can be seen in many places, as we shall show as we go on. So much before the psalm; let us now consider its words. The word says that four kinds of human beings set upon Christ: nations raging against him, peoples meditating vain things, kings of the earth standing up, with rulers gathered together. And we think that “nations” signifies people foreign to the faith, such as the soldiers who raged against him; “peoples,” those from the tribes of the mutilation (for they are not properly to be called the circumcision, since they did not accept the Savior), who meditated vain things, not having understood the Christ proclaimed in the prophetic words they meditated on; and “kings of the earth and rulers,” Herod and Pontius Pilate and the leaders of the people of the Jews. For the divine Peter the apostle too called these to mind in the Acts of the Apostles, when he cited the present passage. And if you say that the invisible powers too are meant, you will not be wrong. Indeed, the most wise Apostle attributed the crucifixion of Christ not so much to human beings as to ruling powers, saying: “We speak wisdom among the perfect; yet a wisdom not of this age, nor of the rulers of this age, who are being brought to nothing; but we speak God’s wisdom in a mystery, the hidden wisdom, which God foreordained before the ages for our glory, which none of the rulers of this age has known; for had they known it, they would not have crucified the Lord of glory.” For what rulers crucified Christ, the Lord of glory, not knowing the wisdom of God and themselves supposed to have certain wisdoms, if not those called in the prophecies the ruler of the kingdom of the Persians and the ruler of the kingdom of the Greeks, and, by consequence, the rulers of the other nations? “The nations,” then, “raged”; that is, as Aquila translated more clearly, “were in uproar.” The word “raged” is onomatopoeic, expressing the inarticulate noise of people in uproar; for such are those who are agitated at the times when they plot against those they are fighting. And if the other translators had not said “were in uproar,” and, as Symmachus, “churns,” one might have taken “raged” as “boasted greatly,” as in one of the prophets we think the word means this: “according to the pride of the Jordan.” And since “he who denies the Son does not have the Father either,” and “he who receives” Christ “receives the one who sent him,” therefore he who makes war against Christ commits impiety against the Father. ### Scripture references - Ps 2:1: quotation, high confidence - Ps 2:2: quotation, high confidence - Phil 3:2: allusion, high confidence - Acts 4:25: allusion, high confidence - Acts 4:27: allusion, high confidence - 1 Cor 2:6: quotation, high confidence - 1 Cor 2:7: quotation, high confidence - 1 Cor 2:8: quotation, high confidence - Dan 10:13: allusion, high confidence - Dan 10:20: allusion, high confidence - Zech 11:3: quotation, medium confidence - 1 John 2:23: quotation, high confidence - Matt 10:40: quotation, high confidence ### Translation notes - “Mutilation” (κατατομή) for those who rejected the Savior echoes Phil 3:2–3; Origen’s polemic is translated as written. - Peter’s citation: Acts 4:25–27. The rulers of Persia and of the Greeks: Dan 10:13, 20. - “The pride of the Jordan”: Zech 11:3 (also Jer 12:5). ### Citation (SBL) Origen, Sel. Ps. 1101 (PG 12:1101a–1101d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1091/#p-1101). ## PG 12:1103 (Ps 2 LXX) - URL: https://sophiascriptura.com/fathers/origen-selecta-psalmos/1091/#p-1103 - Source: PG 12:1104a–1104d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: On the divine names: Adonai, Iah, and the unpronounced four-letter name written in the old Hebrew script, rendered “Lord” in Greek; and on the Septuagint’s use of the past tense for prophecies about Christ. ### Greek text Οί γοῦν φρυάξαντες, καὶ κενὰ μελετήσαντες, καὶ παραστάντες ἐπὶ τὸ αὐτὸ, καὶ συναχθέντες ἅμα, ὲνηργήθησαν μὲν τῷ δοκεῖν κατὰ τοῦ Χριστοῦ μόνου, λελόγισται δὲ αὐτοῖς ὃ πεποιήκασι πρότερον, κατὰ τοῦ Πατρός. Διὸ λέγεται ταῦτα αὐτοὺς πεποιηκέναι ι κατὰ τοῦ Κυρίου καὶ κατὰ τοῦ Χριστοῦ αὑτοῦ. ι Οὐκ ἀγνοητέον δὲ περὶ τοῦ ὲκφωνουμένου παρὰ μὲν Ἕλλησι τῇ ι Κύριος ι προσηγορίᾳ, παρὰ δὲ Ἑβραίοις τῇ ι ’Λδωναὶ › Δέκα γὰρ ὀνόμασι παρʼ Ἑβραίοις ὀνομάζεται ὁ Θεὸς, ὧν ἐστιν ἒν τὸ ι Ἀδωναῒ,› καὶ ἐρμηνεύεται «Κύριος. ι Καὶ ἔστιν ὅπου λέγεται τὸ ι Ἀδωναῖ ι παρʼ Ἑβραίοις, καὶ παρʼ Ἕλλησι ι Κύριος, ι τῆς λέξεως τῆς γεγραμμένης ὲν τῇ Γραφῇ τοῦτο ἀπαγγελλούσης. Ἔστι δὲ ὅτε τὸ Ἰαὴ κεῖται, ἐκφωνεῖται δὲ τῇ ι Κύριος ι προσηγορίᾳ παρʼ Ἕλλησι, ἀλλʼ οὐ παρʼ Ἑβραίοις, ὡς ἐν τῷ· ι Αἰνεῖτε τὸν Κύριον, ὅτι ἀγαθὸς ψαλμὸς. ι Κύριον γὰρ ἐνθάδε ἀντὶ τοῦ Ἰαὴ εἴρηκεν. Καὶ ἔστιν ἡ ἀρχὴ τοῦ ψαλμοῦ παρʼ Ἑβραίοις ιἈλληλούῖα· ι ἔστι δέ τι τετραγράμματον ἁνεκφὼνητον παρʼ αὐτοῖς, ὅπερ καὶ ἐπὶ τοῦ πετάλου τοῦ χρυσοῦ τοῦ ἀρχιερέως ἀναγέγραπται, καὶ λέγεται μὲν τῇ ι Ἀδωναῒ ι προσηγορίᾳ, οὐχὶ τούτου γεγραμμένου ἐν τῷ τετραγραμμάτῳ ° παρὰ δὲ Ἕλλησι τῇ ι Κύριος ι ἐκφωνεῖται. Καὶ ὲν τοῖς ἀκριβεστέροις δὲ τῶν ἀντιγράφων Ἑβραίοις χαρακτῆρσι κεῖται τὺ ὄνομα, Ἑβραϊκοῖς δὲ οὑ τοῖς νῦν, ἀλλὰ τοῖς ἀρχαιοτάτοις. Φασὶ γὰρ τὸν Ἕσδραν ὲν τῇ αἰχμαλωσίᾳ ἑτέρους αὐτοῖς χαρακτῆρας παρὰ τοὺς προτέρους παραδεδωκέναι. Ἰόύτων δὲ ὑπεμνήσθημεν, ἐπεὶ τὸ τετραο γράμςιατον ὡς ι Κύριος ι κεῖται ὲν τῷ ο ι Ἀλλʼ ἢ ἐν νόμῳ Κυρίου· ι καὶ ἐν τῷσι Ὅτι γινώσκει Κύριος ὁδὸν δικαίων» καὶ νῦν· ι Κατὰ τοῦ Κυρίου καὶ κατὰ τοῦ Χριστοῦ αὐτοῦ. ι Τοῦτο δὲ παρατηρητέον, ὅτι οἱ μὲν Ἕβδομήκοντα καὶ ὁ Θεοδοτίων πάντα είς τὸν παρεληλυθότα χρόνον, Ἀκύλας δὲ ἃ μὲν είς τὸν παρεληλυ- Οότα, ἃ δὲ είς τὸν μέλλοντα, Σύμμαχος δὲ πάντα είς τὸν ἐνεστηκότα ἔταξαν. Ἔθος γὰρ τοῖς Ἑβδομήκοντα πολλάκις τὰς περὶ Χριστοῦ προφητείας ὡς ήδη γενομένας ἀπαγγέλλειν ο καθάπερ ὲν τῷ ο ι ’Έδωκαν είς τὸ βρῶμά μου χολὴν, καὶ εἰς τὴν δίψαν μου ὲπότισάν με ὅξος· διεμερίσαντο τὰ ίμάτιά μου ὲαυτοῖς, καὶ ἐπὶ τὸν ἱματισμόν μου ἕβαλονκλῆρον.›Καὶ ιΛαὸς ὃν οὐκ ἔγνων, ἐδούλευσέ μοι, είς ἀκοὴν ὠτίου ὑπήκουσέ μοι. › Οἰόμεθα δὲ αὐτοὺς, τῷ τὸν Θεὸν εἰδέναι τὰ πάντα πρὶν γενέσεως αὐτῶν, καὶ τὸν Χριστὸν αὑτοῦ, καὶ τὰ ἐν τῇ ὲνανορωπήσει συμβησόμενα αὐτῷ, λέγειν, τῷ λελογίσθαι αὐτὰ ῆδη γεγονέναι τῷ τάδε καὶ τάδε πεπονθότι. Ὁμοίως δὲ καὶ εί τὸ Πνεῦμα τὸ ἅγιον τὰ περὶ αὐτοῦ διηγοῖτο, ὥσπερ ἐπὶ τοῦ παρόντος ἔχει. Οὐ τοῦτο δέ φαμεν ὡς οὐδέποτε είς μέλλοντα χρόνον ἐκκλινομένων τῶν προφητευομένων τῶν περὶ αὑτοῦ· -ι Ἰδοὺ» γαρ, φησὶ, ι συνήσει ὁ παῖς μου, καὶ δοξασθήσεται, καὶ ὑψωθήσεται σφόδρα, ι καὶ τὰ ἑξῆς. Διαῤῥήξωμεν τοὺς δεσμοὺς αὐτῶν, κ. τ. ὲ. Δοκεῖ μοι τοὺς συγκαταὸἀντας τῷ Σωτῆρι ἀγγέλους ### English translation (Claude) [Ps 2, continued] Those, at any rate, who raged and meditated vain things and stood up together and were gathered together acted, as it seemed, against Christ alone; but what they did is reckoned to them as done first against the Father. That is why they are said to have done these things “against the Lord and against his Christ.” We must not be unaware of the name pronounced among the Greeks with the title “Lord,” and among the Hebrews with the title “Adonai.” For God is named among the Hebrews by ten names, one of which is “Adonai,” which is translated “Lord.” And there are places where “Adonai” is said among the Hebrews and “Lord” among the Greeks, the word written in Scripture declaring this. But sometimes “Iah” stands, and it is pronounced with the title “Lord” among the Greeks, but not among the Hebrews, as in: “Praise the Lord, for a psalm is good.” For here it has said “Lord” in place of “Iah”; and the beginning of the psalm among the Hebrews is “Alleluia.” There is also among them a certain four-letter name that is not pronounced, which is also inscribed on the golden plate of the high priest; and it is spoken with the title “Adonai,” though this is not what is written in the four letters; and among the Greeks it is pronounced “Lord.” And in the more accurate of the copies the name stands in Hebrew characters — Hebrew, however, not those of today but the most ancient. For they say that Ezra in the captivity handed down to them other characters in place of the earlier ones. We have mentioned these things because the four-letter name stands as “Lord” in “But in the law of the Lord,” and in “For the Lord knows the way of the righteous,” and now in “against the Lord and against his Christ.” This must be noted: that the Seventy and Theodotion set everything in the past tense; Aquila some things in the past and others in the future; and Symmachus everything in the present. For it is the custom of the Seventy often to announce the prophecies about Christ as already accomplished, as in: “They gave gall for my food, and for my thirst they gave me vinegar to drink. They divided my garments among themselves, and for my clothing they cast lots”; and: “A people I did not know served me; at the hearing of the ear they obeyed me.” We think they speak so because God knows all things before they come to be, both his Christ and what would befall him in his becoming human, and so they are reckoned as already done to the one who suffered this and that. The same applies if the Holy Spirit were narrating what concerns him, as is the case in the present passage. We do not say this as though the prophecies about him never turned to the future tense: “For behold,” it says, “my servant will understand, and will be glorified, and will be exalted exceedingly,” and so on. “Let us burst their bonds,” and so on. It seems to me that the angels who came down with the Savior, ### Scripture references - Ps 2:2: quotation, high confidence - Ps 147:1 (146:1 LXX): quotation, high confidence - Exod 28:36: allusion, high confidence - Ps 1:2: quotation, high confidence - Ps 1:6: quotation, high confidence - Ps 69:21 (68:22 LXX): quotation, high confidence - Ps 22:18 (21:19 LXX): quotation, high confidence - Ps 18:43 (17:44 LXX): quotation, high confidence - Ps 18:44 (17:45 LXX): quotation, high confidence - Isa 52:13: quotation, high confidence - Ps 2:3: quotation, high confidence ### Translation notes - The ten Hebrew names of God are listed later by Jerome (Letter 25). The four-letter name is YHWH; the golden plate is described in Exod 28:36. That Ezra introduced a new script is a tradition also known from the Talmud (b. Sanh. 21b). - “Praise the Lord, for a psalm is good”: LXX Ps 146:1 (Ps 147:1). ### Citation (SBL) Origen, Sel. Ps. 1103 (PG 12:1104a–1104d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1091/#p-1103). ## PG 12:1105 (Ps 2 LXX) - URL: https://sophiascriptura.com/fathers/origen-selecta-psalmos/1091/#p-1105 - Source: PG 12:1105a–1105d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The first verses of Psalm 2 are the angels’ words and the reply is the Son’s, who breaks the bonds of sin; God speaks in wrath to bring sinners to repentance, as at Nineveh; anger and wrath are distinguished. ### Greek text ἀγανακτοῦντας ἐπὶ τῇ κατʼ αὐτοῦ ἐπιβουλῇ βασιλέων καὶ ἀρχόντων τῶν ἀοράτων εἰρηκέναι τοὺς τέσσαρας πρώτους στίχους, ἅμα καὶ ἐπαποροῦντπς τί δήποτε ταῦτα γίνεται. Εἶτʼ ἐπείπερ αὐτοὶ ἦσαν οἱ τοὺς ἀνθρώπους δήσαντες, καὶ τὸν ἑαυτῶν ἐπιθέντες αὐτοῖς ζυγὸν, ἀποκρίνεται πρὸς τοὺς ἀγγέλουςὸ Υἱὸς τοῦ Θεοῦ, προτρέπων αὐτοὺς ἐπὶ τὸ μιμήσασθαι αύμτὸν ῥηγνύντα τοὺς δεσμοὺς τῶν ἁμαρτωλῶν, καὶ ἀπορριπτοῦντα τὸν ζυγὸν αὐτῶν. Διαρρὴξωμεν καὶ ἡμεῖς τοὺς δεσμοὺς οἷς ὲδὲθημεν ἁμαρτάνοντες, ὅτι σειραῖς τῶν ἑαυτοῦ ἁμαρτιῶν ἕκαστος σφίγγεται. Καὶ τάχα κρεῖττον τὸ διαρρῆξαι τοὺς δεσμοὺς, ὼς Σαμψὼν, τοῦ λῦσαι αὐτοὺς, ὼς λέλυται τῆς Ἰερουσαλὴμ ἡ ἁμαρτία· ὅτι ἐδέξατο ἐκ χειρὸς Κυρίου διπλᾶ τὰ ἁμαρτήματα αὐτῆς. Ὀ δὲ ἀπορρίψας ἀφʼ ἑαυτοῦ τὸν προειρημένον ζυγὸν δύναται χρηστὸν Ἰησοῦ ζυγὸν θʼ ἆραι, καὶ φέρειν τὸ ἐλαφρὸν αὑτοῦ φορτίον, καὶ γενέσθαι ὑποζύγιον αύτοῦ · καὶ λύσουσι τὸν δεσμὸν αύτοῦ οἱ μαθηταί. Τότε λαλήσει πρὸς αὐτοὺς ἐν ὀργῇ αὐτοῦ, καὶ ἐν τῷ θυμῷ αὐτοῦ ταράξει αὐτούς, κ. τ. ὲ. Οἱ λόγοι τῶν ἀπειλῶν, λόγοι εἰσιν ὲν ὀργῇ ἀπαγγελλόμενοι. ’Υπισχνεῖται δὲ ὁ Θεὸς μετανοήσειν ἀπὸ τῶν κακῶν ὧν λαλεῖ τοῦ ποιῆσαι, ἐὰν μετανοήσωσιν οἱ ἀκούοντες. Ἐλάλησε δὲ ὲν ὀργῇ αὑτοῦ διὰ Ἰωνᾶ. ὁ θεὸς τοῖς Νινευΐταις· καὶ ἐπεὶ ἐν σάκκῳ καὶ σποδῴ μετενόησαν, οὐδὲν πεπόνθασιν ὧν ἀκηκόασι. Προεγίνωσκέ τε ὁ Θεὸς, πέμπων τὸν Ἰωνᾶν, τὴν ἐσομέ, νην μετάνοιαν· ἐπὶ σωτηρίᾳ δηλονότι αὐτὸν ἔπεμπε τὸν ἰωνᾶν. Τάχα δὲ καὶ ἐνθάδε ἐπὶ σωτηρίᾳ λαλήσει πρὸς αὐτοὺς τοὺς ἁμαρτάνοντας, ὲν ὀργῇ αὑτοῦ. Ού γὰρ εἷπε · Κολάσει αὐτοὺς ἐν ὀργῇ αὐτοῦ καὶ μὴν μετανοήσαντας. Τοῦ αὐτοῦ. Διαφέρει δὲ θυμὸς ὀργῆς, ὥς φασι καὶ οἱ περὶ τὰ ὀνόματα δεινοὶ, τῷ θυμὸν μὲν εἶναι ὀργὴν ἀναθυμιωμένην καὶ ἔτι ἐκκαιομένην, ὀργὴν δὲ ὄρεξιν άντιτιμωρὴσεως. Οίονεὶ οὖν ἀτελέστερος τῆς ὀργῆςνὲστιν ὁ θυμὸς, καὶ ἤδη πρὸς τὸ ἀποτέλεσμάμτι ἐστὶν ἡ ὀργή. Ἀκουστέον δὲ τῆς ἀντιτιμωρήσεως νῦν ὡς πρὸς τὴν ἡμετέραν χρῆσιν ἀντὶ τῆς κολάσεως τῆς ἐπὶ τοίς ἡμαρτημένοις, καὶ τῆς ὀρέξεως ἀντὶ τῆς θελήσεως. Ὅτι μέντοιγε καὶ κατὰ τὴν θείαν Γραφὴν ἔλαττόν τί ἐστιν ὁ θυμὸς τῆς ὀργῆς, δῆλον ὲκ τοῦ λέγεσθαι ἔλεγχον μὲν θυμῷ γίνεσθαι,. παίδευσιν δὲ ὀργῇ. ι Κύριε ι γὰρ, φησὶ, ι μὴ τῷ θυμῷ σου ἐλέγξῃς με, μηδὲ τῇ ὀργῇ σου παιδεύσῃς με. ι Ἑλὲγχεται δὲ ὁ ἔτι ἐλπίδα ἔχων θεραπείας τῆς χωρὶς βασάνων διὰ λόγου καθαπτομένου ’ ὁ δὲ μηδὲν ἀπʼ ἐλέγχου ὠφεληθεὶς χρῄζει παιδεύσεως τῆς διὰ μαστίγων καὶ ῥάβδων. Πᾶσα γὰρ παιδεία πρὸς τὸ παρὸν οὐ δοκεί χαρᾶς εἶναι, ἀλλὰ λύπης· ὕστερον δὲ καρπὸν εἰρηνικὸν τοῖς διʼ αὐτῆς γεγυμνασμένοις ἀποδίδωσι δικαιοσύνης. Λαλὴσει τοίνυν ὁ Θεὸς πρὸς τοὺς ἡμαρτηκότας οὒς ἐκγελᾷ καὶ μυκτηρίζει ἔτι ὄντας ὲν τοῖς παραπτώμασι, καὶ διʼ ἀναισθησίαν μέγα φρομι ### English translation (Claude) [Ps 2, continued] being indignant at the plot against him by the invisible kings and rulers, spoke the first four verses, at the same time wondering why ever these things were happening. Then, since it was those powers who had bound human beings and laid their own yoke on them, the Son of God answers the angels, urging them to imitate him as he bursts the bonds of sinners and casts off their yoke. Let us too burst the bonds with which we were bound when we sinned, for each one is held fast by the cords of his own sins. And perhaps it is better to burst the bonds, as Samson did, than to loose them, as the sin of Jerusalem was loosed, because she received from the Lord’s hand double for her sins. The one who has cast off from himself the yoke just mentioned can take up the kind yoke of Jesus, and carry his light burden, and become his beast of burden; and the disciples will loose its bond. “Then he will speak to them in his wrath, and in his anger he will trouble them,” and so on. The words of threats are words spoken in wrath. But God promises to repent of the evils he speaks of doing, if those who hear repent. God spoke in his wrath through Jonah to the Ninevites; and since they repented in sackcloth and ashes, they suffered none of what they had heard. And God foreknew, when he sent Jonah, the repentance that would come; clearly he sent Jonah for their salvation. Perhaps here too he will speak in his wrath to those who sin, for their salvation. For he did not say, “He will punish them in his wrath,” even if they repent. Of the same. Anger differs from wrath, as those skilled in names also say, in that anger is wrath rising up like smoke and still being kindled, while wrath is a desire for retribution. Anger, then, is as it were less complete than wrath, and wrath is already near to its fulfillment. Here, as applied to our usage, “retribution” must be understood as the punishment of sins, and “desire” as will. That in divine Scripture too anger is something less than wrath is clear from its being said that rebuke comes with anger, and discipline with wrath: “Lord,” it says, “do not rebuke me in your anger, nor discipline me in your wrath.” The one who still has hope of healing without torments is rebuked by a word that touches him; but the one who has gained nothing from rebuke needs the discipline that comes through whips and rods. “For all discipline seems for the present to be not of joy but of grief; but afterward it yields the peaceful fruit of righteousness to those who have been trained by it.” God, then, will speak to those who have sinned, whom he laughs at and mocks while they are still in their transgressions and, through insensibility, are proud ### Scripture references - Ps 2:3: quotation, high confidence - Prov 5:22: allusion, high confidence - Judg 16:9: allusion, high confidence - Isa 40:2: quotation, high confidence - Matt 11:29: allusion, high confidence - Matt 11:30: allusion, high confidence - Matt 21:2: allusion, medium confidence - Ps 2:5: quotation, high confidence - Jer 18:8: allusion, high confidence - Jonah 3:4: allusion, high confidence - Jonah 3:6: allusion, high confidence - Jonah 3:10: allusion, high confidence - Ps 6:1 (6:2 LXX): quotation, high confidence - Heb 12:11: quotation, high confidence - Ps 2:4: allusion, high confidence ### Translation notes - The definitions of anger (θυμός) and wrath (ὀργή) follow Stoic usage (“those skilled in names”). In the English Bible the terms are often reversed; here “anger” renders θυμός and “wrath” ὀργή, as the argument requires. - Samson: Judg 16:9, 12, 14. “Double for her sins”: Isa 40:2. The yoke of Jesus: Matt 11:29–30; the disciples loosing the colt: Matt 21:2. ### Citation (SBL) Origen, Sel. Ps. 1105 (PG 12:1105a–1105d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1091/#p-1105). ## PG 12:1107 (Ps 2 LXX) - URL: https://sophiascriptura.com/fathers/origen-selecta-psalmos/1091/#p-1107 - Source: PG 12:1108a–1108d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God’s wrath gives sinners time to repent; Christ receives the nations as heir “as a man,” by the economy of the incarnation; a further note on the inheritance as contemplation; the rod of iron is the sterner treatment that heals sinners. ### Greek text νοῦντας ὼς ἐπὶ ἀγαθοῖς τοῖς ἰδίοις κακοῖς, ἐν τῇ ὀργῇ αὐτοῦ, καὶ ἐμφήνας τὸ θυμοῦσθαι, ταράξει αὐτούς. Οὐ γὰρ ἀθρόως ἐπάγει, προεπιστρεπτικοῦ λόγου τεθυμωμένου φόβῳ μετάνοιαν αὐτοῖς ἐμποιῆσαι δυναμένου, βασάνους καὶ κολάσεις πρὶν ἀπειπεῖν αὐτοὺς τὴν διὰ τῶν φιλανθρωποτέρων θεραπείαν· Θεσσαλονικεῦσι γοῦν γράφων ό μακάριος Παῦλος περὶ Ἰουδαίων τῶν σταυρωσάντων τὸν Κύριον, φησινʼ ι Ἐφθασεν ἐπʼ αὐτοὺς ἡ ὀργὴ εἰς τέλος. ι Ἢ οὐκ ἔφθασεν ἐπʼ αὐτοὺς διὰ προφήτας ἡ προαναφωνηθεῖσα ὀργὴ πα.θόντας ὑπὸ Ῥωμαίων πάντα δεινά καὶ ἀνήκεστας Αἴτησαι παρʼ ἐμοῦ, καὶ δώσω σοι ἔθνη τὴν κληρονομίαν σου, καί τὴν κατάσχεσιν σου τὰ πέρατα τῆς γῆς, κ. τ. ἐ. Τέθειται γὰρ ὡς ἀνθρωπος κληρονόμος πάντων οἰκονομικῶς, ἵνα λοιπὸν ὡς αὐτῷ προσήκοντά τε καὶ ἴδιον ἀνασώσῃ κλῆρον τοὺς ἐπὶ τῆς γῆς ἀνοσίως διεσπαρμένους ὑπὸ τε τοῦ διαβόλου καὶ τῶν σὺν αὑτῴ δυνάμεων πονηρῶν ° οῦ καὶ εἰς πέρας ἐνηνεγμένου, πρὸς τὸν ἐαυτοῦ Πατέρα φησὶ. περὶ ἠμῶνο ‹ Οὒς δέδωκάς μοι ἐκ τοῦ κόσμου, σοὶ ἦσαν, καὶ ἐμοὶ αὐτοὺς δέδωκας. ι Ἀθρει δὴ οὖν ὅπως είς τὸν ὑπάρχοντα αὐτῷ πλοῦτον κατά φύσιν ἄνεισι καὶ μετὰ σαρκός. Εί γὰρ ἦσαν οἱ ἐν κόσμῳ τοῦ Πατρὸς, κατά τινα τρόπον νοηθεῖεν ἂν τοῦ συμβουλεύοντος αὐτῷ Λόγου· τοιγάρτοι καὶ ἔφασκε· ι Πάντα τά ἐμά σά ἐστι, καὶ τά σὰ ἐμάʼ καὶ δεδόξασμαι ἐν αὐτοῖς. › Πῶς οῦν αἰτεῖν προστάττεται, καὶ δέχεται μὲν είς κληρονομίαν ἐθνη, κατάσχεσιν δὲ ποιεῖται τὰ πέρατα τῆς γῆς; Ἀποσκιρτήσαντα γὰρ ἐξιτήλως τὸν ἄνθρωπον δουλείας τῆς ὑπὸ ’(ῗεοῦ, δια-ν σῶσαι θέλων τοῦτον Γενεσιουργὸς καὶ Πατὴρ πέπομφεν εἰς τόνδε τὸν ἐνεστηκότα κόσμον τὸν μονογενῆ Λόγον, ἵνα γενόμενος σὰρξ, καὶ χωρηθεὶς, καὶ φύσει ἀστραφὴς, κηρύξῃ αἰχμαλώτοις ἄφεσιν, καὶ τυφλοῖς ἀνάβλεψιν. Οὐκοῦν κᾶν εί λέγοιτο λαβεῖν, καὶ τεθεῖσθαι κληρονόμος διὰ τὸ ἀνθρώπινον, οὑκ ἀγνοήσωμεν τὴν οἰκονομίαν. Τοῦ αὐτοῦ. Τὴν κληρονομίαν λέγει τὴν λογικὴν φύσιν, ἢ καὶ αὑτὴ κληρονομεῖ ὡς σοφίαν, οὕτω καὶ γνῶσιν, καὶ ἀλήθειαν, καὶ δικαιοσύνην. Ἔστι δὲ ἡ κληρονομία τῆς λογικῆς φύσεως θεωρία τῶν σωματικῶν καὶ τῶν ἀσωμάτων, καὶ τούτων ἀπάντων αἰτίου Θεοῦ. Ποιμανεῖς αὐτοὺς ἐν ῥάβδῳ σιδηρᾷ· ὡς σκεύη ιεραιὶέως άωςτρίψέις αῦτούςζ, κ. ὲ. Καὶ παρά τῷ Ἀποστόλῳ ή ἐκπληκτικωτέρα ἀγωγὴ, ἧς δέονται οἱ ἁμαρτάνοντες καὶ οί ἀσθενέστεροι τῶν πεπιστευκέναι νομιζομένων, ῥάβδος ὀνομάζεται, λέγοντι· ι Τί οέλετε; ἐν ῥάβδῳ ἐλθω πρὸς ὑμᾶς, ἥ ἐν ἀγάπῃ, πνεύματί τε πραότητος; › Καὶ ἐτι πρότερον παρά τῷ Προφήτῃ τοῖς ἁμαρτάνουσιν ὁ θεῖος λόγος ἀπειλεῖ ῥάβδον καὶ μάστιγας, ἐπὶ τῷ τὸν ἔλεον μὴ ἀποστῆσαι ἀπὸ τοῦ Πατρὸς αὐτῶν, τουτέστι τοῦ Χριστοῦ, τοιαύτης θεραπείας δεομένων. ε Ἐπισκέψομαι › γάρ, φησὶν, ε ἐν ῥάβδῳ τὰς ἀνομίας αὐτῶν, ### English translation (Claude) [Ps 2, continued] of their own evils as though they were goods; he will speak to them in his wrath, and, showing his anger, he will trouble them. For he does not bring torments and punishments upon them all at once, since a word spoken beforehand in anger to turn them back can produce repentance in them through fear, before they have refused the healing that comes by gentler means. Writing to the Thessalonians, at any rate, the blessed Paul says about the Jews who crucified the Lord: “The wrath has come upon them to the end.” Or did not the wrath announced beforehand through the prophets come upon them, when they suffered every terrible and incurable thing at the hands of the Romans? “Ask of me, and I will give you the nations as your inheritance, and the ends of the earth as your possession,” and so on. For he has been made heir of all as a man, by the economy, so that he might then recover as his own proper inheritance those on earth who had been impiously scattered by the devil and the evil powers with him. When this had been brought to its end, he says to his Father about us: “Those you gave me out of the world were yours, and you gave them to me.” See, then, how he rises, even with the flesh, to the wealth that is his by nature. For if those in the world were the Father’s, they would in some way be understood to belong also to the Word who counsels him; therefore he also said: “All that is mine is yours, and what is yours is mine; and I have been glorified in them.” How, then, is he commanded to ask, and receives nations as an inheritance, and makes the ends of the earth his possession? Because, when man had broken utterly away from his servitude under God, the Creator and Father, wishing to save him, sent into this present world the only-begotten Word, so that, having become flesh and been contained, while remaining by nature unchanged, he might proclaim release to the captives and recovery of sight to the blind. So even if he is said to receive, and to be made heir, because of his humanity, let us not be ignorant of the economy. Of the same. By the inheritance he means the rational nature, which itself also inherits wisdom, and likewise knowledge and truth and righteousness. And the inheritance of the rational nature is the contemplation of bodily and bodiless things, and of God, the cause of them all. “You will shepherd them with a rod of iron; like a potter’s vessels you will shatter them,” and so on. In the Apostle too the sterner treatment, which sinners need and the weaker of those who are thought to have believed, is called a rod, when he says: “What do you wish? Shall I come to you with a rod, or in love and a spirit of gentleness?” And still earlier, in the Prophet, the divine word threatens sinners with a rod and whips, while not withdrawing mercy from their Father, that is, from Christ, since they need such healing. “For I will visit their iniquities with a rod,” he says, ### Scripture references - 1 Thess 2:16: quotation, high confidence - Ps 2:8: quotation, high confidence - Heb 1:2: allusion, medium confidence - John 17:6: quotation, high confidence - John 17:10: quotation, high confidence - John 1:14: allusion, high confidence - Luke 4:18: quotation, high confidence - Ps 2:9: quotation, high confidence - 1 Cor 4:21: quotation, high confidence - Ps 89:32 (88:33 LXX): quotation, high confidence ### Translation notes - “The wrath has come upon them to the end” (1 Thess 2:16) and the remark on the Jews’ sufferings under the Romans are translated as written; the polemic is Origen’s, or that of the catena author. - The note on Ps 2:8 with “by the economy,” “even with the flesh,” and “remaining by nature unchanged” uses the Christological vocabulary of Cyril of Alexandria and may come from him rather than from Origen; the short note headed “Of the same” (the inheritance as contemplation of bodily and bodiless things) reads like Evagrius. Both attributions are uncertain. - “Contained” (χωρηθείς): the Word made capable of being received in a body. The potter’s vessels: the Greek is garbled but follows the psalm. ### Citation (SBL) Origen, Sel. Ps. 1107 (PG 12:1108a–1108d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1091/#p-1107). ## PG 12:1109 (Ps 2 LXX) - URL: https://sophiascriptura.com/fathers/origen-selecta-psalmos/1109/#p-1109 - Source: PG 12:1109a–1109d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ is the rod for the more beastlike and the flower for those worthy of kindness; the shattering of the nations “like a potter’s vessel” is the beneficial breaking of the proud spirit and heart, as in Psalm 50 (LXX). ### Greek text ι ἱθθ καὶ ἐν μάστιξι τὰς ἁμαρτίας αὐτῶν τὸ δὲ ἔλεός μοι ού μὴ διασκεδάσω ἀπʼ αὑτοῦ. ι Διὰ τοῦτο καὶ αὐτὸς ὁ Χριστὸς ῥάβδος εἶναι παρὰ τῷ Ἡσαΐᾳ λέγεται. Ἀλλʼ ἐπεί τινες ού δέονται τῆς ὲν σκληρότητι ἀγωγῆς ἑαυτοὺς παρέχοντες ἀξίους τῆς χρηστότητος τῶν θεωρημάτων τοῦ λόγου, καὶ ἄνθος παρὰ τῷ αὐτῷ προφήτῃ ὀνομάζεται· ι Ἐʼξελεύσεται γὰρ, φησι, ῥάβδος ὲκ τῆς ῥίζης Ἰεσσαῖ, καίᾶνθος ὲκ τῆς ῥίζης ἀναβήσεται, καὶ ἀναπαύσεται ἐπʼ αὐτὸν Πνεῦμα τοῦ Θεοῦ, πνεῦμα σοφίας καὶ συνέσεως, πνεῦμα βουλῆς καὶ ἰσχύος, πνεῦμα γνώσεως καὶ εὐσεβείας, καὶ ἐμπλήσει αὑτὸν πνεῦμα φόβου Θεοῦ. ιʼῬάὸδου τοίνυν δέονται ποιμαινούσης οἱ κτηνωδέστεροι τῶν τῷΘεῷ διὰ Χριστοῦ προσερχομένων. Ἀναγκαῖον δέ ἀκολούθως σῶσαι πῶς ὁ Πατὴρ τῷ Υἰῷ φησιν ό δοὺς αὐτῷ κληρονομίαν τὰ ἔθνη, καὶ κατάσχεσιν τά πέρατα τῆς γῆς· ι Ὦς σκεῦος κεραμέως συντρίψεις αύτούς. ι Τίς γὰρ δίδωσι κληρονομίαν ἐπὶ τῷ συντριβῆναι αὐτὴν ὑπὸ τοῦ κλήρονομοῦντος; Δεικτέον οῦν ἀπὸ τῶν Γραφῶν τὴν συντριβήν τινων κεῖσθαι ἐπʼ ὠφελείᾳ. Εὕρομεν δὴ ὲν τῷ πεντηκοστῷ ψαλμῷ τὸ, ι Θυσίά τῷ Θεῷ πνεῦμα συντετριμμένον καρδίαν συντεέ τριμμένην καὶ τεταπεινωμένην ό Θεὸς οὐκ ἐξουδενώσει· ι καὶ ὲν ἑτέρῳ προφήτῃ προστακτικῶς λεγόμενον τὸ,“γ‹ Ἀπὸ συντριβἧς πνεύματος ὑμῶν ὀλολύξετε. ι Οὐκοῦν πνεῦμά ἐστιν ὲν ἡμῖν ὃ συντρίψαι δεῖ, ἵνα συντριόὲν γένηται θυσία τῷ Θεῷ, Καὶ τί ἂν ἄλλο τοῦτο εἴη ἢ τὸ χεῖρον, ὅπερ ὑγιὲς μὲν εἶναι δοκεῖ ὅτε ἐνεργεῖο συντέτριπται δὲ ·, ὅτε λόγῳ Θεοῦ τὰς δυνάμεις αὑτοῦ συνεθραύσαμεν. Ἀλλὰ καὶ καρδία τις ὲν ήμῖν ὑπάρχει ποτὲ μέγα φρονοῦσιν ἐπὶ μοχθηροῖς δόγμασι σεσωματοποιημένοις είς ἑνότητα είρμοῦ ἑπιβλάόη ὁλόκληρος νομιζομένη καὶ μετέωρος, ἢν ἀναγκαῖον συντρίψαι καὶ ταπεινῶσαι, ἵνʼ, οὕτως ἀποθεμένη τὸ τοῦ ἐξουθενεῖσθαι ὑπὸ Θεοῦ εἶναι ἀξία, γένηται ὲν προσαγωγῇ παρά τῷ ἀμειδομένῳ τοὺς αἰσθομένους ἑαυτῶν, καὶ κακίζονέ τας μὲν τήν πονηρὰν αὐτῶν διάθεσιν, προσφεύγοντας δὲ τῇ χρηστότητι τοῦ μόνου εὐεργετῆσαι αὐτοὺς δυναμένου Θεοῦ. Σαφὲς δὲ καὶ ἐκ τῶν προειρημένων καὶ τὸ, Ἀπὸ συντριβῆς πνεύματος ὑμῶν όλολύξετε. ι Ὂνπερ οὖν τρόπον πνεῦμα συντετριμμένον θυσία προσακτέον τῷ Θεῷ, καὶ καρδίαν συντετριμμένην καὶ τεταπεινωμένην τῷ καλῶς αὐτὴν ἐν τούτοις γεγονέναι οὐκ ὲξουθενεῖ ὁ Θεὸς, καὶ ὀλολυγμὸν ἀπὸ συντριὸἧς πνεύματος ἀναπεμπόμενον προσίεταιʼ οὕτως ωντριὸήν τινα νοήσομεν ἢν ἐργάζεται ὁ Χριστὸς πειθόμενος τῷ δόντι αύτῷ τὰ ἔθνη κληρονομίαν, καὶ τὴν κατάσχεσιν τὰ πέρατα τῆς γῆς, τὸ γεῶδες καὶ ὑλικὸν ἀπὸ τῶν παθῶν καὶ τῶν τῆς κακίας ἰδιωμάτων προσγενόμενον τῇ ψυχῇ συνθραύων, καθʼ ὁ εἰδωλορ λάτραι ἦσαν καὶ πόρνοι. Καὶ γὰρ λέγεται ἐν ἑβδομηκοστῷ ἑβδόμῳ ψαλμῷ· ι Ὅτε ἀπέκτεινεν αὐτοὺς, τότε ἐζήτουν αὐτὸν, καὶ ἐπέστρεφον καὶ ὤρθριζον πρὸς τὸν Θεὸν, καὶ ἐμνήσθησαν, ὅτι ὁ Θεὸς -βοηθὸς αὐτῶν ἐστι, καὶ ὁ Θεὸς ό ὕψιστος λυτρωτὴς *αὐτῶν ἐστιν. ι Οὐκ ἄτοπον τοίνυν τὸ οὕτως ἀποκτίννυσθαι, ### English translation (Claude) [Ps 2, continued] “and their sins with whips; but my mercy I will not scatter from him.” That is why Christ himself is called a rod in Isaiah. But since some do not need the harsh treatment, showing themselves worthy of the kindness of the word’s contemplations, he is also called a flower by the same prophet: “For a rod will come forth from the root of Jesse, and a flower will come up from the root, and the Spirit of God will rest upon him, a spirit of wisdom and understanding, a spirit of counsel and strength, a spirit of knowledge and godliness, and a spirit of the fear of God will fill him.” The more beastlike of those who come to God through Christ, then, need a rod to shepherd them. It is necessary next to explain how the Father, who gives the Son the nations as his inheritance and the ends of the earth as his possession, says to him: “Like a potter’s vessel you will shatter them.” For who gives an inheritance so that it may be shattered by the heir? We must show from the Scriptures, then, that the shattering of some is for their benefit. We have found in the fiftieth psalm: “A sacrifice to God is a broken spirit; a broken and humbled heart God will not despise”; and in another prophet the command: “Howl from the breaking of your spirit.” There is, then, a spirit in us that must be broken, so that, once broken, it may become a sacrifice to God. And what else could this be but the worse spirit, which seems sound while it is at work, but is broken when by the word of God we have shattered its powers? There is also at times a heart in us that is proud over wicked doctrines, built up into the unity of a connected system, harmfully thought to be whole and lofty; it must be broken and humbled, so that, having thus put off what made it deserve to be despised by God, it may be brought near to him who rewards those who perceive their own state, who blame their wicked disposition and flee for refuge to the kindness of God, who alone can do them good. From what has been said, “Howl from the breaking of your spirit” is also clear. In the same way, then, as a broken spirit is to be offered to God as a sacrifice, and God does not despise a broken and humbled heart, because it has come to be rightly in this state, and accepts a howl sent up from the breaking of the spirit, so we shall understand a certain shattering that Christ works in obedience to the one who gave him the nations as his inheritance and the ends of the earth as his possession: he shatters what is earthy and material, which has attached itself to the soul from the passions and the marks of vice, by which they were idolaters and sexually immoral. For it is said in the seventy-seventh psalm: “When he killed them, then they sought him, and they turned back and rose early to God; and they remembered that God is their helper, and God the Most High their redeemer.” It is not absurd, then, to be killed in this way, ### Scripture references - Ps 89:32 (88:33 LXX): quotation, high confidence - Ps 89:33 (88:34 LXX): quotation, high confidence - Isa 11:1: quotation, high confidence - Isa 11:2: quotation, high confidence - Isa 11:3: quotation, high confidence - Ps 2:8: quotation, high confidence - Ps 2:9: quotation, high confidence - Ps 51:17 (50:19 LXX): quotation, high confidence - Isa 65:14: quotation, high confidence - Ps 78:34 (77:34 LXX): quotation, high confidence - Ps 78:35 (77:35 LXX): quotation, high confidence ### Translation notes - Christ as rod and flower: Isa 11:1–2, which Origen quotes in the Septuagint form. The column ends mid-sentence. ### Citation (SBL) Origen, Sel. Ps. 1109 (PG 12:1109a–1109d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1109/#p-1109). ## PG 12:1111 (Ps 2 LXX) - URL: https://sophiascriptura.com/fathers/origen-selecta-psalmos/1109/#p-1111 - Source: PG 12:1112a–1112d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Two short notes on Christ the shepherd and the iron rod of the cross; “kings” and “judges of the earth” may be the persecutors called to repentance or the saints, who reign over their own impulses; instruction by punishment is either imposed on the immature or accepted willingly. ### Greek text Τοῦ αὑτοῦ. Εἰ ποιμαίνει κατʼ ἐπαγγελίαν Θεοῦ, ποιμὴν οῦν ὁ Χριστός. Ποιμήν δέ ἐστι ποιμαίνων ἐν ῥάβδῳ σιδηρᾷ, καὶ ποιμὴν καλός. Τοῦ αὐτοῦ. Ῥάὸδος Θεοῦ ή ἐξουσία, ἡ κατά τῶν ἀπειθούντων τιμωρία, τουτέστιν ἐν τῷ σταυρῷ· ἡ μὲν γὰρ ὕλη ξύλου, ή δὲ ἰσχὺς σιδηρᾶ. Καὶ νῦν, βασιλεῖς, σύνετε, παιδεύθητε,πάντες οἱ κρίνοντες τὴν γῆν, κ. τ. ἐ. Οὐκ ἀλλότριον μὲν τῆς χρηστότητος τοῦ Σωτῆρος τὸ τοῖς παραστᾶσι βασιλεῦσι τῆς γῆς μετά τῶν ἀρχόντων τῶν συναχθέντων κατ αὑτοῦ λέγειν τὸ, ι Καὶ νῦν, βασιλεῖς, σύνετε · ι» εί γὰρ καὶ πρότερον· ἀγνοήσαντες ἐπεβουλεύσατε, ἀλλά νῦν συνέντες μετανοήσατε. Τῳ δὲ μὴ προσκεῖσθαι τὸ ι τῆς γῆς, ι μήποτε ι βασιλεῖς ι τοὺς ἁγίους φησίν· κυρίως γάρ βασιλεὺς ὁ ἄρχειν ἐπιστάμενος ἀνυπευθύνως. Πῶς δὲ οὐ βασιλεὺς ὁ κληρονομῶν βασιλείαν οὐρανῶν, καὶ ἐσόμενος ἐν βασιλείᾳ, τοῦ Θεοῦ; Καὶ δεῖ γε τὸν ἅγιον, ἀγωνιζόμενον βασιλεύειν, ἄρξασθαι ἀφʼ αὑτοῦ καὶτῶν ἰδίων κινημάτων. Τούτων γὰρ πρότερον βασιλεῦσαι δεῖ, μηκέτι βασιλευόμενον ὑπὸ τῆς ἁμαρτίας τῆς μεμελετηκυίας βασιλεύειν ἐν τῷ θνητῷ ἡμῶν σώματι. Δοκεῖ δὲτὸ, ι ἐπιστημώθητε, ι ὡς Ἀκύλας ἐκδέδωκεν, ἐμφατικώτερον εἶναι τοῦ ι σύνετε, › προστάσσον ἐπιστή μην ἀναλαβεῖν οἰκείαν οὖσαν ούκ ἄλλῳ τῳ ἢ τοῖς βασιλεῦσιο ι Παιδεύθητε,πάντες οἱ κρίνοντες τὴν γῆν. ι Ὃν τρόπον διχῶς ἐξεδεξάμεθα τοὺς βασιλεῖς, οὕτως καὶτοὺς κρίνοντας τὴν γῆν νοῆσαι ἡμᾶς δυνατόν. ’Ἡ γὰρ οἱ ἄρχοντες οί συναχθέντες ἐπὶ τὸ αὐτὸ κατὰ τοῦ Κυρίου καὶ κατά τοῦ Χριστοῦ αὐτοῦ κρίνοντες λέγοιντο ἃν τὴν γῆν, οἰκείου τοῖς ἄρχουσιν ἔργου τυγχάνοντος τοῦ κρίνειν · ἢ κρίνοντες τὴν γῆν οἱ ἅγιοι, ὡς δείξομεν. Τὸ δὲ, ι παιδεύθητε, ι ’ήτοι δηλοῖ τὸ, τῇ παιδείᾳ καὶ διδασκαλίᾳ ἐαυτοὺς παράδοτε, ἢ τοῖς κολαστηρίοις τοῖς παιδεύουσι τοὺς τοιούτων φαρμάκων δεδεημένους. Είκὺς δὲ, ζητήσει τις εί κατά τὴν ἐν κολάσεσι παιδείαν προστάσσεταί τις παιδευθῆναι, καὶ ἑκουσίως ἐαυτὸν ταύτῃ παραδοῦναι. Ἀποκριτέον δὲ πρὸς τὴν ζήτησιν πλειόνων κατά τὸν τόπον ἀπορουμένων, ὅτι τάχα μέν τινες, τῷ εῖναι νήπιοι, καὶ ἄκοντες ἐπὶ τὴν τοιαύτην παίδευσιν ἕλκονταιο καὶ οὗτοί γε περὶ ὧν ὁ Προφήτης φησίν ο ι Ἐὰν ἐγκαταλείπωσιν οἱ υἱοὶ αὐτοῦ τὸν νόμον μου, καὶ ἐν τοῖς κρίμασι μου μὴ πορευθῶσιν· ἐὰν τὰ δικαιώματά μου βεβηλώσωσιν, καὶ τὰς ἐντολάς μου μὴ φυλάξω·σιν, ἐπισκέψομαι ἐν ῥάβδῳ τὰς ἀνομίας αὐτῶν, καὶ ἐν μάστιξι τὰς ἁμαρτίας αὐτῶν, τὸ δέ ἔλεός μου μὴ διασκεδάσω ἀπʼ αὐτοῦ. › Τάχα δὲ καὶ εἰς συναίσθησιν ἐλθόντες τῶν ἰδίων πταισμάτων τινὲς παραδιδόασιν ἑαυτοὺς, ὡς ἐπὶ θεραπείᾳ δεόμενοι τοῦ τὴν ἐπιστήμην ταύτην ἔχοντος, τοῖς ἐπιπονωτάτοις καὶ βελτιῶσαι δυναμένοις. Οἶμαι δέ τούτων εἶναι τοὺς παρά τῷ ### English translation (Claude) [Ps 2, continued] Of the same. If he shepherds according to the promise of God, then Christ is a shepherd. He is a shepherd who shepherds with a rod of iron, and a good shepherd. Of the same. The rod of God is his authority, the punishment of the disobedient, that is, on the cross; for its material is wood, but its strength is iron. “And now, kings, understand; be instructed, all who judge the earth,” and so on. It is not foreign to the Savior’s kindness to say to the kings of the earth who stood up, with the rulers gathered together against him: “And now, kings, understand” — that is: if before, in ignorance, you plotted, now understand and repent. But since “of the earth” is not added, perhaps by “kings” he means the saints; for properly a king is one who knows how to rule without being accountable to another. And how is he not a king who inherits the kingdom of heaven and will be in the kingdom of God? The saint, striving to reign, must begin with himself and his own impulses. For he must first reign over these, no longer ruled by sin, which has been practiced in reigning in our mortal body. “Be made knowing,” as Aquila rendered it, seems more emphatic than “understand,” commanding them to take up a knowledge proper to no one else than to kings. “Be instructed, all who judge the earth.” In the same way as we took the kings in two senses, we can also understand those who judge the earth. Either the rulers gathered together against the Lord and against his Christ would be called judges of the earth, since judging is the proper work of rulers; or the judges of the earth are the saints, as we shall show. “Be instructed” means either “hand yourselves over to instruction and teaching,” or “to the punishments that instruct those who need such remedies.” One will reasonably ask whether someone is commanded to be instructed by the instruction that comes through punishments, and to hand himself over to it willingly. To this inquiry, since several difficulties arise in this passage, we must answer that perhaps some, being children, are dragged to such instruction even against their will; and these are those of whom the Prophet says: “If his sons forsake my law, and do not walk in my judgments; if they profane my statutes and do not keep my commandments, I will visit their iniquities with a rod and their sins with whips; but my mercy I will not scatter from him.” And perhaps some, coming to a sense of their own failings, hand themselves over, as those needing healing, to the one who has this skill, for the most painful treatments, which are able to make them better. I think that among these are those spoken of in ### Scripture references - Ps 2:9: allusion, high confidence - John 10:11: allusion, high confidence - Ps 2:10: quotation, high confidence - Ps 2:2: allusion, high confidence - Rom 6:12: allusion, high confidence - Ps 89:30 (88:31 LXX): quotation, high confidence - Ps 89:31 (88:32 LXX): quotation, high confidence - Ps 89:32 (88:33 LXX): quotation, high confidence - Ps 89:33 (88:34 LXX): quotation, high confidence ### Translation notes - The two short notes headed “Of the same” may come from another catena author; the attribution is uncertain. - The prophet quoted is LXX Ps 88:31–34 (Ps 89:30–33). ### Citation (SBL) Origen, Sel. Ps. 1111 (PG 12:1112a–1112d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1109/#p-1111). ## PG 12:1113 (Ps 2 LXX) - URL: https://sophiascriptura.com/fathers/origen-selecta-psalmos/1109/#p-1113 - Source: PG 12:1113a–1113d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Some accept painful instruction willingly; the saints “judge the earth” by their example, as the Ninevites and the queen of the south will; service “with fear” may be that of slaves, but sons too serve, out of love, as Christ served his disciples. ### Greek text Ἡσαΐᾳ λεγομένους ο ι Θελήσουσιν, εί ἐγένοντο πυρίκαυστοι ο ι καὶτοὺς εὐχομένους κατά τὸν Ἰερεμίαν, καὶ λέγοντας· ι Παίδευσον ἡμᾶς, Κύριε, πλὴν ἐν κρίσει, καὶ μὴ ὲν θυμῷ, ἵνα μὴ ὀλίγους ἡμᾶς ποιήσῃς. ι Τά γάρ ἐπίπονα καὶ τά σφοδρότεροι παραιτούμενοι, τὰς κολάσεις οὐ πάντη παραιτοῦνται διʼ ὧν λέγουσιν. Ἐπιστήσωμεν δὲ εί μὴ τῶν ἑκουσίως κολαζομένων ἐστὶν ἡ λέγουσα φωνή · ι Ὀργὴν Κυρίου ύποίσω, ὅτι ἥμαρτον αύτῷ, ἓως τοῦ δικαιῶσαι αὐτὸν τήν δίκην μου. ι Τάχα οὖν καὶ οί κρίνοντες τὴν γῆν οὐ παιδευθήσονται, ἐὰν μὴ ἑαυτοὺς τῷ παιδεύεσθαι παραδῶσιν. Ἐπειδὴ δὲ μᾶλλον προσετιθὲμεθα τῷ βασιλεῖς εἶναι τοὺς ἐπὶ τὴν σύνεσιν καλουμένους ἁγίους, φέρε παραπλησίως ἴδωμεν καλ τοὺς κρίνοντας τὴν γῆν. Ἰδιον δὲ τοῦτο τῶν ἀγίων εὑρίσκομεν, κρίνειν διʼ ὧν εὖ πεποιήκασι, τοὺς μὴ τά ὃμοια ἐζηλωκότας. ι Ἀνδρες ι γάρ ι Νινευῖται ἀναστήσονται ἐν τῇ κρίσει καὶ κατακρινοῦσι τοὺς ἀνθρώπους τῆς γενεᾶς ταύτης, ὅτι μετενόησαν εἰς τὸ κήρυγμα Ἰωνᾶ, καὶ ἰδοὺ πλεῖον Ἰωνᾶ ὧδε, ι φησὶν ὁ Σωτήρ. ’Λλλά καὶ ι βασίλισσα νότου ἐγερθήσεται ὲν τῇ κρίσει, καὶ κατακρινεῖ τοὺς ἀνθρώπους τῆς γενεᾶς ταύτης, ὅτι ἢλθεν ἀπὸ τῶν περάτων τῆς γῆς ἀκοῦσαι τῆς σοφίας Σολομῶντος, καὶ ἰδοὺ πλεῖον Σολομῶντος ὦδε. ι Οὐκοῦν Νινευῖται καὶ ὴ βασίλισσα νότου τῶν κρινόντων εἰσὶ τοὺς τοῦ Σωτῆρος ἀκούσαντας, καὶ μὴ μεταβαλόντας, καὶ τοὺς καταφρονήσαντας τῆς διδασκαλίας Ἰησοῦ. Τάχα δὲ οὕτως καὶ οἱ τοῦ Χριστοῦ ἀπόστολοι κρινοῦσι τὰς δώδεκα φυλὰς τοῦ Ἰσραὴλ μὴ πιστευούσας είς τὸν Χριστόν. Καὶ πᾶσαν δὲτὴν γῆν οἱ ὲν πάσῃ τῇ γῇ πεπιστευκότες κρινοῦσιν ἕκαστοι τῶν ὲν μέρει τοὺς ἐκεῖ ἀπίστους. Παρακαλεῖ τοίνυν ὁ λόγος τοὺς κρίνοντας τὴν γῆν ἐπὶ τὴν παίδευσιν τὴν κατά παράδοσιν ἐπιστήμης, ὡς καὶ ὁ Σολομῶν ὲν ταῖς Παροιμίαις ἐπὶ τὸ αὐτὸ λέγωνʼ ι Λάβετε παιδείαν, καὶ μὴ ἀργύριον, καὶ γνῶσιν ὑπὲρ χρυσίον δεδοκιμασμένον. ι Τοῦ αὐτοῦ. Ἦ καλεῖ αὐτοὺς εἰς μετάνοιαν, καῖ βασιλεῖς καλεῖ, ἐίς ὅπερ εἶχον ἀξίωμα ἀνατρέχειν πείθων. Σύνετε οὖν, ὧ βασιλεῖς, διά τί μοι δέδοται τὰ ἔθνη κληρονομία. Δουλεύσατε τῷ Κυρίῳ ἐν φόβῳ, καὶ ἀγαλλιᾶσθε αὐτῷ ἐν τρόμῳ, κ. τ. ὲ. Δόξει μέν τισιν ὁ δουλεύων πάντως δοῦλος εἶναι, καὶ μάλιστα ἐνθάδε ἐπεὶ πρόσκειται τὸ, ι ἐν φόβῳ, ι τοῦ εἰληφότος πνεῦμα δουλείας ὄντος ι ὲν φόβῳ. ι Καὶ ού ψευδῶς γε δόξει. Δύναται δὲ καὶ ὁ υίὸς δουλεύειν. Καὶ οὐ μόνος ὀ φόβος αἴτιος τοῦ δουλεύειν τυγχάνει, ἀλλά καὶ ἀγάπη. Διά τῆς ἀγάπης γοῦν ὁ Ἀπόστολος διδάσκει δουλεύειν ἡμᾶς ἀλλήλοις. Ἀλλά καὶ αὐτὸς ὁ Σωτὴρ καὶ Κύρίος ήμῶν γέγονεν ὲν μέσῳ τῶν μαθητῶν αὑτοῦ οὐχ ὡς ἀνακείμενος, ἀλλʼ ὡς ὁ διακονῶν, δουλεύων καὶ νίπτων τοὺς πόδας αὐτῶν. Καὶ οὐδέπου ταῦτα φόβῳ θεμιτὸν αὑτὸν πεποιηκέναι· σαφὲς γὰρ, δτι ἀγάπῃ ### English translation (Claude) [Ps 2, continued] Isaiah: “They will wish that they had been burned with fire”; and those who pray, according to Jeremiah, and say: “Instruct us, Lord, but with judgment, and not in anger, so that you do not make us few.” For in refusing the painful and the more severe, they do not by these words refuse punishments altogether. Let us consider whether the voice that says, “I will bear the wrath of the Lord, because I sinned against him, until he justifies my cause,” is not that of those who are punished willingly. Perhaps, then, those who judge the earth will not be instructed unless they hand themselves over to be instructed. But since we were more inclined to take the kings called to understanding as the saints, let us likewise consider those who judge the earth. We find that this is proper to the saints: to judge, by the good they have done, those who did not strive for the like. “For the men of Nineveh will rise up in the judgment and condemn the people of this generation, because they repented at the preaching of Jonah; and behold, something greater than Jonah is here,” says the Savior. And: “The queen of the south will be raised in the judgment and will condemn the people of this generation, because she came from the ends of the earth to hear the wisdom of Solomon; and behold, something greater than Solomon is here.” So the Ninevites and the queen of the south are among those who judge the people who heard the Savior and did not change, and who despised the teaching of Jesus. Perhaps in this way too the apostles of Christ will judge the twelve tribes of Israel that do not believe in Christ. And those who have believed throughout the whole earth will judge the whole earth, each in his own part judging the unbelievers there. The word, then, calls those who judge the earth to the instruction that comes through the handing on of knowledge, as Solomon too in Proverbs says to the same end: “Receive instruction, and not silver, and knowledge rather than tested gold.” Of the same. Or he calls them to repentance, and calls them kings, persuading them to return to the dignity they had. Understand, then, O kings, why the nations have been given to me as an inheritance. “Serve the Lord with fear, and rejoice in him with trembling,” and so on. To some it will seem that one who serves is certainly a slave, especially here, since “with fear” is added, and the one who has received a spirit of slavery is “in fear.” And it will not seem so falsely. But a son too can serve. And fear is not the only cause of serving; love is too. By love, at any rate, the Apostle teaches us to serve one another. Indeed, our Savior and Lord himself was in the midst of his disciples not as one reclining at table but as one who serves, serving and washing their feet. And it is not permissible to say that he did this anywhere from fear; for it is clear that it was by perfect love ### Scripture references - Isa 9:5 (9:4 LXX): quotation, medium confidence - Jer 10:24: quotation, high confidence - Mic 7:9: quotation, high confidence - Ps 2:10: allusion, high confidence - Matt 12:41: quotation, high confidence - Matt 12:42: quotation, high confidence - Matt 19:28: allusion, high confidence - Prov 8:10: quotation, high confidence - Ps 2:8: allusion, high confidence - Ps 2:11: quotation, high confidence - Rom 8:15: allusion, high confidence - Gal 5:13: allusion, high confidence - Luke 22:27: allusion, high confidence - John 13:5: allusion, high confidence ### Translation notes - “They will wish that they had been burned with fire”: Isa 9:5 (LXX 9:4). The voice that bears the Lord’s wrath: Mic 7:9. - The short note headed “Of the same” may be by another catena author. ### Citation (SBL) Origen, Sel. Ps. 1113 (PG 12:1113a–1113d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1109/#p-1113). ## PG 12:1115 (Ps 2 LXX) - URL: https://sophiascriptura.com/fathers/origen-selecta-psalmos/1109/#p-1115 - Source: PG 12:1116a–1116d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Fear as servile dread or as reverence, and joy with trembling as joy kept from conceit; “laying hold of instruction” is perfection, and Origen discusses the word “righteous,” which only the Septuagint has in Ps 2:12. ### Greek text τελεία ταῦτα αὐτῷ πέπρακται. Εἰ μὲν οὖν βασιλεῖς οἱ ὲν τοῖς πρδ τούτων βασιλεῖς γῆς ὠνομασμένοι καὶ νῦν λέγονται, αὐτοῖς προστάττεσθαι δύναται τδ δουλεῦσαι τῷ Κυρίῳ ὲν φόβῳ, ὡς δούλοις ἀρχῆθεν οὐ δυναμένοις χωρῆσαι τὸ πνεῦμα τῆς υἱοθεσίας. Καὶ τηρητέον ἐπʼ αὐτῶν τὸ, ι ὲν φόβῳ, ι ὃν ό φοβούμενος κόλασιν οὐκ ἔχει, καὶ οὐ τετελείωται. Καὶ τὰ ἀκόλουθα δὲ περὶ τοῦ, ι Ἀγαλλιᾶσθε αὐτῷ ἐν τρόμῳ, ι νοητέον. Εἰ δὲ βασιλεῖς οἱ ἆγιοι καὶ κρίνοντες τὴν γῆν οἱ κατὰ τὴν διήγησιν ὲρμηνευθέντες, δυναμένων δουλεύειν καὶ τῶν υἱῶν τῷ Κυρίῳ, τὸν φόβον μεταληπτέον είς τὴν παρά τισιν εὐλάβειαν ὠνομασμένην, ἥτις οὐδαμῶς κόλασιν ἔχει. Ὅτι δὲ φόβος ὁ μὴ κόλασιν ἕχων ὠνόμασται ὲν τῇ Γραφῇ τελείου κατόρθωμα τυγχάνων, σαφὲς ὲκ τοῦ· Οὐκ ἔστιν ὑστέρημα τοῖς φοβουμένοις αὐτόν, ι Δόξομεν δὲ βιάζεσθαι, διὰ τὸ ἐπιφέρεσθαι τὸ ι ὲν τρόμῳ. ι Ἀλλὰ μήποτε οἱ μὲν τέλειοι βασιλεῖς τυγχάνουσιν, οἱ δὲ κᾶν τῷ φόβῳ παιδαγωγούμενοι κριταὶ γῆς, ἐν οἷς προστάσσει ὁ Σωτὴρ ἁγαλλιᾷν μὴ, ἀνειμένως, μηδὲ ἀπολελυμένως, ἵνα μὴ ἐκπέσωσιν είς χαύνωσιν καὶ οἴησιν, ἀλλʼ ι ἐν τρόμῳ, ι καὶ οἱονεὶ συνεσταλμένως, μετὰ τοῦ σκοπεῖν τδ δύνασθαι πεσεῖν, εί καταλείποι ἡ ὲπισκοπὴ τὸν γενόμενον ἕν τινι ἀξίῳ τοῦ εὐλόγως ἐπαίρεσθαι. Τὸ δὲ ι ἀγαλλιᾶσθαι ι ἀπὸ τῆς συνηθείας ἐστὶ τὴς Γραφῆς· ὅπερ οἰόμεθα εἶναι χαρὰν ὲν τῇ ἐπινοίᾳ, ἔχουσαν τὴν τοῦ ἁγίου Πνεύματος είς τὴν ψυχὴν κοινωνίαν συγχαίροντος ἁγίῳ. Δράξασθε παιδείας, μήποτε ὀργισθῇ Κύριος, καὶ ἀπολεῖσθε ἐξ ὀδοῦ δικαίας,.κ. τ. ὲ.Τὴν μιν προκοπὴν διὰ τοῦ, ι παιδεύθητε, › παριστᾷ, τὴν δὲ τελείωσιν διὰ τοῦ, ι δράξασθε παιδείας.. ι Τῷ δὲ ἐπιμελῶς παρατηροῦντι σαφές ἐστιν, ὅτι ὲνδέχεται τὸν ἀτελῆ ὲν παιδείᾳ καὶ μὴ, προκόπτοντα ἔτι ὀργῆς Κυρίου μεταλαμβάνειν, τὸν δὲ τέλειον ἀδύνατον ταύτης μετέχειν. Εἰ γὰρ δράξασθαί τις παιδείας κελεύεται ὑπὲρ τοῦ μὴ ὀργισθῆναι αὐτῷ τὸν Κύριον, κᾶν μετάσχοι τῆς ὀργῆς μὴ δραξάμενος τῆς παιδείας· ὲν προκοπῇ μέντοιγε τῆς παιδείας ὢν, τέλεον ὲλευθερούσης ἀπὸ τῶν ἐκ τῆς ὀργῆς ἐπερχομένων παθημάτων τῆς περιδρόιξεως τῆς παιδείας, οὐχὶ δὲ, τῆς ἐπαγωγῆς καὶτῆς ἀρχῆς τῆς κατὰ τὴν παιδείαν πάντως γὰρὸ ἔτι παιδευόμενος ἀτελής ἐστιν, ἀτελὴς δὲ ῶν ὀργῆς δύναται πεῖραν λαβεῖν Θεοῦ. Ἀλλʼ ἐπεὶ οὕτε ὲν τῷ Ἐβραῖκῷ πρόσκειται, οὕτε ὲν ταῖς λοιπαῖς ἑρμηνείαις τὸ, ι δικαίας, ι ὑποπτεύομεν μήποτε ἢ κατʼ οἰκονομίαν προσέθηκαν τοῦτο, ἦ τὰ ἀντίγραφα ἡμάρτηται. Κατʼ οἰκονημίαν μὲν, ἵνʼ οὕτως νοήσωμεν Ἐὰν μὴ δράξησθε παιδείας, ἀπολεῖσθε ἐξ ὁδοῦ δικαίας, καὶ ἐκπεσεῖσθε αὐτῆς, ὀργισθέντος ὑμῖν τοῦ Κυρίου· ἀλλʼ ὡς πρὸς τὸ ἀκριβὲς, εί παιδευτική ἐστιν ἡ ὀργὴ τοῦ Θεοῦ, πῶς, διὰ τὸ ὠργίσθαι Κύριον, ἀπολεῖταί τις ἐξ ὁδοῦ δικαίας; Οὐ πάντως δὲ διὰ τὴν ὀργὴν ἀπολεῖσθε ἐξ ὁδοῦ δικαίας, ἀλλὰ τοῦτο ἕψεται ὑμῖν διὰ τὰ ἁμαρτήματα. Ἐὰν μὴ κείμενον τὸ,‹ δικαίας, ι ἐπεὶ οἱ μὴ δραξάμενοι παιδείας πάντως εἰσιν ἐν ὁδῷ οὐκ ### English translation (Claude) [Ps 2, continued] that he did these things. If, then, those named “kings of the earth” earlier are now also called kings, the command to serve the Lord with fear can be given to them, as to slaves who from the beginning are unable to receive the spirit of adoption. And in their case “with fear” must be taken as the fear that brings punishment: the one who fears this has punishment and has not been made perfect. What follows, “Rejoice in him with trembling,” must be understood in the same way. But if the kings are the saints, and those who judge the earth are those interpreted in the explanation above, since sons too can serve the Lord, then “fear” must be taken in the sense of what some call reverence, which in no way brings punishment. That the fear which does not bring punishment is named in Scripture as the achievement of the perfect is clear from: “There is no want for those who fear him.” We shall seem to force the sense, because “with trembling” is added. But perhaps the perfect are the kings, while those who are still trained by fear are the judges of the earth, whom the Savior commands to rejoice, not loosely nor unrestrainedly, so that they may not fall into slackness and conceit, but “with trembling” and, as it were, with restraint, considering that one can fall, if divine oversight should abandon the one who has come to be in something worthy of rightful exaltation. The word “rejoice” is from the usage of Scripture; we think it is joy in the mind, which has fellowship with the Holy Spirit in the soul, who rejoices with a saint. “Lay hold of instruction, lest the Lord be angry, and you perish from the righteous way,” and so on. By “be instructed” he presents progress, and by “lay hold of instruction” perfection. To one who observes carefully it is clear that the one who is imperfect in instruction and not yet progressing can still have a share in the Lord’s wrath, but the perfect cannot have a share in it. For if someone is commanded to lay hold of instruction so that the Lord may not be angry with him, he may indeed share in the wrath if he does not lay hold of instruction, even though he is progressing in instruction; for it is the full grasp of instruction that frees completely from the sufferings that come from wrath, not the introduction and beginning of instruction. For one who is still being instructed is certainly imperfect, and being imperfect he can experience the wrath of God. But since “righteous” is not added either in the Hebrew or in the other translations, we suspect that the Seventy either added it by design or that the copies have been corrupted. By design, so that we may understand it thus: “If you do not lay hold of instruction, you will perish from the righteous way and fall from it, the Lord having become angry with you.” But strictly speaking, if the wrath of God is instructive, how will someone perish from the righteous way because the Lord has become angry? It is not at all because of the wrath that you will perish from the righteous way; rather, this will follow upon you because of your sins. If “righteous” is not read, since those who have not laid hold of instruction are certainly on a way that is not ### Scripture references - Ps 2:11: quotation, high confidence - Rom 8:15: allusion, high confidence - 1 John 4:18: allusion, high confidence - Ps 34:9 (33:10 LXX): quotation, high confidence - Ps 2:12: quotation, high confidence - Ps 2:10: allusion, high confidence ### Translation notes - “The one who fears has punishment and has not been made perfect”: 1 John 4:18. “There is no want for those who fear him”: LXX Ps 33:10 (Ps 34:9). - In Ps 2:12 the Septuagint has “lay hold of instruction” and “from the righteous way”; the Hebrew has neither “instruction” nor “righteous.” ### Citation (SBL) Origen, Sel. Ps. 1115 (PG 12:1116a–1116d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1109/#p-1115). ## PG 12:1117 (Ps 2–3 LXX) - URL: https://sophiascriptura.com/fathers/origen-selecta-psalmos/1109/#p-1117 - Source: PG 12:1117a–1117d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The end of Psalm 2 (God’s quickly kindled anger and the blessedness of trust) and the beginning of Psalm 3: the psalm cannot be read wholly as history of David’s flight from Absalom, for in Scripture David often stands for Christ. ### Greek text ἀγαθῇ, δύναται λεληθότως λέγεσθαι, ὅτι μὴ δρασσομένων ὑμῶν παιδείας ὀργισθήσεται Κύριος, ὲκ τοῦ ἀπολέσθαι ὑμᾶς ὲκ τῆς ὀδοῦ ἐν διατρίβετε, ἵνα μηκέτι ὑπάρχητε ὲν αὐτῇ. Ὅταν ἐκκαυθῇ ἐν τάχει ό θυμὸς αὐτοῦ, μακάριοι πάντες οὶ πεποιθότες ἐπʼ αὐτῷ, κ. 1. ὲ. Εἰ καὶ δεύτερον λέγεται ὁ θυμὸς τῆς ὀργῆς, ἀλλά τῷ τηροῦντι τὴν σύμφρασιν τῆς Γραφῆς, φανερὸν ὅτι ὲκκαίεται πρῶτον ὁ θυμὸς, καὶ ὀργισθέντος τοῦ Θεοῦ ἀπόλλυταί τις ἀπὸ τῆς ὁδοῦ. Τὸ δὲ ὲν τάχει καίεσθαι τὸν θυμὸν,ῆ μετʼ ὀλίγον, ἢ μετά βραχὺ ἀναπαύεσθαι αὐτὸν, διδάσκει τὴν μετά τὴν ἔξοδον τοῦ βίου κόλασιν. Μακάριοι πάντες οἱ πεποιθότες ἐπʼ αὐτῷ, κ. τ. ἐ. Κατακουστὲον τοῦ, ι πεποιθότες, ι πίστιν ἐμφαίνοντος μετʼ ὲὶσείδος ἀνυπόπτου βεβαιοτάτην, καὶ ἑδραίαν, καὶ ἄσειστον, οὐδὲ ὲν τοῖς δοκοῦσι χαλεπωτάτοις καιροῖς τοῦ πεποιθότος ἀπογινώσκοντος τὴν τοῦ Κυρίου είς αὐτὸν παρουσίαν, οὐδενὸς παρέλκοντος αὐτόν. Ψαλμὸς τῷ Δαυῒδ, ὁπότε ἀπεδίδρασκεν ἀπὸ προσώπου Ἀβεσσαλὼμ τοῦ υἱοῦ αὐτοῦ, κ. τ. ὲ. Δοκεί ὁ ψαλμὺς εἰρῆσθαι τῷ Δαυῖδ, ὁπότε ἀπεδίδρασκεν ἀπὸ προσώπου Ἀβεσσαλὼμ τοῦ υἱοῦ αὐτοῦ. Ὄλα δὲ τά ἐν τῷ ψαλμῷ σῶσαι πρὸς τὴν ἱστορίαν οὐ δυνατόν· τί γὰρ συμβάλλεται πρὸς τὸ προκείμενον· ε Ἐγὼ ὲκοιμήθην, καὶ ὖπνωσα, ὲξηγέρθην, ὅτι Κύριος ἀντιλήψεται μους ι Καὶ εί βούλοιτο δέ τις δουλεύειν τῇ λέξει, πλέον αὐτῆς μηδὲν ἐπιζητῶν, παραστησάτω πῶς ἀληθεύει λέγων ὁ Προφήτης· ι Ὀδόντας ἁμαρτωλῶν συνέτριψας. ι Δεῖ δὲ ζητῆσαι τίς ὁ Δαυτδ, καί τίς ὁ Ἀβεσσαλὼμ, καὶ ἡ ἐπίθεσις αὑτοῦ ἡ κατά τοῦ πατρὸς, ἤ τε φυγὴ τοῦ βασιλέως πράως φέροντος τὴν ἐπανάστασιν τοῦ τῆς βασιλείας αὐτοῦ ἐπιθυμήσαντος υἱοῦ, καὶ ἐντελλομὲνου τοῖς ὑπʼ αὐτὸν φείσασθαι τοῦ παιδαρίου Ἀβεσσαλώμ. Πολλαχοῦ τῆς Γραφῆς εὕρομεν Δαυῒδ εἶναι τὸν Χριστὸν, ῶσπερ ἐν τῷ ὀγδοηκοστῷ ὀγδόῳ ψαλμῷ· ι Εὗρον Δαυῒδ τὸν δοῦλόν μουʼ ἐν ἐλαίῳ ἁγίῳ ἔχρισα αὐτόν· ἡ γὰρ χείρ μου ἀντιλήψεται αὐτῷ, καὶ ὁ βραχίων μου ἀντισχύσει αὑτόν. Οὐκ ὠφελήσει ἐχθρὸς ὲν αὐτῷ, καὶ υίὸς ἀνομίας οὐ προσθήσει τοῦ κακῶσαι αὐτόν. Καὶ συγκόψω ἀπὸ προσώπου αὐτοῦ τοὺς ἐχθροὺς αὐτοῦ, καὶτοὺς μισοῦντας αὐτὸν τροπώσομαι. Καὶ ἡ ἀλήθειά μου καὶ τὸ ἕλεός μου μετʼ αὐτοῦ· καὶ ὲν τῷ ὀνόματί μου ὑψωθήσεται τὺ κέρας αὑτοῦ, καὶ θήσομαι ὲν θαλάσσῃ χεῖρα αὐτοῦ, καὶ ὲν ποταμοῖς δεξιὰν αὐτοῦ. Αὐτὸς ἐπικαλέσεταί με· Πατήρ μου εἷ σὺ, κάγὼ πρωτότοκον θήσομαι αὐτδν, ὑψηλὸν παρά τοῖς βασιλεῦσι τῆς γῆς. Εἰς τὸν αἰῶνα φυλάξω αὐτῷ τὸ ἔλεός μου, καὶ ἡ διαθήκη μου πιστὴ αὐτῷ. Καὶ θήσομαι εἰς τὸν αἰῶνα τοῦ αἰῶνος τὸ σπέρμα αὐτοῦ, καὶ τὸν θρόνον αὐτοῦ ώς τὰς ἡμέρας τοῦ οὐρανοῦ. ι Καὶ ἐν τῷ Ἡσαΐᾳ λέγοντι· ### English translation (Claude) [Ps 2, continued] good, it can be said implicitly that, if you do not lay hold of instruction, the Lord will be angry, so that you perish from the way in which you are spending your time, and are no longer on it. “When his anger is quickly kindled, blessed are all who trust in him,” and so on. Even if anger is mentioned after wrath, it is clear to one who observes the phrasing of Scripture that anger is kindled first, and that when God has become wrathful someone perishes from the way. The kindling of the anger “quickly,” or its subsiding after a little while or a short time, teaches the punishment after the departure from this life. “Blessed are all who trust in him,” and so on. “Trust” must be understood as expressing a faith joined with a knowledge free from suspicion, most firm, settled and unshaken, in which the one who trusts does not despair of the Lord’s coming to him even in what seem the hardest times, with nothing drawing him away. [Ps 3] “A psalm of David, when he fled from the face of Absalom his son,” and so on. The psalm seems to have been spoken by David when he fled from the face of Absalom his son. But it is not possible to preserve everything in the psalm in relation to the history; for what does “I lay down and slept; I awoke, for the Lord will help me” contribute to the matter at hand? And if someone wishes to be a slave to the letter, seeking nothing beyond it, let him show how the Prophet speaks truly when he says: “You broke the teeth of sinners.” We must inquire who David is, and who Absalom, and what his attack on his father is, and the flight of the king who bore meekly the rebellion of the son who desired his kingdom, and commanded those under him to spare the young man Absalom. In many places of Scripture we have found that David is Christ, as in the eighty-eighth psalm: “I have found David my servant; with my holy oil I anointed him. For my hand will help him, and my arm will strengthen him. The enemy will gain nothing against him, and the son of lawlessness will not again do him harm. And I will cut down his enemies before his face, and I will put to flight those who hate him. And my truth and my mercy will be with him, and in my name his horn will be exalted. And I will set his hand on the sea, and his right hand on the rivers. He will call upon me: You are my Father; and I will make him firstborn, high above the kings of the earth. Forever I will keep my mercy for him, and my covenant will be faithful to him. And I will establish his seed forever and ever, and his throne as the days of heaven.” And in Isaiah, who says: ### Scripture references - Ps 2:12: quotation, high confidence - Ps 3:1: quotation, high confidence - Ps 3:5 (3:6 LXX): quotation, high confidence - Ps 3:7 (3:8 LXX): quotation, high confidence - 2 Sam 15:14: allusion, high confidence - 2 Sam 18:5: allusion, high confidence - Ps 89:20 (88:21 LXX): quotation, high confidence - Ps 89:21 (88:22 LXX): quotation, high confidence - Ps 89:22 (88:23 LXX): quotation, high confidence - Ps 89:23 (88:24 LXX): quotation, high confidence - Ps 89:24 (88:25 LXX): quotation, high confidence - Ps 89:25 (88:26 LXX): quotation, high confidence - Ps 89:26 (88:27 LXX): quotation, high confidence - Ps 89:27 (88:28 LXX): quotation, high confidence - Ps 89:28 (88:29 LXX): quotation, high confidence - Ps 89:29 (88:30 LXX): quotation, high confidence ### Translation notes - David’s order to spare Absalom: 2 Sam 18:5. ### Citation (SBL) Origen, Sel. Ps. 1117 (PG 12:1117a–1117d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1109/#p-1117). ## PG 12:1119 (Ps 3 LXX) - URL: https://sophiascriptura.com/fathers/origen-selecta-psalmos/1109/#p-1119 - Source: PG 12:1120a–1120d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: David in Scripture often stands for Christ the judge; on Ps 3:1–2, those who afflict and rise up against David are Absalom’s followers in the history, those who opposed Christ in the passion, and, in a higher sense, the teachers of false doctrine, their disciples, and unbelievers. ### Greek text ι Καὶ διορθωθήσεται μετʼ ἐλέους θρόνος, καί καθιεῖται ἐπʼ αὐτοῦ μετὰ ἀληθείας ἐν σκηνῇ Δαυῒδ κρίνων καὶ ἐκζητῶν κρῖμα καὶ σπεύδων δικαιοσύνην. ι Πρεσβύτερος δὲ πολλῷ γενόμενος τῷ χρόνῳ Ἡσαΐᾳ ὁ Δαυῒδ ὁ ἄνθρωπος, οὐχὶ προφητεύεται κρίνειν μὲλλων, ἀλλʼ ὁ Χριστὸς ᾧ ἔδωκεν ὁ Πατὴρ ι κρίσιν ποιεῖν, ὃτι Υἱὸς ἀνθρώπου ἐστί. ι Καὶ ἐν τῷ Ἰεζεκιὴλ σαφῶς ὁ Χριστὸς Δαυῒδ εἶναι λέγεται ἐν τῇ ὁράσει τῇ πρὸς τοὺς ποιμένας οὓς ψέγει ὁ λόγος ἐπὶ τῷ μὴ καλῶς ᾠκονομηκέναι τὰ πρόβατα. Ἑξῆς δὲ ἴδωμεν τίς ὁ ’Δβεσσαλὼμ ὁ υἱὸς τοῦ Δαυῖδ. Καὶ οἱ μὲν οἰήσονται αὑτὸν εἶναι εἰκόνα τοῦ προδότου Ἰούδα, οἱ δὲ τοῦ διαβόλου.Μελίτων γοῦν ὁ ἐν τῇ Ἀσίᾳ φησὶν αύ- Κύριε, τί ἐπληθύνθησαν οἱ θλίβοντές με ; Πολλοὶ ἐπανίστανται ἐπʼ ἐμὲ, πολλοὶ λέγουσι τῇ ψυχῇ μου· Οὑιι ἔστι σωτηρία αὐτῷ ἐν τῷ Θεῷ αὺτοῦ, κ. τ. ἐ. Ὅσον ἐπί τῇ λέξει ταῦτα λέγεται ὑπὸ τοῦ Δαυῒδ ἀποδιδράσκοντος τὸν Ἀβεσσαλὼμ ἐπαναστάντα αὐτῷ· ὅτε ἐπορεύθησαν μετὰ τοῦ Ἀβεσσαλὼμ διακόσιοι ἄνδρες ἐξ Ἰερουσαλὴμ κλητοὶ, πορευόμενοι τῇ ἁπλότητι αὐτῶν, οἳ οὐκ ἔγνωσαν πᾶν ῥῆμα, οἶ πάντες ἐθλιβον τὸν Δαυῖδ. Μᾶλλον δέ. ἐκ προσώπου τοῦ Δαυῒδ ἀπαγγέλλεσθαι αὐτὰ ἐξεδεξάμεθα, ὡς καὶ ἐν τοῖς είς τὴν ἐπιγραφὴν παρεστήσαμεν. Καὶ ὅσον ,μὲν ἐπὶ τῇ ἱστορίᾳ θλίβουσι μὲν τὸν Δαυῒδ πληθυνόμενοιοί προστιθέμενοι πολλοὶ τῷ Ἀβεσσαλὼμ οἱ δέ ἐπιστάμενοι αύτῷ Ἀχιτόφελ, καὶ Σεμεεὶ, καὶ Θεκὼν, καὶ ετ τις ἕτερος τῶν μεγάλα δυναμένων. Οἱ δέ λέγοντες μὴ εἶναι σωτηρίαν αὐτῷ ἐν τῷ Θεῷ, δύνανται ἕτεροι τῶν θλιβόντων καὶ ἐπανισταμένων εἶναι, καὶ μηδαμῶς ἀκολουθησάντων τῷ Ἀβεσσαλὼμ, ἀπεγνωκότες τὸν Δαυῒδ ὡς νενικημένον, ταῦτα εἰρηκέναι. Οἱ δὲ τὸν Σωτῆρα θλίβοντες σαρκίνως οἱ Ἰουδαῖοι οἱ· κεκραγότες ‹ Αἶρε, αἶρε τὸν τοιοῦτον διπῦ τῆς γῆς. ι Ἐπανέστησαν δέ αὐτῷ Ἰούδας ὁ προδότης καὶ Καῖὰφας. Οἱ δέ λέγοντες τῇ ψυχῇ αὐτοῦ· μὴ εἶναι σωτηρίαν, οἱ παραπορευόμενοι ἦσαν ἐν τῷ καιρῷ τοῦ πάθους, λέγοντες τὸ, ι Καταβἀτω ἀπὸ τοῦ σταυροῦ, καὶ πιστεύσωμεν αὐτῷ. ι ’Υψηλότερον δέ νοῆσαι ἔστιν ἀνθρώπων διαφορὰς, θλιβόντων καὶ ἐπανισταμένων, καὶ ἀπογινωσκόντων ἐν αὐτῷ εῖναι σωτηρίαν, οὕτως· πάντες μὲν οἱ προστάται καὶ διδάσκαλοι λόγων ἐτέρων παρὰ τὰ τοῦ Χριστοῦ δόγματα εἷεν ἂν οἱ ἐπανιστάμενοι αὐτῷ· οἱ δέ συνευδοκοῦντες καὶ μαθητευόμενοι τῇ τούτων διδασκαλίᾳ οἱ θλίβοντες αὐτόν. υἱ δὲ ἀπιστοῦντες, οὐχὶ μετὰ τοῦ διδάσκειν τὰ ἐναντία, ούδέ μετὰ τοῦ τοῖς ψεύδεσιν μαθητεύεσθαι, περὶ τοῦ εἶναι τὴν θεότητα ἐν τῇ διδασκαλίᾳ τοῦ Χριστοῦ, λέγοιντ* ἂν οὗτοι φάσκειν τῇ ψυχῇ αὑτοῦ μὴ εἶναι σωτηρίαν αὐτῷ ἐν τῷ Θεῷ, ἦτοι αὐτῷ κατὰ τὴν ἱστορίαν τὴν τὰ τεράστια ἀπαγγέλλουσαν περὶ τῆς ἐπιδημίας αὐτοῦ, ἢ ἐν τῷ λόγῳ τῆς διδασκαλίας αὑτοῦ μὴ εἶναι καθὸ ἐπαγγέλλεται σωτηρίαν. Δύνανται μέντοιγε καὶ ἑτέρως θλίβοντες εἶναι πάντες οἱ ἁμαρτάνοντες. ### English translation (Claude) [Ps 3, continued] “And a throne will be set right with mercy, and he will sit on it with truth in the tent of David, judging and seeking judgment and hastening righteousness.” Since David the man lived long before Isaiah, it is not he who is prophesied as one who is going to judge, but Christ, to whom the Father gave “authority to execute judgment, because he is the Son of Man.” And in Ezekiel Christ is clearly said to be David, in the vision addressed to the shepherds whom the word blames for not having managed the sheep well. Next let us see who Absalom, the son of David, is. Some will think that he is an image of Judas the traitor, others of the devil. Melito of Asia, for one, says … “Lord, why have those who afflict me multiplied? Many rise up against me; many say to my soul: There is no salvation for him in his God,” and so on. As far as the letter goes, these things are said by David as he flees from Absalom, who had risen up against him, when two hundred chosen men went from Jerusalem with Absalom, going in their simplicity, who did not know anything, all of whom afflicted David. But we have rather taken these words as spoken in the person of David, as we showed in our remarks on the title. As far as the history goes, those who afflict David, multiplying, are the many who joined Absalom; and those who set themselves against him are Ahithophel and Shimei and Tekon, and any other of those who had great power. Those who say that there is no salvation for him in God may be others besides those who afflict and rise up against him, who did not follow Absalom at all but gave David up as defeated and said these things. Those who afflicted the Savior in the flesh are the Jews who cried out: “Away, away with such a one from the earth.” Judas the traitor and Caiaphas rose up against him. Those who said to his soul that there is no salvation were those who passed by at the time of the passion, saying: “Let him come down from the cross, and we will believe in him.” But one may understand in a higher way the different kinds of people who afflict and rise up against him and despair of salvation being in him, thus: all the leaders and teachers of doctrines other than the teachings of Christ would be those who rise up against him; those who approve of them and are taught by their teaching are those who afflict him. Those who do not believe — without teaching the contrary, or being taught falsehoods — that there is divinity in the teaching of Christ, would be said to say to his soul that there is no salvation for him in God: either for him, in the history that reports the wonders of his coming, or in the word of his teaching, that there is not the salvation it promises. All sinners, however, can also be those who afflict him in another way. ### Scripture references - Isa 16:5: quotation, high confidence - John 5:22: allusion, high confidence - John 5:27: quotation, high confidence - Ezek 34:23: allusion, high confidence - Ps 3:1 (3:2 LXX): quotation, high confidence - Ps 3:2 (3:3 LXX): quotation, high confidence - 2 Sam 15:11: quotation, high confidence - 2 Sam 15:12: allusion, high confidence - 2 Sam 16:5: allusion, high confidence - John 19:15: quotation, high confidence - Matt 27:42: quotation, high confidence ### Translation notes - The opening quotation is Isa 16:5. The vision of the shepherds: Ezek 34:23–24. - Origen’s quotation from Melito of Sardis on Absalom is lost at a gap in the scan, together with the start of the next note (“…”). - The two hundred men: 2 Sam 15:11. “Tekon” is uncertain; perhaps a garbled name. The Jews’ cry and the taunts at the cross (John 19:15; Matt 27:42) are translated as written. ### Citation (SBL) Origen, Sel. Ps. 1119 (PG 12:1120a–1120d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1109/#p-1119). ## PG 12:1121 (Ps 3 LXX) - URL: https://sophiascriptura.com/fathers/origen-selecta-psalmos/1109/#p-1121 - Source: PG 12:1121a–1121d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Every sinner afflicts the Son of God as a wicked son grieves his father; affliction yields the righteous a weight of glory; on Ps 3:3 Christ is exalted by the Father, and the saint’s glory is God himself, as with Moses and Elijah. ### Greek text Καὶ ὥσπερ γε οὐ κατὰ πρόθεσιν τοῦ κακοποιεῖν τὸν πατέρα θλίβει μοχθηρὸς υίὸς τὸν γεγεννηκότα, ἀλλά διὰ τὴν ἐκείνου στοργήν ἀκολουθεῖ τὸ πάντως θλίβεσθαι αὐτὸν ἐπὶ τοῖς ἁμαρτήμασι τοῦ υἱοῦ· τὸν αὑτὸν δὴ τρόπον καὶ ἡ ἐνὸς ἑκάστου τῶν ἁμαρτανόντων κακία θλίβει τὸν Υἱὸν τοῦ Θεοῦ. Ὅσῳ δέ τις ὲν πλείοσιν ἀγαθοῖς ἔργοις γίνεται καὶ ύγιέσι δόγμασιν, ὡς μείζων ὑπὸ πλειόνων θλίβεται, πολλῶν ἐπανισταμένων αὐτῷ, ὥστʼ ἂν πολλοὺς πάλιν εἰπεῖν, ι Οὐκ ἔστι σωτηρία αὐτῷ ὲν τῷ Θεῷ, ι ἀπογνόντας τὰ κατʼ αὑτὸν, εί ὑπὸ μηδενὸς τῶν τοιούτων είς σωτηρίαν βλαβήσεται. Ἀρίησι δὲ ὁ Θεὸς πολλοὺς θλίβειν τὸν δίκαιον, διδοὺς αὐτῷ ἀφορμὴν βάρους δόξης ἀπὸ τῶν ύπερβαλλουσῶν θλίψεων ὑφισταμένης. Καὶ εἴποτε ὁ δίκαιος έπαπορῶν λέγοι τῷ Θεῷ· ι Τί ἐπληθύνθησαν ιοί θλίβοντές με; ἔτι αὑτοῦ λαλοῦντος ὲρεῖ· Ἰδοὺ πάρειμι, ἵνα βάρος δόξης ἐργάσηταί σοι τὸ παραυτίκα ,ἐλαφρὸν τῆς θλίψεως καθʼ ὑπερβολήν·› διὸ καὶ ‹ πολ- -λαὶ αἱ θλίψεις τῶν δικαίων. ι Εἰ ἔστι σωτηρία μὲν, ούκ ἐν τῷ Θεῷ δὲ, δικαίως πρόσκειται τὸ, ι ὲν τῷ Θεῷ. ι Σὺ δὲ, Κύριε, ἀντιλήπτωρ μου εἶ, δόξα μου καὶ ὑψῶν τὴν κεφαλήν μου, κ. τ. έ. Ἐὰν μὲν ὁ Δαυῒδ λέγῃ, πρέπουσα τῇ πίστει τοῦ Προφήτου ή φωνή, ἀσείστως φέροντος τὰς τηλικαύτας περιστάσεις, καὶ πεποιθότος, ὅτι οὐκ ὲγκαταλειφθήσεται, ἀλλὰ πρὸς ’τῷ βοηθεῖσθαι καὶ ὲν Θεῷ δοξασθήσεται καὶ ὑψωθήσεται ἀποκαθιστάμενος είς τὴν βασιλείανʼ ἐὰν δὲ ὁ Χριστὸς ὁ λέγων τυγχάνῃ..... πεπεῖσθαι οὕτως καὶ περὶ τοῦ ἀναστήσεσθαι καὶ πάλιν ὡς περὶ τοῦ ἐπιβουλευθήσεσθαι ὑπὸ ἀνθρώπων, καὶ περὶ τοῦ μὴ ἐγκαταλειφθήσεσθαι, ἀντιληψομένου αὑτὸν τοῦ Πατρὸς καὶ ἀποκαταστήσοντος αὐτὸν ἐπὶ τὴν ἐξ ἀρχῆς δόξαν, ὑψώσαντός τε αὑτὸν, ἢ καὶ ὑπερυψώσαντος καθʼ ἃ καὶ ὁ Ἀπόστολός φησιν· ι Διὰ τοῦτο ὁ Θεὸς αὑτὸν ὑπερύεξντωσε καὶ ἐχαρίσατο αὐτῷ ὄνομα τὸ ὑπὲρ πᾶν δνομα, ἵνα ὲν τῷ ὀνόματι Ἰησοῦ πᾶν γόνυ κάμψῃ ἐπουρανίων, καὶ ἐπιγείων, καὶ καταχθονίων. Καὶ πᾶσα γλῶσσα ἐξομολογήσεται, ὅτι Κύριος Ἰησοῦς Χριστὸς εἰς δόξαν Θεοῦ Πατρός. ι Ἔστι δὲ διάφορος ή δόξα τῶν οἰομένων εἶναι ἐν αὐτῇο καί ὁ μέν τις δόξαν φήσαι ἀν εἷναι αὐτοῦ τὴν πατρίδα· ό δέ τις τὸ γένος, ἀλλος δέ τις τὸ κάλλοςυ εἰσὶ δὲ οἳ τὴν ῥώμην τοῦ σώματος, καὶ τὴν ἐν τῷ ἀγωνίζεσθαι σωματικῶς τέχνην δόξαν ίδίαν εἶναι νενομίκασι, μέγα φρονοῦντες ἐπὶ τῷ τοσούσδε καταπεπαλαικέναι. Καὶ τί δεῖ καταλέγειν τὰ ἐφʼ οἷς σεμνύνονται οἱ θεοὶ ἀγνοοῦντες ι ὧν πολλάκις ἡδόξα ὲν τῇ αἰσχύνῃ ι τυγχάνει κατά τὸν Ἀπόστολον; Τοῦ δὲ ἀγίου δόξα Θεὸς, ᾧ πέποιθε, τυγχάνευ καὶ οὐχ ὡς ἔτυχε πεπιστευμένη, ἀλλὰ πίστει λογιζομένῃ είς δικαιοσύνην, διʼ ἢν καὶ σημεῖα Θεοῦ παρουά σίας καὶ τῆς δυνάμεως αὑτοῦ κοινωνίας θεωρῆσαι δυνατόν ἐστιν· οἷον δόξα Μωῦσέως ὁ Θεὸς καὶ μέχρι προσώπου αὐτοῦ μαρτυρῶν τῇ φιλίᾳ τοῦ προφήτου καὶ ἐπὶ παντὸς τοῦ Ἐβραίων λαοῦ καὶ Αἰγυπτίων ἐμφανῶς. Δόξα δὲ Ἠλίου τοῦ προφήτου ὁ Θεὸς ἦν, ἀνιστῶντος τὸν τῆς χήρας υἱὸν, καὶ εὐχομένου περὶ ### English translation (Claude) [Ps 3, continued] And just as a wicked son afflicts his father, not with the intention of harming him, but because of the father’s affection it follows that he is certainly afflicted at the son’s sins, in the same way the wickedness of each sinner afflicts the Son of God. The more someone is engaged in good works and sound doctrines, the more, as a greater man, he is afflicted by more people, many rising up against him, so that many again may say, “There is no salvation for him in God,” despairing of his case, as though he could not be harmed toward salvation by any of these things. God permits many to afflict the righteous man, giving him an occasion of the weight of glory that comes from surpassing afflictions. And if ever the righteous man in perplexity should say to God, “Why have those who afflict me multiplied?” — while he is still speaking God will say: “Here I am, so that the momentary lightness of affliction may work for you, beyond all measure, a weight of glory.” That is also why “many are the afflictions of the righteous.” If there is a salvation, but not in God, “in God” is rightly added. “But you, Lord, are my helper, my glory, and the one who lifts up my head,” and so on. If David says it, the voice befits the Prophet’s faith, as he bears such great hardships unshaken and trusts that he will not be forsaken, but, besides being helped, will be glorified in God and exalted, restored to the kingdom. But if it is Christ who speaks, … to be persuaded in this way both about rising again, as about being plotted against by men, and about not being forsaken, since the Father would help him and restore him to the glory he had from the beginning, and exalt him, or rather highly exalt him, as the Apostle too says: “Therefore God highly exalted him and gave him the name that is above every name, so that at the name of Jesus every knee should bend, of things in heaven and on earth and under the earth, and every tongue confess that Jesus Christ is Lord, to the glory of God the Father.” The glory of those who think they are in glory differs: one might say that his glory is his country, another his family, another his beauty; and there are those who have thought the strength of the body and the art of bodily contest to be their own glory, priding themselves on having thrown so many opponents. And why list the things in which those who do not know God pride themselves, whose “glory is often in their shame,” according to the Apostle? But the glory of the saint is God, in whom he trusts — not believed in at random, but by a faith reckoned as righteousness, through which one can see signs of God’s presence and of fellowship with his power. For example, the glory of Moses was God, who bore witness to the prophet’s friendship even to his face, before the whole people of the Hebrews and the Egyptians openly. And the glory of Elijah the prophet was God, when he raised the widow’s son, and when he prayed for ### Scripture references - Ps 3:2 (3:3 LXX): quotation, high confidence - Ps 3:1 (3:2 LXX): quotation, high confidence - Isa 58:9: allusion, high confidence - 2 Cor 4:17: quotation, high confidence - Ps 34:19 (33:20 LXX): quotation, high confidence - Ps 3:3 (3:4 LXX): quotation, high confidence - Phil 2:9: quotation, high confidence - Phil 2:10: quotation, high confidence - Phil 2:11: quotation, high confidence - Phil 3:19: quotation, high confidence - Rom 4:3: allusion, high confidence - Exod 34:29: allusion, medium confidence - 1 Kgs 17:22: allusion, high confidence - 1 Kgs 18:42: allusion, high confidence ### Translation notes - Some words are lost in the sentence beginning “But if it is Christ who speaks” (“…”). - The moment of affliction working a weight of glory: 2 Cor 4:17, joined here with Isa 58:9 (“while he is still speaking … Here I am”). ### Citation (SBL) Origen, Sel. Ps. 1121 (PG 12:1121a–1121d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1109/#p-1121). ## PG 12:1123 (Ps 3 LXX) - URL: https://sophiascriptura.com/fathers/origen-selecta-psalmos/1109/#p-1123 - Source: PG 12:1124a–1124d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: On Ps 3:4 Origen asks why the prayer is reported after the thanksgiving, and explains the saints’ “cry” as the intense, intelligible voice of the soul, uttered by the Spirit and by the Savior himself. ### Greek text τοῦ ὑετοῦ, καὶ ἅμα τῷ αἰτεῖν τυχόντος ἀξιώσεως. οὖν ὁ φάσκων Θεός· ‹ Τοὺς δοξάζοντας με δοξάσω. ι Οὐκ ἔλαττον δὲ τοῦ δόξαν εἶναι ἐμφανῶς τὸν Θεὸν τῶν τὰς τεραστίους δυνάμεις διακονούντων, Φωνῇ μου πρὸς Κύριον ἐκέκραξα καὶ ἐπήκουσέ μου ἐξ ὅρους ἁγίου αὐτοῦ, κ. τ. ἐ. ’Ἄξιον ζητῆσαι τί δήποτε μὴ προτέτακται τὰ δύο ήμιστίχια τῶν προειρημένωνο σφόδρα γὰρ ἀκόλουθον τὸ τὴν εὑχὴν προτετάχθαι τῆς ἐπὶ ταῖς εὐεργεσίαις εὐχαριστίας. Λυτέον δὲ οὕτως ἁποῤῥηθένο Οὐχὶ εὐχή ἐστι τὸ λεγόμενον ἐνθάδε, ἀλλʼ ἀπαγγελία περὶ τοῦ τὴν εὐχὴν γεγονέναι. Ἐπεὶ γὰρ εὐχὴ κατὰ τὸ σιωπώμενον γέγονε, καὶ ἅμα τῷ εὔξασθαι ἐπέτυχε, λαβὼν ὃ ἐβούλετο ὁ τὴν ἔντευξιν τῷ Θεῷ προσαγαγὼν, καλῶς προτάσσει ἐπιτυχὼν τὴν πρὸς Θεὸν εὐχαριστίαν τῆς πρὸς ἀνθρώπους διηγήσεως περὶ τοῦ τίνα ηὔξατο. Εἰ ὲ ἀνάπαλιν ἐγεγόνει, καὶ ἅμα τῷ τυχεῖν ὧν ᾔτησε, διηγησάμενος ἦν ὡς ηὔξατο, εἶτα μετὰ τοῦτο εὐχαριστήσας, ὑπεξέλυεν ἂν τὴν ὀφειλομένην ὲν τῇ εὐχαριστίᾳ μετὰ τάχους ἔντευξιν διὰ τοῦ πρότερον ἀπηγγελκέναι τοῖς ἐντευξομένοις ἡμῖν ὡς ηὔξατο. Βέλτιον δὲ οὕτω λῦσαι τὸ ἠπορημένονο Ἡ ἀρχὴ τοῦ ψαλμοῦ περιέχει εὐχήν. Εἶτα μετὰ τὴν εὐχὴν ἀπὸ τοῦ διαψάλματός ἐστιν εὐχαριστία, ἐπὶ τῷ τετευχέναι ὧν ᾔτησε. Τελεσθείσης δὲ τῆς εὐχαριστίας πρὸς ἡμᾶς ἀποστρέ· φει τὸ πρόσωπον ὁ Προφήτης, καὶ διηγεῖται τίνα τρόπον εὐξάμενος ὲπηκούσθη. Κατανοήσωμεν δὲ πρὸς λέξιν τὸ, ι Φωνῇ μου πρὸς Κύριον ἐκέκραξα, ι καὶ τὸ ἑξῆς κατὰ τὴν συνήθειαν τῆς Γραφῆς, καὶ τί τὸ πολλάκις γεγονέναι τοῖς ἁγίοις πρὸς τὸν Θεὸν εὐχὴν μετὰ κραυγῆς. Ἐπιστησάτω δέ τις κατʼ αὐτὸ καὶ περὶτοῦ ἑστῶτα κεκραγέναι τὸν Ἰησοῦν, καὶ λέγειν· ι Ἐάν τις διψᾷ, ἐρχέσθω πρὸς μὲ καὶ πινέτω. ι Δίδωσι τοίνυν ἡμῖν ὁ Ἀπόστολος ἀφορμὰς, εἰπὼν τὸ πνεῦμα καθολικῶς ὲν ταῖς καρηδίαις τῶν ἁγίων κράζειν, ι Ἀὗὸᾶ ὁ Πατὴρ, ι ὼς ἔστι νοητὴ κραυγὴ ἐπιτεταμένην ἥτις δή ἐστι φωνὴ ψυχῆς, ᾗ τάχα χρῆται ἀποθεμένη τὸ ὄργανον οὗ τοιαῦτα φωνεῖ. Καὶ οίόμεθά γε τὴν λογικὴν διέξοδον τὴν ἐν τῷ ἡγεμονικῷ κατʼ αὐτὸ γινομένην τὴν τῆς ψυχῆς εἶναι φωνήν· ἣ ἐὰν δὲ πραγματικωτέρα, καὶ περὶ μειζόνων τινῶν καὶ μὴ κάτω κειμένων καὶ ταπεινῶν δ;εξοδεύουσα, ἡ νοητὴ ἂν εἴη κραυγή. Ταύτην οὖν τὴν κραυγὴν οἱ κεκραγότες πρὸς Θεὸν ἐπακούονται, πλὴν εἰ μὴ κατʼ οἰκονομίαν καταλείποιντο ὑπὲρ τοῦ μείζονας στεφάνους ὲν μείζοσιν ἀγῶσιν ἀπενέγκασθαι, ὣσπερ ὲν τῷ Ἀμὸακοὺμ εἴρηται· ι Ἕως τίνος, Κύριε, κεκράξομαι, καὶ οὐ μὴ εἰσακούσῃ; Βοήσομαι πρός σὲ ἀδικούμενος, καὶ οὑ σώσεις με; Ἵνα τί δέ μοι ἔδειξας κόπους καὶ πόνους, ἐπιβλέπειν ἐπὶ ταλαιπωρίαν καὶ ἁσέβειαν; ι Ταύτην δὲ τὴν κραυγὴν ὲν μεγάλοις δόγμασιν ἀεὶ διεξοδεύει καὶ ὁ Σωτήρο οὕτω δὲ ἕστηκεν ὁ Λόγος τοῦ Θεοῦ ἀεὶ κεκραγὼς, ὡς ### English translation (Claude) [Ps 3, continued] rain, and obtained his request as soon as he asked. For God says: “Those who glorify me I will glorify.” It is no less a matter of God’s being openly the glory of those who minister wondrous powers … “With my voice I cried to the Lord, and he heard me from his holy mountain,” and so on. It is worth asking why the two half-verses were not placed before the words said earlier; for it would be very natural for the prayer to be placed before the thanksgiving for the benefits. The difficulty may be solved thus: what is said here is not a prayer, but a report that the prayer was made. For since a prayer was made in silence, and the one who brought his petition to God obtained it as soon as he prayed, receiving what he wished, he rightly, having obtained it, places his thanksgiving to God before his account to men of what he had prayed for. If it had been the other way round, and as soon as he had obtained what he asked he had told how he prayed, and only after that given thanks, he would have weakened the petition owed promptly in thanksgiving by first telling us, who would read it, how he prayed. But the difficulty is better solved thus: the beginning of the psalm contains a prayer; then, after the prayer, from the diapsalma on there is thanksgiving for having obtained what he asked; and when the thanksgiving is finished, the Prophet turns to us and narrates in what way he prayed and was heard. Let us consider, according to the letter, “With my voice I cried to the Lord,” and what follows, in accordance with the usage of Scripture, and what it means that the saints often prayed to God with a cry. One may consider in this connection also that Jesus stood and cried out, saying: “If anyone thirsts, let him come to me and drink.” The Apostle gives us starting points when he says that the Spirit in the hearts of the saints universally cries, “Abba, Father,” so that there is an intelligible cry, an intense one, which is a voice of the soul, which it perhaps uses when it has laid aside the instrument through which it utters such things. And we think that the rational process taking place in the ruling part of the soul is the voice of the soul; and if it is more substantial, and proceeds about greater things and not about those lying below and lowly, it would be the intelligible cry. Those who cry to God with this cry are heard, unless by the economy they are left, so as to carry off greater crowns in greater contests, as is said in Habakkuk: “How long, Lord, shall I cry, and you will not hear? I will shout to you when I am wronged, and you will not save me? Why have you shown me toils and pains, to look upon misery and ungodliness?” The Savior too always utters this cry in great doctrines; thus the Word of God stands always crying out, as ### Scripture references - 1 Kgs 18:42: allusion, high confidence - 1 Sam 2:30: quotation, high confidence - Ps 3:4 (3:5 LXX): quotation, high confidence - John 7:37: quotation, high confidence - Gal 4:6: quotation, high confidence - Rom 8:15: allusion, high confidence - Hab 1:2: quotation, high confidence - Hab 1:3: quotation, high confidence ### Translation notes - Words are lost after “those who minister wondrous powers” (“…”); a garbled numeral at the start of a sentence is removed as OCR debris. - “Those who glorify me I will glorify”: 1 Sam 2:30. Jesus’ cry: John 7:37. “Abba, Father”: Gal 4:6; Rom 8:15. Habakkuk: Hab 1:2–3 (LXX). - “The ruling part” (ἡγεμονικόν) is the Stoic term for the governing faculty of the soul. ### Citation (SBL) Origen, Sel. Ps. 1123 (PG 12:1124a–1124d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1109/#p-1123). ## PG 12:1125 (Ps 3 LXX) - URL: https://sophiascriptura.com/fathers/origen-selecta-psalmos/1109/#p-1125 - Source: PG 12:1125a–1125c - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Word, who is Wisdom, always cries out; on Ps 3:5 Origen gives a literal reading (David blaming his own lack of watchfulness) and a higher one, in the person of Christ, distinguishing “lying down” from “sleep.” ### Greek text καὶ παρὰ τῷ Σολομῶντι ἡ σοφία, ἥτις ἡ αὑτὴ ὑπάρ χει τῷ Λόγῳ τοῦ Θεοῦ κατὰ τὴν ὑπόστασιν, καλοῦσα μετὰ ὑψηλοῦ κηρύγματος ἐπὶ κρατῆρα, λέγουσαο ι ’ος ἐστιν ὑμῶν ἄφρων, ἐκκλινάτω πρὸς μέ ἐνδεέσι δὲ φρενῶν παρακελεύομαι λέγουσαʼ Ἔλθετε, φάγετε τῶν ὲμῶν ἄρτων, καὶ πίετε οἶνον ὃν κεκέρακα ὑμῖν. ι Ἡ φωνὴ τοιγαροῦν τοῦ κατὰ τὸν ψαλμὸν λέγοντος ὲπιτεταμένη πρὸς Κύριον ὲπακούεται, οὑκ άλλοθέν ποθεν ἢ ὲκ τοῦ ὅρους τοῦ ἁγίου, τουτέστιν ἐξ ούρανοῦ, ἐπεὶ καὶ ἐν ἄλλοις λέγεταιο ι Ἐπακούσεται αὑτοῦ ἐξ οὐρανοῦ ἁγίου αὑτοῦ. ι Καὶ ἐξ ὕψους ἀκούει, ,ἐπεὶ γέγραπται· ι Ἐπακούσεται αὑτοῦ ἐξ ὕψους καὶ ἐκ ναοῦ ἁγίου αὑτοῦ. ι Ἐγὼ ἐκοιμήθην, καὶ ὕπνωσα · ἐξηγέρθην, ὅτι Κύριος ἀντιλήψεται μου, κ. τ. ἐ. Ἡμεῖς μὲν ἡγού- ,μεθα μηδὲν ἀνθρώπινον ἔχειν τὰ λεγόμενα ἁκά λουθον τῇ περὶ τὸν Δαυῒδ, ὅτε ἔφυγεν άπὸ προσώπου Ἀβεσσαλὼμ, ἱστορίᾳ, εί θέλοιμεν τηρῆσαι διὰ τὸ ,ῥητὸν τὸ τοῦ Δαυῒδ πρόσωπον, καὶ διὰ τοῦτό γε δυσωπὴσαιμεν ἂν καὶ τοὺς μὴ βουλομένους ἀναγκάζοντες ἀνάγειν τὴν ἱστορίαν καὶ προσίεσθαι πάντως ὲκ ,προσώπου Χριστοῦ εἶναι τὰ ἐπαγγελλόμενα. Ἵνα δὲ μὴ δοκῶμεν προδιδόναι τὸν λόγον τὸν κατὰ τὸ ῥητὸν δυνάμενον σώζεσθαι, καὶ ταῦτα λεκτέον · Φαμὲν τοίνυν αὑτοῦ κατηγοροῦντα τὸν Δαυῒδ ταῦτα φάσκειν ἐπὶ τῷ μὴ ἐγρηγορέναι αὑτὸν περὶ τῆς βασιλείας, μηδὲ προσοχὴν τὴν δέουσαν εἰσαγαγεῖν, ὥστε καιρὸν ἔχειν ἐπιθέσθαι μὲν, τάδε πεπονθέναι αὐτὸν διὰ τῆς ἐπιθέσεως τοῦ ’Λῦεσσαλώμ. Ἐμοῦ γὰρ κοιμωμένου, φησὶ, καὶ ὑπνοῦντος τάδε τινὰ συμβέβηκέ μοι. Ἀλλὰ διανέστην, ἐπεὶ Κύριος ἀντιλήψεταί μου, καὶ διαναστὰς μυριάδων λαοῦ ἐπιθεμένων μοι οὐ φοβηθήσομαι. Καὶ άῦιάστως τὰ ἑξῆς δόξει σώζεσθαι· καὶ ταῦτα μὲν ἡγούμεθα ὡς πρὸς τὴν λέξιν ἑρμηνεύεσθαι, πρὸς δὲ ἀναγωγὴν, ὡς προειρήκαμεν, ἀπὸ προσώπου Κυρίου ταῦτα ἀπαγγέλλεσθαι τὴν ἰδίαν κοίμησιν νῦν διηγουμένου, καὶ ὕπνον τὸν κατὰ τὸ πάθος. Ἐπισκεψώμεθα δὴ πρότερον διαφορὰν κοιμήσεως καὶ ὕπνου νομιζομένου ὡς πρὸς τὴν λέξινʼ κοίμησιν μὲν εἶναι ὡς πρὸς τὴν ἡσυχίαν, περὶ ἧς καὶ ὁ Παῦλός φησι· ι Πάντες κοιμηθησόμεθα, οὐ πάντες δὲ ἀλλαγησόμεθα· ι ὕπνον δὲ ἄνεσιν τῆς ψυχῆς χαλωμένης ἀπὸ τοῦ σώματος καὶ τὴν τάσιν ὑπεκλυούσης, τῷ μὴ φέρειν ἀδιάλειπτον τὸν τόνον. Ἐν δὲ τῷ Ἰὼβ μάλιστα τὴν διαφορὰν παρίστασθαι ὑπολαμβάνομεν διὰ τούτων· ‹ Νῦν ἂν κοιμηθεὶς ἡσύχασα· ὑπνώσας δὲ ἂν ἐπαυσάμην μετὰ βασιλέων, βουλευτῶν γῆς. ι Ἐδεὴθημεν δὲ τῆς διαφορᾶς τοῦ κοιμηθῆναι καὶ ὑπνῶσαι ὑπὲρ τοῦ συνιέναι πῶς ἂν ἐπὶ τοῦ Σωτῆρος αὕτη δηλοίτο. Σύνηθες μὲν γὰρ τὴν ἀπὸ τοῦ βίου τούτου ἔξοδον κοίμησιν λέγεσθαι, ἔσθʼ ὅτε δὲ καὶ ὕπνον μεμνήμεθα ὀνομάζεσθαι. ι Ἐκοιμήθη › γὰρ, φησὶ, ι μετὰ τῶν πατέρων αὑτοῦ· ι καὶ, ι Πολλὰ σώματα τῶν κεκοιμημένων ἁγίων ἠγέρθησαν είς τὴν ἁγίαν πόλιν, καὶ ἐνεφανίσθησαν πολλοῖςʼ ι καὶ, ι Νυνὶ δὲ ἐγήγερται Χριστὸς ὲκ νεκρῶν, ἀπαρχὴ τῶν κεκοιμημέ- ’ ### English translation (Claude) [Ps 3, continued] Wisdom too does in Solomon — Wisdom which is the same as the Word of God in subsistence — calling with a lofty proclamation to the mixing bowl, saying: “Whoever of you is foolish, let him turn aside to me”; and to those lacking sense I give command, saying: “Come, eat of my bread, and drink the wine I have mixed for you.” The intense voice, then, of the one who speaks in the psalm to the Lord is heard from nowhere else than from the holy mountain, that is, from heaven, since elsewhere too it is said: “He will hear him from his holy heaven.” And he hears from on high, since it is written: “He will hear him from on high and from his holy temple.” “I lay down and slept; I awoke, for the Lord will help me,” and so on. We think that the words have nothing human in them that follows the history about David when he fled from the face of Absalom, if we wish to keep the person of David by the letter; and on this account we could put to shame even those who are unwilling, compelling them to raise the history to a higher sense and to accept that what is announced is certainly spoken in the person of Christ. But so that we may not seem to betray the reading that can be preserved according to the letter, these things too must be said. We say, then, that David says these things accusing himself, because he was not watchful about the kingdom and did not apply the attention required, so that Absalom had an opportunity to attack, and he suffered these things through Absalom’s attack. “For while I was lying down,” he says, “and sleeping, these things befell me. But I rose up, since the Lord will help me; and having risen, I will not fear the myriads of people who attack me.” And what follows will seem to be preserved without forcing. These things we think are interpreted as to the letter; but as to the higher sense, as we said before, they are announced in the person of the Lord, now narrating his own lying down and his sleep in the passion. Let us first consider the difference between lying down and sleep as it is understood according to the letter: lying down is with respect to rest, about which Paul also says, “We shall all fall asleep, but we shall not all be changed”; sleep is a relaxing of the soul as it loosens itself from the body and slackens its tension, because it cannot bear the strain without pause. In Job especially we suppose the difference is presented, in these words: “Now I would have lain down and been at rest; and having slept I would have ceased, with kings, counselors of the earth.” We needed the difference between lying down and sleeping in order to understand how it would be shown in the case of the Savior. It is usual for the departure from this life to be called a falling asleep, and we remember that sometimes it is also called sleep. “He fell asleep,” it says, “with his fathers”; and: “Many bodies of the saints who had fallen asleep were raised, into the holy city, and appeared to many”; and: “But now Christ has been raised from the dead, the firstfruits of those who have fallen asleep”; ### Scripture references - Prov 9:3: allusion, high confidence - Prov 9:4: quotation, high confidence - Prov 9:5: quotation, high confidence - Ps 3:4 (3:5 LXX): allusion, high confidence - Ps 20:6 (19:7 LXX): quotation, high confidence - Ps 3:5 (3:6 LXX): quotation, high confidence - Ps 3:6 (3:7 LXX): allusion, high confidence - 1 Cor 15:51: quotation, high confidence - Job 3:13: quotation, high confidence - Job 3:14: quotation, high confidence - 1 Kgs 2:10: quotation, medium confidence - Matt 27:52: quotation, high confidence - Matt 27:53: quotation, high confidence - 1 Cor 15:20: quotation, high confidence ### Translation notes - “Lay down” and “fell asleep” render the same Greek verb (κοιμάομαι), which means both to lie down to rest and to fall asleep in death; “slept” renders ὑπνόω. A note of Migne’s at the end of the column is removed by a logged correction. - Wisdom’s call: Prov 9:3–5. Job 3:13–14 (LXX). ### Citation (SBL) Origen, Sel. Ps. 1125 (PG 12:1125a–1125c; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1109/#p-1125). ## PG 12:1127 (Ps 3 LXX) - URL: https://sophiascriptura.com/fathers/origen-selecta-psalmos/1127/#p-1127 - Source: PG 12:1128a–1128d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Sleep also means the soul’s inattention; applied to Christ, “I lay down” is his death and “I slept” the separation of his soul from the body, during which his soul was active for the salvation of souls, as 1 Peter 3:19 shows. ### Greek text νωνʼ ι καὶ, ι Πάντες κοιμηθησόμεθα· ι ὕπνον δὲ, ἐπειδὴ ταυτόν ἐστι τὸ καθεύδειν τῷ ύπνοῦν· ι Πολλοὶ τῶν καθευδόντων ἐν γῆς χώματι ἀναστήσονται. ι Συγκριτέον δὲ τοῖς λεγομένοις κεκοιμημένων ἁγίων. Σημαίνει μέντοιγε καὶ ὁ ὕπνος χωρίς τῆς κατά τὴν ἔξοδον τοῦ βίου τὴν ἀπροσεξίαν τῆς ψυχῆς τῆς προσοχῆς έγρηγορήσεως καλουμένης. Φυλάττεσθαι γὰρ ἡμᾶς τὴν ἀπροσεξίαν βουλόμενος ὁ θεῖος λόγος φησι· ι Μὴ δῷς ὕπνον σοῖς ὄμμασι, μηδὲ νυσταγμὺν σοῖς βλεφάροις, ἵνα σώζῃ ῶσπερ δορκάς ὲκ βρόχων, καὶ ὥσπερ ὄρνεον ἐκ παγίδος. ι Καὶ βουλόμενος παραστῆσαι τὸ χαῦνον καὶ ἀνειμένον τῶν ἁμαρτωλῶν ὁ Προφήτης φησίν· ι ’Ύπνωσαν ὕπνον αὐτῶν, καὶ οὐχ εὕρον οὐδέν · ι καὶ τὸ, ι Ἔγειρε ὁ καθεύδων, καὶ ἀνάστα ἐκ τῶν νεκρῶν, καὶ ἐπιφαύσει σοι ὁ Χριστός. ι Ἀνάλογον δὲ τῷ ὕπνῳ τῷ κατά τῆν ἀπροσεξίαν ἐστὶ νυσταγμδς ψυχῆς ὃν ἀπαγορεύει ὁ Σολομῶν, ού μόνον ὕπνον διδάσκων ἡμᾶς μὴ διδόναι τοῖς ὄμμασιν, ἀλλά καὶ νυσταγμόν. Καὶ αὐτὸς δὲὸ Ὕμνῳδὸς, ἐπὶ ψόγου τάσσων τὸ τοῦ νυσταγμοῦ ὄνομα, φησίν ι Ἐνύσταξαν πάντες οἱ ἐπιόεόηκότες τοὺς ἵππους. ι Φαμὲν τοίνυν τὸν κοινὸν θάνατον ὃν ἀπέθανεν ὑπὲρ ἡμῶν κοιμηθῆναι τὸν Σωτῆρα ήμῶν Ἰησοῦν τὸν Χριστὸν, ὑπνῶσαι δὲ, χωρισθείσης τῆς ψυχῆς ἀπὸ τοῦ σώματος. Καθάπερ γὰρ οἱ ὑπνοῦντες κειμένου τοῦ σώματος ἐνεργοῦσι κατὰ ψυχὴν, φαντασίαις τισὶ προσπιπτούσαις ἑπόμενοι, καὶ πράττουσί τι κατʼ οὐδὲν τοῦ σώματος δεόμενοιο τὸν αὑτὸν τρόπον οὐκ εἰς πάντα τῆς εἰκόνος ὲξομοιουμένης τούτῳ οῦ ἐστιν εἰ· κὼν, ἀλλʼ ἵνα δηλωθῇ ή ἐνέργεια χωρὶς σώματος, τῆς ψυχῆς τῆς κεχωρισμένης αὑτοῦ, καὶ τούτῳ ὑπνωκυίας, λέγεται μετά τὸ, ι ὲκοιμήθην, ο τὸ, ι ὕπνωσα. ι Καὶ τί θαυμαστὸν εἰ ἐπὶ τοῦ Σωτῆρος ὁ τοιοῦτος ὕπνος οὐ πάντη ἐστὶν ἀργία τῆς ψυχῆς, ἀλλʼ ἀργία ὡς πρὸς τὸ ὀργάνῳ τῷ σώματι χρῆσθαι; ’ἰδία μέντοιγε καὶ καθʼ ἑαυτὴν ὲνεργεί, ὅπου καὶ ὑπὸ τοῦ Ἰὼβ τὸ αὐτὸ λεγόμενον δηλοῦται. ι Διά τί › γὰρ, φη» · σὶν, ι ὲκ γαστρὸς εἰς μνῆμα οὐκ ἀπηλλάγηνς Νῦν ἀν κοιμηθεὶς ήσύχασα, ὑπνώσας δὲ ἀνεπαυσάμην μετά βασιλέων βουλευτῶν γῆς, οἳ ὲγαυριῶντο ἐπὶ ξίφεσι, καὶ μετά ἀρχόντων ὧν πολὺς ὁ χρυσός. ι Εἰ γὰρ μὴ ἐνόει ὲνέργειάν Ιτινα εἶναι περὶ τὴν ψυχὴν ὲν ᾖ ἐπαύσατο τυγχάνουσα ἀγαθῶν τινων μετά τοιῶνδε, οὐκ ἂν ἔλεγεν* ‹ ’Υπνώσας ἀνεπαυσάμην μετὰ βασιλέων βουλευτῶν γῆς, οἳ ὲγαυριῶντο ἐπὶ ξίφεσιν. ι Εἶεν δʼ ἂν οὕτοι ἀγιοι στρατιῶται θεοσεβείας λόγῳ τῷ τομωτέρῳ πάσης τῆς μαχαίρας διστόμου χρώμενοι κατὰ παντὸς τοῦ ἐναντίου τῆς ἀληθείας λόγου. ’Λρχοντές τε ὧν πολὺς ὁ χρυσὸς. έρμηνεύοιντο ἂν οἱ τῶν πολλῶν διαφέροντες, καὶ κατὰ τοῦτο ἄρχοντες, χρηματίζοντες, πλουτοῦντες ἐν διανοήμασι καὶ τοῖς ’περι ἀληθείας θεωρήμασι. Οὐδὲν οὖν θαυμαστὸν καὶ τὸν Σωτῆρα λέγειν· ι Ἐκοιμήθην, καὶ ὕπνωσα, ι πολλῷ πλέον ὲνεργήσαντα περὶ σωτηρίας ψυχῶν καὶ παρά τὸν καιρὸν τοῦ χωρισμοῦ τοῦ ἀπὸ τοῦ σώματος κατά τά λεγόμενα ὲν τῇ Καθολικῇ Ἐπιστολῇ παρὰ·τῷ Πέτρῳ ’ ι Ἐν ᾧ καὶ τοῖς ὲν φυλακῇ πνεύμασι πορευθεὶς ### English translation (Claude) [Ps 3, continued] and: “We shall all fall asleep.” And sleep, since sleeping (καθεύδειν) is the same as slumbering: “Many of those who sleep in the dust of the earth will rise.” This is to be compared with what is said of the saints who had fallen asleep. Sleep, however, apart from the sense of the departure from life, also signifies the inattention of the soul, attention being called wakefulness. For the divine word, wishing us to guard against inattention, says: “Do not give sleep to your eyes, nor slumber to your eyelids, so that you may be saved like a gazelle from the noose, and like a bird from the snare.” And the Prophet, wishing to present the slackness and laxity of sinners, says: “They slept their sleep and found nothing”; and: “Awake, O sleeper, and arise from the dead, and Christ will shine on you.” Analogous to the sleep of inattention is the drowsiness of the soul, which Solomon forbids, teaching us to give not only no sleep to our eyes but also no slumber. And the Hymn-writer himself, putting the word “slumber” in a context of blame, says: “All who mounted horses slumbered.” We say, then, that our Savior Jesus Christ “lay down” in the common death which he died for us, and “slept” when his soul was separated from his body. For just as those who sleep, while the body lies still, are active in the soul, following certain images that come upon them, and do something without needing the body at all, in the same way — the image not being alike in every respect to that of which it is an image, but so that the activity without the body may be shown, of the soul that was separated from it and in this sense was asleep — after “I lay down” comes “I slept.” And what wonder is it if, in the Savior’s case, such sleep is not complete inactivity of the soul, but inactivity only as regards using the body as an instrument? For it is active by itself and on its own, as is shown also by what Job says in the same sense: “Why did I not pass from the womb to the grave? Now I would have lain down and been at rest; having slept I would have rested with kings, counselors of the earth, who gloried in swords, and with rulers whose gold was abundant.” For if he did not understand that there is some activity of the soul in which it rested, enjoying certain good things with such people, he would not have said, “Having slept I would have rested with kings, counselors of the earth, who gloried in swords.” These would be holy soldiers of godliness, using the word that is sharper than any two-edged sword against every word opposed to the truth. And the rulers whose gold was abundant would be interpreted as those who excel the many and in this respect are rulers, being called rich in thoughts and in contemplations of the truth. It is no wonder, then, that the Savior also says, “I lay down and slept,” being much more active for the salvation of souls even at the time of his separation from the body, according to what is said in the Catholic Epistle of Peter: “In which he also went and preached to the spirits in prison,” ### Scripture references - 1 Cor 15:51: quotation, high confidence - Dan 12:2: quotation, high confidence - Matt 27:52: allusion, high confidence - Prov 6:4: quotation, high confidence - Prov 6:5: quotation, high confidence - Ps 76:5 (75:6 LXX): quotation, high confidence - Eph 5:14: quotation, high confidence - Ps 76:6 (75:7 LXX): quotation, high confidence - Ps 3:5 (3:6 LXX): quotation, high confidence - Job 3:11: quotation, high confidence - Job 3:13: quotation, high confidence - Job 3:14: quotation, high confidence - Job 3:15: quotation, high confidence - Heb 4:12: allusion, high confidence - 1 Pet 3:19: quotation, high confidence ### Translation notes - The quotations: Dan 12:2; Prov 6:4–5; Ps 76:6 (LXX 75:6); Eph 5:14; Job 3:11, 13–15 (LXX); Heb 4:12; 1 Pet 3:19. “All who mounted horses slumbered” follows LXX Ps 75:7. - Origen’s view of the soul of Christ preaching between his death and resurrection is translated as written. ### Citation (SBL) Origen, Sel. Ps. 1127 (PG 12:1128a–1128d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1127/#p-1127). ## PG 12:1129 (Ps 3 LXX) - URL: https://sophiascriptura.com/fathers/origen-selecta-psalmos/1127/#p-1129 - Source: PG 12:1129a–1129d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ after his falling asleep was raised by the Father; the saint, like Christ in the passion, fears no multitude; on Ps 3:7 Origen notes that the Hebrew has “jaw” where the Septuagint has “without cause,” and discusses God “arising” and enmity “without cause.” ### Greek text ἐκήρυξεν ἀπειθήσασί ποτε, ὅτε ἀπεξεδέχετοὴ τοῦ θεοῦ μακροθυμία ἐν ἡμέραις Νῶε κατασκευαζομένης κιβωτοῦ, εἰς ἢν ὀλίγοι, τουτέστιν ὀκτὼ ψυχαὶ, διεσώθησαν διʼ ὓδατος. ι Μετὰ ταύτην τὴν κοίμησιν ὁ Παδ τὴρ ἀντιλαμβανόμενος ἐξήγειρεν αὐτόν. Οὺ φοβηθήσομαι ἀπὸ μυριάδων λαοῦ τῶν xtiκλῳ συνεπιτιθεμένων μοι, κ. τ. ἑ. Πρέπουσα ἁγίῳ φωνὴ κατωρθωκότι μεγίστην ἀρετὴν, τὴν ἀφοβίαν, διὰ τὴν πρὸς Θεὸν πεποίθησινο ὁμοία· ι Ἐὰν παρατάξηται ἐπʼ ἐμὲ παρεμβολὴ, οὐ φοδηι. θήσεται ή καρδία μου. ι Καὶ ὁ Σωτὴρ ἐν πνεύματι γινώσκων τὰς αίτου μένας αὐτὸν σταυρωθῆναι μυριάδας λαοῦ τῆς κατατομῆς, καὶ ὀρῶν τὸ ἀτάραχον αὑτοῦ (κατὰ σάρκα δὲ ταῦτά φημι), λέγοι ἂν ταῦτα. Ἐὰν δέ τις κατανοήσῃ τὸ πλῆθος τῶν ὑπὸ τῶν ἐχθρῶν βαλλομένων, ἐπιτιθεμένων τῇ ψυχῇ καὶ ταρασσόντων καὶ κυμαινόντων αὐτὴν, ἐν καιρῷ ἃν φθέγγοιτο, ἐπὶ τὸν Θεὸν καταφεύγων, τὸ, ι Οὐ φοβηθήσομαι ἀπὸ μυριάδων λαοῦ, τῶν κύκλῳ συνεπιτιθεμένων μοι. ι Ἀνάστα, Κύριε, σῶσόν με, ό Θεός μου, ὅτι σὺ ἐπάταξας πάντας τοὺς ἐχθραίνοντιες μοι ματαίως, ὀδόντας ἁμαρτωλῶν συνέτριψας, κ. τ. ὲ. Τῷ Ἐβραῖκῷ ἐντυχόντες,τὸ ι ματαίως ι οὐδαμῶς εὕρομεν δυνάμενον δηλοῦσθαι. Τί γὰρ κοινὸν τῆς λέ·ξεως τῆς ι ματαίως › πρὸς τὴν σιαγόνας Καὶ οἱ λοιποὶ δὲ ὼς τὸ Ἐβραῖκὸν τεθείκασιν. Εἰκὸς οὖν, ὣς τι· νες Ἐβραίων λέγουσι, τὰ ἀρχαῖα ἀντίγραφα ἑτέρως ἐσχηκέναι, ἢ τὸ εὐτελὲς περιϊσταμένους τοὺς Ἑβδομήκοντα τῆς λέξεως, τετολμηκέναι ἀντὶ τοῦ ι σιαγύνα, ι ποιῆσαι ι ματαίως. ι Νοήσωμεν τοίνυν τὸ ῥητὸν κατὰ τοὺς Ἑβδομήκονεισι διεξέλθωμεν πῶς δεῖ λαμΰάνειν τὰ ἀνθρωπικώτερον εἰρημένα ὑπὸ τοῦ Θεοῦ, ἐξ ὧν εὐχερές ἐστιν ἰδεῖν πῶς λέγεταιο ι Ἀνάστα, Κύριε, σῶσόν με, ὁ Θεός μου. ι Οίονεὶ γὰρ κοιμώμενον ἡμῖν, ὅτε ἡμᾶς παρέδωκε πείρας ἕνεκεν ταῖς ἀντικειμέναις ἐνεργείαις, διανίστησιν αὐτόν. Τάχα δὲ καὶ ὅτε τὸν Σωτῆρα ὑπὲρ ήμῶν πάντων παρέδωκεν, ἐκοιμᾶτο αὑτῷ ὁ Πατήρ· ἀνίσταται δὲ σώζων αὐτὸν καὶ πατάσσων τοὺς ἐχθροὺς αὐτοῦ, εἴτε τοὺς ἐκ περιτομῆς, εἴτε τὰς ἁορὰτους ἐχθροὺς τῆς ἀληθείας δυνάμειςε Ἐχθροῦ,δὲ κατʼ οὐδέν ἐστι λόγος· μετὰ γὰρ τῶν μισούντων τὴν εἰρήνην ὁ ἆγιός ἅστιν εἰρηνικὸς, ἀγαπῶν τοὺς ἐχθρούς. Δόξαι δʼ ἄν τινος ἐχθραίνειν τις οὐ ι ματαίως, › ἦτοι ἀνθρωπικώτερον τὸν ἐχθρὸν ήμῶν ἐξεταζόντων ἢ καὶ εὐσεβέστερον · ἀνθρωπικώτερον μὲν, ἐπὰν, τὸν προκαταρξὰμενόν τι κακοποιεῖν ἀποστραφεὶς, ἀμύνεσθαι βούληταιʼ οὕτως γὰρ ἂν ὑποληφθείη μὴ ι ματαίως ι ἐχθραίνειν τῷ πφηδικηκὸτι· εὐσεβέστερον δὲ, εἴ τις ἐχθρὸς γένοιτο διὰ τὸ ἀληθὲς, ὡς ὁ Ἀπόστολὸς φησιν· ι Ἐχθρὸς ὑμῖν γέγονα ἀληθεύων ύμῖνο ι καὶ τό· ι Οὐχὶ τοὺς μισοῦντας σε, Κύριε, ἐμίσησας ι Καὶ ### English translation (Claude) [Ps 3, continued] “to those who once disobeyed, when the patience of God waited in the days of Noah while the ark was being built, in which a few, that is, eight souls, were brought safely through water.” After this falling asleep the Father, helping him, raised him up. “I will not fear the myriads of the people who set themselves against me round about,” and so on. A voice befitting a saint who has attained a very great virtue, fearlessness, through trust in God; like this one: “If an army encamps against me, my heart will not fear.” And the Savior, knowing in the Spirit the myriads of the people of the mutilation who demanded that he be crucified, and seeing his own calm (I say this according to the flesh), might say these words. And if someone perceives the multitude of the darts thrown by the enemies, attacking the soul and troubling it and tossing it like waves, he might well utter at the right time, taking refuge in God: “I will not fear the myriads of the people who set themselves against me round about.” “Arise, Lord, save me, my God, for you struck all who are hostile to me without cause; you broke the teeth of sinners,” and so on. Consulting the Hebrew, we found nothing that could mean “without cause.” For what does the word “without cause” have in common with “jaw”? And the others have put it as the Hebrew has it. It is likely, then, as some of the Hebrews say, either that the ancient copies had it otherwise, or that the Seventy, avoiding the coarseness of the expression, ventured to put “without cause” instead of “jaw.” Let us understand the text, then, according to the Seventy, and let us go through how one must take what is said in a more human manner about God; from which it is easy to see how it is said, “Arise, Lord, save me, my God.” For when, so to speak, he is asleep toward us, when he has handed us over to the opposing powers for the sake of testing, he rouses himself. And perhaps when he handed over the Savior for us all, the Father was asleep toward him; but he arises, saving him and striking his enemies, whether those of the circumcision or the invisible powers hostile to the truth. There is no account at all of an enemy for the saint; for with those who hate peace the saint is peaceable, loving his enemies. Someone might seem to be hostile to another not “without cause,” whether we examine our enemy in a more human way or in a more godly way: in a more human way, when, turning on the one who began to do some harm, he wishes to retaliate; for thus he would be supposed to be hostile not “without cause” to the one who had wronged him; in a more godly way, if someone should become an enemy because of the truth, as the Apostle says, “I have become your enemy by telling you the truth,” and: “Did I not hate those who hate you, Lord?” And ### Scripture references - 1 Pet 3:20: quotation, high confidence - Ps 3:6 (3:7 LXX): quotation, high confidence - Ps 27:3 (26:3 LXX): quotation, high confidence - Phil 3:2: allusion, medium confidence - Ps 3:7 (3:8 LXX): quotation, high confidence - Ps 120:7 (119:7 LXX): allusion, high confidence - Matt 5:44: allusion, high confidence - Gal 4:16: quotation, high confidence - Ps 139:21 (138:21 LXX): quotation, high confidence ### Translation notes - “Mutilation” for those who demanded the crucifixion echoes Phil 3:2; Origen’s polemic is translated as written. - In Ps 3:7 (LXX 3:8) the Hebrew has “you struck all my enemies on the jaw” (leḥî); the Septuagint reads “without cause.” - Quotations: 1 Pet 3:20; Ps 27:3 (LXX 26:3); Gal 4:16; Ps 139:21 (LXX 138:21); Ps 120:7 (LXX 119:7). ### Citation (SBL) Origen, Sel. Ps. 1129 (PG 12:1129a–1129d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1127/#p-1129). ## PG 12:1131 (Ps 3–4 LXX) - URL: https://sophiascriptura.com/fathers/origen-selecta-psalmos/1127/#p-1131 - Source: PG 12:1132a–1132d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Who hates God: not persons but the evils in them, which must be hated with a perfect hatred; the broken teeth of sinners are irrational thoughts; the end of Psalm 3 and the start of Psalm 4, with its title “for the end.” ### Greek text ςητητέον εἴ εἰσί τινες μισοῦντες τὸν θεόν ν οὐδεὶς ἂν τοῦτο ὁμολογήσειεν οὐδὲ τῶν τελέως ἀδίκων καί ἀθέων. Τίνες οὖν εἰσιν οἱ μισοῦντες τὸν Κύριον ; Τίνες ὁμολογουμένως μισοῦσι τὸν Ἰησοῦν, καὶ κατανα‹ θεματίζουσιν αὑτόν; Τὰ δὲ γινόμενα εἰς αὐτὸν πάντως εἰς τὸν Πατέρα ἀναφέρεται. Καὶ πᾶς δὲ ἀμαρτάνων μισεῖ τὸν Θεὸν, ἢ τὴν σοφίαν ἐξευτελίζων, τουτέστι τὸν Χριστὸν, ἢ τὴν δικαιοσύνην μισῶν καὶ ἐργαζόμενος τὴν ἀνομίαν. Καὶ ἐπεὶ δικαιοσύνη ἐστὶν ό Χριστὸς, ὁ μισῶν τὸν Χριστὸν τὴν δικαιοσύνην, μισεῖ τὸν Θεόν. Φανεροῦ δὲ γενομένου τίς ὁ μισῶν τὸν Θεὸν, ἐὰν μὴ ἀκριβώσωμεν τί ὲστιτὸ, ι Οὐχὶ τοὺς μισοῦντάς σε, Κύριε, ἐμίσησα ; › πάντας ἀνθρώπους μισήσομεν παρὲξ ὀλίγων· σφόδρα σπανίων ὄντων τῶν διὰ τῶν ἔργων χαρακτηριζομένων ἀγαπᾷν τὸν Θεόν. Τούτου δὲ τί ἄλλο εἴη ἀτοπώτερον τοῦ ἀπεστράφθαι πάντας, καὶ, εἰ δεῖ οὕτως εἰπεῖν, καὶ ὲαυτὸν; Εὑγνωμόνως γὰρ ὲτάζων τὰ περὶ αὑτοῦ ἕκαστος, εὑρεθήσεται μισῶν τὸν Θεόν. Μήποτε οὖν οὕτω νομιστέον εἶναι τὰ. μισοῦντα τὸν Θεὸν, ἀλλὰ τὰ τοῖς λογικοῖς κακὰ συμὸεῦηκότα· οἷον ἀδικία μισεῖ τὸν Θεὸν, καὶ ἄδικος μισεῖ τὸν Θεὸν, καθὸ ἄδικός ἐστι, τῆς ἐν αὐτῷ ἀδικίας τοῦτο δρώσης. Χρὴ οὖν ἡμᾶς μισῆσαι τὰ τοιάδε συμβεβηκότα καὶ πρώτως ἐχθρά ἡμῶν τυγχάνοντα, τελείῳ μίσει, τουτέστιν, ἀπὸ τελειότητος ἐρχομένῳ. ’Ὠσπερ γὰρ ἀπὸ τελειότητος ἔρχεται δικαιοσύνη καὶ σωφροσύνη, οὕτως καὶ τὸ τοιόνδε μῖσος. Ταῦτα δὲ ἡμῖν εἴρηται ἐξετάζουσι τὸ, ι Ἑπάταξας τοὺς ἐχθραίνοντάς μοι ματαίως· ι πάντων τῶν ὲχθραινὸντων τινἰ, ματαίως ὲχθραινόντων. Τοιοῦτον τὸ, ι Ἐμίσησάν με δωρεάν.» ’ὁποῖοι δὲ οἱ συντριβόμεναι ὀδόντες *τῶν ἀμαρτωλῶν, τοιοῦτοι καὶ περὶ ὧν εἴρηται· ι Ἐκεῖ ἔσται ό κλαυ- Θμὸς καὶ ὁ βρυγμὸς τῶν ὀδόντων. ι Ὀδόντες ἁμαρτωλῶν εἰσι λογισμοὶ ἄλογοι, παρά φύσιν ἡμῖν ἐπισυμβαίθοντες, οἷς ὀδοῦσι χρώμενοι πολλάκις οί ἀντικείμενοι προσεγγίζουσιν ἡμῖν τοῦ φαγεῖν τὰς σάρκας ἡμῶν, τουτέστι τὰ ὲκτῆς σαρκὸς φυόμενα · ι Φανερά δέ εστι τὰ ἔργα τῆς σαρκὸς, ι φησιν ό θεῖος ’Δπόστολο;. Τοῦ Κυρίου ἡ σωτηρία, καὶ ἐπὶ τὸν λαόν σου ἢ εὐλογία σου, κ. τ. ἐ. ὐ πειθόμενος, ὅτι τοῦ Κυρίου ἐστὶν ἡ σωτηρία, διὸ καὶ ὁ Θεὸς ἡμῶν Θεός ἐστι τοῦ σώζεινο τοῦ γὰρ Κυρίου αἱ διέξοδοι τοῦ θανάτου· οἶδε καὶ τί τὸ πεποιθέναι ἐπὶ υἱοὺς ἀνθρώπων, οἷς οὐκ ἔστι σωτηρία. Ἐστι δὲ καὶ ἐπὶ τὸν λαὸν αὐτοῦ ἡ εὐλογία αὑτοῦ οὖσα πνευματικὴ ὲν τοῖς ἐπουρανίοις ὲν Χριστῷ. ΨΑΛΜΟΣ Δʼ. Εἰς τὸ τέλος ἐνψαλμοῖς ᾠδὴ τῷ Δίτυῒδ, κ. τ. ὲ. Πολλῶν ψαλμῶν κατὰ μὲν τοὺς Ἐὃδομήκοντα ἐχόντων ἐπιγραφὴν ι είς τὸ τέλος, ι κατά δὲ τοὺς λοιποὺς τὰ κατάλληλα τῷ ι εἰς τὸ τέλος ι ἐνθάδε ἀποδιδόμενα, ἄξιον, ὅση δύναμις, ἐξιχνεῦσαι τὸν δηλούμενοι) ### English translation (Claude) [Ps 3, continued] we must inquire whether there are some who hate God; no one would admit this, not even the completely unjust and godless. Who, then, are those who hate the Lord? Who openly hate Jesus and curse him? What is done to him is certainly referred to the Father. And everyone who sins hates God, either cheapening wisdom, that is, Christ, or hating righteousness and working lawlessness. And since Christ is righteousness, he who hates Christ, righteousness, hates God. Now that it is clear who hates God, unless we examine closely what “Did I not hate those who hate you, Lord?” means, we shall hate all human beings except a few, since those marked out by their works as loving God are very rare. And what could be more absurd than this, to turn away from everyone, and, if one must say so, from oneself too? For each one, examining his own case fairly, will be found to hate God. Perhaps, then, we must think that the things that hate God are not persons but the evils that have befallen rational beings: for example, injustice hates God, and the unjust man hates God insofar as he is unjust, since the injustice in him does this. We must, then, hate such accidents, which are our enemies first of all, “with a perfect hatred,” that is, one that comes from perfection. For just as righteousness and self-control come from perfection, so does such hatred. We have said these things in examining “You struck those who are hostile to me without cause”: all who are hostile to someone are hostile without cause. Such is the saying: “They hated me without a cause.” And the broken teeth of sinners are of the same kind as those of which it is said: “There will be weeping and gnashing of teeth.” The teeth of sinners are irrational thoughts that come upon us contrary to nature; using these as teeth, the adversaries often come near us to eat our flesh, that is, what grows from the flesh: “Now the works of the flesh are evident,” says the divine Apostle. “Salvation is the Lord’s, and your blessing is upon your people,” and so on. The one who is persuaded that salvation is the Lord’s — for which reason too “our God is a God who saves,” for “the ways out of death are the Lord’s” — also knows what trusting in the sons of men means, in whom there is no salvation. And his blessing is upon his people, being spiritual, “in the heavenly places in Christ.” [Ps 4] “For the end, in psalms, an ode of David,” and so on. Since many psalms have the title “for the end” according to the Seventy, and according to the others the renderings that correspond to “for the end,” it is worth tracing out, as far as possible, the meaning signified ### Scripture references - Ps 139:21 (138:21 LXX): quotation, high confidence - Ps 139:22 (138:22 LXX): quotation, high confidence - 1 Cor 1:30: allusion, medium confidence - Ps 3:7 (3:8 LXX): quotation, high confidence - John 15:25: quotation, high confidence - Matt 8:12: quotation, high confidence - Ps 27:2 (26:2 LXX): allusion, medium confidence - Gal 5:19: quotation, high confidence - Ps 3:8 (3:9 LXX): quotation, high confidence - Ps 68:20 (67:21 LXX): quotation, high confidence - Ps 146:3 (145:3 LXX): allusion, high confidence - Eph 1:3: quotation, high confidence - Ps 4:1: quotation, high confidence ### Translation notes - Quotations: Ps 139:21–22 (LXX 138:21–22); John 15:25; Matt 8:12; Gal 5:19; Ps 3:8 (LXX 3:9); Ps 68:20 (LXX 67:21); Ps 146:3 (LXX 145:3); Eph 1:3. ### Citation (SBL) Origen, Sel. Ps. 1131 (PG 12:1132a–1132d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1127/#p-1131). ## PG 12:1133 (Ps 4 LXX) - URL: https://sophiascriptura.com/fathers/origen-selecta-psalmos/1127/#p-1133 - Source: PG 12:1133a–1133d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The title “for the end” signifies the end of the rational nature, life in Christ, and Christ’s victory, which he wins by persuasion; the musical terms of the title; the speaker of Psalm 4 is the Prophet or Christ. ### Greek text ὑπὸ τῆς λέξεως νοῦν. ’ἰστέον δὲ, ὅτι, ὦσπερ πάσης τέχνης· καὶ ἐπιστήμης ἐστὶ τὸ τέλος, ἐφʼ ὃ σπεύδει ὁ γνησίως τὴν τέχνην ἤ τὴν ἐπιστήμην μετιὼν, οὓτω καὶ τῆς λογικῆς φύσεως δεῖ τέλος τυγχάνειν τοῦτο δέ ἐστι τὸ ἐν Χριστῷ ζωοποιηῡῆναι κατὰ τὸν Ἀπόστολον. Νομίζομεν τοίνυν τοὺς ι εἰς τὸ τέλος ι ἐπιγεγραμμένους ψαλμοὺς τοῦ τέλους τινὰ ἐπιγράφειν νοῦν, καὶ ἐπʼ έκεῖνο τοὺς συνιέντας τὰ λεγόμενα παρακαλεῖν. Παντὶ δὲ ἀγωνιζομένῳ τέλος ἡ νίκη τυγχάνει. Ἐπεὶ οὖν, ὡς προαπεδείξαμεν, Δαυῒδ ὁ Χριστὸς λέγεται, οἱ ἐπιγεγραμμένοι ι είς τὺ τέλος ο τῷ Δαυῒδ τὸ τέλος καὶ τὴν νίκην ἀπαγγέλλουσι τοῦ Χριστοῦ, νικοποιοῧ λεχθησομένου ἂν κατὰ τὸν Ἀκύλαν, παντὶ νενικημένῳ νίκην περιπεο ποιηκότος, ἐπεὶ ὁ ὑπὸ Χριστοῦ νικώμενος τὴν συμβεβηκυῖαν αὐτῷ κακίαν νενίκηκε, καὶ ἐξαφανίζει αὐτὴν, Χριστῷ ὑποτεταγμένος. υύδένα γὰρ ἄκοντα νικᾷ ὁ Χριστὸς, ἀλλὰ πείθων,τῴ Λόγος εἶναι θεοῦ. Εἰς τοῦτο δὴ τὸ νῖκος ἐπιγράφεσθαί φησι Θεοδοτίων ὕμνους ἢ ψαλμοὺς τοὺς παρὰ τοῖς Ἐεόομήκοντα ι εἰς τὸ τέλος ι ἐπιγεγραμμένους · ὁ δὲ Σύμμαχος ι ἐπινικίους ι τοῦ Χριστοῦ λέγοι ἂν εἶναι τούτους τοὺς ψαλμοὺς ἢ ᾠδάς. Ἐὰν δὲ μὴ μόνον τῷ Δαυῖδ καὶ είς τέλος ι λέγωνται, ἀλλὰ καὶ τῷ Ἄσὰφ, ἦτοι τοῖς υἱοῖς Κορὲ, οὐκ ἄτοπον τὸ, πάντας τοὺς ἁγίους τὴν τοῦ Χριστοῦ εἰκόνα ἀναδεδεγμένους τὸ ἐνθάδε εἰρημένον καὶ ἐπʼ ἐκείνων νοεῖν ἡμᾶς. Τὸ δὲ ι ὲν ψαλμοῖς ι παρὰ ταῖς Ἑβδομήκοντα καὶ Ἀκυλᾳ εἰρημένον οἶμαι σαφέστερον ἀπαγγέλλεσθαι διὰ τοῦ Συμμάχου ι διὰ ψαλτηρίων, ι διδασκόντων ἡμᾶς τῶν τριῶν πρὸς τὰ ὄργανα καλούμενα ψαλτήρια εἰρῆσθαι τὴν ᾠδὴν ταύτην ἢ τὸ μελῴδημα. Πλείονα γὰρ ὄργανα ζητητέον διʼ ὧν ᾄδεται τὸ ι είς τὸ τέλος, ι ἦ ὁ ἑπινίκιος, »ἢ ι τῷ νικοποιῷ. ι Δύναται δὲ καὶ τὸ ὑπὸ Θεοδοτίωνος εἰρημένον εἰς τὸ νῖκος ὲν ὕμνοις τοῦτο δηλοῦν. Λῦτη τοίνυν ἡ ᾠδὴ,ἣ τὸ μελῲδημα,ἢ ὁ ψαλμὸς, τὴν εἰρημένην ὑπόθεσιν ἔχων, τὰ προδιηγη- Θέντα ἡμῖν ἐπαγγέλλεται, κοινότερον μὲν τῷ προφήτῃ Δαυῒδ, μυστικώτερον δὲ τῷ Χριστῴ τὸ πρόσωπον τῶν ἁγίων ἀναλαμβάνοντι, καὶ ότὲ μὲν τὰς (θλίψεις αὐτῶν ὡς ἰδίας ἡγουμένῳ, καὶ τοὺς ἐν ταύταις αὑτῶν πλατυσμοὺς,(ὲπεὶ ἁγίων ἐστὶ φωνὴ τὸ, ι Ἐν παντὶ θλιβόμενοι, ἀλλʼ οὐ στενοχωρούμενοι, ι ὁτὲ δὲ ἐπιστρέφοντι τοὺς βαρυκαρδίους καὶ τοὺς τὰ μάταια ἀγαπῶντας. Οὐ πάνυ δὲ ζητήσεως ἔχεται ἡ όιαφορὰ τῶν λέξεων ᾠδῆς καὶ μελιικῖήματος. Διὰ μὲν γὰρ τῆς ᾠδῆς ἔκκλισις τῆς φωνῆς δηλοῦται τοῦ λέγοντος, διὰδὲ τοῦ μελῳδή ματος τάχα καὶ τὸ τεχνικῖ ν τοῦ μυστικοῦ μέλους ᾀδομένου ὲν Κατὰ δὲ τοὺς τῆς ἀναγωγῆς νόμους ἡ εὔρυθμος καὶ κατᾶ λόγον ὲξεταστικὴ πολιτεία εἰς δόξαν θεοῦ γενρμένη μετὰ δογμάτων ὑγιῶν καὶ λόγων καὶ ἑτέροις ὠφελίμων εἴη ἂν τὸ μελῲδημα. Ἐν τῷ ἐπικαλεῖσθαί με, εἰσήκουσέ μου ό Θεῖς τῆς δικαιοσύνης μου, κ. τ. ἐ. Τὸ λέγον πρόσωπον ἢτοι ὁ Προφήτης ἐστὶν, ἦ ὁ Χριστὸς κατὰ τὴν ### English translation (Claude) [Ps 4, continued] by the expression. We must know that, just as every art and science has its end, toward which one who genuinely pursues the art or the science hastens, so the rational nature too must have an end; and this is to be made alive in Christ, according to the Apostle. We think, then, that the psalms entitled “for the end” bear in their title a sense of the end and call those who understand what is said to it. For everyone who contends, the end is victory. Since, then, as we showed before, Christ is called David, the psalms entitled “for the end, of David” announce the end and the victory of Christ, who would be called “the victor” according to Aquila, since he has won victory for everyone who is conquered; for the one conquered by Christ has conquered the evil that befell him and destroys it, being subject to Christ. For Christ conquers no one against his will, but by persuading, since he is the Word of God. To this victory, Theodotion says, are entitled the hymns or psalms that among the Seventy are entitled “for the end”; and Symmachus would say that these psalms or odes are Christ’s “victory songs.” And if they are said to be “for the end” not only of David but also of Asaph or of the sons of Korah, it is not absurd for us to understand what is said here of all the saints too, who have received the image of Christ. “In psalms,” as the Seventy and Aquila say, I think is announced more clearly by Symmachus’s “with psalteries,” the three teaching us that this ode or melody was spoken to the instruments called psalteries. For we must look for several instruments by which the “for the end,” or the “victory song,” or the “to the victor” is sung. Theodotion’s “for the victory, in hymns” can also show this. This ode, then, or melody, or psalm, having the theme described, announces what we have explained before: in a more common way for the prophet David, in a more mystical way for Christ, who takes on the person of the saints, sometimes regarding their afflictions as his own, and their enlargements in them (since it is the voice of the saints, “Afflicted in every way, but not crushed”), and sometimes turning back the heavy-hearted and those who love vain things. The difference between the words “ode” and “melody” hardly needs inquiry. For “ode” signifies the inflection of the speaker’s voice, and “melody” perhaps also the art of the mystical tune sung in … According to the laws of the higher sense, the well-ordered way of life, examined according to reason, lived to the glory of God, with sound doctrines and with words useful to others, would be the melody. “When I called, the God of my righteousness heard me,” and so on. The speaker is either the Prophet or Christ, according to ### Scripture references - 1 Cor 15:22: quotation, high confidence - 2 Cor 4:8: quotation, high confidence - Ps 4:2 (4:3 LXX): allusion, high confidence - 1 Cor 10:31: allusion, medium confidence - Ps 4:1 (4:2 LXX): quotation, high confidence ### Translation notes - A garbled word at the end of the discussion of “melody” is removed as OCR debris (“…”). - “Made alive in Christ”: 1 Cor 15:22. “Afflicted in every way, but not crushed”: 2 Cor 4:8. ### Citation (SBL) Origen, Sel. Ps. 1133 (PG 12:1133a–1133d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1127/#p-1133). ## PG 12:1135 (Ps 4 LXX) - URL: https://sophiascriptura.com/fathers/origen-selecta-psalmos/1127/#p-1135 - Source: PG 12:1136a–1136d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God hears the saint while he is still calling; “calling upon the Lord” belongs only to the righteous, like Samuel, whose works say “Lord”; Christ is “the righteousness” of the righteous; Scripture calls the trials of the saints “affliction,” those of sinners “scourges.” ### Greek text οἰκονομίαν ἣν ὑπὲρ ήμῶν ἀνεδέξατο. Δηλοῖ δέ τὰ ρητά τὸ εἰσακούεσθαι οὐχ μετά τὸ ἐπικεκλῆσθαι, ἀλλʼ ἐν τῷ ἐπικαλεῖσθαι. Τοῖς γὰρ ἁγίοις καὶ πάντη ἀκούουσι τῶν θείων προσταγμάτων ἐπαγγελία κεκήρυκται κατά τὸν προφήτην Ἠσαῖαν τό· ι Ἔτι λαλοῦντός σου, ἐρῶ· Ἰδοὺ πάρειμι. ι ’Ἄξιον δέ ἰδεῖν καὶ τί τὸ ἐπικαλεῖσθαι, τῶν μὴ ἐξητακότων τήν Γραφὴν οἰομένων παντὸς οὑτινοσοῦν ῥέποντος ἐπὶ τὸ εὔξασθαι εἶναι ἔργον· τοῦ δὲ Προφήτου σαφέστατα περιστάντος, ὅτι ἁγίων ἐστί καὶ σωθησομένων πάν-ι τως τὸ ἐπικαλεῖσθαι ο ·ι Πᾶς ι γὰρ, φησιν, ι ὃς ἂν ἐπικαλέσηται τὸ ὄνομα Κυρίου, σωθήσεται. ι Εἰ γὰρ ι πᾶς ὃς ἂν ἐπικαλέσηται τὸ ὄνομα Κυρίου, σωθήσεται, ι ὁ μὴ σωζόμενος οὐκ ἐπεκαλέσατο τὸ ὄνομα Κυρίου, εἰ καὶ πολλάκις ἔδοξε τοῦτο πεποιηκέναι. Οὐ γὰρ ἐν φωνῇ κρίνεται τὸ ἐπικαλεῖσθαι τδνὸνομα Κυρίου, ἀλλʼ ἐν διαθέσει τοῦ λέγοντος καὶ πίστει βεβαίᾳ. Οὕτω γοῦν ἐν τῷ ιιηʼ ψαλμῷ ού τοῖς τυχοῦσιν ἀποδέδοται τὸ ἐπικαλεῖσθαι Κύριον, ἀλλά τῷ Σαμουὴλ, ὃς τοσοῦτον παρὰ Θεῷ τετίμητο, ὥστε Μωῦσεῖ αὐτὸν συναριθμεῖσθαι τῷ φίλῳ, ὡς Ἱερεμίας φησίν · ι Οὐδʼ ἂν στῇ Μωῦσῆς καὶ Σαμουὴλ πρὸ προσώπου μου, περὶ τῶνδέ τινων τῶν ἀσεβῶν εὐχόμενοι, οὐδὲ τούτων εἰσακούσομαι, λέγει Κύριος. ι Γέγραπται τοίνυν περὶ αὐτοῦʼ ι Μωύσῆς καὶ Ἀαρὼν ἐν τοῖς ἱερεῦσιν αὐτοῦ, καὶ Σαμουὴλ ἐν τοῖς ἐπικαλουμένοις τὸ ὄνομα αὐτοῦ. Ἐπεκαλοῦντο τὸν Κύριον, καὶ αὐτὸς εἰσήκουσεν αὐτῶν· ἐν στύλῳ νεφέλης ἐλάλει πρὸς αὐτούς. Ἐφύλασσον τὰ μαρτύρια αὐτοῦ καὶ τά προσο τάγματα ἃ ἔδωκεν αὐτοῖς. Κύριε ό Θεὸς ἡμῶν, σὺ ἐπήκουες αὐτῶν · ὁ Θεὸς,εὐ“ἰλατος ἐγένου αὐτοῖς. ι Ἐπεὶ γὰρ ἐφύλασσον τὰ μαρτύρια αὐτοῦ καί. τά προσ· τάγματα ἂ ἔδωκεν αὐτοῖς, ὅτε ηὔχοντο, εἰς ἐπικαλου μένους ἐλογίζοντο. Καί ἐν τῷ ἐκαστοστῷ τεσσαρακοστῷ τετάρτῳ ψαλμῷ ἀκριβέστερον διδασκόμεθα τίς ὁ ἐπικαλούμενος οὗτος · ι Ἐγγύς Κύριος τοῖς ἐπικαλουμένοις αὐτὸν ἐν ἀληθείᾳ, ι ὦς τινων οὐκ ἐπικαλουμένων αὐτὸν ἐν ἀληθείᾳ · ι Οὐ γὰρ ό λέγων μοι, Κύριε, Κύριε, εἰσελεύσεται εἰςττὴν βασιλείαν τῶν οὐρανῶν· ἀλλʼ ό ποιῶν τὸ θέλημα τοῦ Πατρός μου τοῦ ἐν οὐρανοῖς. ι Τελείως γάρ ἐστι λέγειν ι Κύριε, ι ὅτε καὶ τὰ ἔργα φθέγγεται καὶ λέγεται, ι Κύριε, Κύριε. ι Σαφές γοῦν ἐνταῦθα, ὃτι ὁ ἐπικαλούμενος Κύριον δικαιοσύνην ἔχει, καὶ δικαιοσύνην ἀληθῆ. Εἰ δέ Χριστὸς δικαιοσύνη, ὁ δίκαιος δικαιοσύνης μετέχει, τουτέστι Χριστοῦ. Ἵνα δὲ μὴ ᾖ καυχήματος τὸ, ι Ὀ Θεὸς τῆς δικαιοσύνης μου, ι δυνάμεθα προσχρήσασθαι τῷ· ι Ὃς ἐγενήθη ἀπὸ Θεοῦ σοφία ήμῖν καὶ δικαιοσύνη, καὶ ἀπολύτρωσις, ι καὶ ἴσον ἔσται τῷ, ό Θεὸς τοῦ Κυρίου μου. Ἐν θλίψει ἐπλάτυνιὶς μοι· οἰκτείρησόν με, καὶ εἰσάκουσον τῆς προσευχῆς μου, κ. τ. ἐ. Ἔοικεν ή θεία Γραφὴ ἰδίως, τὴν προαίρεσιν οὐ περιεργαζομένη ἀνθρώπου, θλίψιν ὀνομάζειν τὸ περιστατικὸν, καὶ γυμνασίου ἕνεκεν συμβαῖνον τῷ ἀγίῳ τὸ γὰρτῷ ἁμαρτωλῷ γινόμενον μάστιγα καλεῖ.ι Πολ- ### English translation (Claude) [Ps 4, continued] the economy he undertook for us. The words show that he is heard not after he has called, but while he is calling. For to the saints, who obey the divine commands in everything, the promise has been proclaimed according to the prophet Isaiah: “While you are still speaking, I will say: Here I am.” It is worth seeing also what calling upon means, since those who have not examined the Scripture think it is the act of anyone whatever who inclines to pray; but the Prophet makes it most clear that calling upon belongs to the saints, who will certainly be saved: “For everyone,” he says, “who calls upon the name of the Lord will be saved.” For if “everyone who calls upon the name of the Lord will be saved,” the one who is not saved did not call upon the name of the Lord, even if he often seemed to have done so. For calling upon the name of the Lord is not judged by the voice, but by the disposition of the one who speaks and by firm faith. Thus in the ninety-eighth psalm calling upon the Lord is ascribed not to ordinary people but to Samuel, who was so honored by God as to be numbered with Moses his friend, as Jeremiah says: “Not even if Moses and Samuel should stand before my face, praying for these ungodly people, will I hear them, says the Lord.” It is written, then, about him: “Moses and Aaron among his priests, and Samuel among those who call upon his name. They called upon the Lord, and he heard them; in a pillar of cloud he spoke to them. They kept his testimonies and the ordinances he gave them. Lord our God, you heard them; O God, you were gracious to them.” For since they kept his testimonies and the ordinances he gave them, when they prayed they were reckoned among those who call upon him. And in the hundred and forty-fourth psalm we are taught more exactly who this one who calls upon him is: “The Lord is near to those who call upon him in truth” — as though some do not call upon him in truth. “For not everyone who says to me, Lord, Lord, will enter the kingdom of heaven, but the one who does the will of my Father in heaven.” For one says “Lord” perfectly when the works too speak and say “Lord, Lord.” It is clear here, then, that the one who calls upon the Lord has righteousness, and true righteousness. And if Christ is righteousness, the righteous man shares in righteousness, that is, in Christ. So that “O God of my righteousness” may not be a boast, we can make use of “who became for us wisdom from God, and righteousness, and redemption”; and it will be equivalent to “the God of my Lord.” “In affliction you enlarged me; have mercy on me, and hear my prayer,” and so on. Divine Scripture seems, in its own way, without prying into a person’s choice, to call “affliction” the trouble that befalls the saint for the sake of training; what befalls the sinner it calls a scourge. “Many, ### Scripture references - Ps 4:1 (4:2 LXX): quotation, high confidence - Isa 58:9: quotation, high confidence - Joel 2:32 (3:5 LXX): quotation, high confidence - Ps 99:6 (98:6 LXX): quotation, high confidence - Ps 99:7 (98:7 LXX): quotation, high confidence - Ps 99:8 (98:8 LXX): quotation, high confidence - Jer 15:1: quotation, high confidence - Ps 145:18 (144:18 LXX): quotation, high confidence - Matt 7:21: quotation, high confidence - 1 Cor 1:30: quotation, high confidence ### Translation notes - Quotations: Isa 58:9; Joel 2:32 (LXX 3:5); Jer 15:1; Ps 99:6–8 (LXX 98:6–8); Ps 145:18 (LXX 144:18); Matt 7:21; 1 Cor 1:30; Ps 4:1 (LXX 4:2). ### Citation (SBL) Origen, Sel. Ps. 1135 (PG 12:1136a–1136d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1127/#p-1135). ## PG 12:1137 (Ps 4 LXX) - URL: https://sophiascriptura.com/fathers/origen-selecta-psalmos/1127/#p-1137 - Source: PG 12:1137a–1137d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Afflictions of the righteous and scourges of sinners; giving way under affliction is “being crushed,” but the saints are enlarged by God, who gives greatness of soul; on “sons of men,” the name “man” is blame when the saints are called gods and praise when sinners are called beasts. ### Greek text λαὶ ι γὰρ, φησιν, ι αἱ θλίψεις τῶνδικαίων· καὶ Πολ λαὶ αἱ μάστιγες τοῦ ἁμαρτωλοῦ.ι Καὶπαραδείγματος ἕνεκεν ἐροῦμεν, ἃ μὲν πέπονθεν Ἰὼβ, θλίψεις εἶναι, καὶ ἃ. Ἰωσὴφ ἒν Αἰγύπτῳ ἃ. δέ Δαυϊδ διὰ τὴν τοῦ Οὐρίου καὶ διὰ τὸ ὴριθμηκέναι τὸν λαὸν, μάστιγας. Παρατηρητέον μέντοιγε, μήτι λανθάνῃ ἡμᾶς ἐν τῇ Γραφῇ, ὅτι θλίψις ἐστὶν ἐπὶ ἁμαρτωλῶν τεταγμένη, καλ μάστιξ ἐπὶ τῶν ἤδη δικαίων. Ὂτι δὲ θλίψις ὁ τοῖς ἁγίοις διδόμενος πειρασμὸς ἀθλοῦσιν καλεῖται, ἀπὸ πολλῶν ῥητῶν κινούμεθα καὶ ἐτέρων παρὰ. τά προειρημένα. Οὐ θαυμαστὸν γὰρ εί μάστιξ ἅπτεται υἱῶν ἡμαρτηκότων, ῶς φησιν ό Σολομώνι ιν Μαστιγοί δέ πάντα υἱὸν, ὃν παραδέχεται; ι Καὶ πάλιν ἐπιστατεῖν χρὴ μάστιγας καλεῖν τὰ τοῖς Αίγυπτίοιςδιὰιτὺν Ἰσραὴλ συμβεβηκότα ι ἐπεὶ υἱῶν ἐστιν τὸ μαστιγοῦσθοὶιζ Καὶ ἐν τῷ ψαλμῷ εἴρηται· tἘὰν καταλείπωσιν υἱοὶ αὐτοῦ τὸν νόμοννμωυ, καὶ ἐν τοῖς κρίμασί μου μὴ πορευθῶσιν, ἐὰν τὰ διε καιώματά μου βεβηλώσωσιν, καὶ τὰς ἐντολάς μου μὴ φυλάξωσιν, ἐπισκέψομαι ἐν ῥάβδῳ τὰς ἀνομίας αὐτῶν. ι Τούτων δὲ εἰρημένων, τὸ μὲν θλίβεσθαι οὐκ ἂν εἴη τῶν ἐρʼ ἡμῖν ι τὸ δὲ δυσαρεστεῖσθαι καὶ ἐνδιδόναι τῶν ἐφʼ ἡμῖν ψεκτῶνο ὅπερ στενοχωρείσθαι ὀνομάζουσιν αἱ Γραιραι. Τὸ δὲ πρὸς τῷ μὴ ἐνδιδόναι καὶ εὐφραίνεσθαι ἐν αὐταῖς, ὡς οὔσαις προφάσεσι μειζόνων ἄθλων καὶ ἐπαγγελιῶν, ἁγίων έργον, καθά φησιν ό Ἀπόστολος· ι Ἐν παντὶ θλιβόμενοι, ἀλλʼ οὐ στενοχωρούμενοι. ι Καὶ αἰτιώμενος Κορινθίους φησὶν αὐτοῖς προσιέναι στενοχωρίαν, οὕτω λέγων· ι Οὐ στενοχωρεῖσθε ὲν ἡμῖν, στενοχωρεῖσθε δέ ἐν τοῖς σπλάγχνοις ὑμῶν. ι Εἶτα παρακαλῶν αὐτοὺς διὰ τὴν τοῦ ἁγίου κατάστασιν, φησίν ο ι Πλατύνθητε καὶ ὐμείς. ι Καὶ ὧδε τοίνυν εὐχαριστεῖ τῷ Θεῷ ό Προφήτης βοηθήσαντι αὐτῷ καὶ εὐρυχωρίαν δωρησαμένῳ τῇ προαιρέσει αὑτοῦ ἐν καιρῷ θλίψεως. Πλατύνει γὰρ ό Θεὸς οὐ παύων τοὺς κακοὺς, ἀλλά μεγαλοψυχίαν διδούς. Υἱοὶ ἀνθρώπων, ἕως πότε βαρυκάρδιοι; Ἵνα τί ἀγαπᾶτε ματαιότητα, καὶ ζητεῖτε ψεῦδος, κ. τ. ὲ. Τὸ, «Υἱοί ἀνθρώπων,ι ό μέν τις οἰήσεται περιφραστικῶς εἰρῆσθαι, ὼς καὶ Ἕλλησιν ἔθοςο Υἷες Ἀχαιῶνο ἕτεροι δὲ ἀπὸ τοῦ Σωτῆρος ἀρξάμενοι πολλαχοῦ χρηματίζοντος Υίοῦ ἀνθρώπου, τὴν αἰτίαν βουλεύσονται ἐξιχνεῦσαι καὶ περὶτῶν ἀνθρώπων οὐχ ἁπλῶς λεγομένων, πολλάκις υἱῶν ἀνθρώπων χρη ματιζόντων. Οὐδέπου γὰρ καὶ περὶ τοῦ Σωτῆρος περίφρασις ἂν εἴη τὸ Υἱὸν ἀνθρώπου αὐτὸν ὀνομάζεσθαι, ἐπεὶ λέγεται · ι Ἐξουσίαν ἔδωκεν αὐτῷ κρίσιν ποιεῖν, ὅτι Υἱὸς ἀνθρώπου ἐστί.) Χρὴ τοίνυν καθόλου τοῦτο γινώσκειν, ὃτιή ἅνθρωπος προσηγορία, ὅτε οἰ ἆγιοι θεοὶ προσαγορεύονται, ἐπὶ ψόγου λαμβάνεται ° ὅτε δὲ κτήνη καί θηρία οί ἁμαρτωλοὶ, ἐπὶ ἐπαίνου καλοῦ τάσσεται. Kal τοῦ μὲν προτέρου παράδειγμα ι Ἐγὼ εἶπα· Θεοί ἐστε, καὶ υἰοί Ὑψίστου πάντεςο ὑμεῖς δὲ ὡς ἄνθρωποι άποθνήσκετε, καὶ ὡς εἷς τῶν ### English translation (Claude) [Ps 4, continued] it says, “are the afflictions of the righteous”; and: “Many are the scourges of the sinner.” For example, we shall say that what Job suffered, and what Joseph suffered in Egypt, were afflictions; but what David suffered because of Uriah’s wife and because he numbered the people were scourges. We must observe, however, lest it escape us that in Scripture affliction is sometimes assigned to sinners and the scourge to those already righteous. That the trial given to the saints in their contests is called affliction we are moved to say by many sayings, others besides those already quoted. For it is no wonder if the scourge touches sons who have sinned, as Solomon says: “He scourges every son whom he receives.” And again we must take care to call scourges what befell the Egyptians because of Israel, since being scourged belongs to sons. And in the … psalm it is said: “If his sons forsake my law, and do not walk in my judgments; if they profane my statutes and do not keep my commandments, I will visit their iniquities with a rod.” This being said, being afflicted would not be among the things in our power; but being displeased and giving way is among the blameworthy things in our power, which the Scriptures call being crushed. Not giving way, and moreover rejoicing in afflictions, since they are occasions of greater prizes and promises, is the work of saints, as the Apostle says: “Afflicted in every way, but not crushed.” And blaming the Corinthians, he says that being crushed comes upon them, saying: “You are not restricted by us, but you are restricted in your own affections.” Then, exhorting them by the example of the saint’s condition, he says: “You too, be enlarged.” Here too, then, the Prophet gives thanks to God, who helped him and granted breadth to his will in a time of affliction. For God enlarges not by putting an end to the evils, but by giving greatness of soul. “Sons of men, how long will you be heavy-hearted? Why do you love vanity and seek falsehood?” and so on. One will think that “sons of men” is said by periphrasis, as is the custom among the Greeks too: “sons of the Achaeans.” Others, starting from the Savior, who is often called Son of Man, will wish to trace the reason why human beings too are often called, not simply “men,” but “sons of men.” For in the case of the Savior his being named Son of Man could not be a periphrasis, since it is said: “He gave him authority to execute judgment, because he is the Son of Man.” We must, then, know this in general: that the name “man,” when the saints are called gods, is taken as blame; but when sinners are called cattle and beasts, it is placed as good praise. An example of the former: “I said, You are gods, and sons of the Most High, all of you; but you will die like men, and fall like one of the ### Scripture references - Ps 34:19 (33:20 LXX): quotation, high confidence - Ps 32:10 (31:10 LXX): quotation, high confidence - 2 Sam 12:9: allusion, high confidence - 2 Sam 24:10: allusion, high confidence - Prov 3:12: quotation, high confidence - Heb 12:6: quotation, high confidence - Ps 89:30 (88:31 LXX): quotation, high confidence - Ps 89:31 (88:32 LXX): quotation, high confidence - Ps 89:32 (88:33 LXX): quotation, high confidence - 2 Cor 4:8: quotation, high confidence - 2 Cor 6:12: quotation, high confidence - 2 Cor 6:13: quotation, high confidence - Ps 4:1 (4:2 LXX): allusion, high confidence - Ps 4:2 (4:3 LXX): quotation, high confidence - John 5:27: quotation, high confidence - Ps 82:6 (81:6 LXX): quotation, high confidence - Ps 82:7 (81:7 LXX): quotation, high confidence ### Translation notes - The opening is garbled in the scan; the quotations are Ps 34:19 (LXX 33:20) and Ps 32:10 (LXX 31:10), whose references Migne prints at the foot of the column (removed by a logged correction). The number of the psalm quoted next (LXX 88:31–33, Ps 89:30–32) is lost (“…”). - Quotations: Prov 3:12 (cf. Heb 12:6); 2 Cor 4:8; 6:12–13; Ps 4:2 (LXX 4:3); John 5:27; Ps 82:6–7 (LXX 81:6–7). “Sons of the Achaeans” is Homeric. ### Citation (SBL) Origen, Sel. Ps. 1137 (PG 12:1137a–1137d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1127/#p-1137). ## PG 12:1139 (Ps 4 LXX) - URL: https://sophiascriptura.com/fathers/origen-selecta-psalmos/1127/#p-1139 - Source: PG 12:1140a–1140d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: “Son of man” in the prophets is a title of honor (Daniel, Ezekiel) recalling the image of God, but “man” can also be blame; the “heavy-hearted” sons of men are those who bear the man of dust and carry lawlessness like lead. ### Greek text Ξιρχόντων πίπτετε · ι καί ι Ὅπου γάρ ὲν ὑμῖν ζῆλος καὶ ἔρις, οὐχὶ σαρκικοί ἐστε, καὶ κατὰ ἄνθρωπον περιπατεῖτε; ι τοῦ δὲ δευτέρου ο ι Ἀνθρώπουις καὶ κτήνη σώσεις, Κύριε. ι Πρῶτον γάρ υἱὸν ἀνθρώπου, πρόσωπον ὡρισμένον ὲν Γραφῇ ὀνομαζόμενον Θεὸν, ἐπὶ τῇ παρούσῃ μνήμῃ τὸν Δανιὴλ εὑρίσκομεν καὶ μετά τοῦτον τὸν Ἰεζεκιὴλ προφήτας ὲν τῇ αἰχμαλωσίᾳ γενομένουςʼ οὐδένα δὲ πρὸ τῆς αἰχμαλωσίας, ὅσον ἐφʼ οἷς ἱστοροῦμεν κατὰ τά ἀναντίρῤητα τῶν ἀναφερομένων βιβλίων θεοπνεύστων, ταύτῃ τῇ προσηγορίᾳ καλούμενον. Τί δὲ δεῖ λέγειν περὶ τοῦ Σωτῆρος. τῶν Εὑαγγελίων πεπληρωμένων ταύτης τῆς φωνῆς ; Καὶ οἰόμεθα, διὰ τὸ ἁμαρτωλοὺς γεγονέναι τοὺς ὲν τῇ αἰχμαλωσίᾳ, είς ὀνειδισμὸν ἐκείνωντὸν Δανιὴλ μόνον σώσαντα τὸ ἀξίωμα τῆς τοῦ ἀνθρώπου καὶ κατʼ εἰκόνα καὶ ὁμοίωσιν γενομένης φύσεως. ἀκούειν τὸ. ι Υἱὲ ἀνθρώπου. ι Τὸ δʼ αὐτὸ λεκτέον καὶ περὶ τοῦ Ἰεζεκιήλ. Ἀνθρωπος γάρ πρῶτος ὠνομάσθη ὁ κατʼ εἰκόνα καὶ ὁμοίωσιν πεποιημένος ὑπὸ τοῦ Θεοῦ, καὶ οὕτως ’ἂν εἴη κυρίως ἄνθρωπος. Ἐπισκεπτέον δὲ καὶ ἐπὶ τοῦ Σωτῆρος, εί τὸ ἀνθρώπινον αὐτοῦ Υἱὸς ἀνθρώπου, ἀνθρώπου πατρὸς ὄντος τῷ ἀνθρωπίνῳ τῆς εἰκόνος τοῦ Θεοῦ τοῦ ἀοράτου. Καὶ τὸ εἰρημένον δὲ, ι Οἵ τε γηγενεῖς καὶ υἱοὶ τῶν ἀνθρώπιον, ι ὑπεροχὴν δηλοί τῶν υἱῶν τῶν ἀνθ ρώπων παρὰ τοὺς γηγενεῖς. Ἀλλά πρὸς τὴν λέξιν, ἐπει ὲπιπλήττονται ἐνθάδε ἀκούοντες τὸ, ι Ἕως πότε βαρυκάρδιοι, ι καὶ , οὐ καλῶς δόξουσιν ἀντιρρήσεις περὶ υἱῶν ἀνθρώπων παρατεθεῖσθαι, εἰ μὴ ἄρα διττὸθ τὸν ἄνθρωπον δεῖ λαμβάνειν, καθὰ ὑπέλαβεν ὁ Ἀπόστολος λέγων· ι Ὁ πρῶτος ἄν· θρωπος ἐκ γῆς χοϊκός· ὁ δεύτερος ἅνθρωπος ὁ Κύριος ἐξ οὐρανοῦ. Οῗος ὀ χοϊκός, τοιοῦτοι καὶ οἱ χοϊκοί· καὶ οἷος ὁ ἐπουράνιος, τοιοῦτοι καὶ οἱ ἐπουράνιοι. ι Πάλιν δὲ καὶ οὕτως. διὰ τὸ προστάσσεσθαι γνῶναι, ὅτι Κύριος ι ὲθαυμάστωσε τὸν ὅσιον αὑτοῦ, ι τοὺς υἱοὺς τῶν ἀνθρώπων, ζητηθήσεται πῶς οἱ κατὰ τὸ χεῖρον υἱοὶ τῶν ἀνθρώπων προστάττονται ἔργον τῶν ἁγιωτάτων ποιῆσαι. Τ ὸ γάρ γνῶναι ὅτι ἐθαυμάστωσεν ὁ Κύριος τὸν ὅσιον αὑτοῦ, ἁγιωτάτων ἐστὶ κατόρθωμα. Εὑχερὲς δὲ λῦσαι τοῦτο, ἐπεὶ δύναται ὁ αὐτὸς μὲν ὲν χείροσιν ὢν Υἱὸς ἀνθρώπου εἶναι κατὰ τὸν ἄνθρωπον τὸν χοῖκόψ μεταβαλὼν δὲ, ὅπερ οὐκ ἐστιν ἀδύνατον, γενέσθαι Υἱὸς ἀνθρώπου κατὰ τὸν ἄνθρωπον τὸν ἐπουράνιον. Οὗτοι δὲ οἱ υἱοὶ τῶν ἀνθρώπων οἱ κατὰ τὸ δεύτερον, υἱοὶ τυγχάνοντες τοῦ ἐκ γῆς χοϊκοῦ, καὶ βαρυκάρδιοι εὐλόγως λέγοιντο, καὶ ἀγαπᾷν ματαιότητα, ζητεῖν τε ψεῦδος. Νοῦς γὰρ σαρκὸς έν αὐτοῖς καὶ ἀτάτῗη σωματικὴ, καὶ ζήτησις τοῦ τῆς ἀληθείας ἐχθροῦ, τουτέστι τοῦ ψεύδους. Βαρυκάρδιοι γὰρ οἱ τὴν καθεζομένην ἐπὶ τάλαντον μολίβδου ἀνομίαν ἔχοντες ὲν τῇ καρδίᾳ, ἥτις ὡς κατωτερὴς δύσεται σὺν Αίγυπτίοις ὡσεὶ μόλιβδος ὲν ῦδατι σφοδρῷ τῶν κυμάτων τοῦ βίου. Ἐναντίοι δὲ τοῖς βαρυκαρδίοις οἱ ὑπὸ τὸν ζυγὸν Ἰησοῦ ἐλαφ ρον τυγχάνοντες. Τάχα δὲ, ἐπεὶ καὶ οἰ μεμαθητευμένοι υἱοί εἱσι τοῦ μαοητεύσαντος, ### English translation (Claude) [Ps 4, continued] rulers”; and: “For where there is jealousy and strife among you, are you not fleshly, and walking according to man?” An example of the second: “Man and beast you will save, O Lord.” For the first person named in Scripture as a son of man, a definite person, called by God in the present expression, we find to be Daniel, and after him Ezekiel, prophets who lived in the captivity; but no one before the captivity, as far as we know from the undisputed parts of the inspired books in our hands, is called by this name. And what need is there to speak of the Savior, since the Gospels are full of this expression? We think that, because those in the captivity had become sinners, Daniel alone, as having preserved the dignity of human nature, made according to the image and likeness, hears “Son of man,” to their reproach. The same must be said of Ezekiel too. For the one first named “man” is the one made by God according to the image and likeness, and thus he would be man in the proper sense. We must consider also, in the case of the Savior, whether his humanity is “Son of man” because the human element of the image of the invisible God is a man’s father. The saying, “Both the earthborn and the sons of men,” shows a superiority of the sons of men over the earthborn. But as to the letter, since here they are rebuked when they hear “How long will you be heavy-hearted?” and so on, it will seem that objections about the sons of men have not been rightly raised, unless we must take “man” in two senses, as the Apostle took it when he said: “The first man was from the earth, made of dust; the second man is the Lord from heaven. As was the man of dust, so are those of dust; and as is the heavenly man, so are those who are heavenly.” Again, since the sons of men are commanded to know that the Lord “has made wonderful his holy one,” it will be asked how those who are sons of men in the worse sense are commanded to do the work of the holiest. For to know that the Lord has made wonderful his holy one is an achievement of the holiest. But this is easy to solve, since the same person can, while among the worse, be a son of man according to the man of dust, and, having changed, which is not impossible, become a son of man according to the heavenly man. These sons of men in the second sense, being sons of the one from the earth, made of dust, would rightly be called heavy-hearted, loving vanity and seeking falsehood. For the mind of the flesh is in them, and bodily deceit, and the seeking of the enemy of truth, that is, of falsehood. For the heavy-hearted are those who have in their heart the lawlessness that sits on a talent of lead, which, as being heavier, will sink with the Egyptians like lead in the mighty water of the waves of life. Opposed to the heavy-hearted are those who are under the light yoke of Jesus. And perhaps, since those who have been made disciples are sons of the one who made them disciples, ### Scripture references - Ps 82:7 (81:7 LXX): quotation, high confidence - 1 Cor 3:3: quotation, high confidence - Ps 36:6 (35:7 LXX): quotation, high confidence - Dan 8:17: allusion, high confidence - Ezek 2:1: allusion, high confidence - Gen 1:26: allusion, high confidence - Col 1:15: allusion, high confidence - Ps 49:2 (48:3 LXX): quotation, high confidence - Ps 4:2 (4:3 LXX): quotation, high confidence - 1 Cor 15:47: quotation, high confidence - 1 Cor 15:48: quotation, high confidence - Ps 4:3 (4:4 LXX): quotation, high confidence - Rom 8:7: allusion, medium confidence - Zech 5:7: allusion, high confidence - Exod 15:10: allusion, high confidence - Matt 11:30: allusion, high confidence ### Translation notes - Quotations: Ps 82:7 (LXX 81:7); 1 Cor 3:3; Ps 36:6 (LXX 35:7); Gen 1:26; Col 1:15; Ps 49:2 (LXX 48:3); Ps 4:2–3 (LXX 4:3–4); 1 Cor 15:47–48; Zech 5:7–8; Exod 15:10; Matt 11:30. - The sentence on the Savior as “Son of man” is compressed and obscure in the Greek; translated literally. ### Citation (SBL) Origen, Sel. Ps. 1139 (PG 12:1140a–1140d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1127/#p-1139). ## PG 12:1141 (Ps 4 LXX) - URL: https://sophiascriptura.com/fathers/origen-selecta-psalmos/1127/#p-1141 - Source: PG 12:1141a–1141d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The heavy-hearted are slow disciples and those who seek the falsehood of antichrist; the “cry” God hears is the soul’s silent voice; “be angry” in Ps 4:4 may be imperative or indicative, and anger may be a chosen passion or an involuntary first movement. ### Greek text οἰ δὲ διδάσκοντες, αὐτοὶ κατʼ εἰκόνα καὶ ὁμοίωσιν τοξ Θεοῦ, οἰ μαθητευθέντες μὲν, οὐκ ἄξιοι δὲ τῶν διδαξάντων γεγενημένοι, ὀνειδίζοιντο ἂν ὠς υἱοὶ ἀνθρώπου βαρυκάρδιοι, ταῖς δοθείσαις ἀφορμαῖς εἰς τὸ καθοιρὰνΓ γενέσθαι τὴν καρδίαν οὐ κατηκολουθηκότες. Καὶ γάρ ἔθος τοὺς διδασκομένους, καὶ μὴ παρακολουθοῦντας τοῖς λεγομένοις, βαρυκαρδίους καλεῖσθαι ὑπὸ τῶν διδασκόντων διὰ τὸ παχὺ τῆς καρδίας. Διὰ ξτοῦτο δὲ καὶ ζητοῦσι τὸ ψεῦδος ὡς μὴ ὁρῶντες τὸ ἀληθές. Εἰ, δὲ βαθῦτε ρον, ἐπεὶ ἀλήθειά ἐστιν ὁ Σωτὴρ, δῆλον, ὅτι ἐχθρὸς ἂνςεῐη τούτῳ λόγος ψευδὴς τὸ άληθὲς ἐπαγγελλόμενος, ὃν ἀντίχριστον ὁ Ἰωάννης πολλάκις φησίν. Ἐὰν δὲ κατὰ. περίφρασιν λαμβάνῃ τις , τὸ, ι υἱοὶ ἀνθρώπων, ι ἀντὶτοῦ, ι ἄνθρωποι, ι τὸ ὡς, ἐπὶ τὸ πλεῖστον ἐν ἀνθρώποις ὃν τὸ βαρυκάρδιον αἰτιᾶται, ἴνα τὸ οὕτως εῖπω βαρυήκοον αὐτοῦ ἀποβαλόντες κατασκευάσωσιν ἀγχίνοιαν, καὶ ῖνσιτὴν...τοῦ ζητεῖν τὴν δύναμιν ὲν τῇ ψυχῇ ἀποστήσαντες ὧν οὑ χρὴ, ἅτινα ψευδῆ πάντα ἐστὶν, ἐφʼ ἃ δεῖ μεταγάγωσι, καὶ ζητήσωσι τὴν ἀλήθειαν. Κύριος εὶσακούσεταί μου ἐν τῷ κεκραγέναι με πρὸς αὐτὸν, κ. τ. ὲ. Μεγάλη φωνὴ ἡ φθάνουσα πρὸς Θεὸν, οὐχ ἢ παρὰ τοῖς ἀνθρώποις ἐστὶ γεγωνυῖα καὶ ὲπιτεταμένη κατὰ τὴν μείζονα πληγὴν τοῦ ἀέρος, ἀλλʼ ἠτοῦ ἡγεμονικοῦ καθαρὰ καὶ ἀθόλωτος διέξοδος τῶν πρὸς Θεὸν ἁναπεμπομένων λόγων. Ἱστέον γάρ, ὅτι ἔστι τις καὶ τοῦ κρυπτοῦ τῆς καρδίας ἀνθρώπου φωνὴ μὴ συγχρωμὲνη τῷ σώματι, ἣν ἔσθʼ ὅτε εἰς αὐτὸν συναχθεὶς, καὶ εἰσελθὼν είς τὸ ταμιεῖόν σου, καὶ τὴν θύραν τῶν αἰσθητηρίων ἀποκλείσας, καὶ πᾶς γενόμενος ἔξω σώματος ἀναπέμπει πρὸς τὸν μόνον ἀκούοντα τοιαύτης φωνῆς. Διὰ τοῦτό τοι μηδεμιᾶς αἰσθητῆς φωνῆς ὑπὸ τοῦ Μωῦσέως ἀναγεγραμμένης γεγονέναι φησὶ πρὸς αὐτὸν, ὡς ἀπὸ τῆς Ὲξόδου μεμαθήκαμενρ ι Τί βοᾷς πρός μεῖ Βραχεῖα δὲ πᾶσα φωνὴ ἡ περί τῶν ἐπιγείων καὶ μικρῶν, καὶ ταπεινῶν διέξοδος, καὶ αἴτησις ἀπὸ Θεοῦ· ἢν ἀπαγορεύων ὁ Σωτὴρ προσφέρειν τῷ Πατρί φησινο ι Αἰτεῖτε τὰ μεγάλα, καὶτὰ μικρὰ ὑμῖν προστεθήσεται αἰτεῖτε τά ἐπουράνια, καὶ τά ἐπίγεια προσ-τες, θήσεται ὑμῖν. ι Ὀργίζεσθε, καὶ μὴ ἁμαρτάνετε, κ. τ. ἐ. Ἦμ ὁρ- Υίζεσθε, ι φωνὴ σημαίνει τὸ προστακτικὸν κατηγόρημα · σημαίνει δὲ καὶ τὸ ὀριστικὸν ὑπό τινων καλούμενον διαβεβαιωτικὸν, οἷον· ὀργιζόμεθα, ὀργίο ζεσθε, ὀργίζονται. Πάλιν κατὰ ἄλλον τρόπον ὴ ὀργὴ προσηγορία, ἀφʼ ἦς ἐσχημάτισται τὸ, ι ὀργίζεσθε, ι σημαίνει τι προαιρετικὸν, ἢν ὡρίσαντό τινες ὄρεξιν ἁντιτιμωρήσασθαι τοὺς ἠδικηκέναι δοκοῦντας. Δηλοῖ δὲ καὶ ἀπροαίρετον, ὃ καλοῦσί τινες προπάθειαν γινομένην, ὲπί τισι δὲ ἐρεθισμοῖς ἕλκουσαν ἐφʼ ἣν προωρισάμεθα ὀργήν. Τὸ ἕτερον τοίνυν τὸ, ι ὀργίζεσθε, ι ἐὰν λαμβάνωμεν, λέγω δὲ τὸ ἀπροαίρετον τὸ ### English translation (Claude) [Ps 4, continued] while those who teach are themselves according to the image and likeness of God, those who have been made disciples but have not become worthy of their teachers would be reproached as heavy-hearted sons of man, not having followed the starting points given them for the heart to become pure. For it is customary for those who are being taught and do not follow what is said to be called heavy-hearted by their teachers, because of the thickness of their heart. For this reason too they seek falsehood, as not seeing the truth. And, more deeply, since the Savior is the truth, it is clear that his enemy would be a false word professing the truth, which John often calls antichrist. And if one takes “sons of men” by periphrasis, in place of “men,” the psalm blames heavy-heartedness as being for the most part among human beings, so that, casting off their hardness of hearing, so to speak, they may achieve quick-wittedness, and, withdrawing the soul’s power of seeking from the things they should not seek, which are all false, may bring it over to what they should, and seek the truth. “The Lord will hear me when I cry to him,” and so on. A great voice that reaches to God is not the one that is loud among men and strained by a greater striking of the air, but the pure and untroubled process of the ruling part of the soul, of the words sent up to God. For we must know that there is also a voice of the hidden part of a person’s heart, which does not make use of the body; and at times, having gathered yourself into yourself, entered your inner room, shut the door of the senses, and become wholly outside the body, you send it up to the One who alone hears such a voice. That is why, though no audible voice of Moses is recorded, God says to him, as we have learned from Exodus: “Why do you cry to me?” But every voice is small that is a process concerned with earthly, small, and lowly things, and a request to God about them; the Savior forbids offering this to the Father, saying: “Ask for the great things, and the small will be added to you; ask for the heavenly things, and the earthly will be added to you.” “Be angry, and do not sin,” and so on. The expression “be angry” signifies the imperative predicate; it also signifies what is called the indicative, which some call the declarative, as in “we are angry, you are angry, they are angry.” Again, in another way, the word “wrath,” from which “be angry” is formed, signifies something chosen, which some have defined as a desire to retaliate against those who seem to have done wrong. But it also signifies something unchosen, which some call a pre-passion, which arises at certain provocations and draws one toward the wrath we have just defined. If, then, we take the second sense of “be angry” — I mean the unchosen one that arises as a pre-passion — ### Scripture references - Matt 5:8: allusion, medium confidence - John 14:6: allusion, high confidence - 1 John 2:18: allusion, high confidence - 1 John 2:22: allusion, high confidence - Ps 4:2 (4:3 LXX): allusion, high confidence - Ps 4:3 (4:4 LXX): quotation, high confidence - Matt 6:6: allusion, high confidence - Exod 14:15: quotation, high confidence - Matt 6:33: allusion, medium confidence - Ps 4:4 (4:5 LXX): quotation, high confidence ### Translation notes - “Ask for the great things, and the small will be added to you; ask for the heavenly things, and the earthly will be added” is an unwritten saying of Jesus (agraphon) that Origen quotes elsewhere (On Prayer 2.2); it is not in the canonical Gospels. - “Pre-passion” (προπάθεια) is the Stoic term for an involuntary first movement that precedes consent. Quotations: Matt 5:8; John 14:6; 1 John 2:18, 22; Matt 6:6; Exod 14:15; Ps 4:3–4 (LXX 4:4–5). ### Citation (SBL) Origen, Sel. Ps. 1141 (PG 12:1141a–1141d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1127/#p-1141). ## PG 12:1143 (Ps 4 LXX) - URL: https://sophiascriptura.com/fathers/origen-selecta-psalmos/1127/#p-1143 - Source: PG 12:1144a–1144d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The anger that is an involuntary first movement is not sin, and Aquila’s “be agitated” confirms the reading; Ps 4:4 teaches an examination of conscience at bedtime; “compunction” in Scripture means being stung by sin, as with Ahab. ### Greek text κατά τὴν προπάθειαν γινόμενον, οὐκ ἔστιν ἁμάρτημα ἀποπτωτικδν εἶναι τοῦ καλοῦ· καὶ κατὰ τοῦτό γε οὐ τὸ προστακτικὸν νοήσωμεν εἰρῆσθαι τὸ ι ὀργίζεσθε, ι ( πῶς γάρ ἂν δυναίμεθα προστάττεσθαι τὸν ἀπροαίρετον;) ἀλλά τὸ όριστικδν, ῖνʼ δλον τὸ λεγόμενον τοιοῦτονη Ὅσον ὀργίζεσθε καὶ συμβαίνει τοῦτο ὑμῖν οὐκ ἔχουσι πρὸς τοῦτο λογισμοὺς, ἀλλά τὸ παρʼ αὐτῶν μὴ προσθῆτεο ἀλλά τῷ συμβαίνοντι οὐ ψεκτῷ ψεκτόν τι μὴ ἀκολουθησάτων ὅπερ δηλοῖ ἐν τῷ· ι Καὶ μὴ ἁμαρτάνετε. ι υῑδεν οὖν καὶ ἐνθάδε ό λόγος τινά ὀργὴν οὐκ οὖσαν ἁμαρτίαν, καὶ οὐδέπου ἀπὸ τοῦ ἐφʼ ἡμῖν ἐρχομένην παθητικὴν καὶ κακοποιητικήν. Μαρτυρεῖ δὲ τῇ ἐκδοχῇ τῇ εἰρημένῃ περὶ τοῦ, ι ὀργίζεσθε, ι ό Ἀκύλαςντδ κύριον ἑρμηνεῦσαι βουληθεὶς τοῦ Ἐβραῖκοῦο τὸ γάρ ἀπροαίρετον, ὃ προειρήκαμεν ὀνομάζεσθαι προπάθειαν παρά τισιν, κλόνον καὶ σεισμὸν τῆς ψυχῆς νομίσας εἶναί φησιο ι Κλονεῖσθε καὶ μὴ ἁμαρτάνετεο ι ὅπερ ι κλονεῖσθε ι οὐκ ἐστι προστακτικὸν, (ἄτοπον γὰρ τὸν προφήτην προστάσσειν κλονεῖσθαιή ἀλλʼ ώς ἐπὶ τοῦ ι ὀργίζεσθε ι εἰρήκαμεν, ὁριστικὸν, οἷονο Εἰ συμβαίνει ὑμῖν κλονεῖσθαι, μὴ ἁμαρτάνετε. Ἀ λέγετε ἐν ταῖς καρδίαις ὑμῶν, ἐπὶ ταῖς κοίταις ὑμῶν κατανύγητε, κ. τ. ὲ. Διά τούτων ἔοικε διδάσκειν δεῖν ἕκαστον ἐπὶ τὴν κοίτην ἰόντα ἀπολογισμὸν ἑαυτὸν ἀπαιτεῖν τῶν μεθʼ ἡμέραν πεπραγμένων, καὶ ὲπὶ τοῖς παρά τὸν ὀρθὸν λόγον γεγενημένοις αὑτὸν κακίζειν μεμφόμενον καὶ τῷ λόγῳ κεν- η τοῦντα. Τοῦτο γὰρ συνεχέστερον ὲπιτελούμενον ἀποο στήσει ἡμᾶς τοῦ ἀποπίπτειν τῶν δεόντων. Ἀ λέγετε, φησιν, ταῦτα ὑμᾶς κατανυξάτω ἐν τῷ καιρῷ τοῦ ταῖς κοίταις αὐτοὺς ἐπιδιδόναι. Ἀπὸ μέρους δὲ τῶν ἁμαρτανομένων πάντα τά ἁμαρτανόμεναο μέρος ἁμαρτανομένων τὸ διὰ λόγων· καὶ τάχα καὶ τῆς ἄλο λης πρακτικῆς ἁμαρτίας προάγει λόγος. Τῷ μέντοι α κατανύγητε ι ίδίως πολλάκις ἐχρήσαντο· τάχα οὔτε παρὰ τοῖς φιλοκάλοις τῶν Ἐλλήνων κειμένῳ, οὔτε ἐν τῇ συνηθείᾳ τῶν τῇ Ἐλλάδι φωνῇ χριιιμένωνο καὶ ἀναγράφουσί γε τὴν λέξιν ταύτην ἐπὶ τῶν δακνομένων τῶν ἡμαρτημένων ἕνεκεν, ἢ ὧν δήποτε ἑτέρωνο ὡς ὲν τῇ τρίτῃ τῶν Βασιλειῶν περὶ τοῦ Ἀχαά6 βασιλέως Ἰσραὴλ διηγουμένη ἡ Γραφὴ, τίνα τρόπον ἐλεγχθεὶς ὑπὸ τοῦ προφήτου Ἠλίου ἐπὶ τῷ ἐπιτεθυμηκέναι τοῦ ἀγροῦ Ναβουθαὶ τοῦ Ἰεζραηλίτου μετανοεῖ, φησὶ ταῦτα ι Πλὴν ματαίως ’Λχαάβ ὃς ἐπράθη ποιῆσαι τὸ πονηρὸν ἐνώπιον Κυρίου, ὡς μετέθηκεν αὐτὸν Ἰεζάβελ ή γυνὴ αὐτοῦ. Καὶ ἐβδελύχθη σφόδρα πορεύεσθαι ὀπίσω τῶν βδελυγμάτων κατά πάντα ἃ ἐποίησενό Ἀμορραῖος, ὃν ὲξιυλόθρευσε Κύριος ἀπὸ προσώπου τῶν υἱῶν Ἰσραήλ. Καὶ ὑπὲρ τοῦ λόγου ὡς κατενυγη ’Δχαάβ ἀπὸ προσώπου τοῦ Κυρίου, καὶ ἐπορεύετο κλαίων, καὶ διέρρηξε τὸν χιτῶνα αὑτοῦ, καὶ ἐζώσατο σάκκον ἐπὶ τὸ σῶμα αὑτοῦ, καὶ ἐνήστευσε, καὶ περιεβάλετο σάκκον ὲν τῇ ἡμέρᾳ ᾖ ἐπάταξε Ναβουθαὶ τὸν Ίεζραηλίτην, καὶ ἐπορεύθη. Καὶ ἐγένετο ῥῆμα Κυρίου ὲν χειρὶ δούλου αὐτοῦ ### English translation (Claude) [Ps 4, continued] it is not a sin, a falling away from the good; and in this sense let us not understand “be angry” as said in the imperative (for how could we be commanded to do what is not chosen?), but in the indicative, so that the whole saying is this: “Inasmuch as you are angry, and this happens to you without your thoughts consenting to it, do not add anything of your own”; that is, let nothing blameworthy follow on what happens without blame; which he shows in “and do not sin.” Here too, then, the word knows a kind of anger that is not sin, and does not at all come from what is in our power as something passionate and harmful. Aquila bears witness to the interpretation given of “be angry,” wishing to translate the proper sense of the Hebrew; for, thinking that the unchosen thing, which we said some call a pre-passion, is an agitation and shaking of the soul, he says: “Be agitated, and do not sin.” This “be agitated” is not an imperative (for it would be absurd for the prophet to command being agitated), but, as we said of “be angry,” an indicative, as: “If it happens to you to be agitated, do not sin.” “What you say in your hearts, be pierced with compunction for it on your beds,” and so on. By these words he seems to teach that each one, going to bed, must demand of himself an account of what he has done in the day, and reproach himself for what has been done contrary to right reason, blaming and pricking himself with reason. For when this is done regularly, it will keep us from falling away from our duties. “What you say,” he says, “let this pierce you at the time when you give yourselves to your beds.” From one part of our sins, he means all our sins; one part of sins is that which is through words; and perhaps a word precedes even the rest of sin in action. The Scriptures often use “be pierced with compunction” in a peculiar sense, perhaps found neither among the lovers of fine Greek nor in the usage of those who speak the Greek tongue; and they record this word of those who are stung because of sins, or for any other reasons. So in the third of Kingdoms, narrating about Ahab king of Israel, how, when rebuked by the prophet Elijah for having coveted the field of Naboth the Jezreelite, he repents, Scripture says this: “But Ahab was vain, who sold himself to do evil before the Lord, as Jezebel his wife changed him. And he was very abominable in going after the abominations, according to all that the Amorite did, whom the Lord destroyed before the sons of Israel. And at the word, Ahab was pierced with compunction before the Lord, and went weeping, and tore his garment, and girded sackcloth on his body, and fasted, and put on sackcloth on the day he struck Naboth the Jezreelite, and went. And the word of the Lord came by the hand of his servant ### Scripture references - Ps 4:4 (4:5 LXX): quotation, high confidence - 1 Kgs 21:25: quotation, high confidence - 1 Kgs 21:26: quotation, high confidence - 1 Kgs 21:27: quotation, high confidence - 1 Kgs 21:28: quotation, high confidence ### Translation notes - The quotation is 3 Kgdms 20:25–28 in the Septuagint order (1 Kgs 21:25–28 in the English Bible). ### Citation (SBL) Origen, Sel. Ps. 1143 (PG 12:1144a–1144d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1127/#p-1143). ## PG 12:1145 (Ps 4 LXX) - URL: https://sophiascriptura.com/fathers/origen-selecta-psalmos/1145/#p-1145 - Source: PG 12:1145a–1145d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: More examples of “compunction” (LXX Ps 59, Isaac) and the other translators’ “be silent”; on Ps 4:5 the sacrifice of righteousness is not the animal sacrifices but justice, mercy and a broken heart, as Psalms 49 and 50 (LXX) and Jeremiah teach. ### Greek text Ἠλίου περὶ Ἀχαάβο καὶ εἷπε Κύριος· Ἑώρακας ὡς κατενύγη Ἀχαὰβ ἀπὸ προσώπου μου; Οὐκ ἐπάξω τὴν κακίαν ὲν ταῖς ἡμέραις αὐτοῦ. ι Καὶ ἑν τῷ δὲ πεντηκοστῷ ἐννάτῳ ψαλμῷ· ι Συνέσεισας, ι φησὶ, ι τὴν γῆν, καὶ συνετάραξας αὐτήν. Ἰασαι τὰ. συντρίμματα αὐτῆς, ὅτι ἐσαλεύθη. ’Έδειξας τῷ λαῷ σου σκληράο ὲπότισας ἡμᾶς οἶνον κατανύξεως. Ἔδωκας τοῖς φοβουμένοις σε σημείωσιν τοῦ φυγεῖν ἀπὸ προσώπου τόξου. ι ’Πεποτίσθαι γὰρ ὁμολογεῖ τῷ οἴνῳ τῆς κατανύξεως ὁ Προφήτης. Καὶ ἐπεὶ, ἵνʼ οὓτως εἴπω, ἔπεψε τοὺς λόγους τοὺς ὲλεγκτικοίις, καὶ πέπονθεν ἀπʼ αὐτῶν τὸν κατανυγμὸν, διὰ τοῦτο είληφέναι ὁμολογεί μετά τῶν φοβουμένων τὸ Θεῖον σημείωσιν εἰς τὸ φυγεῖν τὰ βέλη τὰ ἀπὸ τοῦ τόξου πεμπόμενα τοῦ θεοῦ ἐπὶ τοὺς ἀσεβεῖς καὶ παραμείναντας ἐπὶ τοῖς ἁμαρτήμασι, καὶ μὴ μετανοήσαντας. Καὶ ὲν τῇ Γενέσει· ι Εἷπε δὲ Ἠσαῦ πρὸς τὸν πατέρα αὐτοῦ· Μὴ εὐλογία μία σοί ἐστι, πάτερ; Κατανυχοέντος δὲ Ἰσαὰκ, ἀνεβόησε φωνῇ Ἠσαῦ, καὶ ἔκλαυσεν. ι Ἀντὶ μέντοι τοῦ, κατανύγητε, ι σιωπήσατε ι Ἀκύλας καὶ Θεοδοτίων ἐκδεδώκασιν ι ὅπερ ὁ Σύμμαχος ι ἡσυχάσατε ι ὲρμήνευσε σαφέστερον ὲκτιθέμενος τὸ ἀπὸ τῶν ῥητῶν δηλούμενον· ὅπερ τοιοῦτον ἔχει νοῦν · Ἐπὶ τῆς κοίτης ὑ μῶν ἐν ἑαυτοῖς κατά τὸ κρυπτὸν διαλέχθητεο δῆλον δʼ ὅτι τά μεθʼ ἡμέραν πεπραγμένα καὶ τά περὶ αὐτοὺς ἐπισκεψάμενοι οὓτως ἡσυχάσατε. Θύσατε θυσίαν δικαιοσύνης, καὶ ἐλπίσατε ἐπὶ Κύριον, κ. τ. ἐ, Ὁ ἐξ ἀδίκων πόρων προσφέρων οὐ δικαιοσύνης θύει θυσίαν, καὶ ὁ μὴ κατʼ ἀξίαν ὧν κέκτηται μερίζων τοῖς δεομένοις, καὶ ὁ ὲκ λύπης καὶ ἐξ ἀνάγκης διδούς. Σαφέστατα δὲ διδάσκει, ὅτι ού περὶτῶν θυσιῶν ὧν ὲξειλήφσισιν οἱ ἐντυγχάνοντες τοῖς βιβλίοις, περὶ τούτων ἐνετείλατο ὁ θεῖος λόγος · ἔφη γὰρ έν τεσσαρακοστῷ ψαλμῴ · ι Ὁ θεὸς, Θεὸς σου εἰμὶ ἐγώ. Οὐκ ἐπὶ ταῖς θυσίαις σου ἐλέγξω σε · τὰ δὲ ὁλοκαυτώματά σου ἐνώπιόν μου ἐστὶ διὰ παντός. Οὐ δέξομαι ὲκ τοῦ οἴκου σου μόσχους, οὐδʼ ἐκ τῶν ποιμνίων σου χειμάρρους· ὲμὰ γάρ ἐστι πάντα τὰ θηρία τοῦ ἀγροῦ, κτήνη έν τοῖς ὁρεσι καὶ βόες, Ἔγνωκα πάντα τὰ πετεινά τοῦ οὐρανοῦ. καὶ ὼραιότης ἀγροῦ μετʼ ἐμοῦ ἐστιν. Ἐ ὲν πε ινάσω, μή σοι είπωτ ἐμὴ γάρ ἐστιν ἡ οἰκουμένη καὶ τὸ πλήρωμα αὐτῆς. Μὴ φάγομαι κρέα ταύρων, ἢ αἷμα τράγων πίομαι; Θῦσον τῷ Θεῷ θυσίαν αἰνέσεως, καὶ ἀπόδος τῷ Ὑψίστῳ τὰς εὐγά· σου. Καὶ ὲπικάλεσαί με ὲν ἡμέρᾳ θλίψεως, καὶ ὲξελοῦμαί σε, καὶ δοξάσεις με. ι Καὶ ὲντῷ πεντηκοστῷ· «Ὅτι, εί ἠθέλησας θυσίαν, ἔδωκα ἂν, ὁλοκαυτώματα οὐκ εὐδοκήσεις. Θυσία τῷ Θεῷ πνεῦμα συντετριμμένον. Καρδίαν συντετριμμένην καὶ τεταπεινωμένην ὁ Θεὸς οὐκ ὲξουδενώσει ι Καὶ ἐν ἄλλοις · ι Τὰ ὁλοκαυτώματα ὑμῶν καὶ αἱ θυσίαι οὐχ ῆδυνάν μοι. ι Ἔτι δὲ καὶ ὲν τῷ Ἱερεμίᾳ ο ι Οὺ ταῦτα, φησιν, ἐνετειλάμην τοίς πατράσιν ὑμῶν, ἡμέρᾳ ἀνήγαγον αὐτοὺς ὲκ γῆς Αἰγύπτου, περὶ ὁλοκαυτωμάτων καὶ θυσίας · ἀλλʼ ἦ τὸ ῥῆμα τοῦτο ἐνετειλάμην αὐτοῖς λέγωνʼ ### English translation (Claude) [Ps 4, continued] Elijah concerning Ahab; and the Lord said: Have you seen how Ahab has been pierced with compunction before me? I will not bring the evil in his days.” And in the fifty-ninth psalm: “You have shaken the earth,” it says, “and troubled it; heal its breaches, for it has been moved. You have shown your people hard things; you have made us drink the wine of compunction. You have given to those who fear you a sign, to flee from before the bow.” For the Prophet confesses that he has been made to drink the wine of compunction. And since he has digested, so to speak, the words of rebuke, and has suffered the piercing from them, he therefore confesses that he has received, with those who fear God, a sign to flee the arrows sent from the bow of God upon the ungodly who persist in their sins and do not repent. And in Genesis: “And Esau said to his father: Have you only one blessing, father? And when Isaac was pierced with compunction, Esau cried out with a loud voice and wept.” In place of “be pierced with compunction,” Aquila and Theodotion rendered “be silent,” which Symmachus translated “be quiet,” setting out more clearly what the words signify; which has this meaning: “On your beds converse within yourselves in secret,” that is, having examined what you have done in the day and your own affairs, so be quiet. “Offer a sacrifice of righteousness, and hope in the Lord,” and so on. The one who offers from unjust gains does not offer a sacrifice of righteousness, nor the one who does not share with the needy in proportion to what he possesses, nor the one who gives grudgingly or under compulsion. The divine word teaches most clearly that it did not give commands about the sacrifices that the readers of the books have understood; for it says in the forty-ninth psalm: “O God, I am your God. Not for your sacrifices will I rebuke you; your whole burnt offerings are before me continually. I will not accept calves from your house, nor goats from your flocks. For mine are all the beasts of the field, cattle on the mountains, and oxen. I know all the birds of the air, and the beauty of the field is with me. If I were hungry, I would not tell you; for the world is mine and its fullness. Shall I eat the flesh of bulls, or drink the blood of goats? Offer to God a sacrifice of praise, and pay your vows to the Most High. And call upon me in the day of affliction, and I will rescue you, and you will glorify me.” And in the fiftieth: “For if you had desired sacrifice, I would have given it; in whole burnt offerings you will not delight. A sacrifice to God is a broken spirit; a broken and humbled heart God will not despise.” And elsewhere: “Your whole burnt offerings and sacrifices are not pleasing to me.” And further in Jeremiah: “I did not command these things,” he says, “to your fathers in the day I brought them up out of the land of Egypt, concerning whole burnt offerings and sacrifice; but this word I commanded them, saying: ### Scripture references - 1 Kgs 21:29: quotation, high confidence - Ps 60:2 (59:4 LXX): quotation, high confidence - Ps 60:3 (59:5 LXX): quotation, high confidence - Ps 60:4 (59:6 LXX): quotation, high confidence - Gen 27:38: quotation, high confidence - Ps 4:4 (4:5 LXX): allusion, high confidence - Ps 4:5 (4:6 LXX): quotation, high confidence - 2 Cor 9:7: allusion, high confidence - Ps 50:7 (49:7 LXX): quotation, high confidence - Ps 50:8 (49:8 LXX): quotation, high confidence - Ps 50:9 (49:9 LXX): quotation, high confidence - Ps 50:10 (49:10 LXX): quotation, high confidence - Ps 50:11 (49:11 LXX): quotation, high confidence - Ps 50:12 (49:12 LXX): quotation, high confidence - Ps 50:13 (49:13 LXX): quotation, high confidence - Ps 50:14 (49:14 LXX): quotation, high confidence - Ps 50:15 (49:15 LXX): quotation, high confidence - Ps 51:16 (50:18 LXX): quotation, high confidence - Ps 51:17 (50:19 LXX): quotation, high confidence - Jer 6:20: quotation, high confidence - Jer 7:22: quotation, high confidence ### Translation notes - “Forty-ninth”: the scan reads “fortieth,” but the quotation is LXX Ps 49:7–15 (Ps 50:7–15); translated as forty-ninth. - Quotations: 1 Kgs 21:29; Ps 60:2–4 (LXX 59:4–6); Gen 27:38; Ps 51:16–17 (LXX 50:18–19); Jer 6:20; Jer 7:22–23 (in a form close to Zech 8:17). ### Citation (SBL) Origen, Sel. Ps. 1145 (PG 12:1145a–1145d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1145/#p-1145). ## PG 12:1147 (Ps 4 LXX) - URL: https://sophiascriptura.com/fathers/origen-selecta-psalmos/1145/#p-1147 - Source: PG 12:1148a–1148d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The sacrifices of the law are a copy and shadow, to be read symbolically and mystically; hope in the Lord follows righteous action; Origen takes up the philosophers’ question whether the perfect man hopes, answering from Scripture that love “hopes all things.” ### Greek text Ἕκαστος κατά τοῦ πλησίον ἐν τῇ καρδίςι κακίαν μὴ μνησικακείτω, καὶ ὅρκον ψευδῆ μὴ· ἀγαπᾶτεο Διότι ταῦτα πάντα ἐμίσησα, λέγει Κύριος παντοκράτωρ. ι. Σαφῶς γοῦν διὰ τούτων πάντων διδάσκει ἐξετάζειν τίς ὁ περὶ τῶν θυσιῶν τόπος · καὶ ὑποβάλλει γε ἀφορμὰς τὰ λόγια λέγοντα · ι Τῷ Θεῷ θυσία πνεῦμα, συνς τετριμμένον · ι ὥσπερ καὶ ἐνθάδε ο ι Θύσατε ουσίαν δικαιοσύνης, καὶ ἐλπίσατε ἐπὶ Κύριον. ι Καὶ αὑτὸς δὲ ὁ Σωτὴρ καὶ Κύριος ἡμῶν ἐπιστρέφει τοὺς μὴ νοοῦντας τά προφητικά, καὶ διά τοῦτο περὶ τὰς σωμα ·τικάς θυσίας ἐπτοημένους, λέγων· ι Εἰ δὲ ἐγνώκειτε, τί ἐστινʼ Ἔλεος θέλω καὶ οὑ θυσίαν, οὐκ ἂν κατεδικάσατε τοὺς ἀναιτίους. ι Κεϊται δὲ ἡ λέξις ἐν ἐνὶ τῶν δώδεκα οὕτως ἔχουσα ·.‹ Διότι ἕλεος θέλω καὶν οὑ θυσίαν, ἐπίγνωσιν Θεοῦ ἢ ὁλοκαυτώματα. ι ’Ότι δὲ ταῦτα νομοθεσία ἐστὶ περὶ θυσιῶν, ἐδίδαξεν ὁ Παῦλος είπὼν τόοη ι Οἵτινες ὑποδείγματι καὶ σκιᾷ λατρεύουσι τῶν ἐπουρανίων. ι Ἀγωνιστέον τοίνυν τῷ ἐντυγχάνοντι τοῖς περὶ θυσιῶν νόμοις ἑκατέρως αὑτοὺς διηγήσασθαι, κατά τε τὸ συμβολικὸν καὶ κατά τὸ ἀπορρητότερον καὶ μυστικὸν ἐξετάζοντι. Ταῦτα ἐν ἐπιτομῇ ἡμῖν σεσημείωστο βουλομένοις διηγήσασθαι τὸ, ι Θύσατε θυσίαν δικαιοσύνης ο ι καὶ ἀκολοῶ θως τὸ, ι Ἐλπίσατε ἐπὶ Κύριον. ι Οὑ γὰρ ἔστιν εὑλόγως ἐλπίσαι πρὶν δικαιοποιῆσαι · τῷ δικαιοπραρ γοῦντι δὲ πεποιθότως ἔστιν ἐλπίσαι, καὶ τὰ τοῦ Κυρίου ἀγαθά προσδοκῆσαιʼ ἐλπὶς γάρ ἐστι προσδοκίαι ἀγαθῶν. Ἐπεὶ δʼ ἐζήτηται παρά πολλοῖς, εἰ ὁ καλὸς καὶ ἀγαθὸς ἐλπίσει τι, ὡς τοὺ τελείου ἀπέχοντος τὰς. ἀγαθὰ, καὶ ἐν οὑδενὶ ἐλλείποντος, καὶ διὰ τοῦτο οὑν δέν ἐλπίζοντος, ἀπόντων γάρ ἐστινὴ ἐλπὶς, ἐτέρου δέ τοῦ εἶναι χρηστὰς ἐλπίδας, ἀεὶ τοῖς καλοῖς καὶ ἀγαθοῖς ἀγαθῶν τὰ ἀγαθά αὐτῶν συνεχέστατα διαδεχομένων · φέρε καὶὴ μεῑς ὀλίγα κατά τὸ βούλημα τῶν. Γραφῶν περὶ τοῦ προβλήματος διαλάβωμεν. Σαφέστατα δὴ προτρέπουσιν ἡμᾶς ἐλπίζειν ἐπὶ Κύριον τὰ ἱερὰ, λόγια. ι Ἐλπισὰτω ι. γάρ, φησιν, ι Ἰσραὴλ ἐπὶ τὶν Κύριον· ι καὶ Οἶκος Ἰσραὴλ ἤλπισεν ἐπὶν-ξὺν Κύριον·βοηθδς αὑτῶν καὶ ὑπερασπιστὴς αὑτῶν ἐστι. ι Τῷ δὲ· τελείῳ ἐν τῷ ἐννενηκοστιξι ψαλμῷ μετά τῶν ἀλλων ἐπαγγελιῶν λέγεται τὸ, ι Ἐν τοῖς μεταφρένοις αὑτοῦ ἐπισκιάσει σοι, καὶὑπὸ τὰς πτέρυγας αὑτοῦ ἐλπιεῖς. ’Όπλῳ κυκλώσει σε ἡ ἀλήθεια αὑτοῦ. ι Ὁ δέ Παῦλος, ἐν ᾧ κρέμαται ὁ νόμος καὶ οἱ προφῆται, βουλόμενος παραστῆσαι ὁποῖός ἐστι, (λέγω δὲ τὴν ἀγάπην ·) φησίν ο ι Ἡ ἀγάπη πάντα πιστεύει, πάντα ἐλπίζει, πάνυ τα ὑπομένει ήάγάπη οὐδέποτε ἐκπίπτει. ι Εἰ δὲ τὸ μηδέποτε ἐκπίπτειν τελείου ἐστὶν ἔργον, ἀγάπης ὑπάρχον, καὶ τὸ πάντα ὑπομένειν διὰ τὴν ἀγάπην ὑπεράνω γινομένου παντὸς ἐπιπόνου, καὶ τὸ πάντα πιστεύειν, δῆλον δʼ ὅτι τά ὄντα καὶτὰ ἀληθῆ ’ οὑ γὰρ ἐν τοῖς πᾶσι τὰ ψευδῆ ἀριθμητέον, τὴν ἀρχὴν οὑδὲ ὄντα. Ὁ γὰρ τὴν ἀγάπην κατορθώσας τέλειος καὶ βέβαιος ἐν τῇ σωτηρίῳ πίστει τῇ περὶ ἐνὸς ἑκάστου τῶν πιστοῦσθαι ἀναγκαίων ἐστί ° δῆλον ὅτι καὶ τὰ πάντα ἐλπίζειν, καὶ μηδὲν δυναμένων ἁγίῳ ἀποκεῖσθαι ἀπογινώσκειν, οὑδενὸς ἄλλου ἢ τοῦ τελείᾳ ἀγάο ### English translation (Claude) [Ps 4, continued] Let none of you remember evil in his heart against his neighbor, and do not love a false oath; for all these things I hate, says the Lord Almighty.” Through all these, then, it clearly teaches us to examine what the subject of sacrifices is; and the oracles supply starting points when they say, “A sacrifice to God is a broken spirit,” as here too: “Offer a sacrifice of righteousness, and hope in the Lord.” And our Savior and Lord himself turns back those who do not understand the prophetic writings, and for that reason are excited about bodily sacrifices, saying: “If you had known what this means, I desire mercy and not sacrifice, you would not have condemned the guiltless.” The saying stands in one of the Twelve thus: “For I desire mercy and not sacrifice, knowledge of God rather than whole burnt offerings.” That these laws are legislation about sacrifices, Paul taught when he said: “Who serve a copy and shadow of the heavenly things.” The reader of the laws about sacrifices must strive, then, to explain them in both ways, examining them according to the symbolic sense and according to the more secret and mystical sense. These things have been noted by us in summary, as we wished to explain “Offer a sacrifice of righteousness,” and what follows, “Hope in the Lord.” For one cannot reasonably hope before doing what is right; but one who does what is right can hope with confidence and expect the good things of the Lord; for hope is the expectation of good things. Since it has been asked by many whether the noble and good man will hope for anything — since the perfect man has the good things in full, and lacks nothing, and therefore hopes for nothing, for hope is of things absent; yet it is something else to have good hopes, since good things succeed one another most continually for the noble and good — let us too discuss the problem briefly according to the intent of the Scriptures. The sacred oracles most clearly exhort us to hope in the Lord: “Let Israel hope in the Lord,” it says; and: “The house of Israel hoped in the Lord; he is their helper and protector.” And to the perfect man in the ninetieth psalm, among the other promises, it is said: “With his shoulders he will overshadow you, and under his wings you will hope; his truth will surround you with a shield.” And Paul, wishing to present what that is on which the law and the prophets hang (I mean love), says: “Love believes all things, hopes all things, endures all things; love never fails.” If, then, never failing is the work of the perfect, belonging to love; and enduring all things through love belongs to one who has risen above all toil; and believing all things — clearly the things that are and are true, for false things are not to be counted among “all things,” since they do not even exist; for the one who has achieved love is perfect and firm in the saving faith about each of the things that must be believed — it is clear that hoping all things too, and despairing of none of the things that can be laid up for a saint, belongs to no one else but the one who has perfect ### Scripture references - Zech 8:17: quotation, high confidence - Ps 51:17 (50:19 LXX): quotation, high confidence - Ps 4:5 (4:6 LXX): quotation, high confidence - Matt 12:7: quotation, high confidence - Hos 6:6: quotation, high confidence - Heb 8:5: quotation, high confidence - Ps 130:7 (129:7 LXX): quotation, high confidence - Ps 115:9 (113:17 LXX): quotation, high confidence - Ps 91:4 (90:4 LXX): quotation, high confidence - Matt 22:40: allusion, high confidence - 1 Cor 13:7: quotation, high confidence - 1 Cor 13:8: quotation, high confidence ### Translation notes - The philosophical question whether the wise man hopes is Stoic. Quotations: Ps 51:17 (LXX 50:19); Ps 4:5 (LXX 4:6); Matt 12:7; Hos 6:6; Heb 8:5; Ps 130:7 (LXX 129:7); Ps 115:9 (LXX 113:17); Ps 91:4 (LXX 90:4); Matt 22:40; 1 Cor 13:7–8. ### Citation (SBL) Origen, Sel. Ps. 1147 (PG 12:1148a–1148d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1145/#p-1147). ## PG 12:1149 (Ps 4 LXX) - URL: https://sophiascriptura.com/fathers/origen-selecta-psalmos/1145/#p-1149 - Source: PG 12:1149a–1149d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Love “hopes all things,” the promised beatitudes; on Ps 4:6, “Who will show us good things?” is the cry of those who long to understand the promises, which only the wise, like Paul, can show; then an extract from Origen’s tome on the question what the good things are. ### Greek text Ηκᾶῐ) πῃ κεκοσμημένου ἔργον ἂν ὑγιῶς λέγοιτο· κατακερματίζοντες το πάντα ἐλπίζειν, βουλόμεθα διη γήσασθαι, ἐροῦμεν, ὅτι κληρονομῆσαι βασιλείαν οὺρανῶν καλ. παρακληθῆναι, καὶ υἱοὶ Θεοῦ κληθῆναι, καὶ Θεὸν ὗψεσθαι, χορτασθήσεσθαι ἧς πεινᾷ καὶ διψᾴ δικαιοσύνης, καὶ τοῦ τελείου ἐλέου μεταλήψεσθίὲἶι καὶ ἀπαξάῖΰλῶς ἐν πᾶσιν ἔσεσθαι οἷς ἐπηγγείλατο ἀψευδὴς Θεὸς, και Σωτὴρ ὁ Κύριος ἡμῶν ’πτισοῦς Χριστός. ι Ὀφθαλμδς γὰρ οὐκ εἶδε καὶ οῦς οὐκ ηκοῦσεζ καλ επὶ καρδίαν ἀνθρώπου οὐκ ἀνέβη ὃ, ἡτοίμασεν ὸΘεδς τοῖς ἀγαπῶσιν αὐτόν. ι Πολλοὶ λέγουσιʼ Τίς δείξει ’ἡμῖν τὰ κ, τ. ὲ. Οἱ μὲν ἁπλούστεροι ὑπολήψονται λέγει σθαι ἐνταῦθα, ὅτι, τῶν ἀποκειμένων έν ἐπαγγελίᾳ κηρυσσομένων, οἱ πολλοὶ λέγουσιν, ὅτι, Τίς ταῦτα ἡμῖν δείξει, καὶ ὲν αὐτοῖς γενέσθαι, ποιήσεις δῆλον δτι πληχθέντες μὲν ὡς περὶ ἀληθῶν, καὶ ὀρεχθέντες αὑτῶν,ηδιὰ δὲ τὴν ἀσθένειαν τὴν ἀνθρωπίνην κατὰ πολλὰ τῶν ἁμαρτανομένων οὐ πάνυ τι αὐτοῖς δεδωιε κότες τὸ αὐτα καὶ ὲν αὐτοῖς ζήσεσθαι. Ἕτε- ροι δὲ οὕτω διηγήσονται τὸ λεγόμενον, ὃτι, τὰ ἐν ἐπαγγελίᾳ ἀναγεγραμμένα τοῖς ἐκλεκτοῖς δοθήσεσθαι οὐ πάνυ τι ἐστι σαφῶς καὶ τρανῶς συνιέναι μὴ οὐχὶ σοφοὺς γεγενμη μένους · οἷον τίς ἡ γῆ ἣν κληρονομήσουσιν οἱ πραεῖς· καὶ τί τὸ κληρονομῆσαι αὐτὴν νοητέον, ἢ τί τὸ διὰ τὴν καθαρότητα τῆς καρδίας ὕψεσθαι Θεὸν ἀόρατον τυγχάνοντα, ὃν οὐδεὶς ἑώρακε πώ- “ ποτε · τίνος δὲ γινομένου καὶ ποταπῶν συ μβαινόντων οἱ ἐπὶ τοῦ παρόντος πενθοῦντες ὕστερον παρακλη-. θήσονται· τίς δὲ καὶ ποταπὴ ἠ βασιλεία τῶν οὐρανῶν. Ῐιολλοὶ οὖν ἀκούοντες τὰ ἀναγεγραμμένα ἅγαε, θὰ βουλόμενοι αὐτὰ τῇ διανοίᾳ θεάσασθαι καὶ συνιέναι. λέγουσι τὸ, ι Τίς ἔσται ό δείξων ἡμῖν ἀγαθάς ι Σπὰνιος γὰρ ἀληθῶς ὁ δυνάμενος δεικνύναι, ὡς διηγησάμεθα, τὰ ἀγαθὰ, ὁποῖος ὁ Παῦλος ἦν δυνάμενος παραστῆσαι, ὥς φησι που τό·- ι Ἡμεῖς δὲ νοῦν Χριστοῦ ἔχομεν, ἵνα ἴδωμεν τὰ. ἀπὸ τοῦ Θεοῦ, χαρισθέντα ήμῖν, ἃ. καὶ λαλοῦμεν οὐκ ὲν διδακτοῖς ἀνθρωπίνης σοφίας λόγοις, ἀλλʼ ὲν διδακτοῖς πνεῦμα-τ τος, πνευματικὰ πνευματικοῖς συγκρίνοντβςπ Τετηρήκαμεν πολλάκις τὸ, ι τίς, ι ὲν τῇ Γραφῇ ἐπὶ τοῦ σπανίου τεταγμένον, ὥσπερ ὲν τῴο ι Τίς πιστὸς καὶ. φρόνιμος οἰκονόμος; ι καί* ι Τίς σοφὸς καὶ συνήσει ταῦτα; ι καί ι Κύριε, τίς κατασκηνώσει ὲν δρειν ἁγίῳ σου; ι Οὕτως καὶ ἐνθάδε λέγεται, τὸ, ι Τίς δείξει ἡμῖν τὰ ἀγαθάς ι Ἐκ τοῦ τόμον τῶν είς τὸν δʼ ψαλμὸν εἰς τό· ι Πολλοίλέγουσι ·,Τίςῖ δείξει ἡμῖν τὰ ἀγαθά ; ι Πολλῆς παρὰ τοῖς ἀνθρώποις ζητήσεως τυγχανοὺ-. σης περὶ τοῦ, τίνα τὰ ἀγαθὰ, καὶ τίνα τὰ κακὰ, καὶ τινῶν μὲν ἀπροαίρετα εἶναι λεγόντων τὰ ἀγαθὰ, καὶτὰ κακά ο ὡσπερεὶ τὴν ἡδονὴν ἀγαθὸν ἁποφαινομέ-, νων, κακὸν δὲ τὸ πονηρόν · ἑτέρων δὲ ὲν μόνοις προαιρετικοῖς κατακλειόντων τὰ ἀγαθὰ καὶτὰ κακά· καὶ τὰς μὲν ἀρετὰς, καὶ τὰς κατʼ αὑτὰς πράξεις μόνας ### English translation (Claude) [Ps 4, continued] love, and in some way is adorned by it, could soundly be called his work. Breaking “hoping all things” into its parts, if we wish to explain it, we shall say that it is to hope to inherit the kingdom of heaven, and to be comforted, and to be called sons of God, and to see God, to be filled with the righteousness for which one hungers and thirsts, and to share in the perfect mercy, and, in short, to be in all the things that the God who does not lie, and our Lord and Savior Jesus Christ, have promised. “For eye has not seen, and ear has not heard, and it has not entered into the heart of man, what God has prepared for those who love him.” “Many say: Who will show us good things?” and so on. The simpler will suppose that it is said here that, when the things laid up in promise are proclaimed, the many say, “Who will show us these things, and let us come to be in them?” — clearly struck by them as true and longing for them, but, because of human weakness in the many sins they commit, not at all confident of obtaining them and living in them. Others will explain the saying thus: the things recorded in the promise as to be given to the elect cannot be understood clearly and distinctly at all except by those who have become wise: for example, what the land is which the meek will inherit, and what inheriting it must be understood to mean; or what it means, through purity of heart, to see God, who is invisible, whom no one has ever seen; and through what event, and in what circumstances, those who mourn now will later be comforted; and what and of what kind the kingdom of heaven is. Many, then, hearing the good things recorded, and wishing to behold them in their mind and understand them, say: “Who will be the one to show us good things?” For truly rare is the one who can show the good things, in the way we have explained, such as Paul was, able to present them, as he says somewhere: “But we have the mind of Christ, so that we may know the things freely given us by God; which things we also speak, not in words taught by human wisdom, but in words taught by the Spirit, comparing spiritual things with spiritual.” We have often observed that “who” is used in Scripture of what is rare, as in: “Who is the faithful and wise steward?” and: “Who is wise, and will understand these things?” and: “Lord, who will dwell on your holy mountain?” So here too it is said: “Who will show us good things?” From the tome on the fourth psalm, on “Many say: Who will show us good things?” Since there is much inquiry among human beings about what the good things are and what the evil things, and some say that good and evil things are among things not chosen — declaring pleasure, for instance, to be a good, and the painful an evil — while others shut up the good and evil things in things chosen alone, and say that the virtues and the actions according to them are alone ### Scripture references - 1 Cor 13:7: allusion, high confidence - Matt 5:3: allusion, high confidence - Matt 5:4: allusion, high confidence - Matt 5:6: allusion, high confidence - Matt 5:7: allusion, high confidence - Matt 5:8: allusion, high confidence - Matt 5:9: allusion, high confidence - Titus 1:2: allusion, medium confidence - 1 Cor 2:9: quotation, high confidence - Ps 4:6 (4:7 LXX): quotation, high confidence - Matt 5:5: allusion, high confidence - John 1:18: quotation, high confidence - 1 Cor 2:16: quotation, high confidence - 1 Cor 2:12: quotation, high confidence - 1 Cor 2:13: quotation, high confidence - Luke 12:42: quotation, high confidence - Hos 14:9 (14:10 LXX): quotation, high confidence - Ps 15:1 (14:1 LXX): quotation, high confidence ### Translation notes - The heading introduces an extract from Origen’s larger commentary (“tome”) on Psalm 4; its text is garbled in the scan and corrected by a logged correction. Some garbled words in this column are removed as OCR debris and translated by sense; Latin apparatus at the end of the column is removed. - The debate on goods (chosen and unchosen; goods of soul, body, and externals) draws on Stoic and Peripatetic ethics. - Quotations: Matt 5:3–9; Titus 1:2; 1 Cor 2:9; Ps 4:6 (LXX 4:7); Matt 5:5; John 1:18; 1 Cor 2:12–13, 16; Luke 12:42; Hos 14:9 (LXX 14:10); Ps 15:1 (LXX 14:1). ### Citation (SBL) Origen, Sel. Ps. 1149 (PG 12:1149a–1149d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1145/#p-1149). ## PG 12:1151 (Ps 4 LXX) - URL: https://sophiascriptura.com/fathers/origen-selecta-psalmos/1145/#p-1151 - Source: PG 12:1152a–1152d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Three views of good and evil (only chosen things, only unchosen things, or both); Scripture plainly calls virtues good, but some think it also teaches goods of the body and external goods, citing the promises and curses of the law. ### Greek text Ξιγαθά λεγόντων ο τάς δέ κακίας καὶ τὰς κατά κακίαν ἐνεργείας κακά ° τρίτων δὲ ὄντων τῶν μιγνύντων, καὶ ἅμα ἐν προαιρετικοῖς ἢ ἀπροαιρέτοις λεγόντων ε ναι τά ἀγαθά καὶ τὰ κακά · εἰκότως ὐπὲρʼ τῶν πιθανοτήτων περιελκόμενοι οἱ πολλοὶ τῶν πιστευόντων φιλομαθοῦντες, είς τὸν περὶ ἀγαθῶν τόπον λέγοιεν ἂν τό· «Τίς δείξει ἡμῖν τά ἀγαθά; ι Ὀτι μὲν οὖν ἐν προαιρετικοῖς ἐστιν ἡ τῶν ἀγαθῶν φύσις, πᾶς ὁστισοῦν, ἀποδεχόμενος τὸν περὶ κρίσεως λόγον , ἀδιδάκτως ὁμολογήσαι ἀν· ἀγαθὸν γάρ φησιν εἷναι, ἐφʼ ᾧ ἀκούσεταί τις τό ιΕὗγε, ἀγαθὲ δοῦλε καὶ πιστὲ, ἐπὶ ὀλίγα ἧς πιστὸς, ἐπὶ πολλῶν σε κατα.στήσω εἴσελθε εἰς τὴν χαράν τοῦ κυρίου σου. ι Ἀγαρθὸν δὲ τὸ ἀπὺ τοῦ ἀγαθοῦ ἀνθρώπου ἐκ τῆς καρδίας αὑτοῦ προφερόμενον, ὡς ό Σωτήρ φησιν ο ι Ὁ ἀγαθὸς ἄνθρωπος ἐκ τοῦ ἀγαθοῦ θησαυροῦ τῆς καρδίας αὐτοῦ προφέρει τά ἀγαθά· ι καὶ ἁπαξαπλῶς πᾶς καρπὸς δένδρου ἀγαθοῦ, προαιρετικὸς ὢν, ἀγαθόν ἐστιν ο ὡς ἀγάπη, καὶ εἰρήνη, καὶ χαρά, καὶ μακροθυμία, χρηστότης τε καὶ ἀγαθωσύνη, πίστις, καὶ πραότης, καὶ ἐγκράτεια τὰ δέ ἐναντία τούτοις, κακά. Εἰ δὲ καί μετά τὴν τοῦ Χριστοῦ διδασκαλίαν ἐστί τι ἀγαθὸν, καὶ κακὸν, καί ἐν ἀπροαιρέτοις, ζητητέον · κᾶν δέ τι κακὸν ἢ ἀγαθὸν ἐν ἀπροαιρέτως, ὼς ὕστερον ἐξετάσαντες τάχα δείξομεν ἀλλʼ οὔτι γε τά ἀπὸ τῶν μιγνύντων τοῖς προαιρετικοῖς τά ἀπροταίρετα λεγόμενα ἀγαθά ἂν εἴη καὶ κακάʼ ἐκεῖνοι γὰρ οἴονται τῶν ἀγαθῶν τά μὲν εἶναι περὶ ψυχὴν, τά δὲ περὶ σῶμα, τὰ δὲ ἐκτός ο ὁμοίως δὲ καὶ τῶν κακῶνη· καὶ περὶ ψυχὴν μὲν ἀρετὴν καὶ τὰς κατʼ ἀρετὴν πράο ξεις, ἦ κακίαν καὶ τάς κατά κακίαν πράξεις ο περὶ σῶμα δὲ ὑγείαν, καὶ εὐεξίαν, καὶ κάλλος· ἢ νόσον, καὶ καχεξίαν, καὶ αἶσχοςσ περὶ τάδ ἐκτὸς δὲ, πλοῦτον καὶ πενίαν, δόξαν καὶ ἀδοξίαν. εὐγένειαν καί δυσγένειαν. Οίήσονται δέ τινες καὶ κατά τάς Γραφὰς ὁμοίως τρία γένη εἶναι τῶν ἀγαθῶν, καὶ τρία τῶν κακῶν · τὰς γὰρ ἀρετὰς καὶ τὰς κακίας προσιέμενοι εἶναι ἀγαθά καὶ κακά μετά τά ὁμολογούμενα καὶ ὑφʼ ἡμῶν ἐν ἀρετῇ καὶ κακία, καὶ ταῖς κατʼ αὑτάς πράξεσιν χρήσονται ῥητοῖς, καὶ τὰ σωματικὰ, καὶ τά ἐκσ τὸς δῆθεν ἀποφαινομένοις ἀγαθά ἦ κακὰ τυγχάνειν · καὶ περὶ μὲν ἀρετῶν καὶ κακῶν τί δεῖ λέγειν, τῶν ἠθικῶν πραγμάτων διδασκόντων δεῖν ἡμᾶς μὲν αἱρεῖσθαι δικαιοσύνην, καὶ φρόνησιν, καὶ σωφροσύνην, καὶ ἀνδρίαν, καὶ τὰς κατῗ αὐτὰς πράξεις· ἐκ· κλίνειν δὲ τά τούτοις ἐναντίω διόπερ οὐ χρεία παραδειγμάτων εἰς τά παρά τῶν προαιρετικᾶψ ἀγαθά. Σωματικά δὲ καὶ ἐκτὸς ἀγαθά ἐκ τῆς κατὰ τὸ ῥητὸν ἐκδοχῆς πολλαχόθεν δείξουσι· πλὴν ἐπὶ τοῦ παρόντος ἀρκεῖ παραθέσθαι τινά ἐκ τῶν ἐν Ἑξόδῳ, καὶ Λευῖτικῷ, καὶ Δευτερονομίῳ κειμένωψ ὡς ἐν ἐπαγγελία πρὸς τοὺς τηροῦντας τὰς ἐντολάςο καὶ ὡς ἐν ἀπειλῇ καὶ κατάραις πρὸς τοὺς παραβαίνοντας αὐτάς οἷον ὅτι ἠ ὑγεία ἀγαθόν ἐστι, καὶ ήνόσος κα· ἀδιστάκτως. ### English translation (Claude) [Ps 4, continued] good, and the vices and the activities according to vice evil; and a third group mixing them, saying that good and evil things are both in things chosen and in things not chosen — it is natural that the many among believers who love learning, being drawn about by these plausible views, should say on the subject of goods: “Who will show us good things?” That the nature of good things lies in things chosen, anyone at all who accepts the doctrine of judgment would admit without being taught. For he says that the good is that for which one will hear: “Well done, good and faithful servant; you were faithful over a few things, I will set you over many; enter into the joy of your master.” And good is what is brought forth from the heart of the good man, as the Savior says: “The good man out of the good treasure of his heart brings forth good things.” And in short every fruit of a good tree, being chosen, is good, such as love, peace, joy, patience, kindness, goodness, faith, gentleness, self-control; and the opposites of these are evil. Whether, even after Christ’s teaching, there is anything good and evil also among things not chosen must be inquired. And even if there is some evil or good among things not chosen, as perhaps we shall show after examining it later, at least the things called good and evil by those who mix the unchosen with the chosen would not be so. For they think that of good things some concern the soul, some the body, and some are external; and likewise of evil things: concerning the soul, virtue and the actions according to virtue, or vice and the actions according to vice; concerning the body, health, good condition, and beauty, or disease, bad condition, and ugliness; concerning externals, wealth and poverty, glory and obscurity, good birth and low birth. Some will think that according to the Scriptures too there are likewise three kinds of good things and three of evil. For, accepting that the virtues and vices are good and evil things, after what is agreed by us also concerning virtue and vice and the actions according to them, they will use sayings that seemingly declare bodily and external things too to be good or evil. And about virtues and vices what need is there to speak, since the moral writings teach that we must choose justice, prudence, self-control, and courage, and the actions according to them, and turn away from their opposites? So there is no need of examples for the goods among things chosen. But bodily and external goods they will show from many places, taking the letter; for the present it is enough to cite some passages from Exodus, Leviticus, and Deuteronomy, given as a promise to those who keep the commandments and as a threat and curses against those who transgress them; for example, that health is a good and disease an evil, beyond doubt, ### Scripture references - Ps 4:6 (4:7 LXX): quotation, high confidence - Matt 25:21: quotation, high confidence - Luke 6:45: quotation, high confidence - Matt 12:35: quotation, high confidence - Matt 7:17: allusion, high confidence - Gal 5:22: quotation, high confidence - Gal 5:23: quotation, high confidence ### Translation notes - The scan prints a marginal variant at the end of the column, which is removed by a logged correction. - Quotations: Matt 25:21; Luke 6:45; Matt 12:35; Gal 5:22–23. ### Citation (SBL) Origen, Sel. Ps. 1151 (PG 12:1152a–1152d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1145/#p-1151). ## PG 12:1153 (Ps 4 LXX) - URL: https://sophiascriptura.com/fathers/origen-selecta-psalmos/1145/#p-1153 - Source: PG 12:1153a–1153d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The texts cited by those who think Scripture promises bodily and external goods: the promises and curses of Exodus, Leviticus, and Deuteronomy. ### Greek text κον, ἀπὸ τῆς Ἑξόδου δείξει ταῦτα προλέγεσθαι· ι Ἐὰν τηρήσῃς τὰς ἐντολάς μου καὶ τὰ προστάγματά μου, πᾶσαν νόσον ἦν ἐπήγαγον τοῖς Αἰγυπτίοις, οὐκ ἐπάξω ἐπὶ σέ· ἐγὼ γάρ είμι Κύριος ὁ ἰώμενός σε. ι Καὶ τὸ ἀπὸ τοῦ Δευτερονομίου δὲ πρὸς τοὺς ἁμαρτάνοντας λεγόμενον ὑπονοηθείη ἂν κακὸν μὲν παριστάνειν τὰς σωματικὰς πληγὰς καὶ τὰς νόσους, ἀγαθὸν δὲ δηλονότι καὶ τὴν ὑγίειαν καὶ τὴν τοῦ σὼματος ρὦιν. Ἔχει δὲ οὕτως ἡ λέξις· «Ἐὰν μὴ ἀκούσητε ποιεῖν πάντα τά ῥήματα τοῦ νόμου τούτου ’τὰ γεγραμμένα ὲν τῷ βιβλίῳ τούτῳ, φοβεῖσθαι τὸ ὄνομα τὸ ἔντιμον, καὶ τὸ θαυμαστὸν τοῦτο, Κύριον τὸν Θεὸν, καὶ παραδοξόωει Κύριος τὰς πληγάς σου, καὶτὰς πληγὰς τοῦ σπέρματός σου, πληγὰς μεγάλας καὶ θαυμαστὰς, καὶ νόσους πονηρὰς καὶ πλείστας· καὶ ἐπιστρέψει ἐπὶ σὲ πάσαν τὴν πληγὴν Αἰγύπτου τὴν πονηρὰν, ῆν δνηυλαῦοὖ ἀπὸ προσώπων αὐτῶν· καὶ κολληθήσεταί σοι, καὶ πᾶσαν μαλακίαν, καὶ πᾶσαν πληγὴν τὴν μὴ γεγραμμένην ἐν τῷ βιβλίῳ τοῦ νόμου τούτου ὲπάξει Κύριος ἐπὶ σὲ, ἕως ἂν ὲξολοθρεύσῃ σεʼ ι καὶ πάλιν τοῖς παραβαίνουσι τὰς ἐντολὰς λέγεται τό· ιῈπιπέμψω ὑμῖν πυρετὸν, καὶ ἴκτερον, καὶ σφακελίζοντας τοὺς ὀφθαλμοὺς ὑμῶν, καὶ τὴν ψυχὴν ὑμῶν ὲκτήκουσαν· ι πρὸς τούτοις καὶ ἐν τῷ Δευτερονομίῳ τοῖς ἀφισταμένοις τῆς θεοσεβείας ἀπειλεῖ ὁ λόγος ὀπισθότονον ἀνίατον. Τάδὲ ἐκτὸς ἀγαθά οί βουλόμενοι κατὰ τὸν θεῖον ἐπαγγέλλεσθαι λόγον τοῖς μὲν ἀπὸ τοῦ Λευῖτικοῦ τούτοις χρήσονται· ι Ἐὰν ὲν τοῖς προστάγμασί μου πορεύησθε, καὶ τὰς ἐντολάς μου φυλάτσησθε, καὶ ποιῆτε αὐτὰς, δώσω τὸν ὑετὸν ὑμῖν ὲν καιρῷ αὐτοῦ, καὶ ἡ γῆ δώσει τὰ γεννήματα αύτῆς, καὶ τὰ ξύλα τῶν πεδίων δώσει τὸν καρπὸν αὐτῶν. Καὶ καταλήψεται ὑμῖν ὁ ἀλοητὸς τὸν τρυγητὸν, καὶ ὁ τρυγητὸς καταλήψεται τὸν σπόρον· καὶ φάγεσθε τὸν ἄρτον ὑμῶν είς πλησμονήνο καὶ κατοικήσετε μετά ἀσφαλείας ἐπὶ τῆς γῆς ὑμῶν, ι καὶ τὰ ὲξῆςο ἐκ δὲ τοῦ Δευτερονομίου τούτοις χρήσονται ι Καὶ ἔσται ὡς ἂν διαβῆτε τὸν Ἰορδάνην είς τήν γῆν ἦν Κύριος ὁ Θεὸς δίδωσιν ὑμῖν, καὶ φυλάσσεσθε ποιεῖν πάσας τὰς ἐντολὰς αὐτοῦ, ἃς ἐγὼ ἐντέλλομαί σοι σήμερον καὶ δώσει σε Κύριος ὁ Θεός σου ὑπεράνω πάντων, καὶ ἥξουσιν ὲπὶ σὲ πᾶσαι αἱ εὐλογίαι αὗται, καὶ εὑρήσουσι σε, ἐὰν ἀκούσῃς τῆς φωνῆς Κυρίου τοῦ Θεοῦ σου. Εὐλογημένος σὺ ὲν πόλει, καὶ εὐλογημένος σὺ ὲν ἀγρῷ, εὐλογημένα τὰ ἔγγονα τῆς κοιλίας σου, καὶ τὰ γεννήματα τῆς γῆς σου, καὶ τὰ βουκόλια τῶν βοῶν σου, καὶτὰ ποίμνια τῶν προβάτων σου· εύλογημέναι αἱ ἀπΟΟῆκαί σου, καὶ τὰ ὲγκαταλείμματά σου, ι καὶ τὰ ἑξῆς. Ὠς πάλιν ἐκ τῶν ἐναντίων τοῖς ἀσεβοῦσι λέγεται τό· ι Ἐπικατάρατος σὺ ὲν πόλει, καὶ ὲπικατάρατος σὺ ἐν ἀγρῷ ο ἐπικατάρατοι αί ἀποθῆκαί σου, καὶ τὰ ἐγκαταλείμματά σου· ὲπικατάρατα τὰ τέκνα τῆς κοιλίας σου, καὶ τά γεννήματα τῆς γῆς σου · ἐπικατάρατα τὰ ### English translation (Claude) [Ps 4, continued] he will show that this is foretold from Exodus: “If you keep my commandments and my ordinances, every disease that I brought upon the Egyptians I will not bring upon you; for I am the Lord who heals you.” And what is said in Deuteronomy to sinners might be supposed to present bodily blows and diseases as evil, and, clearly, health and bodily strength as good. The text runs thus: “If you will not listen to do all the words of this law written in this book, to fear this honored and wonderful name, the Lord your God, then the Lord will make extraordinary your plagues and the plagues of your seed, great and wonderful plagues, and evil and very many diseases; and he will bring back upon you every evil plague of Egypt, which you feared before them; and it will cling to you; and every sickness and every plague not written in the book of this law the Lord will bring upon you, until he destroys you.” And again to those who transgress the commandments it is said: “I will send upon you fever and jaundice, and your eyes wasting and your soul melting away.” In addition, in Deuteronomy the word threatens those who depart from godliness with incurable rigidity of the back. Those who wish to say that external goods are promised by the divine word will use these words from Leviticus: “If you walk in my ordinances and keep my commandments and do them, I will give you rain in its season, and the earth will give its produce, and the trees of the plains will give their fruit. And the threshing will overtake the vintage for you, and the vintage will overtake the sowing; and you will eat your bread to the full, and dwell in safety on your land,” and so on. And from Deuteronomy they will use these: “And when you cross the Jordan into the land that the Lord God gives you, and you take care to do all his commandments that I command you today, the Lord your God will set you above all, and all these blessings will come upon you and find you, if you listen to the voice of the Lord your God. Blessed are you in the city, and blessed are you in the field; blessed are the offspring of your womb, and the produce of your land, and the herds of your cattle, and the flocks of your sheep; blessed are your storehouses and your stores,” and so on. As again, on the contrary, it is said to the ungodly: “Cursed are you in the city, and cursed are you in the field; cursed are your storehouses and your stores; cursed are the children of your womb, and the produce of your land; cursed are the ### Scripture references - Exod 15:26: quotation, high confidence - Deut 28:58: quotation, high confidence - Deut 28:59: quotation, high confidence - Deut 28:60: quotation, high confidence - Deut 28:61: quotation, high confidence - Lev 26:16: quotation, high confidence - Deut 28:35: allusion, medium confidence - Lev 26:3: quotation, high confidence - Lev 26:4: quotation, high confidence - Lev 26:5: quotation, high confidence - Deut 27:2: quotation, medium confidence - Deut 28:1: quotation, high confidence - Deut 28:2: quotation, high confidence - Deut 28:3: quotation, high confidence - Deut 28:4: quotation, high confidence - Deut 28:5: quotation, high confidence - Deut 28:16: quotation, high confidence - Deut 28:17: quotation, high confidence - Deut 28:18: quotation, high confidence ### Translation notes - Quotations: Exod 15:26; Deut 28:58–61; Lev 26:16; Deut 28:35 (rigidity of the back is the Septuagint’s rendering); Lev 26:3–5; Deut 27:2; 28:1–5, 16–18. ### Citation (SBL) Origen, Sel. Ps. 1153 (PG 12:1153a–1153d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1145/#p-1153). ## PG 12:1155 (Ps 4 LXX) - URL: https://sophiascriptura.com/fathers/origen-selecta-psalmos/1145/#p-1155 - Source: PG 12:1156a–1156d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The case for bodily and external goods from the Gospels’ healings and from eternal punishment; Origen answers with the prophets who kept the law yet lived in poverty and suffering — Elijah, Elisha, Isaiah, Jeremiah, John the Baptist — so that the promises need a higher sense. ### Greek text βουκόλια τῶν βοῶν σου, καὶ τὰ *ποίμνια τῶν ’προβάτων σου · ι καὶ ἄλλα δὲ δυσεξαρίθμητα οἴσουσιν οἱ βουλόμενοι ὲν σωματικοῖς καὶ τοῖς ἐκτὸς εἶναι ἀγαθὰ καὶ κακά· ἐφάψονταί τε καὶ τῶν Εὐαγγελίων λέγοντες τὸν Σωτῆρα ἐληλυθότα, καὶ ὡς κακὰ ἀφῃρηκέναι ἀπὸ τῶν ἀνθρώπων τὴν τυφλότητα τὴν σωματικὴν, καὶ τὴν κωφότητα, καὶ τὴν πάρεσιν τῶν με·λῶν, καὶ πᾶσαν νόσον, καὶ πᾶσαν μαλακίαν τεθεραπευκέναι, ἀγαθά ἀντὶ τῶν προειληφότων κακῶν δωρούμενον, τό τε διορατικὺν σωματικὸν καὶ τὸ ἀκουστικὸν, καὶ τὴν ἄλλην ὑγείαν καὶ ρῶσιν· καὶ δυσωπήσουσί σε φάσκοντες, εί μὴ καὶ ἡμεῖς ὁμολογήσομεν κακὸν εἶναι τὸ δαιμονιᾷν καὶ τὸγσεληνιάζεσθαι · ὡς πάλιν ὲκ τοῦ ἐναντίου ἀγαθὸν τὸ τοῦτων ἀπηλλάχθαι. Ἀλλά xui. οἱ ἀπόστολοι, χαρίσματα ίαμὰτων καὶ ἐνεργήματα δυνάμεων ἐπιτελοῦντες, κατʼ αὐτὸ τὸ ἐνεργεῖν ἀγαθά ἐποίουν τοῖς ἀνθρώποις, καὶ κακῶν αὐτοὺς ἀπήλλαττον· διαβήσονται ’δὲ οἱ ταῦτα λέγοντες καὶ ἐπὶ τὸν μέλλοντα αἰῶνα, φάσκοντες τὸ, κακὸν εἶν..ι τὸν πόνον, ἦτοι τὸ τοὺς ἀμαρτωλοὺς ὲν πυρὶ αἰωνίῳ παραδίδοσθαι. Εἰ δὲ κακὸν ὁ πόνος, ἀνάγκη τὴν ἡδονὴν ἀγαθὸν εἶναι. Σαφῆ μὲν οὖν ἐκ τῶν εἰρημένων τὰ δυνάμενα ἐπὶ πλεῖον δυσ- ·ωπῆσαι τοὺς οὐχ οἴους τε λῦσαι τά προσαγόμενα, περὶ τοῦ τρία γένη τῶν ἀγαθῶν εἶναι, καὶ τρία τῶν κακῶν κατά τὸν λόγον τῶν Γραφῶν. Ταύτην τοίνυν τὴν ἀπάτην οὐ μόνον οἱ ὁμολογουμένως ἀκέραιοι τῶν πεπιστευκότων ἡπάτηνται, ἀλλά καί τινες τῶν ἐπαγγελλομένων σοφίαν τὴν κατά Χριστὸν, οἰόμενοι τοῦ Δημιουργοῦ τοιάσδε τινὰς εἶναι ἐπαγγελίας, καὶ πέρα τῶν ἀπὸ τῆς λέξεως δηλουμένων μηδὲν σημαίνεσθαι κατά τὰς ἀπειλάς. Πρὸς πάντας τοίνυν τοὺς τὰ τοιαῦτα ἐκ τῶν Γραφῶν ὑπολαμβάνοντας ἐπαπορητέον εἰ τετη ρήκασι τὸν νόμον οἱ προφῆται, ὧν ἁμαρτήματα οὐ κατηγορεῖται* οἷον Ἠλίας ὁ ἁκτημονέστατος ὡς μηδὲ ἄρτον ἔχειν παρʼ ἐαυτῷ φαγεῖν, καὶ διὰ τοῦτο πέμπεσθαι πρὸς γυναῖκα ἐν Σαρεφθᾷ τῆς Σεδωνίαςσ καὶ Ἐλισσαῖος, ὃς παρά τῇ Σουναμίτιδι βραχυτάτην ἔλαβε κατάλυσιν, καὶ σκιμπόδιον, καὶ λυχνίαν εὐτελῆ, ὃς καὶ ἀρρωστήσας ἐτελεύτησεο καὶ Ἠσαίας, ὀ πορευθεὶς γυμνὸς καὶ ἀνυπόδετος τρισὶν ἔτεσι ο καὶ Ἱερεμίας, ὁ ἐμβληθεὶς εἰς λάκκον βορβόρου, καὶ ἀεὶ μυκτηρισθεὶς, ὥστε καὶ ἐρημίαν οἰκῆσαι εὔξασθαι· καὶ ὁ Ἰωάννης, ὁ ἐν ταῖς ἐρη· μίαις διατρίβων, καὶ πλὴν ἀκρίδων καὶ μέλιτος ἀγρίου μηδενός μεταλαμβάνων, δέρματι περιεζωσμένος τὴν ὀσφὺν, καὶ ἀπὸ τριχῶν καμήλου ἠμ- ’ φιεσμένος. Ὀμολογήσουσι γὰρ αὐτοὺς τετηρηκέναι τὸν νόμον. Καὶ ἀπαιτήσομεν εἰ ἃ νοοῦσιν ἀγαθά τοῖς τετηρηκόσι τούτοις ὑπῆρκταν οὐκ ἔχοντες δὲ δεῖξαι, περικλεισθὴσονται εἰς τὸ, ἦτοι ψευδεῖς εἶναι τὰς ἐπαγγελίας τὰς λεγομένας δίδοσθαι τοῖς θεοσεβέσιν, ἢ ἀληθεῖς τυγχανούσας ἀναγωγῆς δεῖσθαι · εἰ δʼ ἐπʼ ἁλληγορίαν ἀναγκασθέντες ἔλθωσιν, ἀθετηθήσεται αὑτῶνὴ ὑπόληψις ὑπὲρ τοῦ τὸν νόμον ἀπειλεῖν ### English translation (Claude) [Ps 4, continued] herds of your cattle and the flocks of your sheep.” And those who wish good and evil things to be in bodily and external things will bring countless other examples. They will also lay hold of the Gospels, saying that the Savior came and took away from human beings, as evils, bodily blindness, deafness, and paralysis of the limbs, and healed every disease and every sickness, giving goods in place of the evils that had come before: bodily sight and hearing, and the rest of health and strength. And they will put you to shame by asking whether we too will not admit that being possessed by demons and being moonstruck is an evil, and conversely that being freed from these is a good. Indeed, the apostles too, performing gifts of healings and workings of miracles, by this very working did good to people and freed them from evils. Those who say this will also go on to the age to come, saying that pain, that is, sinners being handed over to eternal fire, is an evil. And if pain is an evil, pleasure must be a good. From what has been said, then, it is clear what can greatly put to shame those who cannot solve the arguments brought forward for there being, according to the Scriptures, three kinds of good things and three of evil. By this deception not only the admittedly simple among believers have been deceived, but also some of those who profess the wisdom that is according to Christ, thinking that such are the promises of the Creator, and that nothing is signified in his threats beyond what is shown by the letter. To all who take such things from the Scriptures we must put the difficulty whether the prophets kept the law, of whom no sins are alleged: for example, Elijah, so utterly without possessions that he did not even have bread with him to eat, and for that reason was sent to a woman in Zarephath of Sidon; and Elisha, who received from the Shunammite a very small lodging, a little bed, and a cheap lampstand, and who also fell sick and died; and Isaiah, who walked naked and barefoot for three years; and Jeremiah, who was thrown into a pit of mire and was always mocked, so that he even prayed to dwell in the wilderness; and John, who lived in the deserts and took nothing but locusts and wild honey, his loins girded with a skin and clothed with camel’s hair. They will admit that these kept the law. And we shall demand whether the things they think good belonged to these who kept the law. Unable to show it, they will be shut up to saying either that the promises said to be given to the godly are false, or that, being true, they need a higher interpretation. And if, compelled, they come to allegory, their assumption that the law threatens ### Scripture references - Matt 4:23: allusion, high confidence - Matt 4:24: allusion, high confidence - 1 Cor 12:9: allusion, high confidence - 1 Cor 12:10: allusion, high confidence - Matt 25:41: allusion, high confidence - 1 Kgs 17:9: allusion, high confidence - 2 Kgs 4:10: allusion, high confidence - 2 Kgs 13:14: allusion, high confidence - Isa 20:3: allusion, high confidence - Jer 38:6: allusion, high confidence - Jer 9:2: allusion, high confidence - Matt 3:4: allusion, high confidence ### Translation notes - Those who “profess the wisdom according to Christ” and think the Creator’s promises are only material are probably the Marcionites and other heretics who distinguished the Creator from the good God. - Two marginal variants printed at the foot of the column are removed by a logged correction. - References: Matt 4:23–24; 1 Cor 12:9–10; Matt 25:41; 1 Kgs 17:9; 2 Kgs 4:10; 13:14; Isa 20:3; Jer 38:6; 9:2; Matt 3:4. ### Citation (SBL) Origen, Sel. Ps. 1155 (PG 12:1156a–1156d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1145/#p-1155). ## PG 12:1157 (Ps 4 LXX) - URL: https://sophiascriptura.com/fathers/origen-selecta-psalmos/1145/#p-1157 - Source: PG 12:1157a–1157d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Afflictions cannot be evils, since the Apostle boasts in them and the righteous are always afflicted, as Job’s trials show; the literal blessings of the law (lending to nations, health, wealth) do not fit the saints, and true health and wealth belong to the soul. ### Greek text νόσον σωματικὴν, καὶ τὰ ἐκτὸς νομιζόμενα κακά τοῖς ἠσεβηκόσιν, ἢ ἐπαγγέλλεσθαι ὑγιαίνοντα εἶναι τὰ σώματα, καὶ περιουσίαν ἔσεσθαι τοῖς τῷ Θεῷ κατηκολουθηκόσι. Πῶς δὲ οὑκ ἠλίθιον ἐπὶ τοῖς κακοῖς μέγα φρονεῖν καὶ αὐχεῖν τοὺς ὄντας ἐν αὐτοῖς; Εἰ ’γὰρ κακαὶ αἱθλίψεις, φησὶ δὲ ὁ Ἀπόστολος καυχεῖσθαι έν κακοῖς · τοῦτο δὲ ἠλίθιον, καὶ ὁ Ἀπόστολος οὑκ ἠλίθιος ·· οὑκ ἄρα κακά τὰ τοιάδε γυμνάσματα τοῦ ἁγίου · ὅστις, ὲν παντὶ θλιὸόμενος, οὑ στενοχωρεῖται· ἀπορούμενος, οὑκ ἐγκαταλείπεται· πειραζόμενος, οὑ θανατοῦται· νομιζόμενος εἶναι πτωχὸς, πολλοὺς πλουτίζει· καὶ ὑπολαμβανόμενος μηδὲν κεκτῆσθαι, παντά κατέχει· τοῦ γὰρ πιστοῦ ὅλος ό κόσμος τῶν χρημάτων· τοῦ δὲ ἀπίστου οὑδὲ ὀβολός. Ἔτι δὲ ἕπεται τοῖς ὑπολαμβάνουσι κατά τὴν Γραφὴν τρία γένη τῶν ἀγαθῶν εἶναι, δῆλον δὲ ὅτι καὶ τῶν κακῶν, τοὺς δικαίους ἀεὶ ἐν πολλοῖς κακοῖς εἶναι· ἀληθευούσης τῆς λεγούσης προφητείας· Πολλαὶ αί θλίψεις τῶν δικαίων. ι Οὐκ ἀρα δὲ καὶ τῶν τῷ Ἰὼβ συ μβεὸηκότων ὑπομνῆσαι τοὺς οἰομένους τάδε τινὰ κακά εἶναι· ὠς ό χρηματισμὸς μετὰ τὸ ἐνεγκεῖν γενναιότατα τοὺς περιστάντας ἀγῶνας, φησίν· ι Οἴει δέ με ἄλλως σοι κεχρηματικέναι, ἦ ἵνα ἀναφανῇς δίκαιος; ι Εἰ γὰρ οὑκ ἄλλως ἀναφαίνεται ό Ἰὼβ δίκαιος ἢ ὲκ τοῦ τάδε τινὰ, καὶτοῦ τάδε αὐτῷ κακά λέγοιμεν ὑπάρχειν, τὰ αῐτια τοῦ ἀναφῆναι αὑτοῦ τὴν δικαιοσύνηνς Ἐπόμενα δʼ ἂν τούτοις εῖη μηδὲ τὸν διάβολον τῷ ἁγίῳ κακὸν τυγχάνειν· τῷ δʼ οὖν Ἰὼβ όδιάὸολος κακὸν οὑκ ἦν· Ἐπεὶ τοῖς ἀγαπῶσι τὸν Θεὸν πάντα συνεργεῖ εἰςάγαθὸν ό θεὸς, τοῖς κατά πρόθεσιν κλητοῖς οὖσιν. ι Ἔτι δὲ πρὸς τούτοις παρὰ τὸ ἐναργὲς εἷναί φαμεν τὸ τὸν δίκαιον ὲν ταῖς κατά τὸ ῥητὸν εὐλογίαις ἔσεσθαι τῶν έν ταῖς Τραφαῖς ἐγκειμένων νομιζομένων ἀγαθῶν· πολλὴ γὰρ ἱστορία ἡ περὶ τοῦ ἁγίου ἐξεταζομένη ἐναντιοῦται ταῖς τοιαύταις ὲκδοχαῖς· καὶ ἀνόητόν ἐστι τὸ ὑπολαμβάνειν δανειστὴν τὸν ἅγιον ἔσεσθαι πολλῶν ἐθνῶν τραο πέζας κατά πόλιν ἀνοίγοντα, καὶ περισπώμενον περὶ τὰς δόσεις καὶ λήψεις, καὶ ποιοῦντα πράγματα ἀπηγορευμένα· ι Τὸ ἀργύριον γὰρ αὑτοῦ οὐκ ἔδωκεν ἐπὶ τόκῳ, καὶ δῶρα ἐπʼ ἀθώοις οὑκ ἔλαβε· καὶ ό ποιῶν ταῦτα οὑ σαλευθήσεται είς τὸν αἰῶνα. ι Καὶ κατά τὸν Ἰεζεκιήλ· Ὀ ἆγιος ἐπὶ τόκῳ καὶ πλεονασμῷ οὑκ ἔδωκε τὸ ἀργύριον. ι Τὸ δὲ καὶ πυρετὸν νομίζειν διὰ τὰς ἁμαρτίας γίνεσθαι ἀπαιδεύτων είς ὑπερβολήν ἐστι δόγμα, πολλάκις τῶν αἰτίων τῆς τοιᾶσδε νόσου προδήλων ὄντων· ἢ γὰρ διὰ τὸ περιέχον, ἢ διὰ τοιάδε ὕδατα, ἢ διὰ τοιάσδε τροφάς· καὶ εί ἆθλα τοῖς δικαίοις ὑγεία καὶ πλοῦτος, ἐχρῆν μηδένα τῶν ἀσεβῶν ὑγιαίνειν, μηδὲ πλουτεῖν. Ὑγείαν δὲ τὴν τοιάνδε κατάστασιν τῆς ψυχῆς ζητητέον, καὶ πλοῦτον τὸν κατά τὸν Σολομῶντα λύτρον τυγχάνοντα τῆς ψυχῆς, λέγοντα· ‹ Λύτρον ἀνδρὸς ψυχῆς ὁ ἴδιος πλοῦτος. ι Φευκτέον δὲ, πενίαν, καθʼ ἣν ἀναγέγραπται· Πτωχὸς δὲ οὑχ ὑφίσταται ἀπειλήν. ι Ἔτι δὲ τραύματα, καὶ μώλωπας, ### English translation (Claude) [Ps 4, continued] bodily disease and what are thought to be external evils for the ungodly, or promises that the bodies of those who have followed God will be healthy and that they will have abundance, will be set aside. And how is it not foolish to pride oneself and boast over evils, as those in them do? For if afflictions are evils, and the Apostle tells us to boast in them — that would be foolish, and the Apostle is not foolish — then such training exercises of the saint are not evils. He, afflicted in every way, is not crushed; perplexed, he is not forsaken; tried, he is not put to death; thought to be poor, he makes many rich; supposed to possess nothing, he holds all things. For to the believer belongs the whole world of riches, but to the unbeliever not even an obol. Further, it follows for those who suppose that according to Scripture there are three kinds of goods — and clearly of evils too — that the righteous are always in many evils, since the prophecy is true that says: “Many are the afflictions of the righteous.” And we must remind those who think such things are evils of what befell Job, as the oracle says, after he had borne most nobly the contests around him: “Do you think I have dealt with you otherwise than that you might appear righteous?” For if Job appears righteous in no other way than through such and such things, and we were to say that such and such evils were his, the causes of his righteousness being shown — then it would follow that not even the devil is an evil to the saint; to Job, at any rate, the devil was not an evil: “Since for those who love God, God works all things together for good, for those who are called according to his purpose.” Further, we say that it is contrary to plain fact that the righteous man will be in the literal blessings, among the things thought good that lie in the Scriptures. For much history concerning the saint, when examined, opposes such interpretations; and it is senseless to suppose that the saint will be a lender to many nations, opening tables in every city, distracted with giving and receiving, and doing forbidden things: “For he did not give his money at interest, nor take gifts against the innocent; he who does these things will not be shaken forever.” And according to Ezekiel: “The holy man did not give his money at interest and increase.” To think that even fever comes because of sins is a doctrine of the utterly uneducated, since the causes of such disease are often obvious: either the surrounding air, or such waters, or such foods. And if health and wealth are prizes for the righteous, none of the ungodly ought to be healthy or rich. We must seek health as a certain condition of the soul, and wealth as that which, according to Solomon, is the ransom of the soul, when he says: “The ransom of a man’s soul is his own wealth.” And we must flee poverty, the kind of which it is written: “The poor man does not withstand a threat.” Further, wounds and bruises, ### Scripture references - Rom 5:3: allusion, high confidence - 2 Cor 4:8: quotation, high confidence - 2 Cor 4:9: quotation, high confidence - 2 Cor 6:9: quotation, high confidence - 2 Cor 6:10: quotation, high confidence - Prov 17:6: quotation, medium confidence - Ps 34:19 (33:20 LXX): quotation, high confidence - Job 40:8: quotation, high confidence - Rom 8:28: quotation, high confidence - Deut 28:12: allusion, high confidence - Ps 15:5 (14:5 LXX): quotation, high confidence - Ezek 18:8: quotation, high confidence - Prov 13:8: quotation, high confidence ### Translation notes - “For to the believer belongs the whole world of riches, but to the unbeliever not even an obol” is a saying found also in Prov 17:6a (LXX). - Quotations: Rom 5:3; 2 Cor 4:8–9; 6:9–10; Ps 34:19 (LXX 33:20); Job 40:8 (LXX 40:3); Rom 8:28; Deut 28:12; Ps 15:5 (LXX 14:5); Ezek 18:8; Prov 13:8. ### Citation (SBL) Origen, Sel. Ps. 1157 (PG 12:1157a–1157d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1145/#p-1157). ## PG 12:1159 (Ps 4 LXX) - URL: https://sophiascriptura.com/fathers/origen-selecta-psalmos/1145/#p-1159 - Source: PG 12:1160a–1160d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The literal reading would make health and wealth higher than virtue and leads to crude hopes of eating and begetting after the resurrection; Origen’s own view: the unchosen good is the Lord’s power that cooperates with our building and guarding. ### Greek text καὶ νόσους ἐκληπτέον τὰ γινόμενα διὰ τὴν κακίαν ταῖς ἀπροσεκτούσαις ψυχαῖς· περὶ ὧν καὶ ὀ κ προφήτης μέμφεται τοὺς ἐν τοῖς τοιούτοις τυγχάνοντας, λέγων· ι Ἀπὸ ποδῶν ἕως κεφαλῆς οὐτε τραῦμα, οὐτε μώλωψ, οὔτε πληγὴ φλεγμαίνουσα· οὑκ ἔστι μάλαγμα ἐπιθεῖναι, οὑτε ἔλαιον, οὔτε κατασεσμους. ι Ταῦτα μὲν οὖν αὐτάρκη τοῖς μὴ πάνυ ἁμελέσι πρὸς τὸ, ἀπὸ τούτων ἑαυτοῖς ἀναλεξαμένοις τὰ περισπῶντα ρητά τῶν Γραφῶν, ἐπιβάλλειν τῇ ἀξίᾳ νοήσει τῆς ἐνεργείας τοῦ ἁγίου Πνεύματος· ἔτι δὲ ὑπὲρ τοῦ σιωπῆσαι τοὺς οἰομένους τάδε εἶναι τὰ ἀγαθά τά τοῖς ἁγίοις δοθησόμενα, καὶ τάδε τὰ κακά τοῖς ἁμαρτωλοῖς, καὶταῦτα προσθετέον· ὅτι πᾶν τὸ διά τι, ἔλαττόν ἐστι τοῦ διʼ ὃ ἐστιν· οἷον τομαὶ, καὶ καυστῆρες, καὶ ἓμπλαστροι, διʼ ὑγείαν παραλαμβανόμενα, ἐλάττονα τυγχάνει τῆς ὑγείας· κᾶν ὼς ὲν ἰατρικοῖς δὲ βοηθήμασι ταῦτα λέγοιτο ἀγαθὰ, χρὴ ἐκλαμβάνειν, ὅτι οὑκ εστι τελικά ἰατρικῆς ἀγαθὰ, ἀλλά ποιητικά· τελικὸν δὲ κατὰ τὴν ἰατρικὴν ἀγαθὸν ή τοῦ σώματος ὑγεία. Οὕτω τοίνυν καί εἰ τάσδε τὰς ὲντολάς τηρητέον ὑπὲρ τοῦ τῶνδε τῶν ἀγαθῶν τυχεῖν· τὰ δὲ ἆθλα τὰ σωματικά ἐστι, καὶ τά ἐκτὸς, αἰ ἀγαθαὶ πράξεις ἔσονται οὐκ ἀγαθαὶ ὼς τελικαὶ, ἀλλʼ ἢ ἄρα ὡς ποιητικαὶ ἀγαθῶν· καὶ ἔσται διανρέρων ὁ πλοῦτος, ὃν οἴονται ἐπαγγέλλεσθαι τὴν Γραφὴν, καὶ ἡ τοῦ σώματος ὑγεία, τῆς δικαιοσύνης. καὶ αὐτῆς δὲ τῆς ὁσιότητος, καί τῆς εὐσεβείας, καὶ τῆς θεοσεβείας τῶν τηλικοὺι των ἀνδραγαθημάτων· ἆπερ παραδέξασθαι ἀνθρώπων ἐστὶ τὸ ἀξίωμα τῆς ἀρετῆς μὴ γινωσκόντων, ἀλλά τὰ ὑλικὰ αὐτῆς προτιμώντων· πάντων γάρ ἐστιν ἀτοίιιιώΔ τατον τῶν ἀνδραγαθημάτων λέγειν διαφέρειν τὸ πλουι τεῖν, καὶ τὸ ὑγιαίνειν σωματικῶς· διά τὰ μοχθηρά δὴ ταῦτα δόγματα ἀκολούθως τινὲς προσήκαντο καὶ μετά τὴν ἀνάστασιν ὲν ταῖς πρώταις ἐπαγγελίαις ἐσθίειν ή μᾶς μέλλειν τά τοιάδε βρώματα, καὶ πίνειν· τινὲς δὲ καὶ τεκνοποιεῖν. Ταῦτα δὲ φθάσαντα καὶ εἰς τοὺς ἀπὸ τῶν ἐθνῶν, μεγάλης εὐηθείας δόξαν ἀπενέγκασθαι ποιήσει τὸν Χριστιανισμὺν, πολλῷ βελτίονα δόγματα ἑχόντων τινῶν ἀλλοτρίων τῆς πίστεως· ἡμεῖς δὲ. ἥδη τὸ φαινόμενον ἡμῖν ἀπὸ τῆς ἐξετάσεως τῶν ίερῶν λογίων παραστησόμεθα. Ἐφάσκομεν γὰρ ἀρέσκεσθαι μὲν τῷ λέγειν ὲν προαιρετικοῖς καὶ ὲν ἀπροαιρέτοις εἶναι τά ἀγαθά καὶ τὰ κακά· οὐ μὴν ὴριθμοῦμεν εἰς τὰ ἀπροαίρετα τῶν ἀγαθῶν τὴν ὑγείαν, καὶ τὸ κάλλος, καὶ τὴν εὐγένειαν, καὶ τὴν εὐδοξίαν, καὶ τὸν πλοῦτον· καὶ κατὰ τὸ δυνατὸν ἐπειράσθημεν τὰ περισπῶντα ὡς ἐν ἐπιτομῇ διαλύσασθαι. Τίνα τοίνυν ἐστὶ τὰ άπροαίρετα ἀγαθὰ ἤδη λεκτέον· ἐπεὶ ἀληθὲς τό· ι Ἐὰν μὴ Κύριος οἰκοδομήσῃ οἶκον, είς μάτην ἐκοπίασαν οἰ οἰκοδομοῦντες αὐτόν · ι καί· ι Ἐὰν μὴ Κύριος φυλάξῃ πόλιν, εἰς μάτην ἠγρύπνησεν ὁ φυλάσσων. ι Οἰκοδομεῖ δὲ οἷκον πᾶς ὑ προκόπτων, καὶ φυλάσσει πόλιν πᾶς ὁ τέλειος· μάταιον δὲ τὸ ἔργον τοῦ οἰκοὣμοῦντος, καὶ ματαίαὴ φυλακὴ τοῦ τηροῦντος, ἐὰν μὴ Κύριος οἰκοδομήσῃ, καὶ Κύριος φυλάξῃ· ὲκτὺς ἂν εἴη τῆς προαιρέσεως ἡμῶν ἀγαθὸν, ἡ ἀντιλαμβανομένη τοῦ Κυρίου δύναμις τῆς οἰκοδομῆς τοῦ οἰκοδομοῦντος, καὶ ### English translation (Claude) [Ps 4, continued] and diseases must be taken as what happens through vice to inattentive souls; about these the prophet too blames those who are in such a state, saying: “From the feet to the head there is neither wound, nor bruise, nor festering sore; it is not possible to apply a poultice, nor oil, nor bandages.” These things, then, are enough for those who are not wholly careless, so that, gathering for themselves from these the sayings of the Scriptures that distract them, they may attain to an understanding worthy of the working of the Holy Spirit. Further, to silence those who think that these are the goods to be given to the saints and these the evils to sinners, this too must be added: everything that is for the sake of something is less than that for whose sake it is. For example, incisions, cauteries, and plasters, used for the sake of health, are less than health; and even if they are called goods as medical aids, we must understand that they are not final goods of medicine but productive ones; the final good of medicine is the health of the body. So too, if these commandments are to be kept in order to obtain these goods, and the prizes are bodily and external, then good actions will not be good as final, but only as productive of goods; and wealth, which they think Scripture promises, and bodily health will be superior to righteousness, and to holiness itself, and to piety and godliness — to such great noble deeds. To accept this belongs to people who do not know the dignity of virtue but prefer its material rewards; for it is the most absurd thing of all to say that being rich and being healthy in body are superior to noble deeds. Because of these wicked doctrines some have consistently accepted that even after the resurrection, in the first promises, we shall eat such foods and drink; and some, that we shall even beget children. These things, reaching those from the nations, will make Christianity get a reputation for great simple-mindedness, since some outside the faith hold much better doctrines. We shall now present what appears to us from examining the sacred oracles. We said that we are content to say that good and evil things lie both in things chosen and in things not chosen; yet we do not count among the unchosen goods health, beauty, good birth, good reputation, and wealth; and we have tried as far as possible to resolve in summary what distracts us. What, then, the unchosen goods are must now be said. Since it is true that “Unless the Lord builds the house, those who build it have labored in vain,” and “Unless the Lord guards the city, the watchman has kept watch in vain” — and everyone who progresses builds a house, and every perfect man guards a city; and the work of the builder is vain, and the guard of the keeper vain, unless the Lord builds and the Lord guards — then outside our choice there would be a good: the power of the Lord that takes hold of the builder’s building and ### Scripture references - Isa 1:6: quotation, high confidence - Ps 4:6 (4:7 LXX): allusion, medium confidence - Ps 127:1 (126:1 LXX): quotation, high confidence ### Translation notes - Those who expected eating, drinking, and begetting children after the resurrection are millenarian Christians; Origen’s criticism is translated as written. - Quotations: Isa 1:6; Ps 127:1 (LXX 126:1). ### Citation (SBL) Origen, Sel. Ps. 1159 (PG 12:1160a–1160d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1145/#p-1159). ## PG 12:1161 (Ps 4 LXX) - URL: https://sophiascriptura.com/fathers/origen-selecta-psalmos/1161/#p-1161 - Source: PG 12:1161a–1161d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The good of a rational being is mixed, from our choice and God’s cooperating power, as a harvest needs both the farmer and the weather; even the perfect fall if they claim the credit, like the fallen morning star; Scripture uses “good” and “evil” loosely for pleasant and painful things. ### Greek text συνοικοδομοῦσα τῷ μὴ δυναμένῳ καθʼ αὑτὸν ἀπαρτίσαι τὸ οἰκοδομούμενον τά δὲ αὐτά καὶ ἐπὶ τῆς φυλασσομένης πόλεως νοητέον. Καὶ ὥσπερ ἐὰν εἴποιμι τὸ γεωργικὸν ἀγαθὸν, τὸ ποιητικὸν τοῦ καρποῦ, μικτὸν εἶναι ἐκ προαιρετικοῦ τοῦ κατά τὴν τέχνην τοῦ γεωργοῦ, καὶ ἀπροαιρέτου τοῦ παρά τῆς Προνοίας κατά τὴν τῶν ἀέρων εὐκρασίαν, καὶ φορὰν αὐτάρκους ὐετοῦʼ οὕτω τὸ τοῦ λογικοῦ ἀγαθὸν μικτόν ἐστιν ἐκ τε τῆς προαιρέσεως αὐτοῦ καὶ τῆς συμπνεούσης θείας δυνάμεως τῷ τὰ κάλλιστα προελομένῳ. Οὐ μόνον τοίνυν είς τὸ καλὸν καὶ ἀγαθὸν γενέσθαι χρεία καὶ τῆς προαιρέσεως τῆς ἡμετέρας καὶ τῆς Θείας συμπνοίας, ἥτις ἐστὶν ὡς πρὸς ἡμᾶς ἀπροαίρετος· ἀλλά καὶ είς τὸ γενόμενον καλὸν καὶ ἀγαθὸν διαμεῖναι ἐν τῇ ἀρετῇ· μεταπεσουμένου καὶ τοῦ τελειωθέντος, εἰ ὑπερεπαρθείη ἐπὶ τῷ καλῷ, καὶ ἐαυτὸν ἐπιγράφοι τούτου αἴτιον, οὐχὶ δὲ τὴν δέουσαν δόξαν ἀναφέρων τῷ τὸ πολλῷ πλεῖον δωρησαμένῳ εἰς τὴν κτῆσιν καὶ τὴν συνοχὴν τῆς ἀρετῆς. Τοιοῦτον δέ τι αἴτιον καὶτοῦ κατά τὸν Ἰεζεκιὴλ εἰρημένου ἀμώμου περιπεπατηκέναι ἐν πάσαις ταῖς ὁδοῖς αὑτοῦ, ἕως εὑρεθῇ ἀνομία ὲν αὐτῷ, ἡγούμεθα τυγχάνειν τοῦ αὑτὸν κατά τδν Ἡσαΐαν ἐκπεπτωκέναι τοῦ οὐρανοῦ, ἑωσφόρον ποτὲ γενόμενον, πρωϊ ἀνατέλλοντα, ὕστερον συντετριμμένον ἐπὶ τὴν γῆν· οὐ μόνον γὰρ ἐπὶ τοῖς υἱοῖς τῶν ἀνθρώπων, ἐάν τις τέλειος ᾗ, τῆς ἀπὸ Θεοῦ σοφίας ἀπούσης, ἀληθὲς τὸ εἰς οὐδὲν αὐτὸν λογισθῆναι· ἀλλὰ καὶ ἐπὶ τῆς ἀγγελικῆς τάξεως, καὶ ἀρχικῆς, καὶ πάσης τῆς, ὅσον Θεὸς πάρεστιν αὐτῇ, θείας τυγχανούσης. Τάχα γοῦν ὀρῶν ὁ ἱερὸς Ἀπόστολος πολὺ ἔλαττον τὸ ἡμέτερον προαιρετικὸν τῆς τοῦ Θεοῦ δυνάμεως πρὸς τὴν κτῆσιν τῶν ἀγαθῶν, φησὶ τὸ τέλος, ι οὐ τοῦ θέλοντος εἶναι, οὐδὲ τοῦ τρέχοντος, ἀλλὰ τοῦ ἐλεοῦντος Θεοῦ· ι οὐχ ὡς χωρὶς τοῦ θέλειν, καὶτοῦ τρέχειν ἐλεοῦντος Θεοῦ, ἀλλʼ ὼς οὐδενὸς ὄντος τοῦ θέλειν, καὶ τοῦ τρέχειν, συγκρίσει τοῦ ἐλέους τοῦ Θεοῦ, καὶ διὰ τοῦτο τὴν ὲπιγραφὴν.τοῦ καλοῦ δέοντος μᾶλλον ἁνατιθέναι τῷ ἐλέῳ τοῦ Θεοῦ ἥπερ τῷ ἀνθρωπίνῳ θέλειν καὶ τρέχειν. Ταῦτα δὲ, ἐπὶ πολὺ παρεκβεβηκέναι δοκοῦντες, ἐξητάσαμεν, πειθόμενοι ἀναγκαῖα αὐτά εἶναι πρὸς τό Πολλοὶ λέγουσι· Τίς δείξει ἡμῖν τά ἀγαθά; ιι κατά τὸ δυνατὸν γὰρ ὁ λόγος τοῖς λέγουσι πολλοῖςο ι Τίς δείξει ἡμῖν τὰ ἀγαθά; ι παρέστησε καὶ ἔδειξε τίνα τὰ ἀγαθά· δῆλον δὲ, ὅτι καὶ τίνα τὰ κακάʼ ἵνα διά τε ἀσκήσεων καὶ εὐχῶν κτησώμεθα τὰ ἀγαθὰ, καὶ ἀνατρέψωμεν τὰ κακά ἀπὸ τῶν ψυχῶν ἡμῶν. Ἀλλʼ ἐπείπερ ἐστὶν ἐν τῷ φράζειν ὁτὲ μὲν κυριολεκτεῖν, ὁτὲ δέ που καὶ καταχρῆσθαι, οὐ θαυμαστὸν εἴποτε εὑρήσομεν τὴν τῶν ἀγαθῶν καὶ κακῶν προσηγορίαν κειμένην ἐπὶ τῶν σωματικῶν καὶ τῶν ἐκτὸς λεγομένων παρά τοῖς οὐχ ὑγιῆ δόγματα ἔχουσινο οἷον ἐν τῷ Ἰὼβ· Εἰ τὰ ἀγαθὰ ἐδεξάμεθα ἐκ χειρὸς Κυρίου, τά κακά οὐχ ὑποίσομεν; ι καὶέν τῷ Ἱερεμίᾳθ ‹ Κατέβη κακὰ παρά Κυρίου ἐπὶ πύλας Ἰερουσαλήμ. ι Ἀντὶ γὰρ τοῦ εἰπεῖν, Εἰ τὰ τοιάδε χρηστά τινα, καὶ ἡδέα τυγχάνοντα ἐδεξάμεθα παρά τῆς Προνοίας εἰς ἡμᾶς ἐφθακότα, πικρὰ καὶ ἐπίπονα οὐχὶ προθύμως ἐνεγκοῦμεν; λέγεται τόʼ ι Εἰ τὰ ἀγαθὰ ἐδεξάμεθα ἐκ χειρὸς Κυρίου, τὰ κακὰ οὐχ ὑποίσομεν; ι Καὶ ἀντὶ τοῦ φάναι, Κατά Πρόνοιαν τάδε τινὰ τῇ Ἰερουσαλὴμ ὑπὲρ ### English translation (Claude) [Ps 4, continued] builds with the one who cannot complete by himself what is being built; and the same must be understood of the city that is guarded. And just as, if I were to say that the farmer’s good, which produces the fruit, is mixed, from the chosen good of the farmer’s art and the unchosen good from Providence in the right temperature of the air and the fall of sufficient rain, so the good of the rational being is mixed from his own choice and the divine power that breathes together with the one who has chosen the best things. Not only, then, to become noble and good is there need both of our choice and of the divine breathing-with, which is, as far as we are concerned, unchosen; but also for one who has become noble and good to remain in virtue; for even the one who has been perfected will fall away if he becomes overly lifted up by his excellence and inscribes himself as its cause, not referring the due glory to the one who contributed much more to the acquisition and maintenance of virtue. Some such cause, we think, lies also behind what is said in Ezekiel, that he walked blameless in all his ways until lawlessness was found in him, and behind his having fallen from heaven, according to Isaiah, being once the morning star rising early, and afterward broken to the ground. For it is true not only of the sons of men that, if someone is perfect but the wisdom from God is absent, he will be reckoned as nothing, but also of the angelic and ruling order, and of every order that is divine insofar as God is present to it. Perhaps it is because he saw that our power of choice is much less than God’s power toward the acquisition of goods that the holy Apostle says that the end “is not of the one who wills, nor of the one who runs, but of God who has mercy” — not as though God has mercy without willing and running, but because willing and running are nothing in comparison with God’s mercy; and therefore the inscription of the good must be referred rather to God’s mercy than to human willing and running. We have examined these things, though we seem to have digressed at length, persuaded that they are necessary for “Many say: Who will show us good things?” For as far as possible the word has presented and shown to the many who say “Who will show us good things?” what the good things are, and clearly also what the evil things are, so that through ascetic exercises and prayers we may acquire the good and overthrow the evil from our souls. But since in speaking one sometimes uses words in their proper sense and sometimes by extension, it is no wonder if at times we find the names “good” and “evil” applied to the bodily and the so-called external things among those who do not hold sound doctrines; as in Job: “If we received good things from the hand of the Lord, shall we not endure evil things?” and in Jeremiah: “Evils came down from the Lord upon the gates of Jerusalem.” For instead of saying, “If we received such pleasant and sweet things, which came to us from Providence, shall we not bear bitter and painful things readily?” it says: “If we received good things from the hand of the Lord, shall we not endure evil things?” And instead of saying, “By Providence such and such things came upon Jerusalem because of ### Scripture references - Ezek 28:15: allusion, high confidence - Isa 14:12: allusion, high confidence - Rom 9:16: quotation, high confidence - Ps 4:6 (4:7 LXX): quotation, high confidence - Job 2:10: quotation, high confidence - Mic 1:12: quotation, high confidence ### Extrabiblical texts - Wis 9:6 (Wisdom of Solomon): allusion, high confidence ### Translation notes - The fall of the one who was “blameless until lawlessness was found in him” (Ezek 28:15) and of the morning star (Isa 14:12) is applied by Origen to the devil. - The column breaks off mid-sentence; the end of the extract on goods is lost before the next note (PG 12:1163). - Quotations: Wis 9:6; Rom 9:16; Job 2:10; Mic 1:12 (Origen ascribes it to Jeremiah). ### Citation (SBL) Origen, Sel. Ps. 1161 (PG 12:1161a–1161d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1161/#p-1161). ## PG 12:1163 (Ps 4 LXX) - URL: https://sophiascriptura.com/fathers/origen-selecta-psalmos/1161/#p-1163 - Source: PG 12:1164a–1164d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: On Ps 4:6, God is light to the pure and consuming fire to vice; as the sun’s light reaches whoever turns to it, so God’s light is imprinted on the mind turned to him, as with Moses’ shining face. ### Greek text Ἐσημειώθη ἐφʼ ἡμᾶς τὸ φῶς τοῦ προσώπου σου, Κύριε, κ. τ. ὲ. Ὀτι φῶς ἐστιν ὁ Θεὸς, Ἰωάννης φησὶν ἐν τῇ Καθολικῇ ἐπιστολῇ ι Ὁ Θεὸς φῶς ἐστι, καὶ σκοτία ὲν αὑτῷ ἐστιν οὑδεμία. ι Κᾶν πῦρ δὲ λέγηται, ὡςὸ Παῦλος ὲν τῇ πρὸς Ἐβραίους φησί· ι Καὶ γὰρ ὁ Θεὸς ἡμῶν πῦρ καταναλίσκον ἐστί· ι δεικνὺς αὑτὸν εἶναι Θεὸν νόμου καὶ Εὑαγγελίου, τουτέστι τὸν Πατέρα τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, καὶ διὰ τοῦτο Θεὸν ἡμῶν· οὑκ ἄλλο τι νοητέον εἷναι τοῦ φωτὸς τῇ ἐπινοίᾳ διαφέρον τοῦ πυρὸς τοῦ καταναλίσκοντες τοῦ παρὰ τὸ φῶς. Ὥσπερ καὶ ἐπὶ τῷ σωματικῷ συνέτυχενή μὲν αὑτὴ οὑσία καθʼ ὃ μὲν φωτίζει, φῶς ἔστι, καθʼ ὃ δὲ ἐπικρατεί τῶν τοιῶνδε ὑλῶν, ’καυστικὴ καὶ καταναλωτικὴ τυγχάνουσα αὑτῶν, πῦρ ἐστι καταναλίσκον· οὑτω τοιγαροῦν καὶ ό Θεὸς τῶν* μὲν χειρόνων ἀφανιστικός ἐστι, καὶτῆς κακίας ὲξαναλωτικὸς, τοῖς δὲ ἐπιτηδείοις καὶ κεκαθαρμένοις τὴν καρδίαν φῶς τυγχάνει. Ὃν τρόπον δὲ ἐπὶ τοῦ σωματικοῦ φωτὸς συντέτευχε τὸ συνεργεῖν αὑτὸ τοῖς ὑγιαίνοντας ἔχουσιν ὀφθαλμοὺς πρός τε τήν αὑτοῦ θέαν καὶ τὴν τῶν αἰσθητῶν· τὸν αὑτὸν τρόπον ὁ Θεὸς δυνάμει τινί φθάνων ἐπὶ τὸν ἑκάστων νοῦν, ἐὰν μη-. δαμόθεν οὗτος ἐφʼ ὃν φθάνει συγκεκαλυμμένος ᾖ, μηδὲ ἀπὸ παθῶν τι κωλυτικὸν πεπονθὼς τῆς ἰδίας ὀξυδερκίας, αἴτιος γίνεται, τοῦ τε αὑτὸν νοεῖσθαι. καὶ ἐπὶ τὰ ἄλλα νοητὰ φθάνειν τὸν φωτιζόμενον ὑπʼ αὑτοῦ νοῦν. Οὑ θαυμαστὸν δὲ εί τινες διορατικοὶ ἐν τέχναις ἢ ἐπιστήμαις τισὶ τυγχάνοντες, ἢ ὀξύτατοι περὶ κατανόησιν ἠθικῶν τινων καὶ λογικῶν προβλημάτων, ἀγνοοῦσι Θεόν. Ὀμοιοῦμεν γὰρ αὑτῶν τὸ διανοητικὸν ὀφθαλμῷ ὲνατενίζοντι παντὶ μᾶλλον ἦ τῷ ήλίῳ, καὶ μηδέποτε ὲπαιρομένῳ πρὸς τὸ κατανοῆσαι τὰς τούτου αὑγάς. Ὥσπερ μέντοιγε φθάνει ἡ ήλιακὴ ἀκτὶς ἐπὶ τὸ πρόσωπον τοῦ ἐνορῶντος αὐτῷ, καὶ οὐχ οἷόν τε ἀμοιρεῖν ήλίου τὸν πρὸς αὑτῷ τυγχάνοντα · οὕτως νοητέον πάντως μετέχειν Θεοῦ τὸν κατανοοῦντα τὸν νόμον τοῦ θείου λόγου, ἐπιδόντα τὸν νοῦν ἑαυτοῦ πρὸς τὸ συνιέναι Θεόψ ὅπερ οἶμαι δηλοῦντα τὸν Προφήτην ἐνθάδε λέγειν τό· ι Ἐσημειώθη ἐφʼ ἡμᾶς τὸ φῶς τοῦ προσώπου σου, Κύριε. ι Σημεῖον γὰρ, φησὶ, τοῦ φωτὸς τοῦ ἐν τῇ προσόψει σου, φθάσαν είς ἡμᾶς, ἐντετύπωται ἡμῖν, καὶ αὑτὸ τὸ φῶς τῆς προσόψεως σου ὲγκεχάρακται, ὥστε τὸν εἰδότα ὁρᾷν σημεῖον τοῦ φωτὸς σεσημειωμένον ’Θεοῦ τηνικαῦτα νοεῖν τοῦτο γενόμενον ὲν ἡμῖν. Οἶμαι δὲ καὶ τὸ ἀπόρρητον τοῦτο δηλοῦσθαι ὲν τῇ Ἐξόδῳ, ὅτι Μωὺσέως ἐπὶ πλέον ὁμιλοῦντος τῷ Θεῷ καὶ συνόντος αὑτῷ δεδόξασται πρόσωπον, ὥστε ### English translation (Claude) [Ps 4, continued] … “The light of your face has been signed upon us, Lord,” and so on. That God is light, John says in his Catholic Epistle: “God is light, and in him there is no darkness at all.” And even if he is called fire, as Paul says in the Epistle to the Hebrews, “For our God is a consuming fire” — showing that he is the God of the law and of the Gospel, that is, the Father of our Lord Jesus Christ, and therefore our God — we must not think that the consuming fire is anything other than the light, differing only in our conception of it. Just as it happens with the bodily light: the same substance, insofar as it gives light, is light, and insofar as it masters certain materials, burning and consuming them, is consuming fire; so too God destroys the worse and consumes vice, but is light to those who are fit and pure in heart. And in the way that bodily light works together with those who have healthy eyes both for seeing it and for seeing the objects of sense, in the same way God, reaching by a certain power to the mind of each, if the mind he reaches is in no way veiled and has suffered nothing from the passions that hinders its own keen sight, becomes the cause both of his being understood and of the mind enlightened by him reaching the other intelligible things. It is no wonder if some who are clear-sighted in certain arts or sciences, or very sharp in understanding certain ethical and logical problems, are ignorant of God. For we liken their reasoning faculty to an eye that gazes at anything rather than the sun, and never lifts itself to look at its rays. But just as the sun’s ray reaches the face of one who looks toward it, and one who is turned toward it cannot fail to have a share of the sun, so we must think that the one who contemplates the law of the divine word, having applied his mind to understanding God, certainly shares in God. I think that the Prophet shows this here when he says: “The light of your face has been signed upon us, Lord.” For, he says, a sign of the light in your face, reaching us, has been imprinted on us, and the very light of your face has been engraved, so that the one who knows how to see the sign of God’s light, signed upon him, then understands that this has come about in us. And I think this secret is shown also in Exodus, that, when Moses conversed more with God and was with him, his face was glorified, so that ### Scripture references - Ps 4:6 (4:7 LXX): quotation, high confidence - 1 John 1:5: quotation, high confidence - Heb 12:29: quotation, high confidence - Matt 5:8: allusion, medium confidence - Exod 34:29: allusion, high confidence ### Translation notes - The beginning of the column is lost, with the end of the preceding sentence; Migne’s column number and OCR debris are removed by a logged correction. - That the “consuming fire” of Hebrews is the God of both the law and the Gospel is directed against Marcion’s separation of the two. - Quotations: 1 John 1:5; Heb 12:29; Matt 5:8; Exod 34:29–35. ### Citation (SBL) Origen, Sel. Ps. 1163 (PG 12:1164a–1164d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1161/#p-1163). ## PG 12:1165 (Ps 4 LXX) - URL: https://sophiascriptura.com/fathers/origen-selecta-psalmos/1161/#p-1165 - Source: PG 12:1165a–1165d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The soul that shares in God’s light, like Moses, must veil itself for the many; the “sign” of God’s light preserves the saints in judgment, as in Psalm 59 (LXX) and Ezekiel 9; the gladness of Ps 4:7 is the mind’s joy in contemplating God, not the flesh’s. ### Greek text μὴ δύνασθαι ’τούς υίούς Ἰσραὴλ ἀτενίσαι εἰς τὴι δόξαν αὐτοῦ, καὶ διὰ τοῦτο κάλυμμα λαβόντα τὸν θεράποντα ὁμιλεῖν τῷ λαῷ. Πᾶσα δὲ ψυχὴ ἀνακειμένη Θεῷ, καὶ είς τὸ ἀληθὲς αὐτοῦ καὶ τοῖς πολλοῖς ἀθεώρητον εἰσελθοῦσα, μεταλαβοῦσά τε τῆς θειότητος, οὐ χωρητὴ τοῖς πολλοῖς γίνεται, ὥστε αὐτὴν ὲγκεκαλυμμένην οἰκονομεῖν τοὺς ὑποδεεστέρους διαλεγομένην τὰ κατάλληλα αὐτοῖς. ’Ότι δὲ τὸ ὀνόμαζόμενον πρόσωπον τοῦ Θεοῦ, φωτίζον τὸ δυνάμενον αὐτοῦ χωρῆσαι τὰς αὐγάς ἡγεμονικὸν, αἴτιον γνώσεως γίνεται, διὰ τοῦ ἑξηκοστοῦ ἕκτου ψαλμοῦ παρίσταται οὕτως ἔχοντος · ι Ὁ Θεὸς οἰκτειρήσαι ἡμᾶς, καὶ εὐλογήσαι ἡμᾶς, ὲπιφάναι τὸ πρόσωπον ἐφʼ ἡμᾶς, τοῦ γνῶναι ὲν τῇ γῇ τὴν ὀδόν σου, ὲν πᾶσιν ἔθνεσι τὸ σωτήριόν σου, ι καὶ τὰ ἑξῆς. Οἱ μετέχοντες οῦτω τοῦ φωτὸς καὶ δυνάμενοι ἔργῳ εἰπεῖν· ι Ἐσημειώθη ἐφʼ ἡμᾶς τὸ φῶς τοῦ προσώπου σου, Κύριε, αῖτιον δν τοῦ μηδὲν παθεῖν ἐν τῷ καιρῷ τοῦ κολάξεσθαι τοὺς τοιούτων φαρμάκων δεομένους, ἔχουσι τὸ φῶς ᾧ κεκοινωνήκασιν. Οἶμαι δὲ τοῦτο δηλοῦσθαι ὲν τοῖς Ψαλμοῖς καὶ ὲν τῷ Ἰεζεκιήλ· ἐν μὲν τοῖς Ψαλμοῖς τοῦτον τρόπον· ι Ἔδωκας τοῖς φοβουμένοις σε σημείωσιν, τοῦ φυγεῖν ἀπὸ προσώπου τόξου, ὅπως ἂν ρυσθῶσιν οἱ ἀγαπητοί σου· ι ὲν δὲ τῷ Ἰεζεκιήλ· ι Καὶ δόξα Θεοῦ Ἰσραὴλ ἀνέβη ἀπὸ τῶν χερουβεὶμ, ἡ οὖσα ἐπʼ αὐτῶν, είς τὸ αἴθριον τοῦ οίκου. Καὶ ἐκάλεσε τὸν ἄνδρα τὸν ἐνδεδυκότα τὸν ποδήρη, ὃς εἶχεν ἐπὶ τῆς ὀσφύος αὐτοῦ τὴν ζώνην. Καὶ εἷπε πρὸς αὐτόνʼ Δίελθε μέσην Ἰερουσαλὴμ, καὶ δὸς σημεῖον ἐπὶ τά μέτωπα τῶν ἀνδρῶν τῶν καταστεναζόντων καὶ κατοδυνωμένων ἐπὶ πάσαις ταῖς άνομίαις ταῖς γινομέναις ὲν μέσῳ αὐτῆς. Καὶ τούτοις εἶπεν, ἀκούοντός μου · Πορεύεσθε ὀπίσω αύτοῦ είς τὴν πόλιν, καὶ κόπτετε, καὶ μὴ φείδεσθε τοῖς ὀφθαλμοῖς ὐ μῶν, καὶ μὴ ἐλεήσητε. Πρεσβύτερον καὶ νεανίσκον, καὶ παρθένον, καὶ νήπια, καὶ γυναῖκας ἀποκτείνατε είς ὲξάλειψιν ἐπὶ δὲ πάντας ἐφʼ οῦς ἔστιτὸ σημεῖον, μὴ ὲγγίσητε, καὶ άπὸ τῶν ἁγίων μου ἄρξασθε. ι Τίς γὰρή δεδομένη ἀπὸ τοῦ Θεοῦ σημείωσις τοῖς εὐλαβέσιν ; ἢ τί τὸ σημεῖον τὸ ἐπὶ τὰ μέτωπα διδόμενον τῶν τῆς ἀληθείας ζηλωτῶν καὶ στεναζόντων ἐπὶ ταῖς παραβάσεσι ταῖς γινομέναις ἐν τῷ λαῷ, ἦ ἡ κοινωνία τῆς θειότητος είς τοὺς ὑγιῶς αὐτὴν νοοῦντας φθάνουσα ; Ἕδωκας εὐφροσύνην εἰς τὴν καρδίαν μου, κ. τ. ὲ. Συνᾲδει τοῦ στίχου ὀ νοῦς οἷς εἰς τὸν πρὸ τούτου εἰρήκαμεν. Ἑν γάρ τῷ σημειοῦσθαι ἐπὶ τούς ἁγίους τὸ φῶς τοῦ προσώπου Κυρίου, τί ἄλλο ἐστὶνῆ εὐφραινομένη καρδίας Ὅπερ λαμβάνομεν ἀντὶ τοῦ νοητικοῦ, ᾧ δίδοταιή εὐφροσύνη θεωροῦντι Θεὸν και μετέχοντι τῆς θειότητος αὐτοῦ. Οὐ ταυτὸν δέ ἐστι τῷ εὐφραίνεσθαι καρδίαν τὸ εὐφραίνεσθαι σάρκα. Ἐν μὲν γὰρ θεωρίᾳ καρδία εὐφραίνεται · ἐν δὲ τοῖς ὐλικοῖς βρώμασί τε καὶ πόμασι καὶ μίξεσι σὰρξ εὐφραίνεται, τῆς καρδίας πεπαχυμμένης καὶ πρὸς τὸ ἴδιον ἀγαθὸν ὲμποδιζομὲνης. Ἐπάν οὖν λέγηται ὲν αὐτοῖς τοῖς Ψαλμοῖς· ι Οἶνος εὐφραίνει ### English translation (Claude) [Ps 4, continued] the sons of Israel could not gaze at his glory, and for that reason the servant took a veil and spoke with the people. Every soul devoted to God, which has entered into his truth, unseen by the many, and has shared in his divinity, becomes impossible for the many to take in, so that it deals with the lesser ones veiled, speaking to them what suits them. That what is named the face of God, enlightening the ruling faculty that can receive its rays, becomes the cause of knowledge, is shown by the sixty-sixth psalm, which runs thus: “God have mercy on us and bless us, make his face shine upon us, that your way may be known on earth, your salvation among all the nations,” and so on. Those who share thus in the light and can say in deed, “The light of your face has been signed upon us, Lord,” have the light in which they have shared as the cause of their suffering nothing at the time when those who need such remedies are punished. I think this is shown in the Psalms and in Ezekiel: in the Psalms thus: “You have given to those who fear you a sign, to flee from before the bow, so that your beloved may be delivered”; and in Ezekiel: “And the glory of the God of Israel went up from the cherubim, which was upon them, to the court of the house. And he called the man clothed in the long robe, who had the girdle on his loins. And he said to him: Go through the midst of Jerusalem, and put a sign on the foreheads of the men who groan and grieve over all the lawless deeds done in her midst. And to these he said in my hearing: Go after him into the city and strike, and let your eyes not spare, and do not have pity. Kill old man and young man and virgin and infants and women, to wipe them out; but do not come near any on whom is the sign; and begin from my holy places.” For what is the sign given by God to the reverent, or the sign placed on the foreheads of those zealous for truth and groaning over the transgressions done among the people, if not the fellowship of divinity reaching those who understand it soundly? “You have put gladness into my heart,” and so on. The sense of the verse agrees with what we said on the one before it. For when the light of the Lord’s face is signed upon the saints, what else is it than the heart made glad? We take “heart” for the mind, to which gladness is given as it contemplates God and shares in his divinity. It is not the same thing for the heart to be glad and for the flesh to be glad. For the heart is glad in contemplation, while the flesh is glad in material foods and drinks and sexual unions, when the heart has been made thick and hindered from its own good. When, then, it is said in the Psalms themselves, “Wine gladdens ### Scripture references - Exod 34:33: allusion, high confidence - 2 Cor 3:13: allusion, medium confidence - Ps 67:1 (66:2 LXX): quotation, high confidence - Ps 67:2 (66:3 LXX): quotation, high confidence - Ps 4:6 (4:7 LXX): quotation, high confidence - Ps 60:4 (59:6 LXX): quotation, high confidence - Ps 60:5 (59:7 LXX): quotation, high confidence - Ezek 9:3: quotation, high confidence - Ezek 9:4: quotation, high confidence - Ezek 9:5: quotation, high confidence - Ezek 9:6: quotation, high confidence - Ps 4:7 (4:8 LXX): quotation, high confidence - Ps 104:15 (103:15 LXX): quotation, high confidence ### Translation notes - Quotations: Exod 34:33–35; Ps 67:1–2 (LXX 66:2–3); Ps 60:4–5 (LXX 59:6–7); Ezek 9:3–6; Ps 4:7 (LXX 4:8); Ps 104:15 (LXX 103:15). The Ezekiel passage is translated as quoted. ### Citation (SBL) Origen, Sel. Ps. 1165 (PG 12:1165a–1165d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1161/#p-1165). ## PG 12:1167 (Ps 4–5 LXX) - URL: https://sophiascriptura.com/fathers/origen-selecta-psalmos/1161/#p-1167 - Source: PG 12:1168a–1168d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The end of Psalm 4 (the true bread; the Hebrew “from the time of” the harvest; Christ or the saint dwelling “alone” in hope) and the beginning of Psalm 5: only one whose King and God the Lord truly is can pray its words. ### Greek text καρδίαν ἀνθρώπου, καὶ ἄρτος καρδίαν ανθρώπου στηρίξει, ι τὸν ἀληθινὸν ἄρτον νοητέον τροφιμώτα- Ἀπὸ καρποῦ σίτου, οἴνου, καὶ ἐλαίου αὐτῶν ὲπληθύνθησαν, κ. τ. ἑ. Ἐν τῷ Ἐβραῖκῷ, ι ἀπὸ καιροῦ, ι εἶχε. Καὶ οἱ Ἑβδομήκοντα δὲ οὕτω τεθείκασιν, ὥς τῆς ὅλης λέξεως εἶναι τὸν νοῦν τοιοῦτον” Ἐν τῷ καιρῷ τῶν θεριζομένων σπερμάτων σίτου καὶ κριθῆς, καὶ τῶν ὀσπρίων πάντων τούτων, ἐπληθύνθησαν. Οἱ ὲν τῷ καιρῷ τὸ σιτομέτριον λαμβάνοντες ἀπὸ καιροῦ σίτου ἐπληθύνθησαν, διὰ τὸ εὔκαιρον είς πληθυσμὸν ὠφελούμενοι. Ὁμοίως δὲ καὶ περὶ οἴνου τοῦ εὐφραίνοντος καρδίαν ἀνθρώπου διαλεκτέον. Ἐν εἰρήνῃ ἐπὶ τὸ αὐτὸ κοτμηθήσομαι, καὶ ὑπνώσιι›’ ὅτι σὺ, Κύριε, κατὰ μόνας ἐπʼ ἐλπίδι κατῴκισάς με, κ. τ. ἐ. Ἐὰν μὲν ἐκ προσώπου τοῦ Χριστοῦ ὁ ψαλμὸς ἀπαγγέλληται κατὰ τὴν διδομέο νην αὺτῷ μεγαλειότητα ἀπὸ τοῦ Πατρὸς ἀπαρὰὅλητον οὖσαν, ὥστε μηδένα δύνασθαι τοῦ παντὸς τοῦ μεγέθους αὐτοῦ μεταλαβεῖν, ἀκολούθως φησὶ τὸ, ι Κατὰ μόνας κατῴκισάς με. ν Εἰ δὲ ἐκ προσώπου τοῦ προφήτου, οἶμαι δηλοῦσθαι τὸ σπάνιον τοῦ ἀγιασμοῦ, καὶ μάλιστα ὲν γενεαῖς ἁμαρτωλῶν, ὁποῖον ἦν τὸ ἐν ταῖς ἡμέραις Ἡλίου λέγοντος ’ ί Κύριε, τοὺς προφήτας σου ἀπέκτειναν, τὰ θυσιαστήριά σου κατέσκαψαν, καὶ ἐγὼ ὑπελήφθην μόνος. ι Τάχα δὲ καὶ ὁ λαμβάνων τὸ βραβεῖον, καὶ ὑπὲρ τοὺς κατὰ τὴν ἑαυτοῦ γενεὰν γενόμενος, ἐρεῖ τὴν λέξιν ταύτην τοῦ ψαλ- ἐπʼ ἐλπίδι, ι ἐὰν μὲν ὁ Σωτὴρ λέγῃ μοῦ. Τὸ δὲ, κατὰ τὴν οἰκονομίαν, οὐ θαυμαστὸν ἐλπίζοντα αὐτὸν τὴν ἰδίαν ἀποκατάστασιν λέγειν ἐπʼ ἑλπίδι κατῳκίσθαι ὑπὸ τοῦ Θεοῦ, κατὰ τὸ, ι Δόξασόν με, Πάτερ, τῇ δόξα εἶχον πρὸ τοῦ κόσμον εἶναι παρὰ σοί. ι Δύναται μέντοιγε ι κατὰ μόνας ι λέγεσθαι ὑπὸ Σωτῆρος διὰ τὸν καιρὸν ὃν πάντες ἐσκανδαλίσθησαν οἱ μαθηταὶ αὑτοῦ καταλιπόντες αὐτόν. Σαφὲς δὲ, κᾶν ὁ Προφήτης λέγῃ τις, τὸ, ε ἐπʼ ἐλπίδι, ι παντὸς ἁγίου διὰ τὴν ἀγάπην πάντα ἐλπίζοντος. ΨΑΛΜΟΣ Εʼ. Τὰ ῥήματά μου ἐνώτισαι, Κύριε, σύνες τῆς κραυγῆς μου. Πρόσχες τῇ φωνῇ τῆς δεήσεώς μου, ό,βασιλεὺς μου καὶ ὀ Θεός μου, κ. τ. ἐ. Χρὴ ἡμᾶς ἐννοεῖν ὁποῖον μέγεθος νοητῆς φωνῆς ἔχειν δεῖ, ἐφʼ ᾧ καλέσωμεν τὴν σύνεσιν τοῦ Θεοῦ · καὶ τοιαῦτα ῥήματα ἁρμόζοντα ὡς τῷ Κυρίῳ, καὶ φωνὴν δεήσεως θαρροῦσαν καὶ ἐπὶ τῇ προσοχῇ τοῦ Δεσπότου. Οὐδεὶς δὲ ὑπὸ ἁμαρτίας βασιλευόμενος ἐρεῖ τῷ Θεῷ ο ι Ὀ βασιλεύς μου · ι καὶ ὧν θεὸςή κοιλία, οὐκ ἐροῦσι, ι Θεός μου, ι τῷ Θεῷ. Τὸ πρωῒ εὶσακούσῃ τῆς φωνῆς μου, κ. τ. ὲ. Ὁ ἀποθέμενος τὰ ἔργα τοῦ σκότους, καὶ ἐνδυσάμενος τὰ ὅπλα τοῦ φωτὸς, ταῦτα λεγέτω τὰ ῥήματα. ### English translation (Claude) [Ps 4, continued] the heart of man, and bread strengthens the heart of man,” we must understand the true bread, more nourishing … “From the fruit of their grain, wine, and oil they have been multiplied,” and so on. The Hebrew had “from the time.” The Seventy too have set it down so, so that the sense of the whole saying is this: “In the time of the harvested seeds of wheat and barley, and of all these legumes, they were multiplied.” Those who receive their ration at the right time were multiplied “from the time” of grain, being benefited toward increase by its timeliness. The same must be said about the wine that gladdens the heart of man. “In peace I will lie down together and sleep; for you, Lord, alone have made me dwell in hope,” and so on. If the psalm is spoken in the person of Christ, according to the greatness given him by the Father, which is incomparable, so that no one can share in the whole of his greatness, then he consistently says, “alone you have made me dwell.” But if in the person of the prophet, I think the rarity of holiness is shown, especially in sinful generations, such as it was in the days of Elijah, who said: “Lord, they have killed your prophets, they have torn down your altars, and I alone am left.” And perhaps one who receives the prize and rises above those of his own generation will say this verse of the psalm. As for “in hope,” if the Savior speaks according to the economy, it is no wonder that, hoping for his own restoration, he says he has been made to dwell in hope by God, according to: “Glorify me, Father, with the glory I had with you before the world was.” “Alone” can also be said by the Savior because of the time when all his disciples were offended and left him. And if the Prophet is the one speaking, “in hope” is clear, since every saint, through love, hopes all things. [Ps 5] “Give ear to my words, Lord, understand my cry. Attend to the voice of my petition, my King and my God,” and so on. We must consider how great an intelligible voice we must have in order to call upon the understanding of God, and such words as befit the Lord, and a voice of petition that is confident even of the Master’s attention. No one ruled by sin will say to God, “my King”; and those whose god is the belly will not say to God, “my God.” “In the morning you will hear my voice,” and so on. Let the one who has put off the works of darkness and put on the armor of light say these words. ### Scripture references - Ps 104:15 (103:15 LXX): quotation, high confidence - John 6:32: allusion, high confidence - Ps 4:7 (4:8 LXX): quotation, high confidence - Ps 4:8 (4:9 LXX): quotation, high confidence - 1 Kgs 19:10: quotation, high confidence - Rom 11:3: allusion, high confidence - John 17:5: quotation, high confidence - Matt 26:31: allusion, high confidence - 1 Cor 13:7: allusion, high confidence - Ps 5:1 (5:2 LXX): quotation, high confidence - Ps 5:2 (5:3 LXX): quotation, high confidence - Rom 6:12: allusion, high confidence - Phil 3:19: allusion, high confidence - Ps 5:3 (5:4 LXX): quotation, high confidence - Rom 13:12: allusion, high confidence ### Translation notes - Some words are lost after “more nourishing” (“…”). In Ps 4:7 (LXX 4:8) the Septuagint reads “from the fruit” where Origen says the Hebrew has “from the time.” - Quotations: Ps 104:15 (LXX 103:15); John 6:32; 1 Kgs 19:10 (Rom 11:3); John 17:5; Matt 26:31, 56; 1 Cor 13:7; Rom 6:12; Phil 3:19; Rom 13:12. ### Citation (SBL) Origen, Sel. Ps. 1167 (PG 12:1168a–1168d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1161/#p-1167). ## PG 12:1169 (Ps 5 LXX) - URL: https://sophiascriptura.com/fathers/origen-selecta-psalmos/1161/#p-1169 - Source: PG 12:1169a–1169d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: On Ps 5:3–7: God does not let the lawless remain before him, as a physician does not leave the sick uncured; he hates sinners and will destroy heretics; the house of God is the virtuous soul and the church, entered only by his mercy. ### Greek text ιιϋο Τὸ πρωῒ παραστήσομαί σοι, καὶ ἐπόψομαι· ὅτι οὐχὶ Θεὸς θέλων ἀνομίαν σὺ εἷ, οὐδὲ παροικήσει σοι πονηιρευόμενος, οὐδὲ διαμενοῦσι παράνομοι κατέναντι τῶν ὀφθαλμῶν σου, κ. τ. ὲ.’Λμα τῷ ἀνατεῖλαι τὸν ἥλιον παραστήσομαί σοι, καὶ ὲν θεωρίᾳ ἔσομαι, ι τοῦ μὴ εἶναί σε θέλοντα ἀνομίαν Θεὸν, μηδὲ παροικήσει σοι πονηρὸς, οὐδὲ διαμενοῦσι παράνομοι κατέναντι τῶν ὀφθαλμῶν σου. ι Ὠς γὰρ οὐδὲ διαμένει νοσῶν ἐν ὀφθαλμοῖς τοῦ δυναμένου θεραπεῦσαι αὑτὸν ἰατροῦ, οὕτως οὐδὲ διαμενοῦσι παράνομοι ἐναντίον τῶν ὀφθαλμῶν τοῦ Θεοῦ. Ἐμίσησας πάντας τοὺς ἐργαζομένους τὴν ἀνομίαν · ἀπολεῖς πάντας τοὺς λαλοῦντας τὸ ψεῦδος, κ. τ. ὲ. Τοὺς μὲν ὲν τῇ πολιτείᾳ πταίοντας ἐργαζομένους τὴν ἀνομίαν ὠνόμασε· τούτους δὲ μισεῖ ὁΘεός· τοὺς δὲ ἀποπεσόντας τῆς ἀληθείας ὲτεροδόξους λαλοῦντας τὸ ψεῦδος εἶπεν, οῦς ἀπολεῖ ὁ θεός. Καὶ τήρει διαφορὰν τοῦ ἐμίσησας ι καὶ ι ἀπολέῖς· ι πρῶτον μὲν εί χεῖρον τοῦ ι ἀπολεῖς ι τὸ ι ἐμίσησας· ι δεύτερον δὲ, διά τί τὸ μὲν είς τὸν παρεληλυθότα ἐνέκλινε χρόνον, τὸ δὲ είς τὸν μέλλοντα. Ἀπολεῖς πάντας τοὺς λαλοῦντας τὸ ψεῦδος, ι οὐ τοὺς λαλήσαντας, ἀλλά τοὺς λαλοῦντας τὸ ψεῦδος. Εἰ δὲ τούτους ἀπόλλυσι Κύριος, πᾶς δὲ ἄνθρωπος ψεύστης. πάντας ἀπόλλυσιν ὁ Θεὸς, ἵνα, τὸ εἶναι ἄνθρωποι ἀποθέμενοι, γίνωνται θεοὶ, ἐπεὶ καὶ θεοὶ γεγονότες, καὶ υίοὶ Ὑψίστου πάντες, γεγόνασιν ἄνθρωποι. Τοὺς ὲτεροδόξους οῦν ἀπολεῖ ὁ θεὸς ἐν τῷ μέλλοντι α ιωνι. Ἄνδρα αἱμάτων καὶ δόλιον βδελύσσεται Κύριος, κ. τ. ὲ. Ἀνὴρ αἱμάτων ὁ ἐξ αἱμάτων γεζεννημένος, ἢ ὁ φονικός. Ἐγὼ δὲ ἐν τῷ πλήθει τοῦ ἐλέους σου εἷσε-τεύσομαι είς τὸν οἶκόν σου προσκυνήσω πρὸς ναὸν ἅγιόν σου ἑν φόβῳ σοιʼ, κ. τ. ὲ. Τῶν πονηρευομένων καὶ παρανόμων ού παροικούντων σοι, οὐδὲ διαμενόντων ὑπὸ τὴν θεωρίαν σου, ἐγὼ ὲλὲῳ τῷ σῷ εἰσελεύσομαι εἰς τὸν οἶκόν σου. Οῦτω γὰρ καὶ εἰπεῖν δυνήσομαι · ι Τὸ πρωῒ παραστήσομαί σοι, καὶ ὲπόψει με. ι Καὶ ἐπεὶ οὐκ άλλως ἢ ἐλέῳ τῷ σῷ εἰσελεύσομαι εἰς τὸν οἶκόν σου, σὺν εὐλαβείᾳ πολλῇ ὀνομαζομένῃ φόβῳ σου προσκυνήσω σοι πνεύματι καὶ ἀληοείᾳ, ἐλθὼν πρὸς τὸν ἅγιόν σου ναόν. Ναὺς δὲ καὶ οἶκος Θεοῦ ή ἁγία καὶ ἐνάρετος κατάστασις, ἢν οἱ ἔχοντες μετά παρρησίας φασίν. Χριστὸς δὲ ὡς υἱὸς ἐπὶ τὸν οἷκον αὑτοῦ, οὗ οἶκός ἐσμεν ἡμεῖς. Ἀλλὰ καῖ προσφωνοῦσιν ἑτέροις πιστοῖς γράφοντες ι Ναὸς ἅγιός ἐστε, καὶ τὰ σώματα ὑμῶν ναὸς τοῦ ἁγίου ΙἸνεύματός ἐστιν, οὗ ἔχετε ὑπὸ Θεοῦ. ι Πῶς γάρ οὐκ οἶκος καὶ ναὸς Θεοῦ ὁ τηρῶν τὸν Ἰησοῦ λόγον, πρὸς ὃν ὁ Υίὸς καὶ ὁ Πατὴρ μονὴν ποιοῦνται; Δυνατὸν καὶ τὴν ὲκκλησιαστικὴν γνώμην καὶ διδασκαλίαν οἷκον Κυρίου φάναι καὶ ναον αὑτοῦ. Δηλοῦται τοῦτο ἐκ τῶν γραφομένων Τιμοθέῳ· ι ’Ὶνα εἰδῇς πῶς δεῖ σε ὲν οίκῳ ### English translation (Claude) [Ps 5, continued] “In the morning I will stand before you, and I will look; for you are not a God who wills lawlessness, nor will an evildoer dwell beside you, nor will the lawless remain before your eyes,” and so on. As soon as the sun rises I will stand before you, and I will be in contemplation “that you are not a God who wills lawlessness, nor will an evil man dwell beside you, nor will the lawless remain before your eyes.” For just as a sick man does not remain sick under the eyes of a physician able to heal him, so the lawless will not remain before the eyes of God. “You hated all who work lawlessness; you will destroy all who speak falsehood,” and so on. Those who stumble in their way of life he named workers of lawlessness, and God hates them; those who have fallen away from the truth, holders of other doctrines, he called speakers of falsehood, whom God will destroy. And note the difference between “you hated” and “you will destroy”: first, whether “you hated” is worse than “you will destroy”; second, why he put the one in the past tense and the other in the future. “You will destroy all who speak falsehood” — not those who spoke, but those who speak falsehood. And if the Lord destroys these, and “every man is a liar,” God destroys all, so that, putting off being men, they may become gods; since, though they had become gods and all sons of the Most High, they became men. The holders of other doctrines, then, God will destroy in the age to come. “The Lord abhors a man of blood and deceit,” and so on. A man of blood is one born of blood, or a murderer. “But I, in the abundance of your mercy, will enter your house; I will worship toward your holy temple in fear of you,” and so on. Since the evildoers and the lawless do not dwell beside you, nor remain under your gaze, I by your mercy will enter your house. For so I will also be able to say: “In the morning I will stand before you, and you will look upon me.” And since I will enter your house in no other way than by your mercy, with great reverence, which is named fear of you, I will worship you in spirit and truth, coming to your holy temple. The temple and house of God is the holy and virtuous condition, which those who have it speak of with boldness: “Christ as a son over his house, whose house we are.” Indeed, they address other believers, writing: “You are a holy temple, and your bodies are a temple of the Holy Spirit, whom you have from God.” For how is he not a house and temple of God who keeps the word of Jesus, with whom the Son and the Father make their dwelling? One can also call the mind and teaching of the church the house of the Lord and his temple. This is shown from what is written to Timothy: “That you may know how one ought to behave in the house ### Scripture references - Ps 5:3 (5:4 LXX): quotation, high confidence - Ps 5:4 (5:5 LXX): quotation, high confidence - Ps 5:5 (5:6 LXX): quotation, high confidence - Ps 5:6 (5:7 LXX): quotation, high confidence - Ps 116:11 (115:2 LXX): quotation, high confidence - Ps 82:6 (81:6 LXX): allusion, high confidence - Ps 82:7 (81:7 LXX): allusion, high confidence - Ps 5:7 (5:8 LXX): quotation, high confidence - John 4:23: allusion, high confidence - Heb 3:6: quotation, high confidence - 1 Cor 3:17: quotation, high confidence - 1 Cor 6:19: quotation, high confidence - John 14:23: allusion, high confidence - 1 Tim 3:15: quotation, high confidence ### Translation notes - “Every man is a liar”: Ps 116:11 (LXX 115:2). Origen’s thought that God “destroys” the human in order that men may become gods draws on Ps 82:6–7 (LXX 81:6–7); it is translated as written. - Migne’s note and Latin debris at the end of the column are removed by a logged correction. - Quotations: John 4:23; Heb 3:6; 1 Cor 3:17; 6:19; John 14:23; 1 Tim 3:15. ### Citation (SBL) Origen, Sel. Ps. 1169 (PG 12:1169a–1169d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1161/#p-1169). ## PG 12:1171 (Ps 5 LXX) - URL: https://sophiascriptura.com/fathers/origen-selecta-psalmos/1161/#p-1171 - Source: PG 12:1172a–1172d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: On Ps 5:8–12: God’s judgment profits the sinner, and he thrusts no one from himself; the righteous ask God’s guidance against envious men and demons; the false teachers’ throat is an open grave; boasting in God belongs to those who love. ### Greek text Κυρίου ἀναστρέφεσθαι, ἣτις ἐστὶν Ἐκκλησία Θεοῦ ζῶντος. ι Κατʼ ἀμφοτέρας θεωρίας εἰσέρχεταί τις εἰς τὸν οἷκον καὶ προσκυνεῖ πρὸς ναὸν τὸν ἆγιον Κυρίου, ἐλέῳ Θεοῦ μᾶλλον ἢ οἰκείᾳ πολιτείᾳ καὶ φρονήσει. Κρῖνον αὐτοὺς, ό Θεός· ἀποπεσάτωσαν ἀπὸ τῶν ὃιαβουλιῶν αὐτῶν. Κατὰ τὸ πλῆθος τῶν ἀσεβειῶν αὐτῶν ἕξωσον αὐτοὺς, ὅτι παρεπίκρανάν σε, Κύριε, κ. τ. ὲ. Τῷ ἁμαρτάνοντι λυσιτελεῖ μᾶλλον ὑπὸ Θεοῦ κριθῆναι, ἣ ἔξω εἶναι τῆς κρίσεως. Καὶ τὸ ἀπὸ μοχθηρῶν διαβουλιῶν ἀποπεσεῖν ού κακὸν τῷ ἀποπίπτοντι, οὐκ ἐρχομένῳ ἐπὶ τὸ μοχθηρὸν αύτῶν τέλος · ὡς ού καλὸν τῶν κρειττόνων μὴ ἐπὶ τέλος έλθεῖν. Πάνυ δὲ χαρίεν, πῶς οὐκ εἴρηκε πόθεν ἔξωσεν, ἵνα μὴ τοῖς πολλοῖς σαφὲς Οἶμαι δὲ, ὅτι ἀπὸ τῶν ἀσεβειῶν αὐτῶν κατά τὸ πλῆθος αὐτῶν. Οὐ γάρ ἀφʼ ἑαυτοῦ ἐξωθεῖ ὁ Θεός τινας · ι Οἱ γὰρ μακρύνοντες, φησιν, ἑαυτοὺς ἀπὸ σοῦ, ἀπολοῦνται. ι Κύριε, όδήγησόν με ἐν τῇ δικαιοσύνῃ σου ἓνεκα τῶν ἐχθρῶν μου, κατεύθυνον ἐνώπιόν σοι,Ι τὴν ὀδόν μου, κ. τ. ὲ. Ὁ προτιθέμενος ὀρθῶς φρονεῖν καὶ πράττειν, πολλοὺς ἐναντίους ἔχει. Εἰσὶ γὰρ καὶ ἀνθρωττοι καὶ δαίμονες φθονεροὶ, λυπούμενοι ἐπὶ τοῖς ἀγαθοῖς τῶν κατορθούντων. Τοῦτο δὲ θεωρήσας καὶ ὁ προκείμενος ού τῇ ἑαυτοῦ δυνάμει δέδωκε τὸ ἀπομάχεσθαι τοῖς ἐπικειμένοις κατʼ αὐτοῦ, ἀλλά παρεκάλεσε τὸν Θεὸν χεῖρα αὐτῷ ὀρέξαι σκεπάζουσαν αὑτὸν ἀβλαβῆ ἀπὸ τῶν τοσούτων καὶ τηλικούτων πολεμίων, φάσκωνο Αὐτὸς, ὦ Δέσποτα, ὁδήγησόν με ἐν τῇ δικαιοσύνῃ σου· οὕτω γὰρ κατορθωθείη τὸ τὴν ὁδόν μου ἐνώπιόν σου κατευθυνθῆναι. Ὅτι οὐκ ἐστιν ἐν τῷ στόματι αὐτῶν ἀλήθεια, ἠ καρδία αὐτῶν ματαία. Τάφος ἀνεῳγμένος ό λάρυγξ αὐτῶν· ταῖς γλώσσαις αὐτῶν ἐδολιοῦσαν, κ. τ. ὲ. Ἐχθρῶν ἐμποδιζόντων τὴν όδόν σου φανερωθῆναι ὲν ὀφθαλμοῖς μου, σὺ κατεύθυνον αὐτὴν ἐνώπιόν μου. Οἶδα γὰρ αὐτοὺς ὲν οἷς περὶ όδοῦ ἐπαγγέλλονται, μὴ ἀληθεύοντας, τῷ μὴ εἶναι ἐν τῷ στόματι αὐτῶν ἀλήθειαν, καὶ ματαίαν εἶναι αὐτῶν τὴν καρδίαν. Πάντα δὲ τά ἐκφωνούμενα ὲν τῷ λάρυγγι αὐτῶν νεκρά ἐστι, τῷ εἶναι αὑτὸν τάφον ἀνεῳγότα. Ἀλλὰ καὶ λελογισμένοι σόφισμά τινές εἰσιν ι) οἱ λόγοι αὐτῶν. Εἰς αἰῶνα ἀγαλλιάσονται, καὶ κατασκηνώσεις ἐν αὐτοῖς, κ. τ. ἐ. Αίὼν ἐστι σύστημα φυσικὸν, ἐκ σωμάτων ποικίλων λογικὰς διαφορὰς περιέχον τῆς τοῦ Θεοῦ γνώσεως ἕνεκεν. Εἰς αἰῶνα, φησιν, ἀγαλλιάσονται, ὅτι καὶ αἰώνιος ἑαυτοῖς κατασκήνωσις. Καὶ καυχήσονται ἐπὶ σοὶ πάντες οἱ ἀγαπῶντες τὸ ὄνομά σουʼ ὅτι σὺ εὐλογήσας δίκαιον, Κύριε, κ. τ. ὲ. Εἰ κρείττους οἱ ἀγαπῶντες τῶν φοβουμένων, τὸ καυχᾶσθαι μᾶλλον τῶν ἀγαπώντων ### English translation (Claude) [Ps 5, continued] of the Lord, which is the church of the living God.” In both senses one enters the house and worships toward the holy temple of the Lord, by the mercy of God rather than by one’s own conduct and prudence. “Judge them, O God; let them fall from their counsels. According to the multitude of their ungodly deeds thrust them out, for they have provoked you, Lord,” and so on. It is more profitable for the sinner to be judged by God than to be outside judgment. And to fall from wicked counsels is no evil for the one who falls, since he does not come to their wicked end; just as it is not good for better counsels not to come to their end. It is very graceful how he did not say from where he thrust them out, so that it might not be clear to the many. I think it is from their ungodly deeds, according to their multitude. For God does not thrust anyone away from himself: “For those who remove themselves far from you,” it says, “will perish.” “Lord, lead me in your righteousness because of my enemies; make my way straight before you,” and so on. The one who sets out to think and act rightly has many opponents. For there are envious men and demons, grieved at the good of those who do right. Seeing this, the one in the psalm did not trust his own power to fight off those attacking him, but asked God to stretch out a hand to him, sheltering him unharmed from so many and such great enemies, saying: “You yourself, Master, lead me in your righteousness; for thus it will be achieved that my way is made straight before you.” “For there is no truth in their mouth; their heart is vain. Their throat is an open grave; with their tongues they have dealt deceitfully,” and so on. Since enemies hinder your way from being shown before my eyes, make it straight before me. For I know that in what they profess about the way they do not speak truly, since there is no truth in their mouth, and their heart is vain. All that is uttered in their throat is dead, since it is an open grave. Their words are calculated sophistries. “They will rejoice forever, and you will dwell among them,” and so on. An age is a natural system, made of various bodies, containing rational distinctions for the sake of the knowledge of God. “They will rejoice forever,” he says, because there is also an eternal dwelling for them. “And all who love your name will boast in you; for you, Lord, have blessed the righteous,” and so on. If those who love are better than those who fear, boasting belongs rather to those who love. ### Scripture references - 1 Tim 3:15: quotation, high confidence - Ps 5:10 (5:11 LXX): quotation, high confidence - Ps 73:27 (72:27 LXX): quotation, high confidence - Ps 5:8 (5:9 LXX): quotation, high confidence - Ps 5:9 (5:10 LXX): quotation, high confidence - Ps 5:11 (5:12 LXX): quotation, high confidence - Ps 5:12 (5:13 LXX): quotation, high confidence ### Translation notes - The definition of an “age” (αἰών) as a natural system of bodies containing rational distinctions for the knowledge of God is characteristic of Evagrius of Pontus (Kephalaia Gnostica) and probably comes from him rather than from Origen. - Quotations: 1 Tim 3:15; Ps 73:27 (LXX 72:27). ### Citation (SBL) Origen, Sel. Ps. 1171 (PG 12:1172a–1172d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1161/#p-1171). ## PG 12:1173 (Ps 5–6 LXX) - URL: https://sophiascriptura.com/fathers/origen-selecta-psalmos/1161/#p-1173 - Source: PG 12:1173a–1173d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Lord himself blesses the righteous; the shield and crown of Ps 5:12 are practice and contemplation; Psalm 6 begins: “for the eighth,” the plea against God’s anger and wrath, and David, forgiven, asking the physician to end the bitter remedies. ### Greek text ἐστίν. Εἰ δέ ἐστί τις εύλογος καύχησις καὶ ἐν φόβῳ Κυρίου, ἐλάττων ἐστὶν αὐτὴ τοῦ, καυχήσονται ἐν σοί. Εὑλογεϊ δὲ Νῶε τὸν Σὴμ καὶ τὸν Ἰαφὲθ· εύλογεϊ Μελχισεδὲκ τὸν Ἀβραὰμ, καὶ ὁ Ἰσαὰκ τὸν Ἰακὼβ, καὶ ὁ Ἰακὼβ τοὺς δώδεκα, καὶ ό Μωῦσῆς τὰς φυλάς· ἀλλὰ ὑπὲρ πάντα ταῦτα καὶ μετὰ ταῦτα αὐτὸς ὁ Κύριος εύλογήσει τὸν δίκαιον, ἀνάλογον τῷ, ι Αὐτὸς ὁ λαλῶν πάρειμι, ι καὶ τῷ, «ι Μὴ αὐτὸς συμπορεύσῃ. ι Ὡς ὅπλῳ εὐδοκίας ἐστεφάνωσας ἡμᾶς, κ. τ. ἐ. Ταυτόν ἐστι τῶν δικαίων ὅπλον καὶ στέφανος· ὡς τὸν όπλισάμενον ἐστεφανοῦσθαι, καὶτὸν στεφανούμενον ὡπλίσθαι. Ἔχει δέ τοῦτό τι ὅμοιον τῷ, ι Στεφάνῳ δὲ τρυφῆς ὑπερασπίσει σε. ι Ἠ γνῶσις οὖν τοῦ Θεοῦ, εἱ μὲν ἀμύνεται τοὺς πολεμίους, ὅπλον ἐστὶν εὐδοκίαςυ εἰ δὲ βασιλεύειν ποιεῖ τινα τῶν παθῶν, στέφανος ὀνομάζεται. Τέμνεται δέ ἡ τοῦ Θεοῦ γνῶσις εἰς δύο, εἰς πρᾶξιν καὶ Θεωρίαν· καὶ τῆς μὲν πράξεως ὅπλον τῆς εὐδοκίας ἐστὶ, τῆς δέ θεωρίας ὁ στέφανος. Τετήρηται δέ καὶ ἡ τάξις* πρὸ γὰρ τοῦ στεφάνου τὸ ὅπλον, ἐπειδὴ καὶ πρὸ τῆς Θεωρίας ἢ πρᾶξις, Εἰς τὸ τέλος ἐν ὕμνοις ὑπὲρ τῆς ὀγδόης ψαλμὸς τῷ Δαυῒδ, κ. τ. ἐ. ’Υπὲρ τῆς ὀγδόης καὶ ὁ ἑνδέκατος. Διαφέρουσι δὲ αἱ ἐπιγραφαὶ τούτου καὶ τοῦ ἑνδεκάτου, ὅτι οὗτος μέν ἐστιν, ι Εἰς τὸ τέλος ἐν ὕμνοις ὑπὲρ τῆς ὀγδόης ψαλμδς τῷ Δαυῒδ, ι ἐκείνος δὲ, ι Εἰς τὸ τέλος ὑπὲρ τῆς ὀγδόης ψαλμὸς τῷ Δαυῖδ. δ Τῇ δὲ ὀγδόῃ, οἶμαι, θυμὸς-ἐλέγχει καὶ ὀργῆ παιδεύει. Κύριε, μὴ τῷ θυμῷ σου ἐλέγξῃς με, μηδὲ τῇ ὀργῇ σου παιδεύσῃς με, κ. τ. ἐ. Θυμός ἐστιν ὁρμὴ ἐπιθυμίας ἡμέρου ψυχῆς κατʼ ἐξοχὴν ἀμύνης. Λέγει οὖνʼ Εἰ καὶ ὀξύτερον ό θυμὸς ἐλέγχει, καὶ ὀργὴ τάχιον παιδεύει, ἐγὼ διὰ τὴν ἀσθένειάν μου δέομαι τοῦ ἐλέους σου, διʼ ἄλλης ἐλεγχθῆναι καὶ παιδευθῆναι θεραπείας οὐ τηλικοῦτον προσαγούσης τὸν πόνον. ’Ἶασαί με, Κύριε, ὅτι ἐταράχθη τὰ ὀστᾶ μου, καὶ ἡ ψυχή μου ἐταράχθη σφόδρα, κ. τ. ἐ. Νοσοῦντόι με τὴν ψυχὴν ἴασαι· καὶ γὰρ τεταραγμέναι εἰσὶ τῶν όστῶν αὐτῆς αἱ ἁρμονίαι, καὶ αὑτὴ δὲ σφόδρα τετάρακται. Καὶ σὺ, Κύριε, ἕως πότε; κ. τ. ἐ. Τοῦτο ἐλλειπτικῶς εἴρηται ἀντὶ τοῦ, Ἕως πότε ού ῥύῃ τὴν ψυχήν μου, οὐδέ σώζεις με κατὰ τὸν ἐλεόν σου, οὐδέ ὲπιστρέφεις με ; Ὁ μὴ θαρῤῶν δὲ ἐπὶ ἔργοις σωθῆναι ἐρεῖ· ι Σῶσόν με ἕνεκεν τοῦ ἐλέους σου. ι Μετὰ τὸ ἀκοῦσαι, ὅτι Κύριος ἀφεῖλε τὸ ἁμάρτημα αὑτοῦ, πειρασμοῖς καὶ θλίψεσι παλαίων ό Δαυῒδ καὶ φαρμάκων..... γευόμενος περὶ τῆς τῶν φαρμάκων ἀπαλλαγῆς παρακαλεῖ τὸν ἰατρόν. ### English translation (Claude) [Ps 5, continued] And if there is a reasonable boasting also in the fear of the Lord, it is less than “they will boast in you.” Noah blesses Shem and Japheth; Melchizedek blesses Abraham, and Isaac Jacob, and Jacob the twelve, and Moses the tribes; but above all these and after them the Lord himself will bless the righteous, in keeping with “I who speak am myself present,” and “Will you not go with us yourself?” “As with a shield of good pleasure you have crowned us,” and so on. The shield and the crown of the righteous are the same, so that the one who is armed is crowned, and the one crowned is armed. This has something like “With a crown of delight he will defend you.” The knowledge of God, then, if it repels enemies, is a shield of good pleasure; if it makes someone reign over the passions, it is called a crown. The knowledge of God is divided into two, practice and contemplation; the shield of good pleasure belongs to practice, the crown to contemplation. The order too is kept: the shield comes before the crown, since practice also comes before contemplation. [Ps 6] “For the end, in hymns, for the eighth, a psalm of David,” and so on. The eleventh too is “for the eighth.” The titles of this psalm and of the eleventh differ, in that this one is “For the end, in hymns, for the eighth, a psalm of David,” and that one “For the end, for the eighth, a psalm of David.” On the eighth, I think, anger rebukes and wrath disciplines. “Lord, do not rebuke me in your anger, nor discipline me in your wrath,” and so on. Anger is an impulse of the desire of a gentle soul toward retaliation par excellence. He says, then: “Even if anger rebukes more sharply and wrath disciplines more quickly, I, because of my weakness, ask your mercy to be rebuked and disciplined by another treatment that does not bring so much pain.” “Heal me, Lord, for my bones are troubled, and my soul is greatly troubled,” and so on. Heal me, sick in soul; for the joints of its bones are troubled, and it itself is greatly troubled. “And you, Lord, how long?” and so on. This is said elliptically, for “How long will you not rescue my soul, nor save me according to your mercy, nor turn me back?” The one who does not trust that he will be saved by works will say: “Save me for the sake of your mercy.” After hearing that the Lord had taken away his sin, David, wrestling with trials and afflictions and tasting remedies, … asks the physician for release from the remedies. ### Scripture references - Ps 5:11 (5:12 LXX): allusion, high confidence - Gen 9:26: allusion, high confidence - Gen 14:19: allusion, high confidence - Gen 27:27: allusion, high confidence - Gen 49:28: allusion, high confidence - Deut 33:1: allusion, high confidence - Ps 5:12 (5:13 LXX): quotation, high confidence - Isa 52:6: quotation, high confidence - Exod 33:15: quotation, medium confidence - Prov 4:9: quotation, high confidence - Ps 6:1: quotation, high confidence - Ps 12:1 (11:1 LXX): allusion, high confidence - Ps 6:2 (6:3 LXX): quotation, high confidence - Ps 6:3 (6:4 LXX): quotation, high confidence - Ps 6:4 (6:5 LXX): quotation, high confidence - 2 Sam 12:13: allusion, high confidence ### Translation notes - The notes dividing knowledge into practice and contemplation and defining anger as an impulse of the soul read like Evagrius and may be his; the attribution is uncertain. Some words are lost near the end (“…”). - Quotations and references: Gen 9:26–27; 14:19; 27:27–29; 49; Deut 33; Isa 52:6; Exod 33:15–16; Prov 4:9; Ps 6:1–4 (LXX 6:1–5); 2 Sam 12:13. ### Citation (SBL) Origen, Sel. Ps. 1173 (PG 12:1173a–1173d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1161/#p-1173). ## PG 12:1175 (Ps 6 LXX) - URL: https://sophiascriptura.com/fathers/origen-selecta-psalmos/1161/#p-1175 - Source: PG 12:1176a–1176d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: On Ps 6:4–8: God turns and rescues the soul; in death, God’s enemy, there is no remembrance of him; the weary groaning and the bed washed with tears (applied to the chaste who weep over past sins); anger blinds the mind; demons always work lawlessness, humans sometimes, angels never. ### Greek text Ἐπίστρεψον, Κύριε, ῥῦσαι τὴν ψυχήν μου· σῶσόν με ἕνεκεν τοῦ ἐλέους σου, κ. τ. ὲ. Δύο τίθησιν ἐνταῦθα, τὸ ἐπιστρέψαι, καὶ ῥύσασθαι τὴν ψυχὴν αὐτοῦ. Τὸ γὰρ μάλιστα τοῖς δικαίοις ἦν περισπούδαστον. ι Ἐπίστρεψον, ι οἷον, Εἰς τὴν οἰκειότητα ἀποκατάστησον. Ἀλλὰ καὶ ῥῦσαι ὲν πολεμίοις αὐτὴν οὖσαν. Ἀπεστράφης διὰ τὰς ἁμαρτίας μου, ἐπίστρεψον διὰ τὴν φιλανθρωπίαν σου, καὶ πρὸς παίδευσιν ἐνδούς με τοῖς πειρασμοῖς. ’Ὁτι οὐκ ἔστιν ἐν τῷ θανάτῳ ό μνημονεύων σου, ἐν δὲ τῷ ᾅδῃ τίς ἐξομολογήσεται σοι; κ. τ. ἐ. Ὀ μνημονεύων Θεοῦ τοῦ λέγοντος· ‹ Ἐγώ εἰμι ἡ ζωὴ, › οὐκ ἔστιν ὲν τῷ Θανάτῳ. Οὐκ ἐστιν ἐν τῷ θανάτῳ τῷ ἐσχάτῳ ἐχθρῷ Θεοῦ τυγχάνοντι μεμνῆσθαί σου· διὸ ῥῦσαί με ἀπʼ αὐτοῦ, ἵνα πάλιν μνημονεύω σου. Διὰ τοῦτο δὲ καὶ οἱ πρὸ θανάτου ἁμαρτάνοντες ού μέμνηνται τοῦ Θεοῦ. ὲν οὐδεὶς ἐξομολογήσεται, ἢ πάνυ ὀλίγον τοῦτο γάρ ἐμφαίνει άπὸ ταύτης, καὶ μήποτε διὰ τό· ‹ Ἐλθέτω δὴ Θάνατος ἐπʼ αὐτοὺς, καὶ καταβήτωσαν είς ᾃδου ζῶντες. ι Οἱ ζῶντες εἰς ᾅδου καταβαίνοντες μεμνῆσθαι δύνανται τοῦ Θεοῦ ὡς οὐκ ὄντες ἐν τῷ θανάτῳ, καὶ ἐξομολογεῖσθαι αύτῷ. Ἐκοπίασα ἐν τῷ στεναγμῷ μου, κ. τ. ἐ. Τοιοῦτον στεναγμὸν οἱ υἱοὶ Ἰσραὴλ στενάξαντες ὲν Αἰγύπτῳ, εἰσηκούσθησαν. Καὶ Παῦλος δὲ λέγωνʼ ι Οί ὄντες ὲν τῷ σκήνει στενάζομεν, ι τὸ ὅμοιον ποιεῖ. Τοιοῦτόν ἐστι καὶ τὺ, ι Ὠρυόμην ἀπὸ στεναγμοῦ τῆς καρδίας μου. Καὶ οὐκ ἀρκεῖ στενάξαι, ἀλλʼ ὥστε κοπιάσαι δεῖ. Χαριὲντως δὲ εἰς προτροπὴν ἁγνείας χρησόμεθα τῷ λόγῳ τούτῳ- «Λούσω καθʼ ἑκάστην νύκτα τὴν κλίνην μου, ὑπὸ μόνων τῶν ἀεὶ καθαρευόντων ἀπὸ μίξεως φάσκοντες καλῶς λέγεσθαι τὸ, ι Λούσω καθʼ ἑκάστην νύκτα τὴν κλίνην μου· ι οῦτοι δὲ, καὶ σχολάζοντες τῇ προσευχῇ, ὲν δάκρυσι βρέχουσιν ἑαυτῶν ἐπὶ τοῖς ἡμαρτημένοις πάλαι τὴν στρωμνήν. Διὰ τοῦτο εἷπε· ι Μακάριοι οἱ κλαίοντες νῦν. ι Ἐταράχθη ἀπὸ θυμοῦ ὁ ὀφθαλμός μου, ἐπαλαιὼθην ἐν πᾶσι τοῖς ἐχθροῖς μου, κ. τ. ἑ. Οὐδὲν οὕτω τυφλοῖ νοῦν ὼς θυμὸς ταρασσόμενος. Διὰ ταύτην τὴν τοῦ ὀφθαλμοῦ ταραχὴν ού καθαρῶς, ἀλλὰ συγκεχυμένως ὁρᾷ καὶ ὁ βλέπειν τὰ νοητὰ δοκῶν. Τὸ δὲ, ‹ ἐπαλαιώθην, οἷον, Παλαιὸς καὶ πολυχρόνιος γέγονα, ὲν αὐτοῖς διατρίβων ὲν τῷ βίῳ ὅπου εἰσίν-ἢ, Τὸν παλαιὸν παρʼ αὐτοῖς ἀνέλαβον ἄνθρωπον σὺν ταῖς πράξεσιν αὐτοῦ, ι τὸν φθειρόμενον κατὰ τὰς ἐπιθυ· Ι μίας τῆς ἀπάτης. ι Ἁπόστητε ἀπʼἐμοῦ, πάντες οἱ ἐργαζόμενοι τήν ἀνομίαν, κ. -τ, ὲ. Δαιμόνων τὸ διὰ παντὸς τὴν ἀνομίαν ἐργάζεσθαι· ἀνθρώπων τὸ μὴ διὰ παντόςʼ ἀγγέλων τὸ μηδέποτε. ’Ότι είσήκουσε Κύριος τῆς φωνῆς τοῦ κλαυθμοῦ ### English translation (Claude) [Ps 6, continued] “Turn, Lord, rescue my soul; save me for the sake of your mercy,” and so on. He sets down two things here: turning, and rescuing his soul. This was what the righteous most earnestly sought. “Turn,” that is, restore to intimacy. And also rescue it, being among enemies. You turned away because of my sins; turn back because of your love for humankind, having given me over to trials for discipline. “For in death there is no one who remembers you; and in Hades who will confess to you?” and so on. The one who remembers God, who says, “I am the life,” is not in death. It is not possible, in death, which is the last enemy of God, to remember you; therefore rescue me from it, so that I may remember you again. For this reason too those who sin before death do not remember God. In it no one will confess, or very little; for this is what it shows; perhaps because of “Let death come upon them, and let them go down alive into Hades.” Those who go down alive into Hades can remember God, as not being in death, and confess to him. “I have grown weary in my groaning,” and so on. With such groaning the sons of Israel groaned in Egypt and were heard. And Paul, saying, “We who are in this tent groan,” does the same. Such too is: “I roared from the groaning of my heart.” And it is not enough to groan; one must groan so as to grow weary. We shall gracefully use this saying as an exhortation to chastity: “Every night I will wash my bed,” saying that “Every night I will wash my bed” is rightly said only by those who always keep pure from sexual union; and these, devoting themselves to prayer, wet their couch with tears over their sins of old. That is why he said: “Blessed are those who weep now.” “My eye was troubled by anger; I grew old among all my enemies,” and so on. Nothing blinds the mind like troubled anger. Because of this trouble of the eye, even one who seems to see intelligible things sees not clearly but confusedly. “I grew old,” that is: I have become old and long-lived, spending my life among them where they are; or: I took up among them the old man with his deeds, “who is being corrupted according to the desires of deceit.” “Depart from me, all who work lawlessness,” and so on. To work lawlessness always belongs to demons; not always, to human beings; never, to angels. “For the Lord has heard the voice of my weeping. ### Scripture references - Ps 6:4 (6:5 LXX): quotation, high confidence - Ps 6:5 (6:6 LXX): quotation, high confidence - John 14:6: quotation, high confidence - 1 Cor 15:26: allusion, high confidence - Ps 55:15 (54:16 LXX): quotation, high confidence - Ps 6:6 (6:7 LXX): quotation, high confidence - Exod 2:23: allusion, high confidence - 2 Cor 5:4: quotation, high confidence - Ps 38:8 (37:9 LXX): quotation, high confidence - Luke 6:21: quotation, high confidence - Ps 6:7 (6:8 LXX): quotation, high confidence - Eph 4:22: quotation, high confidence - Ps 6:8 (6:9 LXX): quotation, high confidence ### Translation notes - A garbled word at “In it no one will confess” is removed as OCR debris; the sentence is translated by sense. - The note classifying demons, human beings, and angels by their relation to lawlessness reads like Evagrius; the attribution is uncertain. - Quotations: John 14:6; 1 Cor 15:26; Ps 55:15 (LXX 54:16); Exod 2:23–24; 2 Cor 5:4; Ps 38:8 (LXX 37:9); Luke 6:21; Eph 4:22. ### Citation (SBL) Origen, Sel. Ps. 1175 (PG 12:1176a–1176d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1161/#p-1175). ## PG 12:1177 (Ps 6–7 LXX) - URL: https://sophiascriptura.com/fathers/origen-selecta-psalmos/1161/#p-1177 - Source: PG 12:1177a–1177d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The end of Psalm 6: God hears weeping, petition, and prayer; the shame of the enemies, visible and invisible; and the beginning of Psalm 7, on the pursuers from whom the Prophet asks to be rescued. ### Greek text μου. Εἰσήκουσε Κύριος τῆς δεήσεώς μου, Κύριος, τὴν προσευχήν μου προσεδέξατο, κ. τ. ὲ. Ὀ τῶν κλαιόντων μακαρισμὸν συνιεὶς, καὶ κλαίων, ταῦτα ἐρεῖ πᾶσι τοῖς παροῦσιν αύτῷ ἐργαζομένοις τὴν ἀνομίαν, ὁρατοῖς, ἀοράτοις. Πρῶτον δὲ ὀ Θεὸς φωνῆς καὶ κλαυθμοῦ ἀκούει, εἶτα δεήσεως, εἶτα τὴν προσευχὴν προσδέχεται. Αίσχυνθειήσαν καὶ τιιραχθειῗησιιν σφόδρα πάντες οἱ ἐχθροίμου, κ. τ. ὲ. Ἠ αἰσχύνη εἰς συναίσθησιν ἄγει τὸν ἁμαρτάνοντα. Παύσασθε, φησιν, ὲμοὶ τὰ ὀνείδη προσφέροντες τὰ οἰκεῖα δὲ κακὰ λογιζόμενοι, αἰσχύνης καὶ ταραχῆς ἀναπλήσθητε. Δίκαιον γὰρ καὶ φοβερὸν τὸ Οεῖον κριτήριον. ,Ἐπιστραφείησαν καὶ αἰσχυνθείησαν σφόδρα διὰ τάχους, κ. τ. ἐ. Ἐὰν νικήσωμενμο), τὰ ἀντιπαλαίοντα καταισχύνονται, μάλιστα ὅτε τις ὀ ἄνθρωπος τούτων κρείττων εὑρίσκεται, καὶ συγχέων ταράσσει αὐτὰ τῇ ἑαυτοῦ σοφία. Τάχα δὲ καὶ ἐπιστρέφει αὐτὰ αἰσχυνθέντα, καὶ ταχέως ὁ ἅγιος τοῦτο ποιεῖ. Τοῦ αὑτοῦ. Νοὴσεις ταῦτα λέγεσθαι καὶ πρὸς τοὺς τὴν κατασκευὴν αὑτῴ κατεργασαμένους ἀοράτους ἐχθροὺς διαφθονουμένους τῇ κατὰ Θεὸν αὑτοῦ προκοπῇ, καὶ μετὰ τὴν ἁμαρτίαν ἐπιβαίνοντας, ὲν οἷς ἔλεγον* ι Οὐκ ἐστι σωτηρία αὐτῷ ἐν τῷ Θεῴ αὑτοῦ.» Κύριε, ό Θεός μου, ἐπὶ σοὶ ἤλπισα, σῶσόν με ἐκ πάντων τῶν διωκόντων με, καὶ ῥῦσαί με, μή· ποτε ἁρπάσῃ ὡς λέων τὴν ψυχήν μου, κ. τ. ἐ. Καθʼ ἕκαστον τῶν ἐπὶ ἁμαρτίᾳ ὲρεοισμῶν, διωκόμεθα ὑπὸ τοῦ ἐνεργοῦντος τὸ ὲρεθίζον. Διόπερ ὲκ ’τούτου νόει ὅσοι διώκουσι τὸν ἄνθρωπον, ἐξ ὧν ὁ Προφήτης ῥυσθῆναι εὔχεται, εί μὴ ῥυσθείη, τῆς ψυχῆς αὐτοῦ ὼς ὑπὸ λέοντος ἁρπασθησομένης. Κύριε ό Θεός μου, εὶ ἐποίησα τοῦτο, εἱ ἐστιν ἀδικία ἐν χερσί μου, κ. τ. ἐ. Πρὸς ἀμνησικαιιεο· ### English translation (Claude) [Ps 6, continued] The Lord has heard my petition; the Lord has accepted my prayer,” and so on. The one who understands the blessing of those who weep, and weeps, will say these things to all the workers of lawlessness present with him, visible and invisible. First God hears the voice and the weeping, then the petition, then he accepts the prayer. “Let all my enemies be ashamed and greatly troubled,” and so on. Shame brings the sinner to awareness. “Stop bringing reproaches against me,” he says; “consider your own evils, and be filled with shame and trouble.” For the divine tribunal is just and fearful. “Let them be turned back and be greatly ashamed, quickly,” and so on. If we conquer, the opposing powers are put to shame, especially when the man is found stronger than they, and confounds and troubles them by his own wisdom. Perhaps he also turns them back ashamed, and the saint does this quickly. Of the same. You will understand that these things are said also to the invisible enemies who wrought his downfall, envious of his progress toward God, and who attacked him after his sin, when they said: “There is no salvation for him in his God.” [Ps 7] “Lord my God, in you I have hoped; save me from all who pursue me, and rescue me, lest like a lion he seize my soul,” and so on. At each provocation to sin we are pursued by the one who works the provocation. Understand from this how many pursue a person, from whom the Prophet prays to be rescued, since if he were not rescued his soul would be seized as by a lion. “Lord my God, if I have done this, if there is injustice in my hands,” and so on. For freedom from resentment ### Scripture references - Ps 6:8 (6:9 LXX): quotation, high confidence - Ps 6:9 (6:10 LXX): quotation, high confidence - Luke 6:21: allusion, high confidence - Ps 6:10 (6:11 LXX): quotation, high confidence - Ps 3:2 (3:3 LXX): quotation, high confidence - Ps 7:1 (7:2 LXX): quotation, high confidence - Ps 7:2 (7:3 LXX): quotation, high confidence - Ps 7:3 (7:4 LXX): quotation, high confidence ### Translation notes - The short note headed “Of the same” may be by another catena author. - Quotations: Ps 6:8–10 (LXX 6:9–11); Ps 3:2 (LXX 3:3); Ps 7:1–3 (LXX 7:2–4). ### Citation (SBL) Origen, Sel. Ps. 1177 (PG 12:1177a–1177d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1161/#p-1177). ## PG 12:1179 (Ps 7 LXX) - URL: https://sophiascriptura.com/fathers/origen-selecta-psalmos/1161/#p-1179 - Source: PG 12:1180a–1180d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: On Ps 7:3–8: the righteous man does not repay evil, being no longer a child under the law; the empty and the full; the enemy who tramples those who bear the image of the man of dust; God’s “arising” is his power to discipline, and the enmity of his enemies ends in reconciliation; Christ’s return on high after the resurrection. ### Greek text κίανχρὴσιμον τὸ ῥητόν. Εἰ ἐποίησα, φησὶ, τοῦτο δ πάσχω· εί ἐπανέστην τῷ πατρὶ, ἦ παρενόμησα. Προβάλλεται γὰρ τὸ ἀμνησίκακον, τδν τοῦ Θεοῦ ἐλιον ἐκκαλού μενος. Εἰ ἀνταπέδωκα τοῖς ἀνταποδιδοῦσί μοι κακὰ, ἀποπέσοιμι ἄρα ἀπὸ τῶν ἐχθρῶν μου κενὸς, κ. τ. ἐ. Εἰ ὁ παιδαγωγὸς νόμος συγχωρεῖ ἀνταποδιδόναι κακὰ, ὠς νηπίοις τοῖς παιδαγωγουμένοις ἔτι, οὗτος οὐκ ἔτι νήπιος ἦν ἐν Χριστῷ, ἀλλʼ ἔκτοτε εύαγγελικός τις. ι ’Λποπέσοιμι ἄρα. ι Ὁ μὲν δίκαιος, νικήσας, πλήρης ὰπδ τῶν ἐχθρῶν ἐξέρχεται· ὁ δὲ φαῦλος, ὡς νικηθεὶς, ἀποπίπτει αὐτῶν κενὸς, καὶ ούδέν ἔχων πληρώματος. Τοῦ αὑτοῦ. Κενός ἐστιν ὁ μὴ λέγωνʼ ι Καὶ ἐκ τοῦ πληρώματος αὐτοῦ ἡμεῖς πάντες ἐλάβομεν. υἱ δὲ τοιοῦτοι καὶ κάλαμοι λέγονται τρέφοντες ἐν ἑαυτοῖς θηρία, περὶ ὧν εἴρηται· ι Ἐπιτίμησον τοῖς θηρίοις καλάμου. ι Καὶ, ι Ὁ διάβολος δὲ παρὰ πάπυρον κοιμᾶται, ι φησὶν ὁ Ἰὼβ, ι καὶ βούτομον, καὶ κάλαμον. Ἀὐτὸς γάρ ἐστι βασιλεὺς τῶν ἐν τοῖς ὕδασι. Καταδιώξαι ἄρα ό ἐχθρὸς τὴν ψυχήν μου, καὶ καταλάβοι, καὶ καταπατῆσαι εἰς γῆν τὴν ζωήν μου, καὶ τὴν· δόξαν μου εἰς χοῦν κατασκηνώσαι, κ. τ. ἐ. Ἡ ζωὴ τοῦ ἔτι τὴν εἰκόνα τοῦ χοϊκοῦ φοροῦντος καταπεπάτηται ὑπὸ τοῦ ἐχθροῦ εἰς γῆν. Οὗτος δὲ, κᾶν δοξάζεσθαι ποτε δοκῇ, κατεσκήνωσεν αὑτοῦ ἡ δόξα εἰς χοῦν, ὡς τῶν ποιούντων τι διὰ δόξαν καὶ τὸν παρὰ πολλῶν ἔπαινον, ἢ τὴν παρʼ αύτῶν ἀποδοχήν. Ἀνάστηθι, Κύριε, ὲν ὀργῇ σου, ὑψώθητι ἐν τοῖς πέρασι τῶν ἐχθρῶν μου, κ. τ. ἐ. Οὐ σωματικῶς νοητέον τὸ, ι ἀναστῆναι, ι ἀλλὰ τὸ τιμωρητικὸν καὶ ἀναλωτικόν. Τοῦ αὑτοῦ. Εἰ ἡ ὀργὴ τοῦ Θεοῦ παιδεύει τοὺς μὴ λόγῳ παιδευθῆναι θελήσαντας αὑτοῦ, ὁ ταῦτα λέγων παιδευθῆναι τινας εὔχεται. Ὅταν δὲ τέλος καὶ πέρας λάβῃὴ ἔχθρα, τῶν ἐχθρῶν τοῦ Χριστοῦ καταργουμένων, ὑψοῦται ἐν αὐτοῖς πέρασι τῶν ἐχθρῶν ὁ Κύριος, καὶ καθʼ ἕκαστον τῶν διὰ κακίας ἐχθρῶν Χριστοῦ ὑψοῦται ὁ Κύριος, πέρας λαβούσης τῆς ἔχθρας, καὶ ἀρχὴν ἐχούσης τῆς καταλλαγῆς καὶ φιλίας. Τὸ δὲ ὅμοιον ἐρεῖς καὶ περὶ τῶν ἐχθρῶν τοῦ ι) δικαίου. Ἐξεγέρθητι, Κύριε ὁ Θεός μου, ἐν προστάγματι ᾧ ἐνετείλω, καὶ συναγωγὴ λαῶν κυκλώσει σε, κ. τ. ἐ. Ἀντὶ τοῦ, Μεθʼ οὗ ἐνετείλω προστάγματος ἐξεγέρθητι, προστάσσων αὐτὸ δυνάμεσι συνεργούσαις τῇ κυκλούσῃ σε συναγωγῇ λαῶν. Καὶ ὑπὲρ ταύτης εις ὕψος ἐπέστρεφον. Κύριος κρινεῖ λαοὺς, κ. τ. ὲ. Εἰς τὸ ῦψοςὅθεν καταβέβηκας, ἐπίστρεψον μετὰ τὴν ἀνάστασιν. ### English translation (Claude) [Ps 7, continued] the saying is useful. “If I have done this,” he says, “which I suffer; if I rose up against my father or acted lawlessly.” For he puts forward his freedom from resentment, calling forth the mercy of God. “If I have repaid those who repaid me with evil, then may I fall empty from my enemies,” and so on. If the law, our tutor, permits repaying evil, as to those still children under a tutor, this man was no longer a child in Christ, but from then on a man of the Gospel. “Then may I fall”: the righteous man, having conquered, comes away from his enemies full; but the base man, as conquered, falls from them empty, having nothing of fullness. Of the same. Empty is the one who does not say: “And from his fullness we have all received.” Such people are also called reeds, nourishing beasts within themselves, about which it is said: “Rebuke the beasts of the reed.” And “The devil sleeps beside papyrus,” says Job, “and rush and reed.” For he is king of those in the waters. “Then let the enemy pursue my soul and overtake it, and trample my life into the ground, and lay my glory in the dust,” and so on. The life of one who still bears the image of the man of dust has been trampled into the ground by the enemy. And even if such a one seems at times to be glorified, his glory has been laid in the dust, as with those who do anything for glory and for praise from the many, or for acceptance from them. “Arise, Lord, in your wrath; be exalted in the boundaries of my enemies,” and so on. “Arise” is not to be understood bodily, but as the power of punishing and consuming. Of the same. If the wrath of God disciplines those who did not wish to be disciplined by his word, the one who says these things prays that some may be disciplined. When the enmity reaches its end and boundary, as the enemies of Christ are abolished, the Lord is exalted in the very boundaries of the enemies; and in each of those who were enemies of Christ through vice the Lord is exalted, when the enmity has reached its end and reconciliation and friendship have their beginning. You will say the same also of the enemies of the righteous man. “Awake, Lord my God, in the command which you commanded, and an assembly of peoples will surround you,” and so on. Instead of: Awake with the command which you commanded, commanding it to powers working together with the assembly of peoples that surrounds you. “And for its sake return on high. The Lord will judge peoples,” and so on. Return to the height from which you came down, after the resurrection. ### Scripture references - Ps 7:3 (7:4 LXX): quotation, high confidence - Ps 7:4 (7:5 LXX): quotation, high confidence - Gal 3:24: allusion, high confidence - 1 Cor 3:1: allusion, medium confidence - John 1:16: quotation, high confidence - Ps 68:30 (67:31 LXX): quotation, high confidence - Job 40:21: quotation, high confidence - Ps 7:5 (7:6 LXX): quotation, high confidence - 1 Cor 15:49: allusion, high confidence - Ps 7:6 (7:7 LXX): quotation, high confidence - 1 Cor 15:25: allusion, high confidence - Ps 7:7 (7:8 LXX): quotation, high confidence - Ps 7:8 (7:9 LXX): quotation, high confidence ### Translation notes - The notes headed “Of the same” may be by another catena author. The end of enmity and the reconciliation of the enemies reflects Origen’s hope of the restoration of all, translated as written. - Quotations: Gal 3:24; John 1:16; Ps 68:30 (LXX 67:31); Job 40:21 (LXX 40:16); 1 Cor 15:49; 15:25–26. ### Citation (SBL) Origen, Sel. Ps. 1179 (PG 12:1180a–1180d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1161/#p-1179). ## PG 12:1181 (Ps 7–8 LXX) - URL: https://sophiascriptura.com/fathers/origen-selecta-psalmos/1181/#p-1181 - Source: PG 12:1181a–1181d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The end of Psalm 7: the devil’s instruments of death; the lover of pleasure conceives toil and brings forth lawlessness, the lover of God conceives joy and brings forth righteousness; the pit dug by the devil; the title of Psalm 8, “for the winepresses.” ### Greek text Τοῦ αὐτοῦ. ι Ὅταν ὑψωθῶ, φησὶ, πάντας ἑλκύσω πρὸς ἐμαυτόν. ι Συντελεσθήτω δὴ πονηρία ἁμαρτωλῶν, κ. τ. ἑ. Ὅταν οὐκέτι ἁμαρτάνῃ τις, συντελεῖται αὑτοῦ ή πονηρία ο ἢ πονηρία τῶν ἁμαρτωλῶν ὁ διάβολός ἐστι. Ἐὰν μὴ ἑπιστραρῆτε. ἕως τοῦ, καταβήσεται, κ. τ. ἑ. Μήποτε παρασεσιωπημένως ταῦτα περὶ τοῦ διαβόλου εἴρηται. Οὗτος γὰρ πρὸς τούτοις καὶ ῶδίνησεν ἀδικίαν καὶ τὰ ἑξῆς, ὀργὴ τυγχάνων. Ὁ Πατὴρ δὲ τοῦ εἰπόντος· ι Ἐγώ εἰμι ἡ ζωή, ι οὐχ ἑτοιμάξει ὲν τῷ τόξῳ αὑτοῦ σκεύη θανάτου ’ τίθησι γοῦν τὸ τόξον αὑτοῦ ἐν τῇ νεφέλῃ, ἵνα μὴ ἐπαγάγῃ ὓδωρ κατακλυσμοῦ ἐπὶ τὴν γῆν. Διὸ περὶ τοῦ διαβόλου ταῦτα λέγεσθαι νομιστέον. Καὶ πεπυρωμένα τοῦ πονηροῦ ἐστιν, ἃ ἐξειργάσατο τοῖς καιομένοις καὶ πυρουμένοις ὑπὸ παθῶν. Τοῦ αὐτοῦ είς τό · Καί ἐν αὐτῷ ἡτοίμασε σκεύη θανάτου, κ. τ. ὲ. Σκεύη θανάτου εἰσὶν ἀκάθαρτα λογικὰ, ἢ αἱ τὸν θάνατον ἔχουσαι ψυχαίο ὡς σκεύη ζωῆς αἱ τὴν ζωὴν ἔχουσαι ψυχαί. Οὕτω γὰρ καὶ Παῦλον σκεῦος ἐκλογῆς ὠνόμασεν ὁ Κύριος. Ἰδοὺ ὠδίνησεν ἀδικίαν, συνέλαβε πόνον, καὶ ἔτεκεν ἀνομίαν, κ. τ. ὲ. Ὀ μὴ φιλόθεος, ἀλλὰ φιλήδονος, ἀνάλογον αἷς δουλεύει ἡδοναῖς συλλαμβάνει πόνον ἕνα συνημμένον, καὶ μὴ ἔχοντα μεταξὺ διάλειμμα, καὶ ὡδίνει ἀδικίαν, καὶ τίκτει ἀνομίαν. Ἐκ δὲ τῶν ἐναντίων ὁ μὴ φιλήδονος, ἀλλά φιλόθεος, ἀνάλογον οἷς ἀναδέχεται διʼ ἀρετὴν πόνοις, συλλαμβάνει εὐπάθειαν, τὴν χαρὰν, μίαν συνημμένην, καὶ μὴ ἔχουσαν μεταξὺ διάλειμμα, καὶ ῶδίνει δικαιοσύνην, καὶ τίκτει εὐνομίαν · καὶ οὕτως τέκνον γίνεται εὐνοο μίας, ἀνομίαν ἑκάστην μισῶν. τοῦ αὐτοῦ είς τὸ αὐτό. Ἐτεκεν ἀνομίαν, ἐπειδὴ συνέλαβε πόνον, καὶ ὠδίνησεν ἀδικίαν. Αὕτη γάρ ἐστιν ἀκολουθία φύσεως. Ὤδίνησεν Ἀχιτόφελ τὴν πονηρὰν εἰσηγησάμενος γνώμην. Λάκκον ὤρυξε, καί ἀνέσκαψεν αὑτὸν. καὶ ἐμπεσεῖται εὶς βόθρον ὃν εἰργάσατο. Ἐπιστρέψει ό πόνος αὐτοῦ εὶς κεφαλὴν αὐτοῦ, καὶ ἐπὶ κορυφὴν αὑτοῦ ἡ ἀδικία αὐτοῦ καταβήσεται, κ. τ. ὲ. Μήποτε ὁ λάκκος χωρίον κολάσεως ἐστιν, εἰς ὃν προνοίᾳ θεοῦ αὐτὸς ὀρύξας ἐμπεσεῖται. Ἰσόπεδος δέ ἐστιν αὐτοῦὴ κορυφὴ τῷ λοιπῷ σώματιο οὐδὲν γὰρ αὐτοῦ ἄνωο διὸ καὶ δράκων που λέγεται. Εἰκότως οὖν ή ἐπαρθεῖσα καὶ ὑψωθεῖσα κατά τῆς γνώσεως τοῦ Θεοῦ ἀδικία αὐτοῦ καθαιρουμένη ἐπὶ τὴν κορυφὴν αὐτοῦ καταβήσεται. Είς τὸ τέλος ὑπὲρ τῶν ληνῶν ψαλμὸς τῷ Δαυῒδ, κ. τ. ὲ. Καὶ ὲν τῷ πʼ καῖ πγ ψαλμῷ ### English translation (Claude) [Ps 7, continued] Of the same. “When I am lifted up,” he says, “I will draw all to myself.” “Let the wickedness of sinners come to an end,” and so on. When someone no longer sins, his wickedness comes to an end; or the wickedness of sinners is the devil. “If you do not turn back,” down to “will come down,” and so on. Perhaps these things are said in a veiled way about the devil. For besides these things he too “travailed with injustice,” and so on, being wrath. But the Father of the one who said, “I am the life,” will not prepare instruments of death in his bow; he sets his bow in the cloud, so as not to bring the water of the flood upon the earth. That is why we must think these things are said about the devil. And the burning arrows are the evil one’s, which he has wrought for those burned and inflamed by passions. Of the same, on “And in it he has prepared instruments of death,” and so on. Instruments of death are impure rational beings, or souls that have death; as instruments of life are souls that have life. For so the Lord named Paul a chosen instrument. “Behold, he travailed with injustice, conceived toil, and brought forth lawlessness,” and so on. The one who loves not God but pleasure, in proportion to the pleasures he serves, conceives a single toil, continuous and without interval, and travails with injustice, and brings forth lawlessness. Conversely, the one who loves not pleasure but God, in proportion to the toils he undertakes for virtue, conceives a good emotion, joy, single and continuous, without interval, and travails with righteousness, and brings forth good order; and so he becomes a child of good order, hating every lawlessness. Of the same, on the same. He brought forth lawlessness, since he conceived toil and travailed with injustice; for this is the sequence of nature. Ahithophel travailed when he proposed his wicked counsel. “He dug a pit and hollowed it out, and he will fall into the hole he made. His toil will return upon his head, and his injustice will come down upon his crown,” and so on. Perhaps the pit is a place of punishment, into which, by the providence of God, he who dug it will fall. His crown is level with the rest of his body, for nothing of him is above; that is why he is somewhere called a dragon. Fittingly, then, his injustice, which was lifted up and exalted against the knowledge of God, being brought down, will come down upon his crown. [Ps 8] “For the end, for the winepresses, a psalm of David,” and so on. In the eightieth and eighty-third psalms too ### Scripture references - John 12:32: quotation, high confidence - Ps 7:9 (7:10 LXX): quotation, high confidence - Ps 7:12 (7:13 LXX): quotation, high confidence - Ps 7:13 (7:14 LXX): quotation, high confidence - John 14:6: quotation, high confidence - Gen 9:13: allusion, high confidence - Eph 6:16: allusion, high confidence - Acts 9:15: allusion, high confidence - Ps 7:14 (7:15 LXX): quotation, high confidence - 2 Tim 3:4: allusion, medium confidence - 2 Sam 17:1: allusion, high confidence - Ps 7:15 (7:16 LXX): quotation, high confidence - Ps 7:16 (7:17 LXX): quotation, high confidence - 2 Cor 10:5: allusion, high confidence - Ps 8:1: quotation, high confidence ### Translation notes - Several short notes are headed “Of the same”; some (on instruments of death as impure rational beings, and on “good emotion,” εὐπάθεια) use the vocabulary of Evagrius and may be his. Migne’s notes on the catena sources (Corderius) at the end of the column are removed by a logged correction. - Quotations: John 12:32; Ps 7:9, 11–16 (LXX 7:10, 12–17); John 14:6; Gen 9:13–15; Eph 6:16; Acts 9:15; 2 Sam 17:1–4; 2 Cor 10:5. ### Citation (SBL) Origen, Sel. Ps. 1181 (PG 12:1181a–1181d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1181/#p-1181). ## PG 12:1183 (Ps 8 LXX) - URL: https://sophiascriptura.com/fathers/origen-selecta-psalmos/1181/#p-1183 - Source: PG 12:1184a–1184d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The winepresses in Scripture (Noah, Judah, Issachar, the righteous man’s wife) are rational natures receiving the fruit of the spiritual vine; on Ps 8:2 the infants of Matthew 21 teach an allegorical reading; the enemy is the devil, overthrown through simple fishermen; the heavens, the works of God’s fingers, and the moon and stars. ### Greek text ιιει τὴν, ι ’Υπὲρ τῶν ληνῶν, ι εὑρήσεις ἐπιγραφήν. Πρὸς δὲ ταῦτα λάβωμεν τά περὶ Νῶε φυτεύοντος ἄμπελον, τήν τε περὶ τοῦ Ἰούδα παρά Ἰακὼβ εὐλογίαν, ι δεσμεύων πρὸς ἄμπελον τὸν πῶλον αὑτοῦ ·- ι καὶ τὴν Ἰσσάχαρ, ὃς, ίδὼν τὴν ἀνάπαυσιν, ὅτι καλὴ, καὶ τὴν γῆν, ὅτι πίων, ὑπέθηκε τὸν ὦμον εἰς τὸ πονεῖν, καὶ ἐγενήθη ἀνὴρ γεωργός. Καὶ μὴν Ὀζίας γεωργὸς ἦν, ἁμπελουργοὺς ἔχων ὲν τῇ ὀρεινῇ. Καὶ ἡ γυνὴ δὲ παντὸς δικαίου ι. ὼς ἄμπελός ἐστιν εὐθηνοῦσα ἐν τοῖς κλίτεσι τῆς οἰκίας αὑτοῦ, ι ᾧ γίνεται οἶνος εὐφραίνων καρδίαν ἀνθρώπου. Καὶ ὁ Ἐκκλησιαστὴς ἐφύτευσεν ἀμπελῶνας, ὤρυξε ληνόν. Καὶ ὁ Σολομῶν φησιν· ι Οἴνῳ δὲ αἱ ληνοί σου ἐκβλύζωσιν. ι Τοῦ αὑτοῦ. Ληνοί εἰσι φύσεις λογικαὶ, τοὺς ἐκ τῆς πνευματικῆς ἀμπέλου καρποὺς ὑποδεξάμεναι. Ἐκ στόματος νηπίων καὶ θηλαζόντων κατηρτίσω αἶνον, κ. τ. ἐ. Ἐν τῷ κατά Ματθαῖον πρότερον μὲν οἱ προάγοντες τὺν Σωτῆρα, ἀλλά καὶ οἱ ἀκολουθοῦντες αὐτῷ ι ἔκραζον λέγοντες Ὡσαννά τῷ υἱῷ Δαυῒδ, εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι Κυρίου, ὡσαννὰ ἐν τοϊς ὑψίστοις · ι ὀλίγον δὲ ὕστερον γέγραπται, ὅτι ἰδόντες οἱ ἀρχιερεῖς καὶ οἱ γραμματεῖς τὰ θαυμάσια ἀ ἐποίησε, καὶ τοὺς παῖδας κράζοντας ὲν τῷ ἱερῷ καὶ λέγοντας, ι Ὡσαννά τῷ υἱῷ Δαυῖδ, ι ἠγανάκτησαν, καὶ εἷπον αὐτῷ · ι Ἀκούεις τί οὗτοι λέγουσιν; Ὁ δὲ Ἰησοῦς λέγει αὐτοῖς· Ναί. Οὐδέποτε ἀνέγνωτε, ὅτι ἐκ στόματος νηπίων καὶ θηλαζόντων, ι καὶ τά λοιπά. Ἔοικεν οὖν ὁ Ματθαῖος τοὺς αὐτοὺς ὄχλους λέγειν παῖδας, καὶ ὁ Σωτὴρ οὐχ ἁπλῶς παῖδας, ἀλλά καὶ νηπίους καὶ θηλάζοντας, διδάσκων ἡμᾶς διʼ ὧν ἐξέθετο ῥητῶν τοῦ ψαλμοῦ μετά ἀλληγορίας, ἁλληγορείν καὶ τὸν ψαλμόν. Ζητήσεις δὲ πότερον ταυτὸν ἐστιν οἶκος Δαυῒδ, καὶ υίὸς Δαυΐδ. Καὶ εἱ μὴ ταυτόν ἐστιν, ἡμάρτηται τὸ κατὰ Ματθαῖον γραφικῶς, ὀφεῖλον ἔχειν ἦτοι δὶς τῷ οἴκῳ Δαυῖδ, ἦτοι τῷ υἱῷ Δαυῖδ. Ἕνεκα τῶν ἐχθρῶν σου, τοῦ καταλῦσαι ἐχθρὸν καὶ ἐκδικητὴν, κ, τ. ὲ. Ἐχθρὺν καὶ ἐκδικητὴν, τὸν ἀληθινὸν νόει Ναβουχοδονόσορ. Τὸν διάβολον κατέλυσεν ὁ Χριστὸς διʼ ἀλιέων καὶ ἀγραμμάτων καὶ τῇ κακίᾳ νηπιαζόντων. Ὅτι ὄψομαι τοὺς οὐρανοὺς ἔργα τῶν δακτύλων σου, σελήνην καὶ ἀστέρας, ἃ σὺ ἐθεμελίωσας, κ. τ. ὲ. ι Ὅτι ὄψομαι τοὺς οὐρανούς. ι Τοῦτο τὸ πρᾶγμα σαφῶς ἐπιστάμεθα, ὅτε καὶτὸν λόγον αὑτοῦ, καὶ τὴν αἰτίαν γινώσκομεν. ι Ἔργα τῶν δακτύλων σου. ι Ζητήσεις εἰ ἕτερά ὲστι τά ἔργα τῶν δακτύλων τοῦ Θεοῦ πρὸς τὰ ἔργα τῶν ὅλων χειρῶν αὑτοῦ, εί ἐν μέρει ἐστὶ τὰ πρότερα τῶν δευτέρων. ι Σελήνην καὶ ἀστέρας, ἃ σὺ ἐθεμελίωσας. ι Διά τί ἥλιον οὐκ εἶπεν; Μήποτε ὅτε μὲν εἰσάγεται τις, πρῶτα ### English translation (Claude) [Ps 8, continued] you will find the title “For the winepresses.” With these let us take what concerns Noah planting a vine, and Jacob’s blessing of Judah, “binding his colt to a vine,” and that of Issachar, who, “seeing that rest was good and the land rich, put his shoulder to labor and became a farmer.” And indeed Uzziah was a farmer, having vinedressers in the hill country. And the wife of every righteous man “is like a fruitful vine on the sides of his house,” from which comes “wine that gladdens the heart of man.” And the Preacher planted vineyards and dug a winepress. And Solomon says: “Let your winepresses overflow with wine.” Of the same. Winepresses are rational natures that have received the fruits from the spiritual vine. “Out of the mouth of infants and nursing babes you have perfected praise,” and so on. In Matthew, first those who went before the Savior, and also those who followed him, “cried out, saying: Hosanna to the son of David; blessed is he who comes in the name of the Lord; hosanna in the highest.” And a little later it is written that when the chief priests and the scribes saw the wonderful things he did, and the children crying out in the temple and saying, “Hosanna to the son of David,” they were indignant and said to him: “Do you hear what these are saying? And Jesus says to them: Yes. Have you never read: Out of the mouth of infants and nursing babes,” and so on. Matthew, then, seems to call the same crowds children, and the Savior calls them not simply children but infants and nursing babes, teaching us, through the words of the psalm he quoted with allegory, to allegorize the psalm too. You will inquire whether “the house of David” and “the son of David” are the same. And if they are not the same, the text of Matthew has been corrupted by the copyists, and ought to have either “to the house of David” twice or “to the son of David” twice. “Because of your enemies, to destroy the enemy and avenger,” and so on. By enemy and avenger understand the true Nebuchadnezzar. Christ destroyed the devil through fishermen, unlettered men, infants in malice. “For I will see the heavens, the works of your fingers, the moon and the stars, which you founded,” and so on. “For I will see the heavens”: we know this thing clearly when we know both its principle and its cause. “The works of your fingers”: you will inquire whether the works of God’s fingers are different from the works of his whole hands, whether the former are a part of the latter. “The moon and the stars, which you founded”: why did he not say the sun? Perhaps because when someone is being introduced, he first understands the things of the night, ### Scripture references - Ps 81:1 (80:1 LXX): allusion, high confidence - Ps 84:1 (83:1 LXX): allusion, high confidence - Gen 9:20: allusion, high confidence - Gen 49:11: quotation, high confidence - Gen 49:15: quotation, high confidence - 2 Chr 26:10: allusion, high confidence - Ps 128:3 (127:3 LXX): quotation, high confidence - Ps 104:15 (103:15 LXX): quotation, high confidence - Eccl 2:4: allusion, high confidence - Prov 3:10: quotation, high confidence - John 15:1: allusion, medium confidence - Ps 8:2 (8:3 LXX): quotation, high confidence - Matt 21:9: quotation, high confidence - Matt 21:15: quotation, high confidence - Matt 21:16: quotation, high confidence - 1 Cor 14:20: allusion, medium confidence - Ps 8:3 (8:4 LXX): quotation, high confidence ### Translation notes - Origen’s remark on “house of David” and “son of David” in Matthew 21:9, 15 suggests that some copies he knew read “house of David” in one of the verses; translated as written. A short garbled stretch in the note “Of the same” is removed as OCR debris. - Quotations: Gen 9:20; 49:11, 15; 2 Chr 26:10; Ps 128:3 (LXX 127:3); Ps 104:15 (LXX 103:15); Eccl 2:4; Prov 3:10; Ps 8:2–3 (LXX 8:3–4); Matt 21:9, 15–16; 1 Cor 14:20. ### Citation (SBL) Origen, Sel. Ps. 1183 (PG 12:1184a–1184d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1181/#p-1183). ## PG 12:1185 (Ps 8–9 LXX) - URL: https://sophiascriptura.com/fathers/origen-selecta-psalmos/1181/#p-1185 - Source: PG 12:1185a–1185d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: On Ps 8:4–8: God visits man to do him good; man, made in God’s image, is a little lower than the angels and rules the creatures; Hebrews applies the psalm to Christ, and through the incarnation man is crowned with glory; Psalm 9 begins with its title, “for the hidden things.” ### Greek text συνίησι τὰ τῆς νυκτὸς, ὕστερον δέ ποτε τὰ τῆς ήμέας. ας. ρ Τί ἐστίν ἅνθρωπος, ὅτι μιμνήσκῃ αὐτοῦ ; ἢ υίὸς ἀνθρώπου, ὅτι ἐπισκέπτῃ αὐτὸν, κ. τ. ὲ. Εἰ θαυμάζων, ὅτι μιμνήσκεται Κύριος τοῦ ἀνθρώπου, καὶὸτι ὲπισκέπτεται υἱὸν ἀνθρώπου, ταῦτά φησι, δῆλον, ὅτι εὐεργετῶν ἐπισκέπτεται. Τοῦτο δὲ σημειὡσῃ διὰ τὸ, ι Ἐπισκὲψομαι ὲν ῥάβδῳ τὰς ἀνομίας αὐτῶν, καὶ ὲν μάστιξι τὰς ἀδικίας αὐτῶν, ι καὶ διὰ τὸ, ι Οὐκ ἐπισκέψομαι ἐπὶ τὰς θυγατέρας ὑμῶν, ὅταν πορνεύωσι, καὶ ἐπὶ τὰς νύμφας ὑμῶν, ὅταν μοιχεύωσι, ι καὶ τὰ ὃμοια. Ἠλάττωσας αὐτὸν,βραχύ τι παρʼ ἀγγέλους, κ. τ. ὲ. Καὶ αὐτὸς γάρ σου γνῶσιν ἔχειν πεφυκὼς, οὐκ ἀπολείπεται λίαν. Ὀμοιοῦται γάρ σοι, κατὰ τὸ δυνατὸν, ἁγιότητος καὶ ἀρετῆς ἀναλήψει. Καὶ διὰ τὴν εἰκόνα καὶ τὴν ὁμοίωσιν τὴν τῶν θνητῶν αὐτῷ ζώων προστασίαν ἁπένειμας. Ταύτας εἰρῆσθαι περὶ Χριστοῦ τὰς λέξεις ὁ Παῦλος Ἑβραίοις φησί. Λέγει γάρʼ ι Τὸν δὲ βραχύ τι παρʼ ἀγγέλους ἠλαττωμένον βλέπομεν Ἰησοῦν, διὰ τὸ πάθημα τοῦ θανάτου δόξῃ καὶ τιμῇ ἐστεφανωμένον. ι Δόξῃ καὶ τιμῇ ἐστεφάνωσας αὐτόν ° καὶ κατέστησας αὑτὸν ἐπὶ τὰ ἔργα τῶν χειρῶν σου, κ. τ. ἑ. Καὶ ὁ Ἀπόστολος ἐντεῦθεν ὠνόμασε ι τὸν ἀμάραντον τῆς δόξης στέφανον. ι Καὶ ἔσθʼ ὅτε τιμῇ ἐστεφανωμένος τις οὐ συνῆκεν,ῶς ὲν τῷ ο ι Ἀνθρωποςὲν τιμῆ ὢν οὐ συνῆκεν. ι Οὐκ Ἐπὶτὰ ἔργα σου δὲ εἶπεν, ἅπερ οἶμαι εἶναι τὰ μὴ βλεπόμενα. Πρῶτοι μὲν οὖν ὲν ἔργοις ἐσμὲν χειρῶν Θεοῦ, τουτέστι τοῖς μὴ βλεπομένοις. Ταῦτα δὲ καὶ μετὰ τὴν ἐνανορώπησιν νοεῖται τοῦ Θεοῦ καὶ Σωτῆρος ἡμῶν δόξῃ γὰρ καί τιμῇ ὁ ἄνθρωπος ἐστεφάνωται · ι Συνήγειρε γὰρ ἡμᾶς καὶ συνεκάθισεν ἐν τοῖς ἐπουρανίοις, ι καθώς φησιν ό Ἀπόστολος. Πάντα ὑπέταξας ὑποκάτω τῶν ποδῶν αὐτοῦ, πρόβατα καὶ,βόας πάσας, ἔτι δὲ καὶ τὰ κτήνη τοῦ πεδίου, τὰ πετεινὰ τοῦ οὐρανοῦ, καὶ τοὺς ἰχθύας τῆς θαλάσσης, κ. τ. ὲ. Ὅπου μὲν καθαρὰ πρόβατα καὶ βόες, ‹ πάντα › προσέθηκεν ἔνθα δὲ ἐνδέχεται καὶ ἀκάθαρτα, ὡς ἐπὶ τῶν κτηνῶν τοῦ πεδίου, οὐκ εἴρηται ι πάντα. ι Ὁμοίως καὶ ἐπὶ τῶν πετεινῶν τοῦ οὐρανοῦ καὶ ἰχθύων τῆς θαλάσσης- Εἰς τὸ τέλος ὑπὲρ τῶν κρυφίων τοῦ υἱοῦ ψαλμὸς τῷ Δαυῒδ, κ. τ. ὲ. Κρύφιά ἐστι γνῶσις ἀπόρρητος τῶν περὶ Χριστοῦ τοῦ ἀληθινοῦ Θεοῦ μυστηρίων. ### English translation (Claude) [Ps 8, continued] and only later the things of the day. “What is man, that you remember him? or the son of man, that you visit him?” and so on. If he says this marveling that the Lord remembers man and visits the son of man, it is clear that he visits him to do him good. You will note this because of “I will visit their iniquities with a rod, and their injustices with whips,” and because of “I will not visit your daughters when they commit sexual immorality, nor your brides when they commit adultery,” and the like. “You made him a little lower than the angels,” and so on. For he too, being made by nature to have knowledge of you, falls not far short. For he is made like you, as far as possible, by taking up holiness and virtue. And because of the image and likeness you assigned him the rule over the mortal living creatures. Paul says to the Hebrews that these words were spoken about Christ. For he says: “But we see Jesus, who was made a little lower than the angels, crowned with glory and honor because of the suffering of death.” “You crowned him with glory and honor; and you set him over the works of your hands,” and so on. The Apostle too named from this “the unfading crown of glory.” And sometimes one crowned with honor did not understand, as in “Man, being in honor, did not understand.” He did not say “over your works,” which I think are the things not seen. First, then, we are in the works of God’s hands, that is, in the things not seen. These things are also understood after the incarnation of our God and Savior; for man has been crowned with glory and honor: “For he raised us up together and seated us together in the heavenly places,” as the Apostle says. “You put all things under his feet, sheep and all oxen, and also the beasts of the field, the birds of the air, and the fish of the sea,” and so on. Where there are clean sheep and oxen, he added “all”; but where unclean ones are also possible, as with the beasts of the field, “all” is not said; likewise with the birds of the air and the fish of the sea. [Ps 9] “For the end, for the hidden things of the son, a psalm of David,” and so on. Hidden things are the secret knowledge of the mysteries concerning Christ, the true God. ### Scripture references - Ps 8:4 (8:5 LXX): quotation, high confidence - Ps 89:32 (88:33 LXX): quotation, high confidence - Hos 4:14: quotation, high confidence - Ps 8:5 (8:6 LXX): quotation, high confidence - Gen 1:26: allusion, high confidence - Heb 2:9: quotation, high confidence - Ps 8:6 (8:7 LXX): quotation, high confidence - 1 Pet 5:4: quotation, high confidence - Ps 49:20 (48:21 LXX): quotation, high confidence - Eph 2:6: quotation, high confidence - Ps 8:7 (8:8 LXX): quotation, high confidence - Ps 8:8 (8:9 LXX): quotation, high confidence - Ps 9:1: quotation, high confidence ### Translation notes - Quotations: Ps 89:32 (LXX 88:33); Hos 4:14; Heb 2:9; 1 Pet 5:4; Ps 49:20 (LXX 48:21); Eph 2:6. ### Citation (SBL) Origen, Sel. Ps. 1185 (PG 12:1185a–1185d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1181/#p-1185). ## PG 12:1187 (Ps 9 LXX) - URL: https://sophiascriptura.com/fathers/origen-selecta-psalmos/1181/#p-1187 - Source: PG 12:1188a–1188d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: On Ps 9:1–5: only the Savior can tell all God’s wonders; the enemy’s defeat makes those strong in vice grow weak; Christ is God’s throne; God’s rebuke is correction, and the blotting out of the nations’ name is like the renaming of Abram, Sarai, and Simon. ### Greek text Ἑξομολογήσομαί σοι, Κύριε, ἐν ὅλῃ καρδίᾳ μου διηγήσομαι πάντα τὰ θαυμάσια σου. Εὐφρανθίήσομαι καί ἀγαλλιάσομαι ἑν σοί, ψαλῶ τῷ ὀνόματί σου, Ὕψιστῶ κ. τ. ὲ. Ὀ ἐξ ὅλης καρδίας ἀγαπῶν δύναται ἐξ δλης καρδίας ἐξομολογεῖσθαι. ι Διηγήσομαι πάντα τὰ θαυμάσια σου, ι καὶ τά ἑξῆς. Ὅταν ἀναγεγραμμένα τεράστια, θαυμαστά τυγχάνοντα, παραστῆσαι δυνάμενος ᾧ λόγῳ γέγονε, καὶ τίνος ἐστὶ σύμβολα, πεποίηκε τὰ εἰρημένα. Τοῦτο δὲ μόνου τοῦ Σωτῆρος ἔργον ἐστιν ἰδεῖν. Εἰ δὲ καὶ ἡ κτίσις καὶ πάντα ’βσα ἐποίησεν ό Θεὸς, θαυμάσια αὐτοῦ ἐστι, πολλῷ πλέον φανεῖται,, ὄτι τοῦ Σωτῆρός ἐστιν ή εὐχή. Τίς δὲ ἄρα διηγήσεται πάντα τὰ θαυμάσια τοῦ Πατρδς εὶ μὴ ὁ Κύριος τοῖς νοῆσαι δυναμένοις τὰ τηλικαῦτα θαύματα τελείοις, περὶ ὧν μᾶλλον λεχθήσεται· ι Σοφίαν δὲ . ι η ι ί Ῐʼτ “ ’ μᾶλλον λαλοῦμεν ὲν τοῖς τελείοις; ι -— ι Εὑφρανθήσομαι καὶ ἀγαλλιάσομαι, ι πυνθανόμενος τῶν ἐπί τισιν εὐφραινομένων, εί ὲν Θεῷ εὐφραίνονται, ἵνα ἢ ἐπιμένωσι τῇ εὐφροσύνῃ, ἢ ἀποστῶσιν. Ὀ δὲ ἐπʼ ὄρος ἀναβάς ὑψηλὸν τὸ Σιὼν καὶ ὑψῶν τὴν φωνὴν αὑτοῦ ψάλλει τῷ ὀνόματι τοῦ Ὑψίστου. Ἐν τῷ ἀποστραφῆναι τὸν ἐχθρόν μου είς τὰ ὀπίσω, ἀσθενήσουσι καὶ ἀπολοῦνται ἀπὸ προσώπου σουνκ. τ. ἐ. Τίνες ἀσθενήσουσι καὶ ἀπολοῦνται ἀπὸ προσώπου τοῦ Θεοῦ (ἐπεὶ ι πρόσωπον Κυρίου ἐπὶ ποιοῦντας κακά · ι) οὐ προειπὼν, ἡμῖν καταλέλοιπεν ἐννοεῖν. Ὅταν καταργηθῇ ὁ ἐχθρὸς τῇ κακίᾳ προῖὼν, καὶ ἀναποδίσῃ ὀπίσω ὲκ τοῦ ἐμποδίζεσθαι, τότε οἱ τῇ κακίᾳ ἰσχυροὶ ἀσθενήσουσιν. Εἶτα καθʼ δ ἁμαρτάνουσιν, ἀπολοῦνται, τοῦτο ἐργαξομένου αὐτοῖς τοῦ προσώπου τοῦ Θεοῦ. Νοηθὲν γὰρ ἀφανίζει τά γήϊνα. Ἐκάθισας ἐπὶ θρόνου, ὀ κρίνων δικαιοσύνην, κ. τ. ὲ. Θρόνος μὲν Θεοῦ ὀ Χριστὸς, θρόνος δὲ Χριστοῦ ἡ ἀσώματος φύσις. Ἐπετίμησας ἔθνεσι, καὶ ἀπώλετο ό ἀσεβής · τὸ ὄνομα αὐτῶν ἐξήλειψας, κ. τ. ἐ. Τὸ, ι ἐπετίμησας, ι διόρθωσιν σημαίνει, ὅπερ δῆλον ἐκ τοῦ ο ι Ἐλεγξον, παρακάλεσον, ἐπιτίμησον. ι -- ι Τὸ ὅνομα αὑτοῦ ἐξήλειψας. ι Ἐξήλειψε δὲ ὁ Θεὸς τοῦ Ἀβρὰμ τὸ ὄνομα ποιήσας αὐτὸν Ἀβραὰμ, καὶ τῆς Σὰρας καλέσας αὐτὴν Σάρραν, καὶ τοῦ Σιμῶνος ὀνομάσας αὑτὸν Πέτρον. Οὕτω τε ἀκόλουθόν ἐστι τὸ ὄνομα ἐξ· ιλείφεσθαι τούτων οἷς ἐπετίμησε · καὶ μάλιστα ἐπεὶ ἐπιφέρεται τό · ι Ἀναγγείλατε ἐν τοῖς ἔθνεσι τὰ ἐπιτηδεύματα αὐτοῦ, ὃτι ἐκζητῶν τά αἵματα αὐτῶν ἐμνήσθη. ι Πρόσχες καὶ ὅτι οὐκ εἴρηται· Τὸ ὄνομα αὐτῶν ὲξήλειψας ἐκ βίβλου ζώντων, (οὐ γάρ ὲν βίβλῳ ζώντων ἦν ἐγγεγραμμένα τὰ ἔθνη ·) ἀλλʼ ἀκολούθως τοῖς κατʼ αὐτῶν χειρογράφοις. ἐν βίβλῳ ὀφειλόντων, ἢ βίβλῳ νεκρῶν, παρὰ τῷ τῆς ἀδικίας οίκονόμῳ, ὡς εἰκὸς, ἀναγράφοντι νεκροὺς, καὶ ἀναγράφοντι εἰς γῆν.0 γὰρ Σωτὴρ ἀναγράφει ἐν οὐρανοῖς τὰ ὀνόματα τῶν μαθητῶν. Τοῦ αὑτοῦ. Εἰ τὸ ὄνομα ἐνταῦθα τὴν κακὴν ### English translation (Claude) [Ps 9, continued] “I will give thanks to you, Lord, with my whole heart; I will tell all your wonders. I will be glad and rejoice in you; I will sing to your name, O Most High,” and so on. The one who loves with his whole heart can give thanks with his whole heart. “I will tell all your wonders,” and so on: when someone, able to show the reason for which the recorded marvels, which are wonderful, came to be, and what they are symbols of, has done what is said. To see this is the work of the Savior alone. And if creation too, and all that God made, are his wonders, it will appear much more that the prayer is the Savior’s. For who will tell all the wonders of the Father except the Lord, to those who are perfect and able to understand such great marvels — those about whom it will rather be said: “But we speak wisdom among the perfect”? “I will be glad and rejoice”: he asks those who are glad in certain things whether they are glad in God, so that they may either remain in their gladness or depart from it. And the one who has gone up on the high mountain, Zion, and lifts up his voice, sings to the name of the Most High. “When my enemy is turned back, they will grow weak and perish from before your face,” and so on. Who will grow weak and perish from before the face of God (since “the face of the Lord is against those who do evil”), he has left us to understand, without saying beforehand. When the enemy, advancing in vice, is abolished, and steps back because he is hindered, then those strong in vice will grow weak. Then, insofar as they sin, they will perish, the face of God working this in them; for when it is understood, it makes earthly things vanish. “You sat on a throne, you who judge righteousness,” and so on. The throne of God is Christ, and the throne of Christ is the bodiless nature. “You rebuked nations, and the ungodly perished; you blotted out their name,” and so on. “You rebuked” signifies correction, as is clear from “Convince, exhort, rebuke.” “You blotted out their name”: God blotted out the name of Abram, making him Abraham; and that of Sarai, calling her Sarah; and that of Simon, naming him Peter. So it follows that the name of those he rebuked is blotted out; especially since the psalm adds: “Declare among the nations his deeds, for he who requires their blood has remembered.” Note also that it is not said, “You blotted out their name from the book of the living” (for the nations were not written in the book of the living), but rather, in keeping with the bonds written against them, from the book of debtors, or the book of the dead, kept by the steward of injustice, as is likely, who writes down the dead and writes them in the earth. For the Savior writes the names of the disciples in heaven. Of the same. If the name here signifies the evil ### Scripture references - Ps 9:1 (9:2 LXX): quotation, high confidence - Ps 9:2 (9:3 LXX): quotation, high confidence - 1 Cor 2:6: quotation, high confidence - Isa 40:9: allusion, high confidence - Ps 9:3 (9:4 LXX): quotation, high confidence - Ps 34:16 (33:17 LXX): quotation, high confidence - Ps 9:4 (9:5 LXX): quotation, high confidence - Ps 9:5 (9:6 LXX): quotation, high confidence - 2 Tim 4:2: quotation, high confidence - Gen 17:5: allusion, high confidence - Gen 17:15: allusion, high confidence - John 1:42: allusion, high confidence - Ps 9:11 (9:12 LXX): quotation, high confidence - Ps 9:12 (9:13 LXX): quotation, high confidence - Ps 69:28 (68:29 LXX): allusion, high confidence - Col 2:14: allusion, high confidence - Jer 17:13: allusion, medium confidence - Luke 10:20: allusion, high confidence ### Translation notes - The note “The throne of God is Christ, and the throne of Christ is the bodiless nature” is in the style of Evagrius and may be his; the attribution is uncertain. - Quotations: 1 Cor 2:6; Isa 40:9; Ps 34:16 (LXX 33:17); 2 Tim 4:2; Gen 17:5, 15; John 1:42; Ps 9:11–12 (LXX 9:12–13); Ps 69:28 (LXX 68:29); Col 2:14; Jer 17:13; Luke 10:20. ### Citation (SBL) Origen, Sel. Ps. 1187 (PG 12:1188a–1188d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1181/#p-1187). ## PG 12:1189 (Ps 9 LXX) - URL: https://sophiascriptura.com/fathers/origen-selecta-psalmos/1181/#p-1189 - Source: PG 12:1189a–1189d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: On Ps 9:10–17 (LXX 9:11–18): God dwells in the soul that is a Zion; the deeds to be declared are Christ’s miracles and the saving cross; the gates of death are mortal sins; the nations stuck fast in the body; Hades, the place where the souls awaited the soul of Jesus descending. ### Greek text σημαίνει κατάστασιν, ἐξήλειψε δὲ τὸ τοῦ ἁμαρτω· λοῦ ὄνομα, ἐξήλειψεν ἄρα τὴν χειρίστην αὐτοῦ κατάστασιν. Καὶ ἐλπισάτωσαν ἐπὶ σὲ οἱ γινώσκοντες τὸ ὄνομά σου, ὅτι οὐκ ἐγκατέλιπες τοὺς ἐκζῧιτοῦντάς σε, Κύριε, κ. τ. ὲ. υἱ ὲκζητοῡντες τὸν Κύριον, καὶ οὐχ οἱ ἐγκαταλειφθέντες ὑπʼ αὐτοῦ, ἔγνωσαν τὸ ὄνομα αὑτοῦ. Ψάλατε τῷ Κυρίῳ τῷ κατοικοῦντι ἐν Σιὼν, κ. τ. ὲ. Ἐκεῖνος ψάλλει ὁ ἔχων ὲν ἐαυτῷ τὸν Χριστόν. Τοῦτο κατὰ τὴν παλαιὰν τῶν Ἰουδαίων δόξαν εἶπεν ὁ Προφήτης. Ὅμως ἐστὶ καὶ νοητὴ καὶ ἐπουράνιος Σιών. Καὶ ὲν πάσῃ δὲ ψυχῇ οὔσῃ Σιὼν, ἥτις ἑρμηνεύεται σκοπευτήριον, τὰ θεῖα διηνεκῶς σκοποῦσα καὶ φανταζομένη, οίκεί ὁ Θεός. Ἐκζητεῖ καὶ τὰ αἵματα τῶν ἐθνῶν ἀπὸ τῶν ἀποκτεινάντων αὐτὰ, καὶ μιμνήσκεται αὐτῶν, ἀνιστὰς αὐτά. Οὐκοῦν τὸ, ι Ἀπώλετο τὸ μνημόσυνον αὑτοῦ μετʼ ήχου, ι ἐπὶ τὰς ῥομφαίας μετενεχθήσεται. Ἐκείνων δὲ μέμνηται, ὧν ἐγένετο καταφυγή. Ἀναττείλατε ἐν τοῖς ἔθνεσι τὰ ἐπιτηδεύματα αὑτοῦ, κ. τ. ὲ. Ποῖα ἐπιτηδεύματα; πάντα ἃ Χριστὸς τοῖς μαθηταῖς Ἰωάννου τοῦ Βαπτιστοῦ ἔλεγε · ι Πορευθέντες εἴπατε ἂ ἴδετε · τυφλοὶ ἀναβλέπουσι, χωλοὶ περιπατοῦσι, λεπροὶ καθαρίζονται, νεκροὶ ἀνίστανται. ι Ταῦτα οὖν τὰ θεοπρεπῆ ἐπιτηδεύματα· καὶ οἱ ἀπόστολοι τοῖς ἔθνεσιν ἀνήγγειλαν · καὶ ὅτι διὰ θανάτου ἀθανασία, διὰ σταυροῦ σωτηρία, καὶ διὰ ταφῆς ἀνάστασις, καὶ νέκρωσις τοῦ νεκρώσαντος ἡμᾶς διαβόλου. Ὀ ὑψῶν με ἐκ τῶν πυλῶν τοῦ θανάτου, ὅπως η ,ἂν ὲξαγγείλω πάσας τὰς αὶνέο-εις σου ἐν ταῖς πύλαις τῆς θυγατρὸς Σιὼν, κ. τ. ὲ. Πύλαι θανάτου αί πρὸς θάνατον ἁμαρτίαι, ἀφʼ ὧν ὑψοῦται ὁ μηδὲ λογισάμενος αὑτὰς ἁμαρτεῖν, ὃς καὶ μόνος δύναται ἐξαγγέλλειν πάσας τὰς αἰνέσεις Κυρίου ὲν ταῖς πύλαις τῆς θυγατρὸς Σιὼν, ταῖς ἁρεταῖς. Ἐνεπάγησαν ἔθνη ἐν διαφθορᾷ ᾖ ἐποίησαν. Ἐν πατίδι ταύτῃ ᾖ ἔκρυψαν συνελήφθη δ ποῦς αὐτῶν. Γινώσκεται Κύριος κρίματα ποιῶν, κ. τ. ἐ. Ἐνεπάγησαν ἔθνη, δηλαδὴ ὼς ὲν πηλῷ, τῷ σώματι, διʼ ἣν ἐποίησαν διαφθοράν · καὶ συνελήφθη ὁ ποῦς αὐτῶν, ὁ νοητὸς δηλονότι. Καὶ γινώσκεται Κύριος, ἐπεὶ, ὅταν αὐτοῖς τὸ κρῖμα γενηθήσεται, γνώσονται τὸν κρίνοντα ὲν δικαιοσύνῃ. Ἀποστρίιφήτωσαν οἱ ἁμαρτωλοὶ εἰς τὸν ᾅδην, κ. τ. ὲ. ’Ὠσπερ ὁ παράδεισος τῶν δικαίων ἐστὶν οἰκητήριον, οὕτως ᾅδης τῶν ἁμαρτωλῶν κολαστή ριον. Ἀποκλεισθήτωσαν, φησὶν, ὅπως μὴ ἴδωσιν Ἰησοῦ ψυχὴν καταβαίνουσαν καὶ ἀναβαίνουσαν, ἔνδον ἀπεστραμμένοι. Οἱ γὰρ προσδοκήσαντες αὐτὴν ὠσπερ. εἰ ἔξω ἔβλεπον καθειργμένοι ὲν ᾅδου, πρῶτον ### English translation (Claude) [Ps 9, continued] condition, and he blotted out the sinner’s name, then he blotted out his worst condition. “And let those who know your name hope in you, for you have not forsaken those who seek you, Lord,” and so on. Those who seek the Lord, and are not those forsaken by him, have known his name. “Sing to the Lord who dwells in Zion,” and so on. He sings who has Christ within himself. The Prophet said this according to the old opinion of the Jews. Yet there is also an intelligible and heavenly Zion. And God dwells in every soul that is a Zion — which is interpreted “watchtower” — continually watching and contemplating divine things. He requires the blood of the nations from those who killed them, and remembers them, raising them up. So “Their memory perished with a noise” will be transferred to the swords. But he remembers those for whom he became a refuge. “Declare among the nations his deeds,” and so on. What deeds? All that Christ told the disciples of John the Baptist: “Go and tell what you see: the blind see again, the lame walk, lepers are cleansed, the dead are raised.” These, then, are the deeds befitting God; and the apostles declared to the nations also that through death came immortality, through the cross salvation, through burial resurrection, and the putting to death of the devil who put us to death. “You who lift me up from the gates of death, so that I may declare all your praises in the gates of the daughter of Zion,” and so on. The gates of death are the sins unto death, from which the one who has not even thought of committing them is lifted up; and he alone can declare all the praises of the Lord in the gates of the daughter of Zion, that is, in the virtues. “The nations are stuck fast in the corruption they made. In this snare which they hid their foot has been caught. The Lord is known executing judgments,” and so on. The nations are stuck fast, as in mud, in the body, because of the corruption they made; and their foot has been caught, clearly the intelligible foot. And the Lord is known, since, when the judgment comes upon them, they will know the one who judges in righteousness. “Let the sinners be turned back into Hades,” and so on. As paradise is the dwelling of the righteous, so Hades is the place of punishment of sinners. “Let them be shut in,” he says, “so that they may not see the soul of Jesus coming down and going up, turned away within.” For those who expected it, as if they were looking out while shut up in Hades, were first the prophets, then all the other righteous; or first the sinners among us, then the nations. ### Scripture references - Ps 9:10 (9:11 LXX): quotation, high confidence - Ps 9:11 (9:12 LXX): quotation, high confidence - Ps 9:12 (9:13 LXX): quotation, high confidence - Ps 9:6 (9:7 LXX): quotation, high confidence - Matt 11:4: quotation, high confidence - Matt 11:5: quotation, high confidence - Ps 9:13 (9:14 LXX): quotation, high confidence - Ps 9:14 (9:15 LXX): quotation, high confidence - 1 John 5:16: allusion, high confidence - Ps 9:15 (9:16 LXX): quotation, high confidence - Ps 9:16 (9:17 LXX): quotation, high confidence - Ps 9:17 (9:18 LXX): quotation, high confidence - 1 Pet 3:19: allusion, medium confidence ### Translation notes - “Zion” interpreted “watchtower” follows the onomastic tradition. Origen’s reading of the descent of Christ’s soul into Hades is translated as written; the sentence about those “turned away within” is obscure. - Quotations: Ps 9:6 (LXX 9:7); Matt 11:4–5; 1 John 5:16. ### Citation (SBL) Origen, Sel. Ps. 1189 (PG 12:1189a–1189d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1181/#p-1189). ## PG 12:1191 (Ps 9 LXX) - URL: https://sophiascriptura.com/fathers/origen-selecta-psalmos/1181/#p-1191 - Source: PG 12:1192a–1192d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: On Ps 9:18–19 (LXX) the endurance of the poor; the second half of LXX Psalm 9, which is Psalm 10 in the Hebrew: God seems far off when he does not help the wronged; sinners prosper and are praised; the sinner profanes his ways. ### Greek text μὲν οἱ προφῆται, ἔπειτα οἱ λοιποὶ πάντες δίκαιοι· ἢ πρῶτον μὲν οἱ ὲν ἡμῖν ἁμαρτωλοὶ, εἷτα τὲ ἔθνη. ’ Ἡ ὑπομονὴ τῶν πενήτων οὐκ ἀπολεῖται εἱς τὸν αἰῶνα, κ. τ. ἑ. Ὥσπερ τὸ πνεῦμα οὐ σβέννυται, οὖτωςή ὑπομονὴ οὐκ ἀπόλλυται. Ὁ γὰρ ι Κύριος τὺ πνεῦμά ἐστι· ι καί· ι Ἠ ὑπομονή μου Κύριος. ι Οὕτω καὶ ὲν Γαλάταις μορφοῦται Χριστὸς ἄμορφος ὢν. Ἐνταῦθα λέγεται καὶ κοιμᾶσθαιʼ ι Ἐξεγέρθητι, ἵνα τί ὑπνοῖς; ι Ἀνάστηθι, Κύριε, μὴ κραταιούσθω ἅνθρωπος, κ. τ. ὲ. Τῷ οὖν λέγοντι, Κραταίωμάμου, ἐρεῖς σὺ, ὅτι ὁ Θεός ἐστιν ἤδη ὁ κραταιούμενος ἆγιον, τῶν ἀνθρωπίνων αὐτοῦ λογισμῶν καὶ κινημάτων ἀναιρεθέντων. ΨΑΛΜΟΣ ιο. (Κατὰ Ἐ6ρ.) Ἵνα τί, Κύριε, ἀφέστηκας μακρόθεν, κ. τ. ἐ. Ἀποκρίνεται ἄν τις πρὸς τὸν ὲπαπορήσαντα τὸ. ι Ἰδοὺ οἱ μακρύνοντες ἑαυτοὺς ἀπὸ σοῦ ἀπολοῦνται· ι καὶ τὸ, ι Θεὸς ὲγγίζων ἐγώ εἰμι, καὶ οὐ Θεὸς πόρρω- Θεν, ι λέγει Κύριος ἐν τοῖς προφήταις. Μὴ βοηθῶν τοῖς ἀδικουμένοις, δοκεῖς μὴ παρεῖναι τοῖς γινομένοις, δοκεῖς ἀλλὰ πόρρωθεν ἑστάναι καὶ μηδὲ ὀρᾷν · ὅπερ τοῖς μὲν πονηροῖς αὔξει τὴν πονηρίαν, τὸν δὲ σὺν πένητα. ἐμπυρίζει καὶ ἀθυμίαις ἐμβάλλει. Ὀτι ἐπαινεῖται ό ἁμαρτωλὸς ὲν ταῖς ἐπιθυμίαις τῆς ψυχῆς αὐτοῦ, κ. τ. ὲ. Πολλάκις ἁμαρτάνοντες τινες εὐθηνοῦσιν ἐν τῷ κόσμῳ. Τοῦτο γὰρ ἔφη καὶ ὁ Ἀπόστολος ο ι Πονηροὶ ἄνθρωποι καὶ γόητες προκόψουσιν ἐπὶ τὸ χεῖρον, πλανῶντες καὶ πλανώμενοι. ι Καὶ ὲν ἑτέρῳ ψαλμῷ ᾄδεται· ι Οὗτοι ἁμαρι τωλοὶ καὶ εὐθηνοῦντες εἰς τὸν αἰῶνα κατέσχον πλούτους. ι Ἐπαινοῦνται οὖν ὑπό τε ἑαυτῶν ἁμαρτωλοὶ καὶ ἄδικοι καὶ παρὰ τῶν κολάκων καὶ παρασίτων αὐτῶν, καὶ εὐλογοῦμενοι πλέον κινοῦνται εἰς ἁμαρτίαν. Κατὰ τὸ πλῆθος τῆς ὀργῆς αὑτοῦ οὐκ ἐκζητήσει, κ. τ. ἐ. Τίς; πότερον ὁ Κύριος, ἢ ἁμαρτωλός ; καὶ μήποτε ὁ ἁμαρτωλός. Οὐ γὰρ ὲκζητεῖ περὶ ὀργῆς τοῦ Θεοῦ, οὐδʼ ὅτι πλῆθος ἁμαρτιῶν ἔχει. Διὸ καὶ κατὰ πλῆθος ἁμαρτάνει. Βεὸηλοῦνται αἱ ὁδοὶ αὑτοῦ ἐν παντὶ καιρῷ, κ. τ. ὲ. Ὁ μὲν δίκαιος εὐλογεί τὸν Κύριον ἐν παντὶ καιρῴ ι ὁ δὲ ἁμαρτωλὸς βεβηλοῖ τὰς ὁδοὺς αὑτοῦ ὲν ’παντὶ καιρῷ. ι Βεβηλοῦνται δὲ, ι ἀντὶ τοῦ,Τῇ κακίᾳ βυθίζονται. Πάντων τῶν ἐχθρῶν αὑτοῦ κατακυριεύσει,κ.τ. ἑ. Τῶν πειρασμῶν οἱ μὲν τῷ σώματι προάγονται, ### English translation (Claude) [Ps 9, continued] “The endurance of the poor will not perish forever,” and so on. As the Spirit is not quenched, so endurance does not perish. For “the Lord is the Spirit,” and “My endurance is the Lord.” So too in the Galatians Christ is formed, though he is without form. Here he is also said to sleep: “Awake, why do you sleep?” “Arise, Lord, let not man prevail,” and so on. To the one who says, “My strength,” you will say that God is now the one who is strengthened as holy, his human thoughts and movements having been done away. [Ps 9:22 LXX / 10] Psalm 10 (according to the Hebrew). “Why, Lord, do you stand far off?” and so on. One might answer the person who raises the difficulty with “Behold, those who remove themselves far from you will perish,” and with “I am a God near at hand, and not a God far off,” says the Lord in the prophets. By not helping those who are wronged, you seem not to be present to what is happening; you seem rather to stand far off and not even see; which increases the wickedness of the wicked, and sets the poor on fire and casts them into despondency. “For the sinner is praised in the desires of his soul,” and so on. Often some who sin prosper in the world. For the Apostle too said this: “Wicked men and impostors will go on to worse, deceiving and being deceived.” And in another psalm it is sung: “These are sinners, and prospering forever they have held on to riches.” Sinners and the unjust, then, are praised by themselves and by their flatterers and parasites, and being praised they are moved further to sin. “According to the multitude of his wrath he will not seek,” and so on. Who? The Lord, or the sinner? Perhaps the sinner. For he does not inquire about the wrath of God, nor that he has a multitude of sins; that is why he sins according to multitude. “His ways are profaned at all times,” and so on. The righteous man blesses the Lord at all times; but the sinner profanes his ways at all times. “Are profaned,” instead of “are sunk in vice.” “He will rule over all his enemies,” and so on. Of temptations, some are brought on through the body, ### Scripture references - Ps 9:18 (9:19 LXX): quotation, high confidence - 1 Thess 5:19: allusion, high confidence - 2 Cor 3:17: quotation, high confidence - Ps 71:5 (70:5 LXX): quotation, high confidence - Gal 4:19: allusion, high confidence - Ps 44:23 (43:24 LXX): quotation, high confidence - Ps 9:19 (9:20 LXX): quotation, high confidence - Ps 10:1 (9:22 LXX): quotation, high confidence - Ps 73:27 (72:27 LXX): quotation, high confidence - Jer 23:23: quotation, high confidence - Ps 10:3 (9:24 LXX): quotation, high confidence - 2 Tim 3:13: quotation, high confidence - Ps 73:12 (72:12 LXX): quotation, high confidence - Ps 10:4 (9:25 LXX): quotation, high confidence - Ps 10:5 (9:26 LXX): quotation, high confidence - Ps 34:1 (33:2 LXX): quotation, high confidence ### Translation notes - The heading “Psalm 10 (according to the Hebrew)” marks the point where the Hebrew Psalter begins a new psalm, while the Septuagint continues Psalm 9 (LXX 9:22–39 = Ps 10:1–18). - Quotations: 1 Thess 5:19; 2 Cor 3:17; Ps 71:5 (LXX 70:5); Gal 4:19; Ps 44:23 (LXX 43:24); Ps 73:27 (LXX 72:27); Jer 23:23; 2 Tim 3:13; Ps 73:12 (LXX 72:12); Ps 34:1 (LXX 33:2). ### Citation (SBL) Origen, Sel. Ps. 1191 (PG 12:1192a–1192d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1181/#p-1191). ## PG 12:1193 (Ps 9 LXX) - URL: https://sophiascriptura.com/fathers/origen-selecta-psalmos/1181/#p-1193 - Source: PG 12:1193a–1193d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: On Ps 10:5–8 (LXX 9:26–29): Satan “rules” the righteous in some respect, for Christ alone was sinless, or the text states the devil’s vain will; the righteous still progressing are subject to him; the mouths full of cursing are the heretics who speak evil of the Creator; the devil lurks among the rich in ignorance. ### Greek text Οἱ δὲ ψυχῇ, οἱ δὲ τοῖς ἐκτός · καὶ οἱ μέν εἰσι πληγῶι καὶ στρεβλώσεων καὶ διωγμῶν καὶ φυλακῶν αἴτιοι οἱ δέ εἰσιν ἀκάθαρτοι λογισμοὶ γεννῶντες ἁμαρτίαν καέι δόγματα ψευδῆ · οἱ δὲ ζημίας ἔχουσι χρημάτων, ἁπο- 6ολὰς τέκνων, καὶ γυναικῶν ἀφαιρέσεις καὶ δῆλον ὲκ τούτων, ὅτι ἐκυρίευσε παντὸς δικαίου ὁ Σατανᾶς. Εἰ γὰρ πάντων τῶν ἐχθρῶν αὑτοῦ κατακυριεύσει ὁ Σατανᾶς, καὶ δίκαιοι πάντες αὑτοῦ ἐχθροί εἰσι, πάντων ἄρα κατακυριεύσει. Οὐ μὲν παντὶ δὲ δηλονότι πράγματι κυριεύσει, ἀλλʼ ἐν τινι · μόνος γὰρ ὁ Χριστὸς ἁμαρτίαν οὐκ εποίησεν, οὐδʼ εὑρέθη δόλος ὲν τῷ στόματι αὑτοῦ. Ἦ τάχα τὸ βούλημα αὐτοῦ τίθησιν ήθεία Γραφὴ, ὅπερ ἐστὶ εὶς πέρας ἀγαγεῖν τὸ οὐκ ὲνδεχόμενον· εἴγε «ι διελογίσαντο βουλὰς αἷς οὐ μὴ δύνωνται στῆναι. › Καὶ γὰρ ἐν τῷ Ἰὼβ ψευδόμενος ὁ διάβολός φησι ι Περιελθίῦν τὴν. γῆν καὶ ἐμπεριπατήσας τὴν ὑπʼ οὐρανὸν, πάρειμι, ι καίτοι μηδὲν πείσας τῷ Ἰὼβ ἄτοπον πεπραχέναι. Τοῦ αὐτοῦ. Εἰ οἱ προκόπτοντες κατὰ μείωσιν κακίας προκόπτουσι, δίκαιοι λέγονται οἱ τελείαν ἕξιν τῆς δικαιοσύνης κτησάμενοι, καὶ οἱ ἀνεμποδίστως προκόπτοντες. ι Δίκαιος γὰρ, φησὶν, ἑαυτοῦ κατήγορος ὲν πρωτολογία. ι Καὶ εἰ δίκαιος, πῶς κατήγορος; Καὶ εί κατήγορος, πάντως οὐ δίκαιος τέλειος. ι Καὶ γνώριζε δικαίῳ, καὶ προσθήσει τοῦ δέχεσθαι. ι Καλῶς οὖν λέγεται ὁ διάβολος πάντων τῶν ἐχθρῶν αὐτοῦ κατακυριεύειν, οὐ τῶν τελείων δηλονότι, ἀλλὰ τῶν σπευδόντων ἐπὶ τὴν τελειότητα. Εἰ γὰρ μὴ ἦν μῖσος πρὸς τὸν Σατανᾶν καὶ ἀτελὲς καὶ τέλειον, οὐκ ἂν ἕλεγεν ὁ Δαυῖδ ο ι Τ ἐλειον μῖσος ἐμίσουν αὐτούς · είς ἐχ- Οροὺς ἐγένοντό μοι. ρ Οὗ ἀρᾶς τὸ στόμα αὑτοῦ τέμει, καὶ πικρίας καὶ δόλου, κ. τ. ἑ. Τοῦ πονηροῦ τὸ στόμα οὐδὲν προσφέρει εὔχρηστον, ἀλλʼ ὅσα πόνον καὶ κόπον ἐμποιεῖ τοῖς δεχομένοις, Καὶ τὰ τῶν ἐτέρων στόματα γέμει ἀρᾶς τῶν κακολογούντων τὸν Δημιουργὸν, λοιδορίας τῶν λοιδόρων, πικρίας τῶν θυμικῶν, καὶ δόλου τῶν δολίων. Τοῦ αὐτοῦ. Ὁ τῆς ἁγιότητος ἐκπεσὼν, τῆς ἀληθείας καὶ εὐλογίας πόρρω ἑαυτὸν ἀπαγαγὼν, τὸ στόμα πεπληρωμένον ἀρᾶς ἔχει, διʼ ὧν λέγει πειρώμενος ὑπὸ κόλασιν καὶ ἀρὰν ποιεῖν τοὺς ἀπατωμένους. Ἔχει δὲ αὐτοῦ ὁ λόγος σὺν τῷ δολερῷ πολλὴν δεινότηταʼ διὸ σὺν τῇ ἀρᾷ καὶ πικρίας καὶ δόλου ὁ λόγος αὐτοῦ πεπλήρωται. Ἐγκάθηται ἐνέδρα μετὰ πλουσίων ὲν ἀποκρύφοις, κ. τ. ὲ. Ἐν μὲν τοῖς ἔχουσι πλοῦτον ἀγνωσίας καὶ ἀδικίας ὁ διάβολος ὲγκαθέζεται · ἐν δὲ τοῖς κεκτημένοις γνῶσιν καὶ ἀρετὴν αἱ ἅγιαι δυναμεις ὲπαναπαύονται, ὧν σύμβολά ἐστι τὰ πετεινὰ τοῦ οὐρανοῦ κατασκηνοῦντα ὲν τοῖς κλάδοις σινάπεως· ὃ σημαίνει τὴν ἐνυπάρχουσαν ἡμῖν κατὰ δύναμιν βασιλείαν οὐρανῶν. ### English translation (Claude) [Ps 9, continued] some through the soul, some through externals; and some are causes of blows and tortures and persecutions and prisons; others are impure thoughts that beget sin and false doctrines; others bring losses of money, loss of children, and the taking away of wives. And it is clear from these that Satan has ruled over every righteous man. For if Satan will rule over all his enemies, and all the righteous are his enemies, then he will rule over all. Yet he will not rule in everything, clearly, but in something; for Christ alone did no sin, nor was deceit found in his mouth. Or perhaps divine Scripture sets down his will, which is to bring to completion what cannot be done; since “they devised counsels which they will not be able to establish.” For in Job too the devil says falsely: “Having gone round the earth and walked about under heaven, I am here,” though he had persuaded Job to do nothing wrong. Of the same. If those who progress progress by diminishing vice, the righteous are called those who have acquired a perfect habit of righteousness, and those who progress unhindered. “For the righteous man is his own accuser at the beginning of his speech.” And if righteous, how an accuser? And if an accuser, certainly not perfectly righteous. “And make known to a righteous man, and he will add to receive.” It is rightly said, then, that the devil rules over all his enemies — not the perfect, clearly, but those hastening toward perfection. For if there were not a hatred toward Satan both imperfect and perfect, David would not have said: “I hated them with a perfect hatred; they became my enemies.” “His mouth is full of cursing and bitterness and deceit,” and so on. The mouth of the wicked offers nothing useful, but whatever produces pain and toil in those who receive it. And the mouths of others are full: of cursing, those of the people who speak evil of the Creator; of reviling, those of revilers; of bitterness, those of the passionate; and of deceit, those of the deceitful. Of the same. The one who has fallen from holiness, having led himself far from truth and blessing, has a mouth full of cursing, by which he speaks, trying to bring those who are deceived under punishment and curse. His word has, together with deceit, much cleverness; therefore, together with cursing, his word is full of bitterness and deceit. “He sits in ambush with the rich in secret places,” and so on. In those who have the wealth of ignorance and injustice the devil sits; but in those who possess knowledge and virtue the holy powers rest, of which the birds of heaven nesting in the branches of the mustard plant are symbols — which signifies the kingdom of heaven that is in us potentially. ### Scripture references - Ps 10:5 (9:26 LXX): quotation, high confidence - 1 Pet 2:22: quotation, high confidence - Ps 21:11 (20:12 LXX): quotation, high confidence - Job 1:7: quotation, high confidence - Prov 18:17: quotation, high confidence - Prov 9:9: quotation, high confidence - Ps 139:22 (138:22 LXX): quotation, high confidence - Ps 10:7 (9:28 LXX): quotation, high confidence - Ps 10:8 (9:29 LXX): quotation, high confidence - Matt 13:31: allusion, high confidence - Matt 13:32: allusion, high confidence - Luke 17:21: allusion, medium confidence ### Translation notes - The notes headed “Of the same” may be by another catena author; the image of the holy powers resting in those who possess knowledge recalls Evagrius. A Latin note and OCR debris at the end of the column are removed by a logged correction. - Quotations: 1 Pet 2:22; Ps 21:11 (LXX 20:12); Job 1:7; Prov 18:17; 9:9; Ps 139:22 (LXX 138:22); Matt 13:31–32; Luke 17:21. ### Citation (SBL) Origen, Sel. Ps. 1193 (PG 12:1193a–1193d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1181/#p-1193). ## PG 12:1195 (Ps 9 LXX) - URL: https://sophiascriptura.com/fathers/origen-selecta-psalmos/1181/#p-1195 - Source: PG 12:1196a–1196d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The end of LXX Psalm 9 (Ps 10:9–18): God “punishes” by breaking the sinner’s arm, freeing him from sin; Christ reigns until his enemies become friends; the land of the Lord is the contemplation of creation; God hears the desire of the poor, which is effective prayer. ### Greek text Ἔνεὲρεῦει τοῦ ἁρπάσαι πτωχὸν, ἁρπάσαι πτωχὸν ἐν τῷ ἐλκῦσαι αὑτὸν, κ. τ. ὲ. Τούτῳ τῷ ῥητῷ χρηστέον πρὸς τοὺς πλουσίους. Βλέπεις, ὅτι σὺ πόνον καὶ θυμὸν κατανοεῖς, τοῦ παραδοῦναι αὐτοὺς εὶς χεῖράς σου, κ. τ. ὲ. Πόνους καὶ θυμοὺς ὁ Σατανᾶς ἐργαζόμενος, παραδίδωσι τάς ψυχὰς εἰς κόλασιν τῷ κριτῇ. ι Σοὶ ἐγκαταλέλειπται ὁ πτωχὸς, ι ἀπὸ τῶν είς τοὺς κλήρους ἐρχομένων · διὸ τά μωρά τοῦ κόσμου ἐκλέγεται ὁ Θεός. ι Ὀρφανῷ σὺ ἦσθα βοηθός. ι Ὀρφανός ἐστιν ὁ ἀποβαλὼν τὸν πονηρὸν πατέρα. ‹ Ὑμεῖς ι γὰρ, φησὶν ὁ Σωτὴρ, ι ἐκ τοῦ πατρὸς τοῦ διαβόλου-ἐστέ. ι Σύντριψον τὸν,βραχίονα τοῦ ἀμαρτωλοῦ καὶ πονηροῦ, κ. τ. ὲ. Εἰ ἡ συντριβὴ τοῦ βραχίονος ἀφανίζει τὰς ἁμαρτίας, τὸ δὲ ἀπαλλαγῆναι ἁμαρτιῶν εὐεργεσία, οὕτως ἐγὼ πείθομαι κολάζειν Θεόν. Βραχίονα δὲ λέγει τὴν πονηρά κατεργασαμένην ψυχήν. ι Ζητηθήσεταιή ἁμαρτία αὐτοῦ, καὶ οὺ μὴ εὑρεθῇ. ι Ἤτοι ζητουμένης τῆς ἁμαρτίας τοῦ ἀμαρτωλοῦ καὶ πονηροῦ, αὐτὸς οὐχ εὑρεθήσεται, ὅλος γενόμενος ἁμαρτία καὶ πονηρίαο ἢ ἔσται ὅτε ζητηθήσεται αὑτοῦ ή ἁμαρτία, καὶ οὐχ εὑρεθήσεται, τῷ κεκαθάρθαι αὐτόν. Βασιλεύσει Κύριος εὶς τὸν αἰῶνα, καὶ εἰς τὸν αἰῶνα τοῦ αἰῶνος, κ. τ. ἐ. ι Δεῖ ι γὰρ ι τὸν Κύριον βασιλεύειν ι διὰ τῶν αἰώνων, ι ἄχρις ἂν θῇ πάντας τοὺς ἐχθροὺς αὑτοῦ ὑπὸ τοὺς πόδας αὐτοῦ. ι Ἦ γὰρ βασιλεία αὑτοῦ ἐστιν ἡ θεωρία πάντων τῶν γεγονότων καὶ γενησομένων αἰώνων, διʼ ἧς θεωρίας καὶ οί ἐχθροὶ φίλοι γίνονται. Ὁ μέν φησι, ι Ζητηθήσεται ή ἁμαρτία αὑτοῦ, καὶ οὐχ εὑρεθήσεται. ι Βασιλεύει δὲ εἰς τὸν αἰῶνα ὁ Κύριος ἴδιον δὲ βασιλέων τὸ προνοεῖν τῶν ὑπὸ τὴν χεῖρα. ι Ἀπολεῖσθε, ἔθνη, ἐκ τῆς γῆς αὑτοῦ. ι Γῆ Κυρίου ἡ θεωρία πάντων τῶν γεγονότων, ἦν καὶ βασιλείαν οὐρανῶν εἷναί φαμεν. Ἐθνη τὰ μὴ δεξάμενα τὸ σωτήριον κήρυγμα, ἀλλʼ είς πάντας κατατεμνόμενα. ’Δπολεῖσθε, ἔθνη, καθὸ ἔθνη ἐστέ. ’Ἐν γὰρ ἔθνος πᾶσα ἡ γῆ, ἐὰν ὁμονοῇ. Τὴν ἐπιθυμίαν τῶν πενήτων είσήκουσε Κύριος. κ. τ. ἐ. Τηνικαῦτα εἰσακούει τῆς ἐπιθυμίας ὁ Κῦριος, ὁπηνίκα ἂν τὸ ἐπιθυμητὸν παράσχῃ τῇ ἐπιθυμούσῃ ψυχῇ. Ἐπιθυμοῦσι γὰρ συντριβῆναι τοῦ ἀμαρτωλοῦ τὸν βραχίονα καὶ τῆς αὑτοῦ τυραννίδος ἐλευθερωθῆναι. Ὃ καὶ γέγονεν. Ἐπιθυμία γὰρ διανοίας ἀγαθῆς ἐνεργής ἐστι προσευχὴ, ἦν ἰδὼν ὁ καρδιογνώστης ἐπλήρωσε. Οὐ πάσας ἐπιθυμίας χρὴ νο μίζειν ἀκούεσθαι, ἀλλά τὰς ἀστείας. ι Τῇ ἑτοιμασίᾳ τῆς καρδίας αὐτῶν προσέσχε τὸ οὖς σου. ι Ἐτοιμόο τητι καρδίας μακαριζομένων πενήτων προσέχει τὸ οὖς τοῦ Κυρίου, οὑ προσέχει δὲ τοῖς ἀνετοίμοις. Τούτου, φησιν, ἕκαστος ἐφίεται τῶν ἀδικουμένων. Εἰ γάρ ἐν τῷ παρόντι γένηται παρά τοῦ Θεοῦ ἐκδίκησις τῶν ἀπεριστάτων καὶ ταπεινῶν, οὐδεὶς ἔτι μεγαλαυχήσει, ### English translation (Claude) [Ps 9, continued] “He lies in ambush to seize the poor, to seize the poor when he drags him away,” and so on. This saying must be used against the rich. “You see, for you consider toil and anger, to deliver them into your hands,” and so on. Satan, working toil and anger, hands over souls to the judge for punishment. “To you the poor man has been left”: from those who come into the inheritance; that is why God chooses the foolish things of the world. “You were a helper to the orphan”: an orphan is one who has cast off his wicked father. “For you,” says the Savior, “are of your father the devil.” “Break the arm of the sinner and the wicked man,” and so on. If the breaking of the arm destroys sins, and being freed from sins is a benefit, it is in this way that I am persuaded God punishes. By “arm” he means the soul that has wrought wicked things. “His sin will be sought, and will not be found”: either, when the sin of the sinner and wicked man is sought, he himself will not be found, having become wholly sin and wickedness; or there will be a time when his sin will be sought and will not be found, because he has been cleansed. “The Lord will reign forever, and forever and ever,” and so on. For “the Lord must reign” through the ages “until he has put all his enemies under his feet.” For his kingdom is the contemplation of all the ages that have been and will be, through which contemplation the enemies too become friends. One says: “His sin will be sought, and will not be found.” The Lord reigns forever; and it is the property of kings to take care of those under their hand. “Nations, you will perish from his land.” The land of the Lord is the contemplation of all that has come to be, which we also say is the kingdom of heaven. Nations are those that have not received the saving proclamation, but are cut up into all directions. You will perish, nations, insofar as you are nations; for the whole earth is one nation, if it is of one mind. “The Lord has heard the desire of the poor,” and so on. The Lord hears the desire at the time when he provides the desired thing to the desiring soul. For they desire that the sinner’s arm be broken and that they be freed from his tyranny; which has also happened. For the desire of a good mind is an effective prayer, which the knower of hearts saw and fulfilled. We must not think that all desires are heard, but only the refined ones. “Your ear has attended to the readiness of their heart.” The Lord’s ear attends to the readiness of heart of the blessed poor, but does not attend to those who are not ready. Each of the wronged, he says, longs for this: for if in the present the vindication of the helpless and lowly comes from God, no one will boast any longer, ### Scripture references - Ps 10:9 (9:30 LXX): quotation, high confidence - Ps 10:14 (9:35 LXX): quotation, high confidence - 1 Cor 1:27: allusion, high confidence - John 8:44: quotation, high confidence - Ps 10:15 (9:36 LXX): quotation, high confidence - Ps 10:16 (9:37 LXX): quotation, high confidence - 1 Cor 15:25: quotation, high confidence - Ps 10:17 (9:38 LXX): quotation, high confidence - Ps 10:18 (9:39 LXX): allusion, high confidence ### Translation notes - The definitions of the kingdom and of “the land of the Lord” as contemplation, and of the nations as divided, use Evagrius’s vocabulary and may be his. The hope that enemies become friends reflects Origen’s doctrine of restoration, translated as written. - Quotations: 1 Cor 1:27; John 8:44; 1 Cor 15:25; Ps 10:16–17 (LXX 9:37–38). ### Citation (SBL) Origen, Sel. Ps. 1195 (PG 12:1196a–1196d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1181/#p-1195). ## PG 12:1197 (Ps 9–10 LXX) - URL: https://sophiascriptura.com/fathers/origen-selecta-psalmos/1181/#p-1197 - Source: PG 12:1197a–1197d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The beginning of LXX Psalm 10 (Ps 11), whose heading is lost: the sinners’ bow and arrows are the impure mind and passionate thoughts, shot in the darkness of ignorance; God watches the poor with his eyes but examines sinners only with his eyelids, sparing them. ### Greek text ἀλλὰ καὶ οἱ ἀδικοῦντες παύσονται τοῦ κακῶς δρᾷν, καὶ οἱ ἀδικούμενοι τοῦ πάσχειν. Ὅτι ἰδοὺ οἱ ἁμαρτωλοὶ ἐνέτειναν τόξον, ἡτοίμασαν,βέλη εὶς φαρέτραν, τοῦ κατατοξεῦσαι ἐν σκοτομήνῃ τοὺς εὐθεῖς τῇ καρδίᾳ, κ. τ. ἐ. Μὴ ἀρκούμενοι, φησὶ, τῇ ἑαυτῶν ἀπωλείᾳ οἱ ἁμαρτωλοὶ, ἀλλʼ ἐπισπώμενοι τὰς ἁμαρτίας ὡς σχοινίῳ μακρῷ, τοῖς τοῦ Θεοῦ πολεμοῦσιν ἀνθρώποις, καὶ κατατοξεύειν αὐτοὺς πειρῶνται τοῖς τῆς αὐτῶν κακίας ἰοῖς, καὶ τῷ βασκαίνειν αὐτῶν τῇ τοσαύτῃ τοῦ ἡγεμονικοῦ καθαρότητι, τὸ σκότος προβάλλονται κατʼ αὐτῶν, ὡς αἱ σηπίαι τὸ μέλαν. Καὶ ταῦτα δρῶσι, τὰς φυσικὰς καὶ κατὰ φύσιν ὀρθὰς καθελόντες ἐννοίας ἐξ ἑαυτῶν, ἃς δὴ Θεὸς κατηρτίσατο. Τοῦ αὐτοῦ. Τόξον ἐστὶν ἀκάθαρτος νοῦς. Ἐγὼ, φησὶν, ἐπὶ τῷ Κυρίῳ πέποιθα. Οἱ πολεμοῦντες ἁμαρτωλοί. Τίς ἂν οὖν δείσῃ καλ φύγῃ Θεὸν έχων βοηθὸν, καὶ πολεμίους ἁμαρτωλούς; ι Ἡτοίμασαν βέλη είς φαρέτραν. ι Βέλος ἐστὶν ἐμπαθὴς λογισμὸς, φαρέτρα δὲ ἕξις χειρίστη λογισμῶν ἅκαθάρτων πεπληρωμένη. Ταῦτα ἐπὶ δαιμόνων πολεμούντων λαμβάνονται νοητῶς. Νοηθεῖεν δʼ ἂν καὶ αἰσθητῶς ἐπὶ αἰσθητῶν ἐχθρῶν. ι Ἐν σκοτομήνῃ. ι Σκοτομήνη ἐστὶν ἄγνοια ψυχῆς λογικῆς. Ἐν ἀσελήνῳ νυκτί φησιν αὐτοὺς ἐνεδρεύειν, δηλῶν τὸ λαθραῖον τῆς ἐπιβουλῆς. Εὐθεῖς δέ τῇ καρδίᾳ ἑαυτὸν λέγει καὶ τοὺς μετʼ αὑτοῦ, οὐ κομπάζων, ἀλλʼ ἐμφαίνων τὴν ἐαυτοῦ ἔννοιαν, καὶ μηδὲν ἐργάσασθαι εἰς βλάβην τοῦ Σαούλ. Κύριος ἐν ναῷ ἁγίῳ αὐτοῦ· Κύριος, ἐν οὐρανῷ ό θρόνος αὐτοῦ. Οἱ ὀφθαλμοὶ αὐτοῦ εἰς τὸν πένητα ἀποβλέπουσι, τὰ βλέφαρα αὑτοῦ ἐξετάζει τοὺς υἱοὺς τῶν ἀνθρώπων, κ. τ. ἐ. Οἰκεῖ Θεὸς ἐν ἁγία καὶ οὐρανίῳ νοήσει, οὐρανίως βασιλεύων καὶ θεῖκῶς. Αἱ δὲ ἐποπτικού αὑτοῦ δυνάμεις φρουροῦσι τὸν πένητα. Ὡς ἀγαθὸς δὲ βλεφάροις ἐξετάζει τά καθʼ ἡμᾶς, ἀλλʼ οὐκ ὀφθαλμοῖς, ὡς ἂν μὴ παρατηρούμενος αὐτῶν πάντα τὰ ἁμαρτήματα· τοῦτο γὰρ ἀνθρώποις ἀφόρητον. Ὀφθαλμοῖς δὲ βλέπει τὸν πένητα, δαψιλῆ τὴν εὐεργεσίαν ποιούμενος, κᾶν εἷς ό πένης ὑπάρχῃ· τῶν δέ πολλῶν τὰς κολάσεις συστέλλων, αἳ καὶ πολὺ τὸ κεκρυμμένον ἔχουσιν. Ἐν δὲ τῇ Θεοῦ ἐξετάσει παρρησία τῶν ἀγαθῶν γινομένων πολλή. ι Τῷ βήματι ι γὰρ ι αὐτοῦ φανερωθῆναι πάντας δεῖ, ἴνα κομίσηται ἕκαστος τὰ ῖδια τοῦ σώματος, ἃ. ἔπραξεν, εἴτε ἀγαθὸν εἴτε κακόν. ι Τοῦ αὐτοῦ. Γ ενὼμεθα πένητες, ἵνα βλέπωσιν ἡμᾶς οἱ τοῦ Κυρίου ὀφθαλμοί. Εἰ δέ οἱ πλούσιοι οὐκ εισὶ πένητες, οὑκ ἐπιβλέπει τοὺς πλουσίους ό Κύριος. Τοῖς ὀφθαλμοῖς βλέπει τὸν πένητα, δαψιλῆ τὴν εὐεργεσίαν ποιούμενος, κᾶν εἷς ό πενόμενος τυγχανει. ### English translation (Claude) [Ps 9, continued] but those who do wrong will stop doing evil, and those who are wronged will stop suffering it. [Ps 10 LXX / 11] … “For behold, the sinners have bent the bow, they have prepared arrows in the quiver, to shoot in the moonless night at the upright in heart,” and so on. Not content, he says, with their own destruction, the sinners, drawing their sins as with a long cord, make war on the men of God and try to shoot them down with the arrows of their vice; and, envying such great purity of their ruling faculty, they put forth darkness against them, as cuttlefish their ink. And they do these things having taken out of themselves the natural notions, right according to nature, which God established. Of the same. The bow is an impure mind. “I,” he says, “trust in the Lord.” Those who make war are sinners. Who, then, would fear and flee, having God as helper and sinners as enemies? “They have prepared arrows in the quiver.” An arrow is a passionate thought; the quiver is the worst habit, filled with impure thoughts. These are taken in the intelligible sense of the demons who make war; they may also be understood in the sensible sense of sensible enemies. “In the moonless night”: the moonless night is the ignorance of a rational soul. He says they lie in ambush on a moonless night, showing the secrecy of the plot. He calls himself and those with him upright in heart, not boasting, but showing his own mind, and that he did nothing to harm Saul. “The Lord is in his holy temple; the Lord, his throne is in heaven. His eyes look upon the poor; his eyelids examine the sons of men,” and so on. God dwells in holy and heavenly understanding, reigning in a heavenly and divine way. His watching powers guard the poor. Being good, he examines our affairs with his eyelids and not with his eyes, so as not to watch closely all our sins; for this would be unbearable for human beings. But he looks on the poor with his eyes, making his benefaction abundant, even if the poor man is one; while he reduces the punishments of the many, which also have much that is hidden. In God’s examination there will be much boldness for the good things done. “For we must all appear before his judgment seat, so that each may receive what he has done in the body, whether good or evil.” Of the same. Let us become poor, so that the eyes of the Lord may look upon us. If the rich are not poor, the Lord does not look upon the rich. With his eyes he looks upon the poor, making his benefaction abundant, even if the one in poverty is one. ### Scripture references - Ps 10:18 (9:39 LXX): allusion, high confidence - Ps 11:2 (10:2 LXX): quotation, high confidence - Isa 5:18: allusion, high confidence - Ps 11:1 (10:1 LXX): quotation, high confidence - 1 Sam 24:10: allusion, medium confidence - Ps 11:4 (10:4 LXX): quotation, high confidence - 2 Cor 5:10: quotation, high confidence ### Translation notes - The heading and first verse of LXX Psalm 10 (Ps 11:1, “In the Lord I trust”) are lost in the scan before the quotation of verse 2; the first verse is alluded to in the note that follows (“…”). The column opens with the last words of the note on LXX Ps 9:39. - The short definitions (bow, arrow, quiver, moonless night) are in the style of Evagrius and may be his. Migne’s column-head debris is removed by a logged correction. - Quotations: Isa 5:18; Ps 11:4 (LXX 10:4); 2 Cor 5:10. ### Citation (SBL) Origen, Sel. Ps. 1197 (PG 12:1197a–1197d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1181/#p-1197). ## PG 12:1199 (Ps 10–11 LXX) - URL: https://sophiascriptura.com/fathers/origen-selecta-psalmos/1181/#p-1199 - Source: PG 12:1200a–1200d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The end of LXX Psalm 10 (Ps 11:5–7): the lover of injustice hates his own soul; the beginning of LXX Psalm 11 (Ps 12): the failure of the holy and the diminishing of truths give rise to heresies; God destroys the evils that have attached themselves to his first creation. ### Greek text Κύριος ἐξετάζει. τὸν δίκαιον καὶ ἀσεβῆ ο ὁ δὲ· ἀγαπῶν ἀδικίαν μισεῖ τὴν ἑαυτοῦ ψυχὴν, κ. τ. ὲ. Διὸ πᾶς ὁ ἁμαρτάνων ὡς ἄν τις μισῶν ἐπιβουλεύει τῇ ίδίᾳ ψυχῇ. Ὥσπερ οὖν ὁ πράττων τὸ δίκαιον αὑτὸν ἀγαπᾷ, ἑαυτόν τε καὶ τὸν πλησίον εὐεργετῶν, τῷ είς ἀρετὴν αὑτὸν ἄγειν ὡς ἑαυτόν. Ἀσεῦἧ δὲ νῦν λέγει τὸν διὰ τὸ ἁμαρτάνειν καταφρονοῦντα Θεοῦ, ὃς καὶ κρίνεται μετὰ τοῦ δικαίου, ὡς πολλαχόθεν δῆλον, καὶ ἐκ τοῦ ὲν Καὶ ἔσται δίκαιος ὡς ὁ ἀσεβής· ι ὁ γὰρ πάντη ἄθεος Τοῦ αὐτοῦ. Κᾶν μὴ λέγῃ τις, ὄτι μισεῖ τὴν ἑαυτοῦ ψυχὴν, ἐλέγχεται διὰ τοῦ ἀδικίαν ἀγαπᾷν μισῶν αὐτὴν· ὁμοίως δὲ καὶ ό ἀκολασίαν ἀγαπῶν, Ἔπιῆίῑτέξει ἐπὶ ἁμαρτωλοὺς παγίδας, κ. τ. ὲ. Ἵνα ὑπὸ τὰς ἑαυτοῦ παγίδας ποιήσας αὐτοὺς, καὶ λαβὼν ὑποχειρίους, οἱκονομήσῃ ὡς ἰδίους. ’Ὁτι δίκαιος Κύριος κᾶὶ δικαιοσύνας ἠγάπησε, κ. τ. ὲ. Δικαιοσύνας τοὺς δικαίους λέγει ἀπὸ τῆς πράξεως αὐτοὺς ὀνομάσας. Τοιοῦτον καί· ι Ἡ ἀγάπη οὺ περισσεύεται, ι ἀντὶ τοῦ, ὁ ἔχων τὴν αγαπην. ΨΑΛΜΟΣ ΙΑʼ. Σῶσόν με, Κύριε, ὅτι ἐκλέλοιπεν ὅσιος, κ. τ. ὲ. Ἐκλείποντος ὁσίου, σωτηρίας δεῖται ὡς χαλεπώτερον περιγενόμενος. ι ’Ότι ὼλιγώθησαν αἱ ἁλήθειαι ἀπὸ τῶν υἱῶν τῶν ἀνθρώπιον. › Εἰ οἱ μὲν ὅσιοι ἐκλελοίπασιν, αἱ δὲ ἁλήθειαι ὠλιγώθησαν, οὐκ ἐν μόνοις τοῖς ὁσίοις αἱ ἀλήθειαι, καὶ οὐκ ὲν τοῖς ἀληθέσιν ὁσιότης. Καὶ ἐπειδὴ οἱ ὅσιοι ἐκλελοίπασι, διὰ τοῦτο ὠλιγῶθησαν αἱ ἁλήθειαι. Καὶ τάχα ἡ σπάνις τῶν ὁσίων αἰτία γέγονε τῶν πολλῶν τούτων αἱρέσεων. Μετὰ δόλου ἀλλήλοις προσδιαλέγονται, διὰ πονηρῶν χειλέων εἰς τὴν ἀλλήλων καρδίαν τὰ ψευδῆ παρα- ’πέμποντες ὅτε δὲ περὶ γνῶσιν οὐκ ἀσχολούμεθα, ὁλιγοῦνται αἱ ἁλήθειαι. Μάτίιια ἐλάλησεν ἕκαστος πρὸς τὼ· πλησίον αὑτοῦ, κ. τ. ὲ. Διὰ τοῦτο μήτε λόγον ἀργὸν εἰκῆ, μήτε βλάσφημον, ἢ ὅλως ἐπίληπτον προσάγωμεν τοῖς πλησίον. ι Χείλη δόλια ὲν καρδίᾳ ’καὶ ἐν καρδίᾳ ὲλάλησαν. ι Ἐπειδὴ δόλια ὲνενόησαν, διὰ τοῦτο ἐλά- Ἐξολοθρεύο-αι Κύριος πάντα τὰ χείλη τὰ δόλια, καὶ γλῶσσαν μεγαλορρήμονα, κ. τ. ὲ. Ὁ γὰρ Κύριος ἐξαφανίζων τά χείρονα, ἐξολοθρεύει αὐτὰ, ἵνα ἀνακύψῃ, ἀφανισθέντων τῶν ἐπισυμβεβηκότων, τὸ πρῶτον κτίσμα τοῦ Θεοῦ, ᾧ ὲπισυμβέὸηγε τὰ χείρονα. ### English translation (Claude) [Ps 10, continued] “The Lord examines the righteous and the ungodly; but he who loves injustice hates his own soul,” and so on. Therefore everyone who sins plots against his own soul like someone who hates it. Just as, then, the one who does what is right loves himself, benefiting both himself and his neighbor by leading him to virtue as he leads himself. By “ungodly” he now means the one who, through sinning, despises God, who is also judged with the righteous, as is clear from many places, and from the saying: “And the righteous will be as the ungodly.” For the one who is wholly godless … Of the same. Even if someone does not say that he hates his own soul, he is proved to hate it by loving injustice; and likewise the one who loves licentiousness. “He will rain snares upon sinners,” and so on. So that, having brought them under his own snares and taken them into his hands, he may manage them as his own. “For the Lord is righteous and has loved righteousnesses,” and so on. By “righteousnesses” he means the righteous, naming them from their practice. Such too is “Love is not puffed up,” meaning the one who has love. [Ps 11 LXX / 12] “Save me, Lord, for the holy one has failed,” and so on. When the holy one fails, the one who survives with greater difficulty needs salvation. “For truths have been diminished among the sons of men.” If the holy have failed and truths have been diminished, truths are not in the holy alone, nor holiness in the true. And since the holy have failed, for this reason truths have been diminished. And perhaps the scarcity of the holy has been the cause of these many heresies. They converse with one another with deceit, sending falsehoods into one another’s hearts through wicked lips; and when we do not occupy ourselves with knowledge, truths are diminished. “Each spoke vain things to his neighbor,” and so on. Therefore let us offer our neighbors neither an idle word at random, nor a blasphemous one, nor anything reprehensible at all. “Deceitful lips in the heart, and in the heart they spoke.” Since they conceived deceitful things, therefore they spoke … “May the Lord destroy all deceitful lips, and the boastful tongue,” and so on. For the Lord, making the worse things vanish, destroys them, so that, when what has attached itself has vanished, the first creation of God, to which the worse things attached themselves, may come up again. ### Scripture references - Ps 11:5 (10:5 LXX): quotation, high confidence - Gen 18:25: quotation, high confidence - Ps 11:6 (10:6 LXX): quotation, high confidence - Ps 11:7 (10:7 LXX): quotation, high confidence - 1 Cor 13:4: quotation, high confidence - Ps 12:1 (11:2 LXX): quotation, high confidence - Ps 12:2 (11:3 LXX): quotation, high confidence - Ps 12:3 (11:4 LXX): quotation, high confidence ### Translation notes - Words are lost in two places (“…”); a garbled reference before “And the righteous will be as the ungodly” (Gen 18:25) is removed as OCR debris. - That God removes the evils attached to his creation so that the original creation may reappear expresses Origen’s view of restoration, translated as written. - Quotations: Ps 11:5–7 (LXX 10:5–7); Gen 18:25; 1 Cor 13:4; Ps 12:1–3 (LXX 11:2–4). ### Citation (SBL) Origen, Sel. Ps. 1199 (PG 12:1200a–1200d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1181/#p-1199). ## PG 12:1201 (Ps 11 LXX) - URL: https://sophiascriptura.com/fathers/origen-selecta-psalmos/1201/#p-1201 - Source: PG 12:1201a–1201d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: On Ps 12:4–6 (LXX 11:5–7): the Lord arises for the poor and needy, as Paul’s sufferings and thanks show, and appoints in salvation; only the words of the Lord are pure, like silver purified seven times. ### Greek text Τὰ χείλη ἡμῶν παρʼ ἡμῶν ἐστι, τίς ἡμῶν Κύινός ἑστι; κ. τ. ἑ. Καὶὸ Φαραώ φησιν· ι Οὐκ οἶδα τὸν Κύριον, ι ὁμοίως τῷ φάσκωσιν ι Τίς ήμῶν Κύριός ἐστι; ι Ἀπὸ τῆς ταλαιπωρίας τῶν πτωχῶν, καὶ ἀπὸ τοῦ στεναγμοῦ τῶν πενήτων, νῦν ἀναστήσομαι, λέγει Κύριος, κ. τ.. ἐ. Ὡς ὁ Παῦλος ἔφη καὶ τὸ, ι Ταλαίπωρος ἐγὼ ἄνθρωπος· ι καὶ τὸ, ι Ὠς πτωχοὶ, πολλοὺς δὲ πλουτίζοντες · ι καὶ τὸ, ι ’Ἄχρι τῆς ἄρτι. ὥρας καὶ πεινῶμεν, ι καὶ τὰ ἐξῆςʼ καὶτὸ, ι Οἱ ὄντες ἐν τῷ σκήνει στενάζομεν. ι Τοῦ αὑτοῦ. Καὶ ἄλλως δὲ τῶν ἁλαζονευόντων στενάζουσιν οἱ πτωχοὶ τὴν τυραννίδα μὴ φέροντες. Διὸ φησιν ὁ Κύριος ’ν ι Ἀναστήσομαι, ὡς ἂν θῶ μου τὴν βουλὴν ὲν σωτηρίῳ. Παρῤησιὰσομαι ἐν αὐτῷ ι κατὰ τῶν ὑπερηφάνων, καὶ τῆς ταλαιπωρίας ἁπαλλάξω τοὺς πένητας, κατὰ τὸν τῆς ἐπιδημίας καιρὸν ἀναστὰς καὶ πρὸς ἡμᾶς ἀφικόμενος, ὡς φανερωθῆναι σωτηρίαν τῶν ἔξω ταλαιπωρίας καὶ τοῦ στενάζειν γεγενημένων. Τοιγαροῦν ὁ Παῦλος εἰπών· ι Ταλαίπωρος ἐγὼ ἅνθρωπος, τίς με ῥύσεται ἐκ τοῦ σώματος τοῦ θανάτου τούτου; ι ἐπάγει· ι Εὐχαριστῶ τῷ θεῷ διὰ Ἰησοῦ Χριστοῦ. ι Ἐδήλωσε γὰρ, ὅτι Κύριος ὁ ῥυσόμενος τὸν ταλαιπωροῦντα. Διὸ εἶχε σῶμα θανάτου, ὁ καὶ νῦν λέγωνʼ ι Νῦν ὰναστήσομαι. › Φασὶ δὲ πτωχὸν τὸν ἐκπεσόντα πλούτου πένητα δὲ τὸν ὲκ πόνου τὰ πρὸς τὸν βίον περιποιούμενον. Λέγει δὲ ή Γραφή· ι Πλούσιοι ὲπτὼχευσαν, ι καὶ τό· ι Ἐπτωχεὺσαμεν σφόδρα· ι καὶ περὶ τοῦ Σωτῆρος, ι ὃς ὲπτώχευσε διʼ ἡμᾶς πλούσιος ὢν, ἵνα ι ἡμεῖς ι πλουτήσωμεν τῇ αὐτοῦ πτωχείᾳ. ι Λέγει δὲ περὶτοῦ στεναγμοῦ τῶν πενήτων, ὡς ἀεὶ στεναζόντων ἐπὶ τῷ πόνῳ. Τὸ δὲ, ι Θήσομαι ὲν σωτηρίῳ, ι δηλοῖ τὸ, Ὀρίσω καὶ ποιήσωʼ ὡς καὶ τὸ, ι Ὃν ἔθηκε κληρονόμον πάντων ' ι ὁποῖον καὶ τὸ, ‹ Ἔθετο ὁ Θεὸς ὲν τῇ Ἐκκλησία πρῶτον ἀποστόλους, ι καὶ τὰ ἑξῆς· καὶ πρὸς τοὺς πρεσβυτέρους τῆς Ἐκκλησίας· ι Ὑμᾶς ἔθετο τὸ Πνεῦμα τὸ ἅγιον ἐπισκόπους ποίμαίνειν τὴν Ἐκκλησίαν, ι ὡρίσθαι καὶ πεποιῆσθαι σημαῖνον. βήσομαι ἐν σωτηρίῳ, παρρησιάσομαι ἐν αὐτῷ, κ. τ. ὲ. Ὁ θησαυρίζων ἐν οὐρανῷ, τεθεὶς ὲν σωτηρίῳ, ταῦτα φησι· ι Παρῤησιάσομαι ὲν αὐτῷʼ ι ή γὰρ συνείδησις αὐτοῦ οὐ καταγινώσκειν.. Τὰ λόγια Κυρίου λόγια ἁγνάʼ ἀργύριον πεπυρωμέιλιον, δοκίμιον τῇ γῇ,’κεκαθαρισμένον ἐπταπλασίως, κ. τ. ἐ, Κᾶν καλὰ δὲ λόγια παρὰ τοῖς οὐκ ὲκ τῆς μερίδος τοῦ Χριστοῦ, οὐκ ἔστιν ἁγνὰ, ἆτε ψεύδεσι μυρίοις συμπεφυρμένον τὰ δὲ τοῦ Κυρίου μόνα ἁγνά ἐστιν, οἷς οὐδὲν ψεῦδος ἀναμέμικται, καὶ οὕτως ἁγνὰ ὡς δεδοκιμασμένον καὶ διὰ χωνείας κεκαθαρμένον ἀργύριοψ ὅθεν οὐδὲ ἀμφιβάλλειν χρὴ πρὸς τὰ παρʼ αὐτῶν σημαινόμενα. ### English translation (Claude) [Ps 11, continued] “Our lips are our own; who is our lord?” and so on. Pharaoh too says, “I do not know the Lord,” like those who say, “Who is our lord?” “Because of the misery of the poor and the groaning of the needy, now I will arise, says the Lord,” and so on. As Paul said both “Wretched man that I am,” and “As poor, yet making many rich,” and “To this present hour we hunger,” and so on, and “We who are in this tent groan.” Of the same. And otherwise, the poor groan, unable to bear the tyranny of the boastful. That is why the Lord says: “I will arise, so as to set my counsel in salvation. I will speak boldly in it” against the proud, and I will free the needy from misery — arising at the time of his coming and coming to us, so that salvation was shown to those who had come to be outside misery and groaning. So Paul, having said, “Wretched man that I am, who will rescue me from the body of this death?” adds: “I give thanks to God through Jesus Christ.” For he showed that the Lord is the one who will rescue the wretched. That is why the one who now says, “Now I will arise,” had a body of death. They say that the “poor” (πτωχός) is the one who has fallen from wealth, and the “needy” (πένης) the one who provides the necessities of life by toil. Scripture says: “The rich have become poor,” and “We have become very poor,” and of the Savior, “who, though rich, became poor for our sake, so that we might become rich by his poverty.” It speaks of the groaning of the needy as of those who always groan over their toil. “I will set in salvation” means “I will appoint and make,” as in “whom he set as heir of all things,” and “God set in the church first apostles,” and so on; and to the presbyters of the church: “The Holy Spirit has set you as overseers to shepherd the church,” signifying being appointed and made. “I will set him in safety; I will speak boldly in him,” and so on. The one who lays up treasure in heaven, having been set in salvation, says this: “I will speak boldly in him”; for his conscience does not condemn him. “The words of the Lord are pure words, silver tried in the fire, tested for the earth, purified seven times,” and so on. Even if there are fine words among those who are not of Christ’s portion, they are not pure, being mixed with countless falsehoods. Only the words of the Lord are pure, in which no falsehood is mixed, and so pure as silver tested and purified by smelting. Hence one must not even doubt what is signified by them. ### Scripture references - Ps 12:4 (11:5 LXX): quotation, high confidence - Exod 5:2: quotation, high confidence - Ps 12:5 (11:6 LXX): quotation, high confidence - Rom 7:24: quotation, high confidence - 2 Cor 6:10: quotation, high confidence - 1 Cor 4:11: quotation, high confidence - 2 Cor 5:4: quotation, high confidence - Rom 7:25: quotation, high confidence - Ps 34:10 (33:11 LXX): quotation, high confidence - Ps 79:8 (78:8 LXX): quotation, high confidence - 2 Cor 8:9: quotation, high confidence - Heb 1:2: quotation, high confidence - 1 Cor 12:28: quotation, high confidence - Acts 20:28: quotation, high confidence - Matt 6:20: allusion, high confidence - 1 John 3:21: allusion, high confidence - Ps 12:6 (11:7 LXX): quotation, high confidence ### Translation notes - Origen distinguishes πτωχός (“poor,” one who has lost wealth) from πένης (“needy,” one who lives by toil). Acts 20:28 uses ἐπίσκοπος, here rendered “overseers” as the verse addresses the presbyters. - Quotations: Exod 5:2; Rom 7:24–25; 2 Cor 6:10; 1 Cor 4:11; 2 Cor 5:4; Ps 34:10 (LXX 33:11); Ps 79:8 (LXX 78:8); 2 Cor 8:9; Heb 1:2; 1 Cor 12:28; Acts 20:28; Matt 6:20; 1 John 3:21. ### Citation (SBL) Origen, Sel. Ps. 1201 (PG 12:1201a–1201d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1201/#p-1201). ## PG 12:1203 (Ps 12 LXX) - URL: https://sophiascriptura.com/fathers/origen-selecta-psalmos/1201/#p-1203 - Source: PG 12:1204a - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: LXX Psalm 12 (Ps 13): God turns his face away in care, to draw us to himself, and the Son is the Father’s face; the light of knowledge drives away the sleep of death; the enemy rejoices at every sin, the angels at every repentance. ### Greek text ΨΑΛΜΟΣ ΙΒʼ. ’ ’Έως πότε, Κύριε, ἐπιλήσῃ μου εὶς τέλος ; κ. τ. ἑ. Μήποτε ὡς πρὸς τὸ τέλος λέγει ἐπιλελῆσθαι αὐτοῦ τὸν Θεὸν, καὶ οὑχ ἁπλῶς ἐπιλελῆσθαι. Καὶ ἐν ἄλλῳ ψαλμῷ ἐπιλελησμὲνη ὠνόμασται. «Ἕως πότε ἀποστρέψεις τὸ πρόσωπόν σου ἀπʼ ἐμοῦ ; ι Τοῦτο τὸ πρόσωπον οἱ ἄγγελοι βλέπουσι διαπαντός. Ὅταν γάρ ἑαυτὸν ὲμφανίζῃ τῷ χωρητικῷ τῆς Θέας τοῦ προσ· ξ ὡπου αὑτοῦ ὁ Θεὸς, παύσεται ἀποστρέφων ἀπʼ αὑτοῦ, καὶ κρύπτων τὸ πρόσωπον ἑαυτοῦ · ὅπερ ὲποίει ποτε καὶ ἐπὶ Μωῡσέως, φειδόμενος αὑτοῦ, ’ἐως ἇνθρωπος ἦν. Ἀποστρέφει ὁ Θεὸς τὸ πρόσωπον αὐτοῦ κηδεμονικῶς, ὅταν ἀνάξια τῶν ἐντολῶν αὐτοῦ πράτο τωμεν. Ποιεῖ δὲ τοῦτο ἵνα ἡμᾶς ἐπισπάσηται. Ἦ ἐπεὶ πρόςωπον τοῦ Πατρὸς Υἱὸς, αἰτεῖ ταχύτερον αὐτοῦ γενέσθαι τὴν σάρκωσιν, τὸ τοιοῦτο ῥητὸν τέθεικεν. Ἕως τίνος θήσομαι βουλὰς ἐν ψυχῇ μου, κ. τ. ἑ. Βουλάς τίθεταί τις πρῶτον πλείονας έν τῇ ψυχῇ αὑτοῦ, εἶτα ἐπὶ τέλει τὴν ἐπὶ πᾶσι μεγάλην βουλὴν τὴν τοῦ Θεοῦ, ἧς τὸ πνεῦμα ὲπανεπαύσατο ἐπὶ τὴν ἐξ Ἰεσσαὶ ῥάβδον. Φώτισον τοὺς ὀφθαλμούς μου, μή ποτε ὐπνὼσω εἷς θάνατον, κ. τ. ὲ. ι Φωτίσατε ἑαυτοῖς φῶς γνώσεως. ι Ὠς ὲν σκότει ταῖς συμφοραῖς περιέχομαι, καὶ εί μή μου τὸ τῆς ἀθυμίας άπελὰσῃς σκότος, ἀλλʼ ὑπερβῇ τὴν βοήθειαν, είς θάνατον ὁ ὕπνος μεταβληθήσεται, τῆς λύπης παντελῶς τοῦ λογισμοῦ κρατησάσης. Μή ποτε εἴποι ὁ ἐχθρός μου· Ἵσχυσα πρὸς αὺτάν. Ὁσάκις ἁμαρτάνομεν, τοσαυτάκις λέγει τοῦτο ὁ ἐχθρός· ι Ἵσχυσα πρὸς αὐτόν. Οἱ θλίβοντές με ἁγαλλιάσονται, ἐὰν σαλευθῶ. ι Οἱ ἄγγελοι χαίρουσιν ἐπὶ τοῖς μετανοοῦσιν, οί δαίμονες ἐπὶ τοῖς ἁμαρτάνουσιν άγάλλονται. Οἱ μὲν γάρ τέ εἰσιν ἀρετῆς, οί δὲ κακίας ἐρασταί. Ἐν ἀγαλλιάσει ἔσονται καὶ εὐφροσύνῃ, ἐὰν μόνον ἴδωσί με τῆς είς σὲ ἐλπίδος ἐκπεπτωκότα καλ ἀπελπίσαντα. Τοῦ αὐτοῦ. Κᾶν μὴ παντελῶς πέσω, μόνον δὲ σαλευθῶ, οἱ θλίβοντες με ἁγαλλιάσονται, φησιν ὁ Προφήτης. Καὶ ὠς ὁ Προφήτης φησιν ὲν τῷ ἑβδομηκοπῴ δευτέρῳ ψαλμῷ· ι Ἑμοῦ δὲ παρὰ μικρὸν ἐσαλεύθησαν οἱ πόδες. ι Τοῦ αὑτοῦ. Ἐπιχαίρουσι γὰρ πίπτουσι, λυπεῖσθαι δέον. Ὅπερ οὺ πείσομαι ἐλέει τῷ σῷ. Προσδοκῶ γάρ σου τὸ σωτήριον, ἐφʼ ᾧ τις εὐφραίνεται πεῖραν Θεοῦ σωτηρίας ἔχων. Δύναται δὲ καὶ προφητεία εἶναι περὶ Χριστοῦ· ἐλθὼν γὰρ ἐπὶ σωτηρίαν κόσμου, ὲφώτισέ τε καὶ καθεῖλε τὸν ὑπερηφάνως ἐπιχαίροντα τοῖς κλονουμένοις. Ἐπιβλέψας γάρ ἐπεδήμησεν. Ὀ δὲ εὐπαθῶν ἐπινίκιον ὕμνον προσάγει λέ- ### English translation (Claude) [Ps 12 LXX / 13] “How long, Lord, will you forget me, to the end?” and so on. Perhaps he says that God has forgotten him with respect to the end, and not simply forgotten. And in another psalm she is called “forgotten.” “How long will you turn your face away from me?” This face the angels see always. For when God shows himself to one capable of the vision of his face, he will stop turning away from him and hiding his face — which he once did also with Moses, sparing him while he was a man. God turns his face away in care for us, when we do things unworthy of his commandments; and he does this to draw us to himself. Or, since the Son is the face of the Father, he has set down such a saying asking that his incarnation might come more quickly. “How long shall I set counsels in my soul?” and so on. One sets many counsels in his soul first, then at the end, above all, the great counsel of God, whose Spirit rested upon the rod from Jesse. “Enlighten my eyes, lest I sleep in death,” and so on. “Enlighten yourselves with the light of knowledge.” I am held in misfortunes as in darkness; and unless you drive away the darkness of my despondency, but delay your help, the sleep will be changed into death, grief having wholly overpowered my reason. “Lest my enemy say: I have prevailed against him.” As often as we sin, so often the enemy says this: “I have prevailed against him.” “Those who afflict me will rejoice if I am shaken.” The angels rejoice over those who repent; the demons exult over those who sin. For the former are lovers of virtue, the latter of vice. They will be in exultation and gladness if only they see me fallen from my hope in you and despairing. Of the same. “Even if I do not wholly fall, but am only shaken, those who afflict me will rejoice,” says the Prophet; as the Prophet says in the seventy-second psalm: “But my feet were almost shaken.” Of the same. They rejoice over those who fall, when they ought to grieve. This I will not suffer, by your mercy. For I await your salvation, at which one rejoices who has experienced God’s salvation. This can also be a prophecy about Christ: for, coming for the salvation of the world, he enlightened and brought down the one who arrogantly rejoiced over those who were shaken. For he looked upon us and came among us. And the one who is in good state offers a hymn of victory, saying: ### Scripture references - Ps 13:1 (12:2 LXX): quotation, high confidence - Matt 18:10: allusion, high confidence - Exod 33:20: allusion, high confidence - Ps 13:2 (12:3 LXX): quotation, high confidence - Isa 11:1: allusion, high confidence - Isa 11:2: allusion, high confidence - Ps 13:3 (12:4 LXX): quotation, high confidence - Hos 10:12: quotation, high confidence - Ps 13:4 (12:5 LXX): quotation, high confidence - Luke 15:10: allusion, high confidence - Ps 73:2 (72:2 LXX): quotation, high confidence - Ps 13:5 (12:6 LXX): quotation, high confidence ### Translation notes - The notes headed “Of the same” may be by another catena author. - Quotations: Matt 18:10; Exod 33:20–23; Isa 11:1–2; Hos 10:12 (LXX); Luke 15:10; Ps 73:2 (LXX 72:2); Ps 13:1–5 (LXX 12:1–6). ### Citation (SBL) Origen, Sel. Ps. 1203 (PG 12:1204a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1201/#p-1203). ## PG 12:1205 (Ps 12–13 LXX) - URL: https://sophiascriptura.com/fathers/origen-selecta-psalmos/1201/#p-1205 - Source: PG 12:1205a–1205d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The end of LXX Psalm 12 (Ps 13): the saved sing and add practice to contemplation; LXX Psalm 13 (Ps 14), whose heading is lost: the fool’s denial of God leads to a corrupt life; salvation from Zion is Christ, who comes from the Father; captivity is the fall from knowledge into ignorance. ### Greek text γων· ι ᾌσω τῷ Κυρίῳ τῷ εὖεργετὴσαντί με, καὶ ψαλῶ τῷ ὀνόματι Κυρίου τοῦ ὑψίστου, ι πραγματικῶς μαθὼν τὸ πρὸς τοὺς εὐχομένους καλῶς ὑπὸ τοῦ Κυρίου λεγόμενονο ι Ἔτι σου λαλοῦντος ὲρῶ· Ἰδοὺ πάρειμι. Λέγει τοῖς συνοῦσιν ὠς ὧν ἢθελεν ἔτυχε· διὸ καὶ ὑμνεῖ. Ούτω δεῖ καὶ ἡμᾶς καθʼ ἑκάστην ᾄδειν εὐεργεσίαν τῇ θεωρίᾳ, καὶ τῷ ψάλλειν πρᾶξιν ἐπάγοντας. Ἐγὼ δὲ ἐπὶ τῷ ἐλέει σου ἤλπισα· ἀγαλλιάσεται ἡ καρδία μου ἐν τῷ σωτηρίῳ σου, κ. τ. ὲ. Ἐκεῖνοι μὲν-ἐπιχαίροντες τῇ πτώσει μου προσδοκῶσιν ἁγαλλιασθῆναι· ἐγὼ δὲ ἐπὶ σοὶ καὶ τῷ ἐλέει τῷ σῷ ἤλπισα. ’ᾼσω τῷ Κρρίῳ τῷ εὐεργετήσαντι με, καὶ ψαλῶ τῷ ὀνόματι Κυρίου τοῦ ὑψίστου, κ. τ. ὲ. Ὀ εὐεργετηθεὶς ᾀδέτω, καὶ ὁ εὐθυμῶν ψαλλέτω. Φησὶ γάρʼ ι Εὐθυμεῖ τις ὲν ἠμῖν; ψαλλέτω. ’Έξω καὶ είς τὸν ἑξῆς χρόνον ἀνεπίληστον ὲν τῇ ψυχῇ τῆς εὐερπ γεσίας τὸ μέγεθος, Εἶπεν ἄφρων ἐν καρδίᾳ αὐτοῦ· Οὐκ ἔστι Θεός. Διεφθάρησαν καὶ ἐβδελύχθησαν ἐν ἐπιτηδεύμασι, κ. τ. ἑ. Εἰ ἐν τοῖς ἐπιτηδεύμασι διαφθείρονται, οὐχ ἡ φαύλη ἔννοια διαφθείρει τινὰ, ἀλλά τὸ ταύτης ἀποτέλεσμα ἡ κακία. Ἀπὸ διαθέσεως καρδιακῆς είπόντες μὴ εἶναι Θεὸν, ἀκολούθως λοιπὸν ὡς ἄθεοι ἐβίωσαν, καὶ τὸν βίον ἔσχον διεφθαρμένον καὶ πάσης ἀκαθαρσίας ἀνάπλεων. Πάντες ἐξέκλιναν, ἅμα ἡχρειώθησαν, κ. τ. ἐ. Οἱ λέγοντες· ι Δοῦλοι ἀχρεῖοί ἐσμεν, ι δυνάμει λέγουσιν, Ἦχρειὼθη μεν. Τίς δώσει ἐκ Σιὼν τὸ σωτήριον τοῦ Ἰσραήλ; κ. τ. ὲ. ι Ἥξει ὲκ Σιὼν ὁ ῥυόμενος, καὶ ἀποστρέψει ἀσεβείας ἀπὸ Ἰακώβ. Εἰ δὲ ἐκ Σιὼν ἔρχεται ὁ Σωτὴρ, αὐτὸς δὲ ἐκ τοῦ Πατρὸς ἐξῆλθε καὶ ἧκεν, ἡ Σιὼν νῦν σύμβολόν ἐστι τοῦ Πατρός. Οὐ τὴν γενομένην σωτηρίαν τοῖς ἐπὶ Ἐζεχίου μόνον προσαγορεύει, ἀλλά καὶ τὴν πολλοῖς ὕστερον χρόνοις γενομένην ὲκεῖθεν τοῦ Σωτῆρος ἡμῶν σωτήριον ἐπιφάνειαν. Πάντων γὰρ ἐκκλινάντων, ἀναγκαίως ἔδει λοιπὸν παρεῖναι τὸν δυνάμενον ἀφεῖναι ἀμαρ- τίας καὶ σῶσαι. Ἐκ Σιὼν ι δὲ, ὅτι ὲκ σπέρματος Ἰσραὴλ, καὶ ὅτι ὲκ Σιὼν ἥξεισό ἐρχόμενος, ὡς γέ·γραπται. ι Ἐν τῷ ἐπιστρέψαι Κύριον τὴν αἰχμαλωο σίαν τοῦ λαοῦ αὐτοῦ. Αἰχμαλωσία ἐστὶν ἡ ἀπὸ γνώσεως καὶ ἀρετῆς ἐπὶ ἀγνωσίαν καὶ κακίαν ἀκούσιος μετάβασις. ι Ἀγαλλιάσεται Ἰακὼβ, καὶ εύφρανθήσεται Ἰσραήλ. ι Ἀγαλλιάσεται μὲν ὁ πραττικὴν ἀπάθειαν κτησάμενος · εὐφραίνεται δὲ ὁ γνωπικῆς θεωρίας καταξιωθείς. Τοῦ αὑτοῦ. Μυρίων ἐπὶ τὴς οἰκουμένης κυ- ### English translation (Claude) [Ps 12, continued] “I will sing to the Lord who has done me good, and I will sing psalms to the name of the Lord Most High,” having learned in deed what the Lord rightly says to those who pray: “While you are still speaking, I will say: Here I am.” He tells those with him that he has obtained what he wished; that is why he also sings hymns. So we too must sing for each benefaction in contemplation, and add practice to our psalm-singing. “But I have hoped in your mercy; my heart will exult in your salvation,” and so on. They, rejoicing over my fall, expect to exult; but I have hoped in you and your mercy. “I will sing to the Lord who has done me good, and I will sing psalms to the name of the Lord Most High,” and so on. Let the one who has received a benefit sing, and the one who is cheerful sing psalms. For he says: “Is anyone among us cheerful? Let him sing psalms.” I will keep the greatness of the benefaction unforgotten in my soul for the time to come. [Ps 13 LXX / 14] “The fool said in his heart: There is no God. They are corrupt and have become abominable in their pursuits,” and so on. If they are corrupted in their pursuits, it is not the base thought that corrupts someone, but its result, vice. Having said from the disposition of their heart that there is no God, they then consistently lived as godless, and had a corrupt life full of all uncleanness. “All have turned aside; together they have become worthless,” and so on. Those who say, “We are worthless servants,” in effect say: We have become worthless. “Who will give out of Zion the salvation of Israel?” and so on. “The deliverer will come from Zion and will turn away ungodliness from Jacob.” If the Savior comes from Zion, and he came forth from the Father and has come, then Zion here is a symbol of the Father. He speaks not only of the salvation that came to those in the time of Hezekiah, but also of the saving appearing of our Savior from there many ages later. For when all had turned aside, it was necessary that the one who could forgive sins and save should be present. “From Zion,” because from the seed of Israel, and because “from Zion will come the one who comes,” as it is written. “When the Lord turns back the captivity of his people.” Captivity is the involuntary passage from knowledge and virtue to ignorance and vice. “Jacob will exult, and Israel will be glad.” The one who has acquired practical freedom from passion will exult; the one counted worthy of knowing contemplation is glad. Of the same. When countless evils were ruling over the inhabited world, ### Scripture references - Ps 13:6 (12:6 LXX): quotation, high confidence - Isa 58:9: quotation, high confidence - Jas 5:13: quotation, high confidence - Ps 13:5 (12:6 LXX): quotation, high confidence - Ps 14:1 (13:1 LXX): quotation, high confidence - Ps 14:3 (13:3 LXX): quotation, high confidence - Luke 17:10: quotation, high confidence - Ps 14:7 (13:7 LXX): quotation, high confidence - Rom 11:26: quotation, high confidence - Isa 59:20: quotation, high confidence - John 16:28: allusion, high confidence ### Translation notes - The heading of LXX Psalm 13 is lost; the note begins with its first verse. Migne’s column number at the start, OCR debris in one word, and a Latin note at the end are removed by logged corrections. - The definitions of captivity and of Jacob and Israel as practice and contemplation (“practical freedom from passion,” “knowing contemplation”) are Evagrian in vocabulary and may be his. - Quotations: Isa 58:9; Jas 5:13; Luke 17:10; Rom 11:26 (Isa 59:20); John 16:28. ### Citation (SBL) Origen, Sel. Ps. 1205 (PG 12:1205a–1205d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1201/#p-1205). ## PG 12:1207 (Ps 13–14 LXX) - URL: https://sophiascriptura.com/fathers/origen-selecta-psalmos/1201/#p-1207 - Source: PG 12:1208a–1208d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Only Christ, the physician, could bring the salvation from Zion, and the Old Testament calls him “salvation”; LXX Psalm 14 (Ps 15): the holy mountain is the knowledge of Christ, reached by one who walks blameless like Abraham and works all the virtues, unlike Cain. ### Greek text ι ριευόντων κακῶν, τοῦ μόνου τὴν βοήθειαν ἐνεγκεῖν δυναμένου συναισθόμενον τὸ Πνεῦμα τὸ ἅγιόν φησιο ιΤίς δώσει ἐκ Σιὼν τὸ σωτήριον τοῦ Ἰσραήλς ι οὐ γὰρ Μωῡσῆς, οὐκ Ἠλίας, οὐχ Ἡσαΐας, δικ οἱ λοιποὶ τῶν προφητῶν ἐδεδώκεισαν· πάντα τοῦ νόμου τὰ ἔργα πρὸς τοιοῦτόν τι ἦν ἀσθενῆ. Ἀναγκαῐου· δὲ ὄντος τοῦ ἰατροῦ, τοῦ τὰ πάντα ἰᾶσθαι δυναμένου οὗ τέχνῃ καὶ οὐκ ἔργῳ, ἀλλὰ τῇ τοῦ λόγου δυνάμει, τοῦτον ἐλθεῖν προσεύχεται τὸ Πνεῦμα τὸ ἅγιον. Τοῦ αὐτοῦ. Ἐν τοῖς τῆς Παλαιᾶς ι τὺ σωτήριον ι καλεῖσθαι τὸν Κύριον ἡμῶν Ἰησοῦν Χριστὸν διδασκόμεθα, καὶ κυρίως ι τοῦσωτηρὶου ι τῷ ὀνόματι διʼ ἐπαγγελίας τοῖς ἔθνεσιν ἀπήγγελιααι ο, φησὶ γὰρ ὁ Ἡσαΐας · Καὶ ἀποκαλύψει Κύρως τὸν βραχίονα τὸν ἅγιον αὐτοῦ ἐνώπιον πάντων τῶν ἐθνῶν, καὶ ὄψονται πάντα ἄκρα τῆς γῆς τὴν σωτηρίαν παρὰ τοῦ Θεοῦ ἡμῶν. › Καὶ πάλιν ἐν Ψαλμοίς είρηταιυ Ἐγνὼρισε Κύριος τὸ σωτήριον αὑτοῦ, ἐναντίον τῶν ἐθνῶν ἀπεκάλυψε τὴν δικαιοσύνην αὐτοῦ. ι Καὶ πάλιν · ‹ Δεῖξον ἡμῖν, Κύριε, τδ ἔλεός σου, καὶ τὸ σωτήριόν σου δῴης ἡμῖν. ι ΨΑΛΜΟΣ ῙΔʼ. Κύριε, τίς πίιροικήσει ἑν τῷ σκηνώματί σου; καὶ τίς κατασκηνώσει ἐν τῷ ὄρει τῷ ἁγίῳ σου, κ. τ. ἑ. (Πολλὰ παρῴκησεν ή ψυχή μου, ι ἀλλαχοῦ λέγει, διδάσκων, ὅτι πο).λά τις παροικεῖ, ἕως οὗ ἔλθῃ εἰς τὸ ἅγιον ὄρος τοῦ Θεοῦ. Τοῦ αὐτοῦ. Ὄρος ἅγιόν ἐστιν ἡ γνῶσις τοῦ Χριστοῦ, ἥτις ἐστὶ θεωρία τῶν γεγονότων. Ὄρος ἅγιον τὴν Ἰερουσαλήμ φησιν. Οὕτω δέ καὶ πυθόμενος δέχεται τὴν ἀπόκρισιν. Πορευόμενος ἄμωμος, καὶ ἐργαζόμενος δικαιοσύνην λαλῶν ἀλήθειαν ἐν καρδίᾳ αὐτοῦ, κ. τ. ἑ. Τὸ, πορευόμενος ἄμωμος, ι ζηλώσεις νοήσας τὸ περὶ Ἀβ ραὰμ, καθάπερ ἐλάλησεν αὐτῷ Κύριος. Καὶ ἡμῖν γὰρ τὰ αὐτὰ ἐν ταῖς Γραφαῖς ἐλάλησεν ἁγίαις, καὶ ἐὰν νοήσαντες ποιήσωμεν, ἠκούσαμεν Θεοῦ, καὶ ἐπορεύθημεν καθάπερ ἐλάλησεν ἡμῖν. ι Καὶ ἐργαζόμενος δικαιοσύνην. ι Περικείμενος τούτῳ ἐρεῖς· Ἐργαζόμενος σωφροσύνην, ὁμοίως ἀνδρείαν, ὁμοίως φρόνησιν, ὁμοίως εὐσέβειαν, ὁμοίως σοφίαν, καὶ λοιπὰς ἀρετάς. Τοῦτο δέ ἐστι καὶ τὸ ἐργάξεσθαι τὴν ἐαυτοῦ γῆν, ἐπὶ τῷ πλησθῆναι ἄρτων. Κάῖν δὲ, δέον ἐργάζεσθαι δικαιοσύνην, ἥ τινα τῶν ἀρετῶν, ἢ τὴν ἑαυτοῦ γῆν, ὅδε εἰργάζετο τὴν γῆν οὐ τὴν ἐαυτοῦ. ### English translation (Claude) [Ps 13, continued] the Holy Spirit, perceiving the one who alone could bring help, says: “Who will give out of Zion the salvation of Israel?” For not Moses, not Elijah, not Isaiah, nor the rest of the prophets had given it; all the works of the law were weak for such a thing. Since the physician was needed, who could heal all things, not by art or by deed but by the power of the word, the Holy Spirit prays that he may come. Of the same. In the writings of the Old Testament we are taught that our Lord Jesus Christ is called “the salvation,” and that he was properly announced by promise to the nations by the name “salvation.” For Isaiah says: “And the Lord will reveal his holy arm before all the nations, and all the ends of the earth will see the salvation from our God.” And again it is said in the Psalms: “The Lord has made known his salvation; before the nations he has revealed his righteousness.” And again: “Show us, Lord, your mercy, and grant us your salvation.” [Ps 14 LXX / 15] “Lord, who will sojourn in your tent? And who will dwell on your holy mountain?” and so on. “My soul has sojourned much,” it says elsewhere, teaching that one sojourns much until he comes to the holy mountain of God. Of the same. The holy mountain is the knowledge of Christ, which is the contemplation of the things that have come to be. He calls Jerusalem the holy mountain. And having asked, he thus receives the answer. “He who walks blameless and works righteousness, who speaks truth in his heart,” and so on. “Walking blameless” you will emulate if you understand what is said about Abraham, “as the Lord spoke to him.” For to us too he has spoken the same in the holy Scriptures; and if, having understood, we do it, we have heard God and walked as he spoke to us. “And works righteousness”: keeping close to this, you will say, “working self-control,” likewise courage, likewise prudence, likewise godliness, likewise wisdom, and the other virtues. This is also working one’s own land, so as to be filled with bread. But Cain, when he ought to have worked righteousness, or one of the virtues, or his own land, worked the land, but not his own. ### Scripture references - Ps 14:7 (13:7 LXX): quotation, high confidence - Rom 8:3: allusion, medium confidence - Isa 52:10: quotation, high confidence - Ps 98:2 (97:2 LXX): quotation, high confidence - Ps 85:7 (84:8 LXX): quotation, high confidence - Ps 15:1 (14:1 LXX): quotation, high confidence - Ps 120:6 (119:6 LXX): quotation, high confidence - Ps 15:2 (14:2 LXX): quotation, high confidence - Gen 12:4: quotation, high confidence - Prov 12:11: allusion, high confidence - Gen 4:2: allusion, high confidence ### Translation notes - The note defining the holy mountain as the knowledge of Christ and the contemplation of created things reads like Evagrius and may be his. - Quotations: Isa 52:10; Ps 98:2 (LXX 97:2); Ps 85:7 (LXX 84:8); Ps 120:6 (LXX 119:6); Gen 12:4; Prov 12:11; Gen 4:2. ### Citation (SBL) Origen, Sel. Ps. 1207 (PG 12:1208a–1208d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1201/#p-1207). ## PG 12:1209 (Ps 14–15 LXX) - URL: https://sophiascriptura.com/fathers/origen-selecta-psalmos/1201/#p-1209 - Source: PG 12:1209a–1209d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The end of LXX Psalm 14 (Ps 15:3–4): the blameless man harms no neighbor and reproaches no one; LXX Psalm 15 (Ps 16), whose heading is lost: only the sinless can call God “my Lord,” and God needs nothing of our offerings; the goods and the saints in his land. ### Greek text Τοῦ αὑτοῦ. Ὀ κατὰ τὸν ἐντὸς, φησὶν, ἄν· θρωπον καὶ κατὰ τὸν ἐκτὸς ἀπηλλαγμένος πάσης κακίας καὶ μώμου παντὸς, πᾶσαν δὲ ἀρετὴν μετιών. Ὃς οὐκ ἑδόλωσεν ἐν· γλώσσῃ αὐτοῦ, οὐδὲ ἐποίησε τῷ πλησίον αὐτοῦ κακόν, κ. τ. ἑ. Ὠς καὶ Οἱ διάκονοι τοῦ Σατανᾶ, ὅτε μετασχηματίζονται ὡς διάκονοι δικαιοσύνης. ‹ Καὶ οὐκ ἐποίησε τῷ πλησίον αὑτοῦ κακόν. ι ποι ὦσι πλησίον, ούκ ἀπαγορεύει ἡ λέξις ποιεῖν τοῖς μὴ πλησίον κακόν. Τὸ δʼ ὅμοιον καὶ ἐπὶ τοῦ, ιι Ὁ ὀμνύων τῷ πλησίον αὐτοῦ, καὶ οὐκ ἀθετῶν. Καὶ ὀνειδισμὸν οὐκ ἔλαβεν ἐπὶ τοὺς ἔγγιστα αὑτοῦ. ι Ὀ ἀνεπιλήπτως βιοὺς ὀνειδισμοὺς ού λαμβάνει ἐπὶ τοὺς ἔγγιστα αὑτοῦ· ὁ ὲν συμφορᾷ τοῦ πλησίον μὴ ἐπικερτομήσας, μηδὲ ἐπιχαρεὶς πτώματι ἀλλοτρίῳ, ἀλλὰ συναλγῶν* ὁ μὴ ὀνειδίσας τὸν ἔγγιστα, ὡς ὁ Φαρισαῖος τὸν τελώνην, ἣ ὁ μὴ ὀνειδισθεὶς ἐπὶ τοῖς ἔγγιστα, ὡς ὁ Ἠλεὶ ἐπὶ τοῖς τέκνοις, ἢκαὶ ἁπλῶς ὁ ἀνεπιλήπτως βιούς. Φύλαξιῖν με, Κύριε, ὅτι ἐπὶ σοὶ ἤλπισα. Εἷπα τῷ Κυρίῳ· Κύριίς μου εἷ σὺ, ὅτι τῶν ἀγαθῶνμου οὐ χρείαν ἔχεις, κ, τ. ἐ. Ὠς πολεμέων ἐπικειμένων λέγει · ι Φύλαξόν με. ι Ἰησοῦς δὲ ἐν τῷ προφήτῃ λέγει· Ὀ ἐπὶ τῷ Κυρίῳ ἐλπίζων καὶ ἐπὶ μηδενὶ ἄλλῳ, φυλάσσεται ὑπʼ αὑτοῦ. Οὐδεὶς δὲ ἁμαρτάνων δύναται ἐπαληθεῦσαι τῇ φωνῇ. Δοῦλος γὰρ ὢν ἧς ποιεῖ ἁμαρτίας, οὐ δύναται δουλεύειν Θεῷ. '0 δὲ τῷ πραττικῷ καὶ θεωρητῷ βίῳ στήσας στήλην βοᾷο ι Εἶπα τῷ Κυρίῳ· Κύριός μου εἷ σύ· › καὶ ὲκ τῶν σῶν δομάτων προσάγω σοι δῶρα, οὐχ ὡς ἐνδεεῖ. Οὐδεὶς γὰρ τῶν αἱρετικῶν τοῦτο λέγων ἀληθεύσει. Οὐ μόνον δὲ ἐπὶ τῶν αἰσθητῶς προσαγομένων, ἀλλὰ καὶ πνευματικῶς, προσενεκτέα ἡ φωνή. Κᾶν γὰρ ἀρετὰς ἱερουργῶμεν· κᾶν τὰ ἑαυτῶν σώματα διὰ παντελοῦς σωφροσύνης, ἴσμεν, ὅτι δέχεται τοῦτο ὁ Θεὸς ὀὐκ εἰς ἰδίαν ὠφέλειαν, ἀλλʼ ὅπως ἡμῖν δῷ τὰ ἐξ ούρανοῦ ἀγαθὰ αῖτοῦσιν αὐτά. Τοῦ αὐτοῦ. Εἰ ἀγαθὰ πᾶσαι ἀρεταὶ, χρῄζει δὲ ὴ γνῶσις τῶν ἀρετῶν, πάντων ἄρα χρῄζει τῶν ἀγαθῶν ή γνῶσις. Καὶ μήποτε ἀγαθὰ εἴρηται τὰ μέσα,ὧν ἡ δικαία χρῆσις ἡμᾶς ἀγαθοὺς καὶ ού τὸν Θεὸν ἐργάζεται. ε Εἰ ι γὰρ ‹ τὰ ἀγαθὰ, ι φησὶν Ἰὼβ, σ ἐδεξάμεθα ἐκ χειρὸς Κυρίου, τὰ κακᾶ οὐχ ὑποίσομεν ; ι Ἐνταῦοα γὰρ ἀγαθὰ τὰ ὑπάρχοντα ὠνόμασεν, ἆπερ παρὰ τὴν χρῆσιν τὴν καλὴν γίνεται ἀγαθά. Τοῖς ἁγίοις τοῖς ἐν τῇ τῇ αὐτοῦ ἑθαυμάστωσε πάντα τὰ θελήματα αὑτοῦ ἐν αὐτοῖς. Ἐπληθύνθησαν αἱ ἀσθένειαι αὐτῶν, μετὰ ταῦτα ἐτάχυναν, κ. τ. ἑ. Ὀ ἁμαρτωλὸς ἔξω τῆς γῆς ἐστι τοῦ ### English translation (Claude) [Ps 14, continued] Of the same. The one who, he says, is free of all vice and every blemish in the inner and in the outer man, and pursues every virtue. “Who has not deceived with his tongue, nor done evil to his neighbor,” and so on. As the ministers of Satan do, when they disguise themselves as ministers of righteousness. “And has not done evil to his neighbor”: since all are neighbors, the saying does not permit doing evil to those who are not neighbors. The same applies to “He who swears to his neighbor and does not break his oath.” “And has not taken up a reproach against those nearest him”: the one who lives blamelessly does not take up reproaches against those nearest him: the one who does not jeer at his neighbor in misfortune, nor rejoice at another’s fall, but grieves with him; the one who does not reproach the one nearest him, as the Pharisee did the tax collector; or the one who is not reproached because of those nearest him, as Eli was because of his children; or simply the one who lives blamelessly. [Ps 15 LXX / 16] “Keep me, Lord, for I have hoped in you. I said to the Lord: You are my Lord, for you have no need of my goods,” and so on. He says “Keep me” as with enemies attacking. Jesus says in the prophet: the one who hopes in the Lord and in nothing else is kept by him. No one who sins can make the words true; for being a slave of the sin he commits, he cannot serve God. But the one who has set up a pillar to the practical and the contemplative life cries: “I said to the Lord: You are my Lord”; and from your gifts I bring you gifts, not as to one in need. For none of the heretics will say this truly. This utterance is to be offered not only of things brought in a sensible way, but also spiritually. For even if we offer virtues as sacred offerings, even if we offer our own bodies by perfect self-control, we know that God accepts this not for his own benefit, but so that he may give us the good things from heaven when we ask for them. Of the same. If all virtues are goods, and knowledge needs the virtues, then knowledge needs all the goods. And perhaps “goods” here means the intermediate things, whose right use makes us good, and does not make God good. For “If,” says Job, “we received good things from the hand of the Lord, shall we not endure evil things?” For there he called possessions “goods,” which become goods through right use. “For the saints who are in his land he has made wonderful all his wishes in them. Their weaknesses were multiplied; afterward they hastened,” and so on. The sinner is outside the land of ### Scripture references - Ps 15:3 (14:3 LXX): quotation, high confidence - 2 Cor 11:15: quotation, high confidence - Ps 15:4 (14:4 LXX): quotation, high confidence - Luke 18:11: allusion, high confidence - 1 Sam 3:13: allusion, high confidence - Ps 16:1 (15:1 LXX): quotation, high confidence - Ps 16:2 (15:2 LXX): quotation, high confidence - John 8:34: allusion, high confidence - Matt 6:24: allusion, high confidence - Rom 12:1: allusion, high confidence - Job 2:10: quotation, high confidence - Ps 16:3 (15:3 LXX): quotation, high confidence - Ps 16:4 (15:4 LXX): quotation, high confidence ### Translation notes - The heading of LXX Psalm 15 is lost before its first verse. “Jesus says in the prophet” introduces a paraphrase, not an exact quotation; the source is uncertain. - The note on a pillar set up to the practical and contemplative life and the definition of goods as intermediate things may be Evagrian. “None of the heretics will say this truly” refers to those who deny that the Lord is the Creator. - Quotations: 2 Cor 11:15; Ps 15:3–4 (LXX 14:3–4); Luke 18:11; 1 Sam 3:13; John 8:34; Matt 6:24; Rom 12:1; Job 2:10; Ps 16:1–4 (LXX 15:1–4). ### Citation (SBL) Origen, Sel. Ps. 1209 (PG 12:1209a–1209d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1201/#p-1209). ## PG 12:1211 (Ps 15 LXX) - URL: https://sophiascriptura.com/fathers/origen-selecta-psalmos/1201/#p-1211 - Source: PG 12:1212a–1212d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: On Ps 16:3–5 (LXX 15:3–5): God makes his “wishes,” the virtues, wonderful in the saints; Christ gathers his assemblies not from blood but by an unbloody sacrifice and the one blood of the Lamb; the Lord as portion and cup. ### Greek text Θεοῦ, ᾧ οὐκ ἔδειξεν τά θαυμάσια. Ὁ Χριστὸς δὲ περὶ τῶν κατʼ αὑτὸν μεμορφωμένων τελείων ἐρεῖ· Πάντα τά θελήματά μου ἐν αὐτοῖς. Καὶ ὲπληθύνθησαν μὲν αἱ ἀσθένειαι τῶν ἀπὸ τῶν ἐθνῶν · ὲτάχυναν δὲ τῇ μετανοίᾳ. μεταβάλλοντες. Ζητήσεις δὲ εί οὗτοι κατά τινα ἐκδοχὴν ἆγιοί ποτε ἦσαν ἐν τῇ γῇ τοῦ Θεοῦ οἰκοῦντες, πρὶν πληθυνθῆναι τὰς ἀνομίας αὐτῶνο ἧ τινες αὐτῶν ὁ Ἰσραήλ εἰσιν, ἐν οἷς ἦν ποτε τά θελήματα τοῦ Θεοῦ· ἦ οὕτως ἐν οὐρανῷ οἱ ἅγιοι τὸ πολίτευμα ἔχοντες ἐπὶ τῆς γῆς αὑτοῦ διατρίβουσιν, κᾶν ἔτι ῶσιν ὲν ταύτῃ τῇ γῇ. Θελὴματα δὲ Θεοῦ αἱ κατʼ εἶδος ἀρεταὶ, ὠς έν τῷʼ ‹ Εὗρον Δαυῒδ τὸν τοῦ Ἰεσσαὶ ἄνδρα κατὰ τὴν καρδίαν μου, ὃς ποιήσει πάντα τὰ θελήματά μου. ι Ταῦτα θαυμαστοῖ ὁ Θεὸς ἐν τοῖς ἁγίοις αὑτοῦ τῶν λοιπῶν ἀνθρώπων ἄμεινον ἀσκοῦσι τὰς ἀρετάςο ἀσυγκρίτως γὰρ ὑπερέσχον κατά μὲν ἀνδρείαν ἀπόστολοί τε, προφῆται καὶ μάρτυρες, κατὰ δὲ σωφροσύνην Ἰωσὴφ καὶ Σωσάννα, καὶ κατά τὰς ἐτέρας ὁμοίως. Οὕτω δέ τις θαυμαστω- Θεις αἰσχύνεται τῆς ίδίας ἀσθενείας, πολὺ τῆς θείας ίσχύος ἀπολειπόμενος. Δί δὲ ἀσθένειαι, μέχρι τοῦ ἐννοῆσαι μόνον αὐτὰς παραμένουσαι, ταχέως ἀπίασι διὰ τὸ ὲνδυναμοῦσθαι τοὺς ἁγίους ὑπὸ Χριστοῦ λέγοντας· ι Ἐν τῷ Θεῷ ποιήσομεν δύναμιν. ι Οὐ μὴ συναγάγω τὰς συναγωγὰς αὐτῶν ἐξ αἱμάτων· οὐδὲ μὴ μνησθῶ τῶν ὀνομάτων αὐτῶν διὰ χειλέων μου, κ. τ. ὲ. Ἀντικρυς μείζονος παρά τοὺς πολλοὺς αἱ φωναὶ, καὶ οὐκ ἄλλου ἢ Χριστοῦο οὗτος γὰρ συνάγων οὐ συνάγει ἐξ αἱμάτων συναγωγὰς, οὐδὲ μέμνηται ὀνομάτων ἔτι ἐξ αἱμάτων. Ἢ οὕτως ο Οὐχ ὡς Ἕλληνες καὶ οἱ Ἰουδαῖοι, κάγὼ σπείσω τὰς σπονδάς ἐξ αἱμάτων. Οὕτω γὰρ ἕτερος ἡρμήνευσεν· ι Οὐ σπείσω τὰς σπονδὰς αὐτῶν ἐξ αἱμάτων, ι ἀλλά παραδώσω καινὰ μυστήρια πᾶσι καὶ θυσίαν ἀναίμακτον ° ἀλλʼ οὐδὲ μνησθήσομαι τῶν παλαιῶν ὀνομάτων αὐτῶν· ἐλέγοντο γὰρ βέβηλοι καὶ εἰδωλοθύται· ἀλλὰ δώσω αὐτοῖς ἀκούειν οἱ εὐσεβεῖς καὶ ἆγιοι. Ἢ καὶ οὕτως· Οὐ καθάπαξ λέγει μὴ συνάξειν τὰς συναγωγὰς αὐτῶν, ἀλλἰὲξ αἱμάτωνσιούδὲ μὴ μνησθῆναι τῶν ὀνομάτων αὐτῶν ἀπολελυμένως, ἀλλʼ ἤιδιά χειλέων.›Μήποτ οὖν ἐπεί εἰσί τινες συνάγοντες συναγωγάς ἐξ αἱμάτων ἐκχέοντες αὐτὰ διά τοῦ βλάπτειν τοὺς συναγομένους, αὐτὸς ὠφελῶν, μᾶλλον δὲ ζωοποιῶν τοὺς προκαλουμένους, ούκ ἐξ αίμάτων, ἀλλʼ ὲκ τῆς ἀθανασίας συνάγει αὐτοὺς, τῶν προσηγοριῶν αὐτῶν μεμνημένος οὐκ ἐξ ἐπιπολῆς. ἀλλʼ ὲκ διαθέσεως βάθος ἐχούσης, καὶ οὐ προφορᾷ, ἀλλὰ βαθείᾳ νοήσει. Ἤ· Εἰ καὶ πολλοὶ ἀπεκτάνθησαν ἆγιοι, ἀλλά οὐκ ὲν τούτων τοῖς αϊμασιν αἱ συναγωγαὶ, ἀλλά τῷ ἐνὶ Χριστοῦ τοῦ ἀμνοῦ. Κύριος μερὶς τῆς κληρονομίας μου καὶτοῦ ποτηρίου μου· σὺ εἷ ὁ ἀποκαθίστῶν τὴν κληρονοο ### English translation (Claude) [Ps 15, continued] God, to whom he did not show his wonders. But Christ will say about the perfect who have been formed according to him: “All my wishes are in them.” And the weaknesses of those from the nations were multiplied, but they hastened, changing by repentance. You will inquire whether, in some sense, these were once saints dwelling in the land of God, before their lawless deeds were multiplied; or whether some of them are Israel, in whom the wishes of God once were; or whether thus the saints, having their citizenship in heaven, spend their time in his land, even if they are still in this earth. The wishes of God are the virtues in their kinds, as in: “I have found David son of Jesse, a man after my heart, who will do all my wishes.” These God makes wonderful in his saints, who practice the virtues better than other human beings; for in courage the apostles, prophets, and martyrs excelled incomparably, in self-control Joseph and Susanna, and likewise in the other virtues. Thus one who is made wonderful is ashamed of his own weakness, falling far short of the divine strength. And weaknesses, remaining only as far as thinking of them, quickly depart, because the saints are strengthened by Christ and say: “In God we shall do mighty deeds.” “I will not gather their assemblies from blood, nor will I remember their names with my lips,” and so on. These words are plainly of one greater than the many, and of none other than Christ; for he, gathering, does not gather assemblies from blood, nor does he any longer remember names from blood. Or thus: Not like the Greeks and the Jews will I too pour libations from blood. For another translator rendered it so: “I will not pour their libations from blood,” but I will hand on new mysteries to all and an unbloody sacrifice; nor will I remember their old names (for they were called profane and eaters of idol sacrifices), but I will give them to hear “the godly” and “the holy.” Or thus: he does not say that he will not gather their assemblies at all, but “from blood”; nor that he will not remember their names absolutely, but “with lips.” Perhaps, then, since there are some who gather assemblies from blood, shedding it by harming those who are gathered, he, benefiting, or rather giving life to those he calls, gathers them not from blood but from immortality, remembering their names not superficially but from a disposition that has depth, and not by utterance but by deep understanding. Or: even if many saints were killed, the assemblies are not in their blood, but in the one blood of Christ, the Lamb. “The Lord is the portion of my inheritance and of my cup; you are the one who restores my inheritance ### Scripture references - Ps 16:3 (15:3 LXX): quotation, high confidence - Phil 3:20: allusion, high confidence - Acts 13:22: quotation, high confidence - 1 Sam 13:14: allusion, high confidence - Gen 39:12: allusion, high confidence - Ps 60:12 (59:14 LXX): quotation, high confidence - Ps 16:4 (15:4 LXX): quotation, high confidence - Ps 16:5 (15:5 LXX): quotation, high confidence ### Extrabiblical texts - Sus 1 (Susanna): allusion, high confidence ### Translation notes - The “other translator” is probably Symmachus. “Unbloody sacrifice” is an early term for the Eucharist; the note may come from a later catena author. - Quotations: Phil 3:20; Acts 13:22 (1 Sam 13:14); Gen 39; Sus 1–63; Ps 60:12 (LXX 59:14); Ps 16:4–5 (LXX 15:4–5). ### Citation (SBL) Origen, Sel. Ps. 1211 (PG 12:1212a–1212d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1201/#p-1211). ## PG 12:1213 (Ps 15 LXX) - URL: https://sophiascriptura.com/fathers/origen-selecta-psalmos/1201/#p-1213 - Source: PG 12:1213a–1213d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: On Ps 16:5–7 (LXX 15:5–7): the Father is the portion of Christ the high priest, and the restored people his inheritance; the Lord as bread and cup; the “lines” as the measure of the receiver, not of the Spirit; the kidneys that instruct as the soul’s generative thoughts. ### Greek text μίαν μου ἐμοὶ, κ. τ. έ. κληρονομία φύσεως λογικῆς ἐςτιν ἡ θεωρία τῶν γεγονότων καὶ τῶν γενησομένων αἰώνων · κληρονομία δὲ Χριστοῦ ἡ γνῶσις τθῧ θεοῦ· Ὡς ἀρχιερεὺς ταῦτά φησιν ὁ Χριστὸς, οὗ μερὶς Κύριος. Εἰ μερὶς ποτηρίου Κύριος, ἢ οὗτινος ὁ Κύριος, Χριστοῦ μερὶς μὲν τῆς κληρονομίας ὁ Πατὴρ, ἡ μείνασα αὐτῷ· λοιπὸν δὲ τῆς κληρονομίας ὁ ἀποκαθιστάμενος αὐτῷ λαὸς ἀπὸ τοῦ Θεοῦ. Δύναται δὲ περὶ τοῦ Πατρὸς ἀμφότερα λέγεσθαι, καί τὸ εἶναι αὐτὸν ἀποκαθιστάντα κληρονομίαν ἐαυτῷ μετὰ τὴν κένωσιν. Ἥ· Ὑπερῦἀς διαθέσει τὸν κόσμον, τίνα σχῇς μερίδα πλὴν τοῦ Κυρίου; Τοῦ γὰρ πᾶσιν ἀποτασσομένου τὸ λέγειν· ι Μερίς μου ὁ Θεὸς εἰς τὸν αίῶνα. ι Γίνεται δὲ καὶ ἄρτος ὁ Κύριος, παρέχων διδασκαλίαν, καὶ στηρίζων τοῦ ἐσθίοντος τὴν καρδίαν· ποτήριον δὲ κατά θεωρίαν τῆς ἀληθείας, παρέχον εύφςοσύνην τῆς γνώσεως τῷ διὰ συγκαταθέσεως πίνοντι. Χορηγεῖ δὲ τοῦτο ἄμπελος ἡ ἀληθινὴ, ὡς τὸν πιόντα λέγειν χαριστηρίως· ι Ἔδωκας εὐφροσύνην είς τὴν καρδίαν μου. Σχοινία ἐπέπεσάν μοι ἐν τοῖς κωιῖιηίίστοις, καὶ γὰρ ἡ κληρονομία μου καλλίστη μοι ἐστὶν, κ, τ. έ. Εἰ τὸ σχοινίον μέτρον ἐστὶ, πῶς γέγραπται ἐν τῷ κατά Ἰωάννην Εὑαγγελίῳ · ι Οὐ γὰρ ὲκ μέτρου δίδωσιν ὁ Θεὸς τὸ πνεῦμα· ι καὶ τὸ, ι Ἐκχεῶ ἀπὸ τοῦ πνεύματός μου ; › Ἢ τάχα τὸ μέτρον οὑ πρὸς αὐτὴν τὴν γνῶσιν ὀνομάζεται, ἀλλά παρά τὸν ὑποδεχόμενον, τῷ μὴ εἶναι αὑτὸν μείζονος δεκτικόν. Καὶ γὰρ ὁ ὑετὸς αὐτὸς μὲν ἄμετρός ἐστι, μετρεῖται δὲ ὲν τοῖς ὑποδεχομένοις αὑτὸν ἀγγείοις. Ἱξκληροδοτήοη δέ μοι, φησὶν, ὥσπερ ἐκ μέτρου γῆ καὶ ἀρκοῦμαι, καὶ διὰ τῶν καλλίστων μου, τοῦ τε Ἰησοῦ καὶ τοῦ Χάλεβ. Τοῦ αὐτοῦ. Οὕτως ἐγενήθη σχοίνισμα κληρονομίας αὐτοῦ Ἰσραήλ. Εὐδοκῶν δὲ τῇ ἰδίᾳ κληρονομία, ὼς κρατίστῃ, ταῦτὰ φησι. Εὐλογνήσω τὸν Κύριον τὸν συνετίσαντά με· ἔτι δὲ καί ἕως νυκτὸς ἐπαίδευσιὶν με οι νεφροί μου, κ. τ. έ. Εὐλογεί τις τὸν Κύριον φαντασίας ἐγγενομένης τῷ νῷ. Ἀπὸ προσώπου γὰρ αὑτοῦ γνῶσις καὶ σύνεσις. Οὕτω τὸν τὰς ὲντολάς τηροῦντα συνετίζει ὁ Κύριος. Περὶ νεφρῶν δὲ λέγει, τῶν σὺν τῇ καρδιᾳ ὀνομαζομένων ἐν τῷο ι Ἐτάζων καρδίας καὶ νεφροὺς ὁ Θεός. ι Οὗτοι, τελειωθέντες διά νοήσεως, παιδεύουσι τὸν ὲφιστάνοντα, φῶς παρέχοντες γνιῢσεως, μέχρι λυθῇ τῆς ἀγνοίας ἡ νύξ. Εἰ δὲ δηλοί καὶ τὰ βαθύτερα τῶν νοημάτων ἡ νὺξ, καθὸ λόγος εῐρηται σκοτεινὸς ὁ μυστικὸς, φανερὸν, ὅτι ἕως ταύτης παιδεύουσι τῆς νυκτὸς οἱ νεφροὶ, τά ἀπόκρυφα καὶ αἰνιγματώδη σαφηνίζοντες. Μετείληπται δὲ ἀπὸ τῶν νεφρῶν, ὲν οἷς γοναὶ καὶ σπερματικαὶ δυνάμεις συνίστανται, τοῖς γεννητικοῖς χορηγοῦσαι πόροις. Κάν τῇ ψυχῇ τοίνυν ἐστὶ νοήματά τινα τοῖς σπέρμασιν ἀνάλογα, κατά τὰ ἔνδον γεννήματα ὲν ἀγαθαῖς ### English translation (Claude) [Ps 15, continued] to me,” and so on. The inheritance of the rational nature is the contemplation of the ages that have been and will be; and the inheritance of Christ is the knowledge of God. Christ says this as high priest, whose portion is the Lord. If the Lord is the portion of the cup, or of whatever the Lord is the portion, the portion of Christ’s inheritance is the Father, which remained to him; and the rest of the inheritance is the people restored to him from God. Both can also be said of the Father, and that he restores the inheritance to himself after the self-emptying. Or: having passed beyond the world in your disposition, what portion will you have but the Lord? For it belongs to one who renounces all things to say: “My portion is God forever.” The Lord also becomes bread, providing teaching and strengthening the heart of the one who eats; and a cup, in the contemplation of truth, providing the gladness of knowledge to the one who drinks with assent. The true vine supplies this, so that the one who has drunk says with thanksgiving: “You have put gladness into my heart.” “The lines have fallen for me in the best places; for my inheritance is most excellent to me,” and so on. If the line is a measure, how is it written in the Gospel according to John, “For God does not give the Spirit by measure,” and “I will pour out of my Spirit”? Or perhaps the measure is named not with respect to knowledge itself, but with respect to the one receiving it, since he cannot receive more. For rain is itself without measure, but is measured in the vessels that receive it. I have been given the land as an inheritance, he says, as by measure, and I am content; and through my best ones, Joshua and Caleb. Of the same. So Israel became the line of his inheritance. Well pleased with his own inheritance as the best, he says these things. “I will bless the Lord who gave me understanding; moreover, even until night my kidneys instructed me,” and so on. One blesses the Lord when an image has come into the mind; for from his face come knowledge and understanding. Thus the Lord gives understanding to the one who keeps the commandments. He speaks of the kidneys, named together with the heart in “God who searches hearts and kidneys.” These, perfected through understanding, instruct the one who attends, giving the light of knowledge, until the night of ignorance is dissolved. And if the night also signifies the deeper meanings, as the mystical word is called a dark saying, it is clear that the kidneys instruct until this night, making clear what is hidden and enigmatic. The figure is taken from the kidneys, in which the seed and the generative powers are formed, supplying the generative passages. In the soul too, then, there are certain thoughts analogous to seeds, by which there are inward offspring in good ### Scripture references - Ps 16:5 (15:5 LXX): quotation, high confidence - Heb 4:14: allusion, medium confidence - Phil 2:7: allusion, high confidence - Ps 73:26 (72:26 LXX): quotation, high confidence - John 6:35: allusion, high confidence - Ps 104:15 (103:15 LXX): allusion, high confidence - John 15:1: allusion, high confidence - Ps 4:7 (4:8 LXX): quotation, high confidence - Ps 16:6 (15:6 LXX): quotation, high confidence - John 3:34: quotation, high confidence - Joel 2:28 (3:1 LXX): quotation, high confidence - Num 14:30: allusion, high confidence - Ps 105:11 (104:11 LXX): quotation, high confidence - Ps 16:7 (15:7 LXX): quotation, high confidence - Prov 2:6: quotation, high confidence - Ps 7:9 (7:10 LXX): quotation, high confidence - Prov 1:6: allusion, high confidence ### Translation notes - The definitions of the inheritance of the rational nature and of Christ are Evagrian in style and may be his. Migne’s column number at the start is removed by a logged correction. - Quotations: Ps 73:26 (LXX 72:26); Ps 104:15 (LXX 103:15); John 15:1; Ps 4:7 (LXX 4:8); John 3:34; Joel 2:28 (LXX 3:1); Num 14:24, 30; Ps 105:11 (LXX 104:11); Prov 2:6; Ps 7:9 (LXX 7:10); Prov 1:6. ### Citation (SBL) Origen, Sel. Ps. 1213 (PG 12:1213a–1213d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1201/#p-1213). ## PG 12:1215 (Ps 15–16 LXX) - URL: https://sophiascriptura.com/fathers/origen-selecta-psalmos/1201/#p-1215 - Source: PG 12:1216a–1216d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The end of LXX Psalm 15 (Ps 16:7–10): the heart is the mind, the tongue the gift of the Spirit; Christ’s flesh rested in hope of the third-day resurrection and did not see decay, as Peter teaches; the beginning of LXX Psalm 16 (Ps 17). ### Greek text πράξεσι καὶ θεωρίαις ἀληθιναῖς. Καὶ οἱ αἰσθητοὶ δὲ νεφροὶ παιδεύουσι τὸν ἄκραν ἔχοντα σωφροσύνην, ἕως καὶ τῆς νυκτὸς ὲπεχόμενοι σὼςρρονος λογισμοῦ τὰς σωματικὰς ἐκρεῖν γονάς. Διά τοῦτο ηὐφράνθη ἡ καρδία μου, καὶ ἠγαλλιάσατο ἡ γλῶσσὰ μου, κ. τ. ἑ. Ἀντὶ τοῦ, ὁ νοῦς μου. Ἐθος γὰρ τῇ θείᾳ Γραφῇ ἀντὶ τοῦ νοῦ τὴν καρδίαν λαμβάνειν, κατὰ τὸ, ‹ Καρδίᾳ πιστεύεται εἰς δικαιοσύνην, στόματι δὲ ὁμολογεῖται εἰς σωτηρίαν. ι Νοῦς δέ ἐστιν ὁ πιστεύων, ὅστις καὶ ῥήματα διακρίνει κατὰ τὸν Ἰὼβ. Γλῶσσαν δὲ νῦν τὸ χάρισμα τοῦ ἁγίου Πνεύματος λέγει. « Δόξα ι γάρ μου, ι φησὶ, ‹ καὶ ὑψῶν τὴν κεφαλήν μου ι πρὸς τὸν Κύριον. Ὀ δὲ ‹ Κύριος τὸ πνεῦμά ἐστι ι κατὰ τὸν Ἀπόστολον. Ιιύφράνθην, φησὶ, τῇ ἐλπίδι τῆς μετὰ τρίτην ἡμέραν ἀναστάσεως. Ἀγάλλεται γὰρ ἡ γλῶσσα ὡς ἔμψυχος καὶ χαίρεται λέγουσα, καὶ ἐτέρους ποιεῖ ἀγάλλεσθαι. ι Ἔτι δὲ καὶ ὴ σάρξ μου κατασκηνώσει ἐπʼ ἑλπίδι. ι ἸΙ σάρξ μου, ἀντὶ τοῦ, ἡ ἐμψύχωσίς μου. Οὕτω καὶ Ἰὼβ φησι· ι Σάρκα με καὶ κρέας ἐνέδνσας. ι Οὐδὲ δώσεις τὸν ὅσιόν σου ἰδεῖν διαφθορὰν, κ. τ. ὲ. Τοῦτο Πέτρος ἐν ταῖς Πράξεσι τῶν ἀποστόλων εἰς Χριστὸν λα μὸἁνει. Φθορὰν ὁ Χριστὸς τῷ σώματι κατεδέξατο, καθὼς καὶ ὁ Μελῳδός φησι, φθορὰν Θανάτου καταδεξάμενος. Διαφθορᾶς ἐτήρησας τὸ σῶμά σου ἄγευστον. Οὐ μὴν διαφθορὰν ἢ καταφθορὰν ὑπέστη. Ἔστι δὲ φθορᾶ μὲν πληγαὶ καὶ τρώσεις, διαιρθορὰ δὲ τὸ δῆσαι κατʼ αὑτὸν τὸ σῶμα διαρῤνῆν ναί τε καὶ εἰς ἕκαστον τῶν στοιχείων ἐξ ὧν ἐστιν, ἁποπεμφθῆναν καταφθορὰ δὲ τὸ παθεῖν φύσιν ὑπὸ φύσεως, ὼς ἔριον ὑπὸ σητὸς, σάρκα σῖτον καὶ ξύλον ὑπὸ σκωλήκων. ΨΑΛΜΟΣ ΙϚʼ. Εἰσάκουσον, Κύριε, τῆς δικαιοσύνης μου, πρόσχες τῇ δεήσει μου. Ἐνώτίσαι τὴν προσευχήν· ### English translation (Claude) [Ps 15, continued] actions and true contemplations. And the bodily kidneys too instruct the one who has the highest self-control, as even at night they hold back, by a self-controlled mind, the bodily emissions of seed. “Therefore my heart was glad and my tongue exulted,” and so on. Instead of “my mind.” For it is the custom of divine Scripture to take the heart in place of the mind, as in: “With the heart one believes unto righteousness, and with the mouth one confesses unto salvation.” It is the mind that believes, which also discerns words, according to Job. By “tongue” he now means the gift of the Holy Spirit. “For my glory,” he says, “and the one who lifts up my head,” to the Lord; and “the Lord is the Spirit,” according to the Apostle. “I was glad,” he says, “in the hope of the resurrection after the third day.” For the tongue exults as if alive, and rejoices in speaking, and makes others exult. “And moreover my flesh will dwell in hope.” “My flesh” means my animation. So Job too says: “You clothed me with skin and flesh.” “Nor will you let your holy one see corruption,” and so on. Peter in the Acts of the Apostles takes this of Christ. Christ accepted corruption in the body, as the Hymn-writer too says, accepting the corruption of death: “You kept your body untasting of decay.” Yet he did not undergo decay or destruction. Corruption is blows and wounds; decay is for the body, once bound, to dissolve and be sent back into each of the elements of which it is composed; and destruction is for a nature to suffer from a nature, as wool from the moth, flesh, grain, and wood from worms. [Ps 16 LXX / 17] “Hear, Lord, my righteousness; attend to my petition. Give ear to my prayer, ### Scripture references - Ps 16:7 (15:7 LXX): allusion, high confidence - Ps 16:9 (15:9 LXX): quotation, high confidence - Rom 10:10: quotation, high confidence - Job 12:11: allusion, high confidence - Ps 3:3 (3:4 LXX): quotation, high confidence - 2 Cor 3:17: quotation, high confidence - Job 10:11: quotation, high confidence - Ps 16:10 (15:10 LXX): quotation, high confidence - Acts 2:27: allusion, high confidence - Acts 2:31: allusion, high confidence - Acts 13:35: allusion, high confidence - Ps 17:1 (16:1 LXX): quotation, high confidence ### Translation notes - “The Hymn-writer” here is probably a Christian hymn writer; the quoted line (“You kept your body untasting of decay”) is from a liturgical hymn and suggests that this note is later than Origen. Origen’s or the catena author’s distinction of corruption, decay, and destruction (φθορά, διαφθορά, καταφθορά) is rendered as consistently as English allows. - Quotations: Rom 10:10; Job 12:11; Ps 3:3 (LXX 3:4); 2 Cor 3:17; Job 10:11; Acts 2:27, 31; 13:35; Ps 16:9–10 (LXX 15:9–10); Ps 17:1 (LXX 16:1). ### Citation (SBL) Origen, Sel. Ps. 1215 (PG 12:1216a–1216d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1201/#p-1215). ## PG 12:1217 (Ps 16 LXX) - URL: https://sophiascriptura.com/fathers/origen-selecta-psalmos/1201/#p-1217 - Source: PG 12:1217a–1217d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: On Ps 17:1–7 (LXX 16:1–7): God alone is Master of righteousness; judgment comes from the Son, the Father’s face; the prayer for uprightness as the restoration of all things; God’s testing by fire, the night of affliction, the narrow way of practice; the cry of great prayers and God’s wonderful mercies. ### Greek text μου οὐκ ἐν χείλεσι δολίοις, κ. τ. ἑ. Πᾶς ό δίκαιος δοῦλος δικαιοσύνης ἐστίν· ὁ δὲ Θεὸς μόνος δίκαιος Δεσπότης δικαιοσύνης. Ὀ Δαυῒδ οὖν, συνειδὼς ἑαυτὸν καθαρεύειν ἀπὸ παντὸς δόλου, μετὰ τῆς πρὸς Θεὸν παρρησίας ταῦτα λέγει εὐχόμενος. Ἐκ προσώπου σου τὸ κρῖμα μου ἐξέλθοι, κ. τ. ἐ. Εἰ πᾶσαν τὴν κρίσιν δέδωκεν ό Πατὴρ τῷ Υίῷ, ἐκ προσώπου δὲ αὐτοῦ τὸ κρῖμα ἐξέρχεται, ἐκ τοῦ Υίοῦ ἄρα· εἰκὼν γάρ ἐστι τοῦ Πατρός ὁ Χριστῷ. Τοῦ αὐτοῦ. ι Ἐπείπερ ὁ πιστεύων εἰς ἐμὲ, › φησιν ὁ Κύριος, ι ού κρίνεται, ι τοῦ πιστεύοντος τὸ κρῖμα ἐξέρχεται ὲκ προσώπου τοῦ Θεοῦ. Οἱ ὀφθαλμοί μου ὶδέτωσαιβ εὐθύτητος, κ. τ. ἐ. Περὶ τῆς ἀποκαταστάσεως τοῦ παντὸς εὔχεται, ἵνα μηκέτι σκολιότης, πλαγίως τοῖς ἁμαρτάνουσι πορευομένου τοῦ Θεοῦ. Ἐὸοκίμασας τὴν καρδίαν μου, ἐπεσκέψω νυκτός· ἑπύρωσάζι με, καὶ οὐχ εὑρέθη ἐν ἐμοὶ ἀδικία. Ὅπως ἂν μὴ λαλήσῃ τὸ στόμα μου τὰ ἔργα τῶν ἀνθρώπων διὰ τοὺς λόγους τῶν χειλέων σου ἐγὼ ἐφύλαξα ὁδοὺς σκληρὰς, κ. τ. ὲ. Σημειωτέον τὸ, ι ἐπεσκέψω, ι οὐκ ἐπὶ κολάσεων κείμενον. Πάλιν ἰστέον, ὅτι ἐναντίως ’ὁ διάβολος πυροῖ τῷ Θεῷ. Θεὸς δὲ πυρῶν, ἤτοι τὴν προϋπάρχουσαν εὑρίσκει ἀδικίαν, ἢ ἐπεὶού προϋπάρχει, οὐχ εὑρίσκει. ι Τἀ ἔργα τῶν ἀνθρώπιον ι ἀντὶ τοῦ ι περὶτῶν ἔργων τῶν ἀνθρώπων. ι Ἢ ἔργα τῶν ἀνθρώπων είσὶν οἱ μὴ θεῖοι λόγοι, οὓς ἄνθρωποι ταῖς ἰδίαις ἑπινοίαις εἰργάσαντο. Τοῦ αὐτοῦ. Νύκτα τὴν θλίψιν λέγει, ὲν ᾗ σκοτίζεται ἡ ψυχή. Δοκιμάζεταί τις γενναίως ὑπομένων τὰ δυσχερῆ. Νύκτα δὲ ὠνόμασε τὰ δυσχερῆ διὰ τὸ ἐξ ἀθυμίας σκότος. Ἢ νυκτὸς ἐμνήσθη, ἐπειδὴ ἐν νυκτὶ καθεύδοντα ἐλὼν ὑποχείριον τὸν Σαοὺλ περιέσωσεν, οὐ μόνον αὐτὸς οὐκ ἀνελὼν, ἀλλά καὶτοὺς ἀνελεῖν βουλομένους κωλύσας. Τοῦ αὐτοῦ, ι Είσέλθετε διὰ τῆς στενῆς πύληςκαὶ τεθλιμμένης ὁδοῦ, ι τουτέστι τῆς πραττικῆς, ἥτις, εἰ καὶ νῦν ὀδύνης καὶ οὐ χαρᾶς, ἀλλʼ ὕστερον καρπῶν δικαιοσύνης ’γίνεται πρόξενος -τοίς διʼ ἀὐτῆς γεγυμνασμένοις. Ἐγὼ ἐκέκραξα, ὅτι ἐπήκουσάς μου, ὁ Θεός· κλῖνον τὸ οὖς σου ἐμοὶ, καὶ εἰσάκουσον τῶν ρημάτων μου. Θαυμάστωσοον τὰ ἐλέυη σου, ό σώζων τοὺς ἐλπίζοντας ἐπὶ σὲ, κ. τ. έ. Ὥσπερ ἐπακουσθέντες πρὶν εὖξασθαι εὐχόμενοι κεκράγαμεν. ’Ἠ εί καλὸν τὸ κεκραγέναι μὴ μικρά καὶ εὐκαταφρόνητα λέγειν, ἀλλὰ μεγάλα εὐξάμενοι καὶ ἐπιτυχόντες, κεκράγαμεν ὅτε οὕτω κεκράγαμεν. Πολλοὶ δὲ ἔλλεοι γίνονται Θεοῦ, διὰ τὸ ἀκολουθίᾳ τινὶ ἀνθρωπίνῃ συμβαίνειν, οὐ θαυμαστούμενοι ὑπὸ τοῦ ποιοῦντος αύτούς. ### English translation (Claude) [Ps 16, continued] not from deceitful lips,” and so on. Every righteous man is a servant of righteousness; but God alone is the righteous Master of righteousness. David, then, conscious that he was pure of all deceit, says these things in prayer with boldness toward God. “Let my judgment come forth from your face,” and so on. If the Father has given all judgment to the Son, and the judgment comes forth from his face, then from the Son; for Christ is the image of the Father. Of the same. Since “the one who believes in me,” says the Lord, “is not judged,” the judgment of the believer comes forth from the face of God. “Let my eyes see uprightness,” and so on. He prays for the restoration of all things, so that there may no longer be crookedness, God walking crosswise with those who sin. “You have tested my heart, you have visited it by night; you have tried me by fire, and injustice was not found in me. So that my mouth may not speak the works of men, because of the words of your lips I have kept hard ways,” and so on. Note that “you have visited” is not used of punishments. Again we must know that the devil tries by fire in a way opposite to God. God, trying by fire, either finds the injustice that existed before, or, since it did not exist before, does not find it. “The works of men,” instead of “about the works of men.” Or the works of men are the words that are not divine, which men have made by their own devices. Of the same. He calls affliction “night,” in which the soul is darkened. One is tested by enduring hardships nobly. He named the hardships night because of the darkness that comes from despondency. Or he mentioned night because, having caught Saul asleep at night and in his power, he saved him, not only not killing him himself, but also preventing those who wished to kill him. Of the same. “Enter by the narrow gate and the hard way,” that is, the practical way, which, though now it brings grief and not joy, later becomes the bringer of the fruits of righteousness to those who have been trained by it. “I cried, for you heard me, O God; incline your ear to me and hear my words. Make wonderful your mercies, you who save those who hope in you,” and so on. As though heard before we prayed, we have cried out in praying. Or, if crying out is good — saying not small and contemptible things but praying for great things and obtaining them — we have cried out when we have cried out in this way. Many mercies of God come about, because they happen in a certain human sequence, without being made wonderful by the one who does them. ### Scripture references - Ps 17:1 (16:1 LXX): quotation, high confidence - Rom 6:18: allusion, high confidence - Ps 17:2 (16:2 LXX): quotation, high confidence - John 5:22: quotation, high confidence - Col 1:15: allusion, high confidence - John 3:18: quotation, high confidence - Lev 26:24: allusion, medium confidence - Ps 17:3 (16:3 LXX): quotation, high confidence - Ps 17:4 (16:4 LXX): quotation, high confidence - 1 Sam 26:7: allusion, high confidence - 1 Sam 26:9: allusion, high confidence - Matt 7:13: quotation, high confidence - Matt 7:14: quotation, high confidence - Heb 12:11: allusion, high confidence - Ps 17:6 (16:6 LXX): quotation, high confidence - Ps 17:7 (16:7 LXX): quotation, high confidence - Isa 65:24: allusion, medium confidence ### Translation notes - The prayer for “the restoration of all things” (ἀποκατάστασις) reflects Origen’s eschatology, translated as written. The notes headed “Of the same” may be by another catena author. - Quotations: Rom 6:18; John 5:22; Col 1:15; John 3:18; Lev 26:23–24 (God walking “crosswise”); 1 Sam 26:7–9; Matt 7:13–14; Heb 12:11; Isa 65:24. ### Citation (SBL) Origen, Sel. Ps. 1217 (PG 12:1217a–1217d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1201/#p-1217). ## PG 12:1219 (Ps 16 LXX) - URL: https://sophiascriptura.com/fathers/origen-selecta-psalmos/1201/#p-1219 - Source: PG 12:1220a–1220d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: On Ps 17:7–11 (LXX 16:7–11): God’s mercies are “made wonderful” in Christ’s miraculous healings; the one who resists Christ resists God’s right hand; the righteous are sheltered under God’s wings; the enemies’ shut-up “fat” is the thickness of a mind bound to matter, or the loss of brotherly love. ### Greek text Ὀλίγοι δέ εἰσιν οἱ θαυμαστούμενοι. ὅτε ὲκ τοῦ παραδόξου καὶ τεραστίως γίνονταιο οἷον ἔστωσαν οἱ ὲλεούμενοι, οἱ πυρετῶν καὶ λέπρας ἐλευθερούμενοι. Οὗτοι δὲ εί μὲν ὀδῷ ἰατρικῆς θεραπεύοιντο, ἐλεήθησαν μὲν ὑπὸ Θεοῦ, οὐ μὲν θαυμαστοῦντος τοὺς ἐλέους ἑαυτοῦ αὐτοῖς· εἰ δὲ μεθʼ ἁφῆς Ἰησοῦ ὲπιτιμῶντὸς τῷ πυρετῷ (ὡς παραχρῆ μα δύνασθαι ἀποδιδόναι ὑγιαινόντων καὶ εὐεκτούντων ἐνεργείας), ἢ ἁπτομένου καὶ λέγοντος· ι Θέλω, καθαρίσθητι, ι ἀπαλλάττοιντο τῆς λέπρας, ὡς θαυμαστοῦντος τοῦ Θεοῦ τοὺς ἑαυτοῦ ἐλέους ἐπὶ τοὺς τοιούτους. Ἐκ τῶν ἀνθεστηκότων τῇ δεξιᾷ σου ρύλαξόν με ὡς κόρην ὀφθαλμοῦ, κ. τ. ὲ. Ὁ ἀνθεστηκὼς Χριστῷ, ἀνθέστηκε τῇ δεξιᾷ τοῦ Θεοῦ. Εἰ δέ ἐστι κα· λῶς ἀριστερᾷ ἀνθεστηκέναι ζητήσεις. Ὁ δὲ διορατικώτατος, ὡς κόρη ῶν ὀφθαλμοῦ τοῦ ὲν τῷ ὅλῳ Χριστοῦ σώματι, τοῦτο ὲρεῖο οὗ ἅπτεσθαί ὲστιτῆς κόρης τοῦ ὀφθαλμοῦ ἅπτεσθαι. Ὁρῶν δέ τις τὸ πλῆθος τῶν ἀνθεστηκότων τῷ τῆς ψυχῆς ὀφθαλμῷ, προστρεχέτω τῷ Θεῷ, ὲκ τῶν πεμπομένων οἱονεὶ βελῶν καθάπερ ὅπλῳ τῇ θείᾳ σκέπῃ ρυσθῆναι δεόμενος, ἵνα μὴ ταλαίπωρον αὐτὸν ἀπεργάσωνται, Ἐπεὶ δὲ δεξιά Κυρίου ὀ μονογενὴς Υἱὸς τοῦ Θεοῦ, ἀνθίστανται δὲ ταύτῃ ἐχθροὶ νοητοί τε καὶ ἀόρατοι, ἀφʼ ὧν ἀβλαβῆ διαμένειν αἰτεῖ τὸν ἴδιον νοῦν, ἀνδρὸς δὲ ἡ φωνὴ πεφωτισμένου τοὺς τῆς ψυχῆς ὀφθαλμούς. Ἐν σκέπῃ τῶν πτερύγων σου σχεπάσεις με, ἀπὸ προσώπου ἀσεβῶν τῶν ταλαιπωρησάντων με, κ. τ. ὲ. Ὁ δίκαιος ἀπὸ τῶν ἀσεβῶν ταλαιπωρίζεται καὶ ταλανίζεται, ἔσθʼ ὅτε καὶ ὡς ἀνόητος ἐλεούμενος ἀλλά τότε-ὲν τῇ σκέπῃ τῶν πτερύγων-τοῦ Θεοῦ ό ἄξιος σκεπάζεται, ἵνα μὴ σεισθῇ ἀπὸ τοῦ ταλανίζε σθαι. Οἱ ἐχθροί μου τὴν ψυχήν μου περιέσχον. Τὸ στέαρ αὐτῶν συνέκλεισαν· τὸ στόμα αὐτῶν ἐλάλησεν ὑπερηφανίαν, κ. τ. ὲ. Ὅταν αἰσθανώμεθα διαλογισμῶν χειρόνων περιεχόντων τὴν ψυχὴν ἡμῶν, τότε λέγομεν· ι Οἱ ἐχθροί μου τὴν ψυχήν μου περιέσχον· ι ὲάν δὲ παχύνωσιν ἡμῶν τὸ διανοηο τικδν, ι τὸ στέαρ αὐτῶν συνέκλεισαν. ι Πολιορκίαν δὲ ἐμφαίνει καὶ τῶν ἐχθρῶν τὴν ὠμότητα, συγκλεισάντων τὸ στέαρ αὐτῶν διὰ τὴν πρὸς τὴν ὓλην προσο πάθειαν. ’Ὀλοι γὰρ διʼ ὅλου σάρκινοι τυγχάνουσι. Τοῦ αὐτοῦ. Στέαρ μὲν νοητὸνή ὲκ τῆς κακίας ὲπισυμσαίνουσα τῷ ἡγεμονικῷ παχύτης. Στέαρ δοκεῖ μοι λέγειν τὴν εὐνοιαν καὶ φιλαδελφίανʼ καί φησιν, ὅτι πᾶσαν φυσικὴν ἀπέκλεισαν εὐσπλαγχνίαν, οὐδεμίαν χώραν τῆς φιλαδελφίας λογισμοῖς δεδωκότες. Τινὲς μέντοι τὸ στέαρ εὐημερίαν καὶ εὐεξίαν ὠνόμασαν. Ἐκόαλόντες με νυνὶ περιεκύκλωσάν με, τοὺς ὀφθαλμοὺς αὐτῶν ἔθεντο ἐκκλῖναι ἐν τῇ γῇ, κ. τ. ἑ. ### English translation (Claude) [Ps 16, continued] Few are those made wonderful, when they come about unexpectedly and miraculously. For example, let those who receive mercy be those freed from fevers and leprosy. If they were healed by the way of medicine, they received mercy from God, but not from one who made his mercies to them wonderful; but if they were freed by Jesus’ touch, as he rebuked the fever (so that at once they could return to the activities of the healthy and fit), or as he touched them and said, “I will; be cleansed,” and were freed from leprosy, then God made his mercies wonderful toward such people. “From those who resist your right hand keep me as the apple of the eye,” and so on. The one who resists Christ resists the right hand of God. Whether it is good to resist the left hand, you will inquire. The most clear-sighted man, being as the apple of the eye in the whole body of Christ, will say this, whom to touch is to touch the apple of the eye. And let anyone who sees the multitude of those who resist the eye of the soul run to God, asking to be rescued by the divine shelter as by a shield from the arrows, so to speak, that are sent, so that they may not make him wretched. Since the right hand of the Lord is the only-begotten Son of God, and intelligible and invisible enemies resist it, from whom he asks that his own mind may remain unharmed, the voice is that of a man whose soul’s eyes are enlightened. “In the shelter of your wings you will shelter me from the face of the ungodly who made me wretched,” and so on. The righteous man is made wretched and is pitied by the ungodly, sometimes even pitied as a fool; but then the worthy man is sheltered in the shelter of God’s wings, so that he may not be shaken by being pitied. “My enemies surrounded my soul. They shut up their fat; their mouth spoke arrogance,” and so on. When we perceive worse thoughts surrounding our soul, then we say, “My enemies surrounded my soul”; and if they make our understanding thick, “they shut up their fat.” He shows a siege and the cruelty of the enemies, who have shut up their fat through their attachment to matter. For they are wholly fleshly through and through. Of the same. The intelligible fat is the thickness that comes upon the ruling faculty from vice. By “fat” he seems to me to mean goodwill and brotherly love; and he says that they shut out all natural compassion, giving no room to thoughts of brotherly love. Some, however, have named the fat prosperity and good condition. “Casting me out, they have now surrounded me; they set their eyes to bend down to the earth,” and so on. ### Scripture references - Ps 17:7 (16:7 LXX): quotation, high confidence - Matt 8:3: quotation, high confidence - Luke 4:39: allusion, high confidence - Ps 17:8 (16:8 LXX): quotation, high confidence - Zech 2:8: allusion, high confidence - Ps 17:9 (16:9 LXX): quotation, high confidence - Ps 17:10 (16:10 LXX): quotation, high confidence - Ps 17:11 (16:11 LXX): quotation, high confidence ### Translation notes - The note headed “Of the same” may be by another catena author. - Quotations: Matt 8:3, 15; Luke 4:39; Zech 2:8; Ps 17:7–11 (LXX 16:7–11). ### Citation (SBL) Origen, Sel. Ps. 1219 (PG 12:1220a–1220d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1201/#p-1219). ## PG 12:1221 (Ps 16 LXX) - URL: https://sophiascriptura.com/fathers/origen-selecta-psalmos/1221/#p-1221 - Source: PG 12:1221a–1221d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: On Ps 17:11–13 (LXX 16:11–13): the enemies surround those they have cast out of virtue; whether the vices, like the virtues, follow one another; the lion lying in wait is the impure thought; God’s sword is the righteous soul, to be rescued from the enemies of his hand. ### Greek text Ἕνδον ὂντας οὑ περικυκλοῦσιν οἱ ἐχθροὶ, οῦ γὰρ δύνανται, ἀλλʼ ὅταν ἔσωθεν ἐκβάλωσιν. Καὶ ἔθεντο, φησὶν, ἑαυτῶν τοὺς ὀφθαλμοὺς είς τὸ ἐμὲ ἐκκλῖναι ἀπʼ ούρανοῦ ἐν τῇ γῇ, τουτέστιν ἐν τῇ ὕλῃ. Ἐπὶ βλάβῃ δὲ περικυκλοῦσιν ἀπολέσαι οἱ ζητοῦντες τὸ πρὸς γῆν ὀρᾷν καὶ σκοπεῖν μόνα τὰ πρόσκαιρα, ἐκκλίνουσι δὲ παρανομοῦντες τὴν εὐθεῖαν) ὁδὸν καὶ μὴ βουλόμενοι. Τοῦ αὐτοῦ. Τοῦτον κυκλοῦσιν οἱ δαίμονες ὃν ἐκβάλλουσι τῆς ἀρετῆς· διὸκαλῶς λέγεται τό· ι Ἐὰν πνεῦμα τοῦ ἐξουσιάζοντος ἀναβῇ ἐπὶ σὲ, τόπον σου μὴ ἀφῇς· ι καὶ τό· ι Μὴ δῶτε τύπον τῷ πονηρῷ· ι ὡσεὶ ἔλεγεν· Ἐὰν πνεῦμα πορνείας ἀναβῇ ἐπὶ σὲ, σωφροσύνην σου μὴ ἀφῇςο καὶ πνεῦμα μίσους ἀναβῇ ἐπὶ σὲ, ἀγάπην σου μὴ ἀφῇς. Πλὴν προσεκτέον πότερον ὁ ἀπὸ πασῶν τῶν ἀρετῶν ἐκπεσὼν κυκλοῦται, ἥ ἀπὸ πολλῶν, ἢ ἀπὸ μιᾶς. Καὶ ἐὰν μὲν ἀντακολουθοῦσιν ἀλλήλαις αἱ κακίαι ῶσπερ καὶ ἀρεταὶ, ὁ ἀπὸ μιᾶς ἐκπεσὼν ἀρετῆς κυκλοῦταιο ἐὰν δὲ μὴ ἀντακολουθοῦσιν ἀλλήλαις αἱ κακίαι, οὐχ ὁ ἀπὸ μιᾶς ἐκβληθεὶς ἀρετῆς κυκλοῦται, ἀλλʼ ὁ ἀπὸ πασῶν. Ἢ τάχα ἧστινος τις ἀρετῆς ἐκπίπτει, ὑπὸ τῆς ἀντικειμένης ταύτῃ κακίας κυκλοῦται. Ὑπέλαβόν με ὡσεὶ λέων ἕτοιμος εὶς θήραν, καὶ ὡσεὶ σκύμνος οἰκῶν ἐν ἀποκρύροις, κ. τ. ὲ. Ἐν ἀποκρύφοις γὰρ καὶ ἀπροοράτως ἡμῖν ποιοῦνται τὰς καθʼ ἡμῶν ἐνέδρας ὡς σκύμνος οἱ ἐχθροί. Τοῦ αὑτοῦ. Διὰ τοῦ ἀκαθάρτου λογισμοῦ ὑπολαμβάνει τὸν νοῦν ἡμῶν ὁ ἀντικείμενος ἡμῖν λέων. Τὸ λογικὸν τῆς φύσεως ἀπορρίψαντες θηρία μιμοῦνται τροφῆς ἐφιέμενα, καὶ ταύτην περισκοποῦντα καὶ ἐξαπίνης ὁρμῶντα. Ἀνάστηθι, Κύριε, πρόφθασον αὐτοὺς, καὶ ὑποσκέλισόν αὐτοὺς· ῥῦσαι τὴν ψυχήν μου ἀπὸ ἀσεβοῦς, ῥομφαίαν σου ἀπὸ ἐχθρῶν τῆς χειρός σου, κ. τ. ἑ. Τὴν ῥομφαίαν τοῦ Θεοῦ ἐσθʼ ὅτε οἱ ἐχθροὶ τῆς χειρὸς αὑτοῦ ἀναλαμβάνουσι καθʼ ἡμῶν. Ταύτην οὖν ῥυσθῆναι καὶ ἀρθῆναι ἀπὸ τῶν ἐχθρῶν εὔχεται τῷ Θεῷ. Τοῦ αὑτοῦ.. Ὥσπερ Ἰὼβ τὴν πλήξασαν αύ. τδν δύναμιν χεῖρα λέγει Θεοῦ· ι Μή με στροβείτω ι γὰρ, φησὶν, ι ὴ χείρ σου· ι οὕτω καὶτοὺς ἐχθροὺς τῆς εὐεργετικῆς χειρὸς τοῦ Θεοῦ, ῥομφαίαν ὁ Δαυῒδ καλῌεῖ τοῦ Θεοῦ. Εὐεργετικὴ δὲ χεὶρ οἱ ἀγιοι ἄγγελοι, διʼ ὧν ὁ Θεὸς προνοεῖται τοῦ κόσμου, οἷς ἀντίκεινται δαίμονες, οἱ μὴ βουλόμενοι πάντα ἄνθρωπον εἰς ἐπίγνωσιν ἀληθείας ἐλθεῖν. Χεὶρ Θεοῦ ὁ μονογενὴς Υἱός· ῥομφαία δέ ἡ ίσχὺς, ἠ δύναμις, ἡ ἐξουσία. Ἑκάστη ψυχὴ δικαία ἕλκουσα τοὺς ἁμαρτωλοὺς ἐξ ἀσεβείας είς θεοσέβειαν, ῥομφαία ἐστὶ Θεοῦ ἠκονημένη κατὰ τῶν πνευμάτων τῆς πονηρίας. Ταύτην οὖν τὴν ῥομφαίαν σου ῥῦσαι ἀπὸ ἐχθρῶν σου τῶν ἀνθισταμένωύ τῇ είς τὸν Μονογενῆ πίστει. ### English translation (Claude) [Ps 16, continued] The enemies do not surround those who are inside, for they cannot; but only when they have cast them out from within. And they set their eyes, he says, to bend me away from heaven down to the earth, that is, to matter. Those who seek to destroy surround to do harm, seeking that one look toward the earth and consider only temporal things; and they turn aside the straight way, acting lawlessly, even against one’s will. Of the same. The demons surround the one whom they cast out of virtue; therefore it is well said: “If the spirit of the ruler rises up against you, do not leave your place,” and: “Give no place to the evil one”; as if he were saying: If a spirit of sexual immorality rises up against you, do not leave your self-control; and if a spirit of hatred rises up against you, do not leave your love. But we must attend whether the one who has fallen from all the virtues is surrounded, or from many, or from one. If the vices follow one another as the virtues do, the one who has fallen from one virtue is surrounded; but if the vices do not follow one another, it is not the one cast out from one virtue who is surrounded, but the one cast out from all. Or perhaps, from whichever virtue someone falls, he is surrounded by the vice opposed to it. “They have taken me up like a lion ready for prey, and like a young lion dwelling in secret places,” and so on. For the enemies lay their ambushes against us in secret and unforeseen, like a young lion. Of the same. Through the impure thought the lion that opposes us takes up our mind. Having cast away the rational part of their nature, they imitate beasts that long for food, look about for it, and spring suddenly. “Arise, Lord, go before them and trip them up; rescue my soul from the ungodly, your sword from the enemies of your hand,” and so on. The enemies of his hand sometimes take up God’s sword against us. He prays to God, then, that this be rescued and taken from the enemies. Of the same. As Job calls the power that struck him the hand of God — “Let not your hand,” he says, “whirl me about” — so David calls the enemies of God’s beneficent hand the sword of God. The beneficent hand is the holy angels, through whom God provides for the world, to whom the demons are opposed, who do not wish all people to come to the knowledge of the truth. The hand of God is the only-begotten Son; and the sword is his strength, his power, his authority. Every righteous soul that draws sinners from ungodliness to godliness is a sword of God, sharpened against the spirits of wickedness. Rescue, then, this your sword from your enemies who resist faith in the Only-begotten. ### Scripture references - Ps 17:11 (16:11 LXX): quotation, high confidence - Eccl 10:4: quotation, high confidence - Eph 4:27: quotation, high confidence - Ps 17:12 (16:12 LXX): quotation, high confidence - 1 Pet 5:8: allusion, medium confidence - Ps 17:13 (16:13 LXX): quotation, high confidence - Job 9:34: quotation, medium confidence - 1 Tim 2:4: allusion, high confidence - Eph 6:12: allusion, high confidence ### Translation notes - The question whether the vices follow one another as the virtues do (the Stoic doctrine of the mutual implication of the virtues) is left open. The notes headed “Of the same” may be by another catena author. Migne’s column-head debris is removed by a logged correction. - Quotations: Eccl 10:4; Eph 4:27; Job 9:34 (LXX); 1 Tim 2:4; Eph 6:12. ### Citation (SBL) Origen, Sel. Ps. 1221 (PG 12:1221a–1221d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1221/#p-1221). ## PG 12:1223 (Ps 16–17 LXX) - URL: https://sophiascriptura.com/fathers/origen-selecta-psalmos/1221/#p-1223 - Source: PG 12:1224a–1224d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The end of LXX Psalm 16 (Ps 17:14–15): philosophers’ fine doctrines come from God’s hidden things; the enemies’ portion is in this life; the saint will be satisfied by the sight of God’s glory; the beginning of LXX Psalm 17 (Ps 18): the Lord is the very strength and firmness of the saints. ### Greek text Κύριε, ἀπὸ ὀλίγων ἀπὸ ςῆςδ διίιμέρισον αὐτοὺς ἑν τῇ ζωῇ αὐτῶν, καὶ τῶν κεκρυμμένων σου ἐπλή- -σθη ἡ γαστὴρ αὐτῶν, κ. τ. ὲ. Διαμέρισον, ἵνα μὴ ὁμονοῶσι. ι. Καὶ τῶν κεκρυμμένων σου ἐπλήσθη ἡ γαστὴρ αὐτῶν. › Ὅταν οἱ ἐχθροὶ τοῦ Εὐαγγελίου φιλοσοφοῦντες μεγάλα καὶ ἑπιτετευγμὲνα λέγωσι δόγματά ποτε, ἐρεῖς τῷ Θεῷ· ι Τῶν κεκρυμμένων σου ἐπλήσθη ἡ γαστὴρ αὐτῶν, ι ἆτινα τάχα ἀναφέρουσιν, ὲτεὶ ᾔδεισαν αὑτά· καὶ τοὺς τύπους αὐτῶν ἁμαυροὺς ἔχοντες, ταῖς ἀσκήσεσι καὶ ζητήσεσιν ὲλάμπρυναν. ’Έτερος δέ φησιν· ι Ἦ μερὶς αὐτῶν ὲν τοῖς ζῶσιν. ι ’Π γὰρ πᾶσα κληρονομία τῶν ἐχθρῶν τοῦ Ε)εοῦ ὲν τῇ παρούσῃ ζωῇ, λέν καὶ ἐπλήσθησαν πάσης τρυφῆς. Ἐ χορτάσθησίιν υἱῶν, καὶ ἀρῆκαν τὰ κατάλοιπα τοῖς νηπίοις αὐτῶν, κ. τ. ὲ. Τῶν ἰδίων γεννημάτων ἐχορτάσθησαν, ὧν λείψανα τοῖς ἑαυτῶν νηπίοις καταλελοίπασι. Τοῦτο γὰρ καὶ ὲν ἀραῖς Λευῖτικοῦ πρόσκειται· ι Φάγεσθε τὰς σάρκας τῶν υἱῶν ὑμῶν. ι Τοῦ αὑτοῦ. Υἱῶν ἀντὶ τοῦ, ἀκαθαρσίας. Οὐ μόνον δὲ αὐτοὶ γεγόνασιν ἀκάθαρτοι, ἀλλά καὶ τοῖς τέκνοις αὐτῶν τῆς ἀκαθαρσίας μετέδωκαν. Οὐ γὰρ τελείων τὸ ἀκάθαρτα τῶν καθαρῶν προκρίνειν. Ἐγὼ δὲ ἐν δικαιοσύνῃ ὀφθήσομαι τῷ προσώπῳ σου, χορτασθήσομαι ἐν τῷ ὀφθῆναι τὴν δόξαν σου, κ. τ. ὲ. Ἑν δικαιοσύνῃ καὶ πάσῃ ἀρετῇ ὀφθήσεται ὁ ἆγιος τῷ προσώπῳ τοῦ θεοῦ, οὐδεὶς ἄδικος ὀφθήσεται. ὐ δὲ μακαριζόμενος χορτασμὸς ἔσται ἐν τῷ ὀφθῆναι καῖ τρανωθῆναι τὴν δόξαν τοῦ Θεοῦ· Αὕτη γάρ ἐστιν ἡ πᾶν τὸ ὲλεὸν τῆς ψυχῆς ἀναπληροῦσα τροφὴ, ἧς ὁ πεινῶν, καὶ ὑγιεινῶς ὀρεγόμενος χορτασθήσεται πληρούμενος αὐτῆς. ΨΑΛΜΟΣ ΙΖʼ. Ἀγαπήσω σε, Κύριε ἰσχύς μου. Κύρίος στερέωμά μου, καὶ καταφυγή μου, καὶ ρύστης μου· ό Θεός μου,βοηθός μου, ἐλπιῶ ἐπʼ αὐτόν. Ὑπερασπιστής μου καὶ κέρας σωτηρίας μου, καὶ ἀντιλήπτωρ μου, κ. τ. ὲ. Ἦ αὑτοῖσχὺς καὶ αὺτοστερὲωμα τῶν ἁγίων, ὁ Κύριός· ἐστιν. Οὐδεὶς οὖν ἰσχυρὸς ἢ στερεὸς τῶν οὐκ ὲν Κυρίῳ. Οὐ ταύτὸν δὲ τὸ στερεὸν τῷ σκληρῷ, οὐδὲ τὸ ἰσχυρὸν τόνοις φρενιτικοῖς. Τοῦ αὐτοῦ. Διά τοῦ -ὁμοὶου τὸ ὅμοιον ἐπιγινώσκομεν, καὶ διὰ τῆς ἀγάπης,ςὴν ἀγάπην, καὶ διὰ τοῦ δικαίου τὴν δικαιοσύνην. Αὕτη γὰρ ἡ ἐντολὴ μεγάλη καὶ πρώτη. Ὁ ἀγαπῶν δὲ καὶ θεραπεύει τὸν ἀγαπώμενον. ’ἰσχὺν ἑαυτοῦ καλεῖ τὸν Θεὸν, ὡς διʼ αὑτοῦ ῥυσθεὶς ὲκ πάντων αὑτοῦ τῶν ἐχθρῶν αἰσθητῶν καὶ νοητῶν. Τοῦ αὐτοῦ. Στερέωμα εἷπε τὸν Θεὸν ὡς ὑπʼ αὑτοῦ κατά τῶν πολεμίων ρυσθείςʼ καταφυγὴν δὲ» ### English translation (Claude) [Ps 16, continued] “Lord, from the few of the earth divide them in their life; and their belly has been filled with your hidden things,” and so on. Divide them, so that they may not be of one mind. “And their belly has been filled with your hidden things.” When the enemies of the Gospel, philosophizing, sometimes state great and well-achieved doctrines, you will say to God: “Their belly has been filled with your hidden things,” which perhaps they bring up, since they knew them; and, having their outlines dim, they made them brilliant by their exercises and inquiries. Another translator says: “Their portion is among the living.” For the whole inheritance of the enemies of God is in the present life, and they were filled with every luxury. “They were satisfied with sons, and left their remains to their infants,” and so on. They were satisfied with their own offspring, whose remains they have left to their own infants. For this is added also among the curses of Leviticus: “You shall eat the flesh of your sons.” Of the same. “Sons” instead of “uncleanness.” Not only did they themselves become unclean, but they also gave a share of the uncleanness to their children. For it is not the mark of the perfect to prefer unclean things to clean. “But I shall appear before your face in righteousness; I shall be satisfied when your glory appears,” and so on. In righteousness and every virtue the saint will appear before the face of God; no unrighteous man will appear. The blessed satisfaction will be when the glory of God appears and is made clear. For this is the food that fills up all that is lacking in the soul; the one who hungers and longs for it in health will be satisfied, being filled with it. [Ps 17 LXX / 18] “I will love you, Lord, my strength. The Lord is my firmness, and my refuge, and my deliverer; my God is my helper, I will hope in him; my protector, and the horn of my salvation, and my helper,” and so on. The Lord is the very strength and the very firmness of the saints. None, then, of those not in the Lord is strong or firm. Firmness is not the same as hardness, nor strength the same as the tensions of the frenzied. Of the same. By the like we recognize the like: by love, love, and by the righteous, righteousness. For this is the great and first commandment. And the one who loves also serves the one loved. He calls God his strength, as having been rescued through him from all his enemies, visible and intelligible. Of the same. He called God his firmness, as having been rescued by him against his enemies; and his refuge, ### Scripture references - Ps 17:14 (16:14 LXX): quotation, high confidence - Lev 26:29: quotation, high confidence - Ps 17:15 (16:15 LXX): quotation, high confidence - Ps 18:1 (17:2 LXX): quotation, high confidence - Ps 18:2 (17:3 LXX): quotation, high confidence - Matt 22:38: quotation, high confidence ### Translation notes - The idea that the philosophers took their best doctrines from the Scriptures (“your hidden things”) is common in Christian apologetics. The notes headed “Of the same” may be by another catena author. - Quotations: Ps 17:14–15 (LXX 16:14–15); Lev 26:29; Matt 22:38; Ps 18:1–2 (LXX 17:2–3). ### Citation (SBL) Origen, Sel. Ps. 1223 (PG 12:1224a–1224d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1221/#p-1223). ## PG 12:1225 (Ps 17 LXX) - URL: https://sophiascriptura.com/fathers/origen-selecta-psalmos/1221/#p-1225 - Source: PG 12:1225a–1225d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: On Ps 18:2–6 (LXX 17:3–7): the titles of God as wall, helper, champion and horn of salvation (Christ, the horn of Zechariah’s song); prayer with praise; the pangs and snares of death that surrounded Christ but could not hold him; God hears from his temple, which is Christ. ### Greek text ὡς τεῖχος αὐτῷ γενόμενον· ῥύστην, ὡς ὑπʼ αὑτοῦ λυτρωθείς. Τοῦ αὐτοῦ. Βοηθὺν εἷπε τὸν Θεδν, ὼς ἐπικουρήσαντα. Τοῦ αὐτοῦ. Ὑπερασπιστὴν ἔφη τὸν Θεὸν, ὡς πρόμαχον· κέρας σωτηρίας, ὡς διʼ αὑτοῦ τοὺς ἐχθροὺς τρόπον τινά κερατίσας, ’καὶ τῇ τούτου προμηθείᾳ διασωθείς. Κέρας σωτήριον καὶ ὁ Χριστὸς, κατᾲ τὸν Ζαχαρίαν λέγοντα* ι Καὶ ’ἤγειρε κέρας σωτηρίας ἡμῖν. -ι Κέρας καὶ ἡ ’βασιλεία, ὡς τύ. ι ’Υψώσει κέρας Χριστοῦ αὐτοῦ. θ Αἰνῶν ἐπικαλέσομαι Κύριον, καὶ ἐκ τῶν ἐχθρῶν μου σωθήσομαι, κ. τ. ἒ. Ὀ μετά τοῦ ὑμνεῖν εὐχόμενος, αἰνῶν ἐπικαλεῖται τὸν Κύριον. Οὐδεὶς δὲ οὕτως εὔχεται τοῖς συμβαίνουσι δυσαρεστούμενος. Καὶ τῶν ἐχθρῶν οὖν περιεστηκότων, οὕτως εύκτέον. Περιέσχον με ὠδῖνες θανάτου, καὶ χεῑμαρῤοι ἀνομίας ἐξετάραξάν με. Ὠδῖνες ᾅδου περιεκύκλωσὰν με · προέφθασάν με παγίδες θανάτου, κ. τ. ἑ. Ὀ Χριστὸς, καθὼς ἄνθρωπος, (ρησῖι ταῦτα. Τούτῳ γὰρ ὁ θάνατος ὠδῖνας ἔτεκε, καὶ οἱ ἀνομίας χείμαρῤοι ὲξετάραξαν αὑτὸν, ὅτε εἶπεν · ‹ Ἡ ψυχή μου τετάρακται ι οὗ μὴν κατέσχον τοῦτον. Καὶ ὠδῖνες ᾅδου περιεκύκλωσαν, οἰηθέντες αὐτὸν καταλασεῖν, οὐ μὴν υἱὸς ᾅδου ἐγένετό ποτε. Προέφθανον δὲ αὒτδν, ἤγουν προῆγον, καὶ αἱ πρὸς θάνατον ἁμαρτίαι, τουτέστι παγίδες·’ ἀλλʼ αὑτὸν οὐχ ἑάλωσαν. Οὐκοῦν χειμάρρους ἀνομίας ἐρεῖς τά ῥεύματα τῆς κακίας, καὶ θανάτου παγίδας τὰς πρακτικὰς ἀμαρτῖας. Τοῦ αὐτοῦ. Ὠδῖνες θανάτου, ἦτοι αἱ τὸν θάνατον τίκτουσαι,ῆ αἱ συνειλημμέναι ἐκ τοῦ θανάτου, ὅστις ἔσχατος ἐχθρὸς καταργηθησόμενος ὑπὸ Παύλου κεκήρυκται. Τοῦ αὐτοῦ. Χείμαρῤοι ἀνομίας οἱ παράνομοι λογισμοὶ, οἵτινες ὠδῖνες καλοῦνται χρονίζοντες ὲν ἡμῖν, καὶ πάλιν παγίδες θανατοῦντες ἡμᾶς διά τῆς κατʼ ἐνέργειαν ἁμαρτίας. Καὶ ἐν τῷ θλίβεσθαί με ἑπεκαλεσάμην τὸν Κύριον, καὶ πρὸς τὸν Θεὸν μου ἐκέκραξα. Ἤκουσεν ἐκ ναοῦ ἁγίου αὐτοῦ τῆς φωνῆς μου, καὶ ἡ κραυγή μου ἐνώπιον αὐτοῦ εἰσελεύσεται εἰς τά ὦτα αὑτοῦ, κ. τ. ὲ. Ἐν μέσαις ταῖς θλίψεσι καὶ ἀκμαζούσαις αὑταῖς, ὲπικλητέον τὸν Κύριον, καὶ κρακτέον πρὸς Θεόν. Οὕτω γὰρ ἡμῶν ἐπακούσεται ὲκ τοῦ ναοῦ αὑτοῦ λόγων· καὶ ἀπὸ τοιαύτης διαθέσεως ἡμῶν ἡ εὐχὴ μετά παρρησίας εἰσελεύσεται, ὡς είς οἰκεῖον τόπον, τὰ λεγόμενα ὦτα αὐτοῦ. Μήποτε δὲ καὶ ὀπλιζόμεθα κατά τῶν ἐχθρῶν ὲν αὐτῷ τῷ αἰνεῖν καὶ ἐπικαλεῖσθαι Κύριον. Τοῦ αὑτοῦ. Ναὺς Θεοῦ ὁ Χριστὸς, Χριστοῦ δὲ αἱ νοεραὶ καὶ ἅγιαι δυνάμεις. Διὸ καὶ ὀ Χριστὸς ### English translation (Claude) [Ps 17, continued] as having become a wall to him; his deliverer, as having been ransomed by him. Of the same. He called God his helper, as having come to his aid. Of the same. He called God his protector, as a champion fighting before him; the horn of salvation, as having through him, in a way, gored his enemies, and been saved by his forethought. Christ too is a horn of salvation, according to Zechariah, who says: “And he has raised up a horn of salvation for us.” The kingdom too is a horn, as in: “He will exalt the horn of his Christ.” “Praising, I will call upon the Lord, and I will be saved from my enemies,” and so on. The one who prays with hymn-singing calls upon the Lord with praise. No one prays thus who is displeased with what happens. Even when enemies surround us, then, we must pray thus. “The pangs of death surrounded me, and the torrents of lawlessness troubled me. The pangs of Hades encircled me; the snares of death came upon me beforehand,” and so on. Christ says these things as a man. For death brought forth pangs for him, and the torrents of lawlessness troubled him, when he said, “My soul is troubled”; yet they did not hold him. And the pangs of Hades encircled him, thinking to seize him; yet he never became a son of Hades. And the sins unto death, that is, snares, came upon him beforehand, that is, went before him; but they did not catch him. So you will call the torrents of lawlessness the streams of vice, and the snares of death sins in action. Of the same. Pangs of death are either those that give birth to death, or those conceived from death, which Paul has proclaimed as the last enemy to be abolished. Of the same. The torrents of lawlessness are the lawless thoughts, which are called pangs when they linger in us, and again snares when they put us to death through sin in act. “And in my affliction I called upon the Lord, and to my God I cried. He heard my voice from his holy temple, and my cry before him will enter his ears,” and so on. In the midst of afflictions, and at their height, we must call upon the Lord and cry to God. For thus he will hear us from his temple of words; and from such a disposition our prayer will enter with boldness, as into its own place, into what are called his ears. Perhaps we are also armed against the enemies by the very praising and calling upon the Lord. Of the same. The temple of God is Christ, and the temple of Christ the intellectual and holy powers. That is why Christ ### Scripture references - Ps 18:2 (17:3 LXX): quotation, high confidence - Luke 1:69: quotation, high confidence - 1 Sam 2:10: quotation, high confidence - Ps 18:3 (17:4 LXX): quotation, high confidence - Ps 18:4 (17:5 LXX): quotation, high confidence - Ps 18:5 (17:6 LXX): quotation, high confidence - John 12:27: quotation, high confidence - Acts 2:24: allusion, high confidence - 1 Cor 15:26: allusion, high confidence - Ps 18:6 (17:7 LXX): quotation, high confidence ### Translation notes - Several short notes headed “Of the same” may be by another catena author; the definitions of torrents, pangs, and snares as kinds of thoughts are Evagrian in style. - Quotations: Luke 1:69; 1 Sam 2:10; John 12:27; Acts 2:24; 1 Cor 15:26; Ps 18:3–6 (LXX 17:4–7). ### Citation (SBL) Origen, Sel. Ps. 1225 (PG 12:1225a–1225d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1221/#p-1225). ## PG 12:1227 (Ps 17 LXX) - URL: https://sophiascriptura.com/fathers/origen-selecta-psalmos/1221/#p-1227 - Source: PG 12:1228a–1228d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: On Ps 18:7–11 (LXX 17:8–12): God “stands” for those who stand firm and “is shaken” for those who are shaken; his consuming fire burns up wicked habits, as in Matthew and Paul; his ascents and descents are his dispensations; the darkness that hides him is human ignorance. ### Greek text νῦν λέγεται καθέζεσθαι ὲπὶ Θρόνου Δαυῗδ τοῦπατρὸς αὑτοῦ. Καὶ ἐσαλεύθη, καὶ ἔντρομος ἐγενήθη ἠ γῆ, καὶ τὰ θεμέλια τῶν ὀρέων ἐταράχθησαν, καὶ ἐσαλεύθησαν, ὅτι ὠργίσθη αὐτοῖς ὀ Θεός. Ἀνέβη καπνὸς ἐν ὀργῆ αὑτοῦ, καὶ πῦρ ἀπὸ προσώπου αὐτοῦ κατεφλόγισεν· ἄνθρακες ἀνήφθησαν ἀπʼ αὐτοῦ, κ. τ. ὲ. Τῷ μὲν ἑστηκότι ἕστηκεν ὁ Θεὸς, τῷ δὲ σαλευομένῳ σαλεύεται, ὡς Μωῦσεί λέγεται· ι Στῆθι ἐναντίον Φαραώ. ι Ὅτε μέντοιγε ’Δδὰμ παρήκουσε τοῦ Θεοῦ, μᾶλλονδὲ τῆς γυναικὸς ἤκουσε, τότε ἤκουσε Κυρίου τοῦ Θεοῦ περιπατοῦντος οὐκέτι γὰρ αὐτῷ ἑστήκει ὁ Θεὸς, καὶ ὡς ἀγαθὸς δὲ ὁ κρίνων οὐχ ἔστη-ο κε. Σαλευομένου δὲ Θεοῦ ἔντρομος γίνεται οὐκ ούρανὸς, ἀλλά ὴ γῆ, καὶ θεμέλια τῶν ὀρέων ταράσσεται, ειπερ θεμέλια τῶν ὀρέων ταράξει τὸ ἐκκαιόμενον πῦρ ὲκ τοῦ θυμοῦ τοῦ Θεοῦ. ‹ Πρόσωπον δὲ Κυρίου ἐπὶ ποιοῦντας κιικόι ι ἁγίους γὰρ φωτίζει, οἷον· ι Ἐσημειὼθη ἐφʼ ἡμᾶς τὸ φῶς τοῦ προσώπου σου. ι Τοῦ αὐτοῦ. ι Καὶ πῦρ ἀπὸ προσώπου αὐτοῦ κατεφλόγισεν, ι κατακαῖον ξύλα, χόρτον, καλάμην, τουτέστιν ἀναλίσκον τὰς πονηρὰς ἕξεις. Οῦτω κατέκαυσε ποτε τελώνην μὲν ὅντα τὸν Ματθαῖον, Παῦλον δὲ διώκτην καὶ ὑβριστήν. Τοῦ αὐτοῦ. Ὠς ἀγαθὸς ὁ Θεὸς σαλεύεται, ἵνα μηκέτιή γῆ αὐτοῦ καταφρονῇ, ἀλλʼ ὠς πατέρα φοβῆται αὐτόν · καὶ ἵνα μηκέτι ἀκίνητα τὰ τῶν ὀρέων Θεμέλια, ἀλλʼ ὲν ταραχῇ. Καὶ ὡς ἀγαθὸς ὁ Θεὸς καῖον πῦρ καταναλίσκον, πρῶτον ἀναβαῖνον ἀπολύει καπνὸν, εἷτα ἀνάπτει ἄνθρακας, εἶτα καταβαίνει κλίνας οὐρανὸν, καὶ μετὰ τοῦτο δείκνυσι τὸν ὑπὸ τοὺς πόδας αὐτοῦ γνόφον. Εἶτα ἐπιβὰς τῶν χερουβὶμ πέταται, καὶ πέταται ἐπὶ πτερύγων ἀνέμων. Ἀνάβασιν δὲ καὶ κατάβασιν δεῖ νοεῖν τὰς διαφόρους αὑτοῦ οἰκονομίας ο ἐπεὶ ὁ Θεὸς παντὶ καὶ πανταχοῦ παρέστιν. Τοῦ αὑτοῦ. Ὁ Θεὸς ὲν μὲν τοῖς ἀγίοις ἀνθρώποις ἐνοικεῖ, καὶ ἐμπεριπατεῖ, ἴπταται δὲ ὲν τοῖς χερουβίμ. Καὶ ἀνέμους εί τοὺς αἰσθητοὺς λὰβοις, τῷ λόγῳ τῆς προνοίας ἐπιβαίνει αὐτῶν, ἄγων ὡς βούλεται. Καὶ ἔθετο σκότος ἀποκρυφὴν αὐτοῦ, κύκλῳ αὑτοῦ ἡ σκηνὴ αὑτοῦ · σκοτεινὸν ὕδωρ ἐν νεφέλαις ἀέρων, κ. τ. ὲ. Ἐπειδὴ ἔθετο σκότος ἀποκρυφὴν αὐτοῦ, καὶ ἔστι κύκλῳ αὐτοῦ ἡ σκηνὴ αὐτοῦ, διὰ τοῦτο τὸ σκοτεινὸν ὕδωρ ὲν νεφέλαις ἀέρων, τουτη ἐστι τὸ ὲν τοῖς προφήταις ι Ἐντελοῦμαι γὰρ, φησὶ, ταῖς νεφέλαις τοῦ μὴ βρέξαι ἐπʼ αὐτοὺς ὑετὸν, καὶ ἔσται λιμὸς, οὑ λιμὸς ἄρτου, ἀλλὰ λιμὸς τοῦ ἀκοῦσαι λόγον Κυρίου. ι Εἰ ὁ Θεὸς ἡμῶν φῶς ἐστι, πῶς καλύπτεται σκότει; Οἶμαι δὲ, ὅτι αὐτὸν οῦτω καλύπτει σκότος, ὡς καὶ τῇ ἀγνοίᾳ τὸ γινωσκόμενον ### English translation (Claude) [Ps 17, continued] is now said to sit on the throne of David his father. “And the earth shook and trembled, and the foundations of the mountains were troubled and shaken, for God was angry with them. Smoke went up in his wrath, and fire blazed from his face; coals were kindled by him,” and so on. For the one who stands firm God stands; for the one who is shaken he is shaken; as it is said to Moses, “Stand before Pharaoh.” But when Adam disobeyed God, or rather listened to the woman, then he heard the Lord God walking; for God no longer stood for him; and, being good, the judge did not stand. When God is shaken, it is not heaven that trembles but the earth, and the foundations of the mountains are troubled, since the fire kindled from the anger of God will trouble the foundations of the mountains. “The face of the Lord is against those who do evil”; for it enlightens the saints, as in: “The light of your face has been signed upon us.” Of the same. “And fire blazed from his face,” burning up wood, hay, straw, that is, consuming the wicked habits. So it once burned up Matthew when he was a tax collector, and Paul a persecutor and insolent man. Of the same. Being good, God is shaken, so that his earth may no longer despise him, but fear him as a father; and so that the foundations of the mountains may no longer be unmoved, but in turmoil. And, being good, God, as a burning, consuming fire, first going up, sends out smoke, then kindles coals, then comes down, having bowed the heavens, and after this shows the darkness under his feet. Then, mounting the cherubim, he flies, and flies on the wings of the winds. Going up and coming down must be understood as his various dispensations; for God is present to everyone and everywhere. Of the same. God dwells and walks among holy men, but flies among the cherubim. And if you take the winds as the sensible ones, he mounts them by the principle of providence, driving them as he wills. “And he made darkness his hiding place; round about him his tent; dark water in clouds of the air,” and so on. Since he made darkness his hiding place, and his tent is round about him, therefore the dark water is in clouds of the air; that is what is in the prophets: “For I will command the clouds,” he says, “not to rain upon them; and there will be a famine, not a famine of bread, but a famine of hearing the word of the Lord.” If our God is light, how is he covered by darkness? I think that darkness covers him in the way that what is known is uncovered by ignorance — ### Scripture references - Luke 1:32: allusion, high confidence - Ps 18:7 (17:8 LXX): quotation, high confidence - Ps 18:8 (17:9 LXX): quotation, high confidence - Exod 8:20: quotation, high confidence - Gen 3:8: allusion, high confidence - Gen 3:17: allusion, high confidence - Ps 34:16 (33:17 LXX): quotation, high confidence - Ps 4:6 (4:7 LXX): quotation, high confidence - 1 Cor 3:12: allusion, high confidence - Matt 9:9: allusion, high confidence - 1 Tim 1:13: allusion, high confidence - Heb 12:29: allusion, high confidence - Ps 18:9 (17:10 LXX): allusion, high confidence - Ps 18:10 (17:11 LXX): allusion, high confidence - Ps 18:11 (17:12 LXX): quotation, high confidence - Isa 5:6: quotation, high confidence - Amos 8:11: quotation, high confidence - 1 John 1:5: allusion, high confidence ### Translation notes - The notes headed “Of the same” may be by another catena author. - Quotations: Luke 1:32; Exod 8:20; Gen 3:8, 17; Ps 34:16 (LXX 33:17); Ps 4:6 (LXX 4:7); 1 Cor 3:12; Heb 12:29; Isa 5:6; Amos 8:11; 1 John 1:5. ### Citation (SBL) Origen, Sel. Ps. 1227 (PG 12:1228a–1228d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1221/#p-1227). ## PG 12:1229 (Ps 17 LXX) - URL: https://sophiascriptura.com/fathers/origen-selecta-psalmos/1221/#p-1229 - Source: PG 12:1229a–1229d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: On Ps 18:11–15 (LXX 17:12–16): God’s tent is the flesh of Christ, or bodily nature through which the Creator is seen; his arrows, lightnings and rebukes are healing, revealing the springs of living water and the foundations of the world, which are the holy Trinity or the saints on whom believers are built. ### Greek text ἀνακαλύπτεται, ἥτις ὡς πρὸς τὸν γινώσκοντα, καὶ οὐ πρὸς τὸ γινωσκόμενον λέγεται. Σκηνὴν δὲ αὑτοῦ τὴν σάρκα ὠνόμασεν, ἐν Χριστὸς ἐκαθέζετο· ἔτι δὲ καὶ τὺ φάναι σκηνὴν διὰ τὸ πρόσκαιρον τῆς σαρκώὅ-εως. ι Εἰ γὰρ ἐγνώκαμεν, φησι, Χριστὸν κατά σάρκα, ἀλλά νῦν οὐκέτι γινώσκομεν. ι Ἢ τάχα σκηνὴν τὸ σῶμα ὠνόμασε διὰ τήν ἄμπελον ἣν ἐξ Αίγύπτου μετῇρεν, ἵνα φυλάξῃ αὐτὴν, ἄχρις οὗ πεπανθῇ ὀ βότρυς, καὶ μὴ λυμαίνηται αὐτὴν ὗς ὲκ δρυμοῦ. Δύναται δὲ σκηνὴν λέγειν καὶ τὴν σωματικὴν φύσιν, ὲ,νῇ Θεὸς διὰ τοῦ Λόγου ὁρᾶται, εἴ γε ἐκ καλλονῆς κτισμάτων ὁ γενεσιουργὺς θεωρεῖται, καὶ διὰ τῶν ποιημάτων νοού μενος καθορᾶται. Καὶ ἐξαπέστειλε βέλη, καὶ ἐσκόοπισεν αὺτούς · καὶ ἀστραπὰς ἐπλήθυνε, καὶ συνετάραξεν · αὐτούς. Καὶ ὤφθησαν αἱ πηγαὶ τῶν ὑδάτων, καὶ ἁνεκαλύφθη τὰ θεμέλια τῆς οἰκουμένης· ἀπὸ ἐπιτιμήσεώς σου, Κύριε, ἀπὸ ἐμπνεύσεως πνεύματος ὀργῆς σου, κ. τ. ἑ. ’Ὀλα ἐκεῖνα τὰ σκυθρωπά διὰ τοῦτο τὸ χρηστόν. Ἐπιτιμᾷ οὖν, καὶ ἐμπνεί πνεῦμα ὀργῆς, ἵνα ὀφθῶσιν αἱ πηγαὶ τῶν ὑδάτων, καὶ ἀνακαλυφθῶσι τὰ θεμέλια τῆς οίκου-ο μένης. Εἰ ἀγαθὸν τὸ ὀφθῆναι καὶ φανερωθῆναι τάς πηγὰς τῶν ὑδάτων ὧν ἡγεῖται ιό εἰπών· ι Ἐμὲ ὲγκατελίπετε πηγὴν ὓδατος ζῶντος ι ἀγαθδν δὲ καὶ τὸ ἀποκαλυφθῆναι τὰ θεμέλια τῆς οἰκουμένης, ἴνα θεωρηθῇ ή ἀγία Τριάς, ἥτις ἄρχεται τῶν κτισμάτωνσ πῶς τά τούτων ποιητικὰ, κᾶν σκυθρωπά εἶναι δοκῇ, εὐλόγως τις αίτιάσεται; τὴν χάλαζαν, καὶ τοὺς ἄνθρακας πυρὸς, καὶ τά βέλη, καὶ τὰς ἀστραπὰς, καὶ ἐπιτιμήσεις τοῦ Θεοῦ, καὶ τὴν ἔμπνευσιν τοῦ πνεύματος τῆς ὀργῆς αὐτοῦ.”Αμα δὲ τήρει, ὅτι ἡ ἐπιτίμησις θεραπεία τίς ἐστι τοῦ ὲπιτιμωμένου, ὲπιπλησσομένου ἴνα παύσηται ἐνεργῶν τὰ χείρονα. Ὅθεν πυρετὸν καὶ ἀνέμους καὶ θάλασσαν ἐπιτιμώμενα ὑπο Ἰησοῦ ἀκούων, νόει ἀξίως τῆς Ἰησοῦ χρηστότητος. Ἦ οὕτως· Οἰκουμένην συνίστησι νοήματα, καὶ λόγοι, καὶ πράξεις, ἐποικοδομούμενα ταῖς ἒξεσί τε καὶ διαθέσεσιν. Ὅταν οὖν, σκορπίσας τοὺς φαύλους τοῖς βέλεσι, συνταράξῃ καὶ ταῖς ἀστραπαῖς, τῶν κρυπτῶν τῶν ἀνθρώπων φανερουμὲνων, φωτίζοντος τοῦ Θεοῦ τὰ κρυπτὰ τοῦ σκότους, καὶ θεμέλια τῆς οἰκουμένης ἀνακαλύψει, τοὺς ἀσεβεῖς διὰ κολάσεων ἐπιτιμῶν. Θεμέλια δὲ οἰκουμένης καὶ ἄνδρες θεῖοι διὰ τὸ εῦτονον, ἐφʼ οἷς ἐποικοδομοῦνται οἱ κατὰ· Χριστὸν πολιτευόμενοι. Καὶ οὗτοι δὲ ἀνακαλύπτονται, ἐπιτιμήσεως γινομένης κατὰ τῶν πονηρῶν, μηδαμῶς ἀτιτομένης αὐτῶν τῆς κολάσεως. Οὐ παραυτίκα δὲ κολάζει ὁ Θεὸς τοὺς ἁμαρτάνοντας, προαναφωνεί δὲ τῆς ὀργῆς τὰς κολάσεις, καὶ τοῦτό ἐστι τὸ ὲμπνὲειν αὐτὸν πνεῦμα τῆς ὀργῆς αὐτοῦ. Τοῦ αὐτοῦ. Ὅτε τὰ πνευματικά πνευματικοῖς συγκρίνομεν, τότε ποιοῦμεν τὰς ἀστραπὰς, τὴν ἀπἀὐτῶν γνῶσιν ἐμφαίνοντες. Νοήσεις ἀστραπάς ### English translation (Claude) [Ps 17, continued] ignorance which is spoken of with respect to the knower, not with respect to what is known. He named as his tent the flesh, in which Christ was seated; and also called it a tent because the incarnation was temporary. “For even if we have known Christ according to the flesh,” he says, “yet now we know him so no longer.” Or perhaps he named the body a tent because of the vine which he brought out of Egypt, so that he might guard it until the cluster ripens, and the boar from the forest may not ravage it. He can also call bodily nature a tent, in which God is seen through the Word, since from the beauty of creatures the Author of becoming is contemplated, and, being understood through the things made, he is clearly seen. “And he sent out arrows and scattered them, and multiplied lightnings and threw them into confusion. And the springs of the waters were seen, and the foundations of the world were uncovered, at your rebuke, Lord, at the blast of the breath of your anger,” and so on. All those gloomy things are for the sake of this good. He rebukes, then, and breathes a breath of anger, so that the springs of the waters may be seen and the foundations of the world uncovered. If it is good that the springs of the waters be seen and made manifest — of which he is the head who said, “You have forsaken me, the spring of living water” — and good too that the foundations of the world be uncovered, so that the holy Trinity, which rules over the creatures, may be contemplated, how could anyone reasonably blame what produces these, even if it seems gloomy: the hail, the coals of fire, the arrows, the lightnings, the rebukes of God, and the blast of the breath of his anger? At the same time observe that rebuke is a kind of healing of the one rebuked, who is reproved so that he may stop doing worse things. So when you hear of fever and winds and sea rebuked by Jesus, understand it in a way worthy of Jesus’ kindness. Or thus: thoughts, words, and actions, built upon habits and dispositions, make up a world. When, then, having scattered the base with his arrows, he throws them into confusion also with lightnings — the hidden things of men being made manifest, as God lights up the hidden things of darkness — he will also uncover the foundations of the world, rebuking the ungodly through punishments. The foundations of the world are also divine men, because of their vigor, upon whom those who live according to Christ are built. These too are uncovered when rebuke is made against the wicked, their punishment being in no way rejected. God does not punish sinners at once, but announces beforehand the punishments of his wrath; and this is his breathing the breath of his anger. Of the same. When we compare spiritual things with spiritual, then we make lightnings, showing the knowledge that comes from them. You will understand lightnings ### Scripture references - Ps 18:11 (17:12 LXX): allusion, high confidence - John 1:14: allusion, medium confidence - 2 Cor 5:16: quotation, high confidence - Ps 80:8 (79:9 LXX): allusion, high confidence - Ps 80:13 (79:14 LXX): allusion, high confidence - Rom 1:20: allusion, high confidence - Ps 18:14 (17:15 LXX): quotation, high confidence - Ps 18:15 (17:16 LXX): quotation, high confidence - Jer 2:13: quotation, high confidence - Luke 4:39: allusion, high confidence - Matt 8:26: allusion, high confidence - 1 Cor 4:5: allusion, high confidence - Eph 2:20: allusion, high confidence - 1 Cor 2:13: allusion, high confidence ### Extrabiblical texts - Wis 13:5 (Wisdom of Solomon): allusion, high confidence ### Translation notes - The mention of “the holy Trinity, which rules over the creatures” and several short definitions may come from later catena authors; the attribution is uncertain. The column ends mid-sentence (continued in PG 12:1231). - Quotations: 2 Cor 5:16; Ps 80:8, 13 (LXX 79:9, 14); Wis 13:5; Rom 1:20; Ps 18:14–15 (LXX 17:15–16); Jer 2:13; Luke 4:39; Matt 8:26; 1 Cor 4:5; Eph 2:20; 1 Cor 2:13. ### Citation (SBL) Origen, Sel. Ps. 1229 (PG 12:1229a–1229d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1221/#p-1229). ## PG 12:1231 (Ps 17 LXX) - URL: https://sophiascriptura.com/fathers/origen-selecta-psalmos/1221/#p-1231 - Source: PG 12:1232a–1232d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Notes on Ps 17 LXX (18):17–24: rescue from mighty enemies, the broad place of affliction, and cleanness of hands. ### Greek text καὶ τὰς λαμπρότητας τοῦ θείου κηρύγματος διʼ οὗ τὶ σκοτεινά τῶν προφητῶν ῥήματα διηυγάσθησαν. Τοῦ αὑτοῦ. Πηγὰς τὰς ἀρετὰς λέγει ἐξ ὧν ἐξέρχεται γνῶσις. t Μακάριοι γάρ, φησὶν, οἱ καθαροὶ τῇ καρδίᾳ, ὅτι αὐτοὶ τὸν Θεὸν ὄψονται. s Ἐξαπέστειλεν ἐξ ὕψους καὶ ἔλαβέ με, προσελάβετό με ἐξ ὑδάτων πολλῶν. Ῥύσεταί με ἐξ ἐχθρῶν μου δυνατῶν, καί ἐκ τῶν μισούντων με · ὅτι ἐστερεώθησαν ὑπὲρ ἐμὲ, κ. τ. ὲ. Αὐτὸς ἐξ ὕψους ἔλαβέ με, τὸν καταβάντα προσλαβόμενος άπὸ πολλῶν ὑδάτων τοῦ ἀνθρωπίνου βίου, καὶ ῥυσάμενος ὲξ ἐχθρῶν ἐντῷ ἐχθραίνειν δυνατῶν.’”ορα μέν· τοιγε, ὅτι δυνατοὶ εἶναι οἱ ἐχθροὶ μεμαρτύρηνται. Ἴσως δὲ καὶ τὰ τῆς ἀθεότητος δόγματα ὕδωρ ἐστὶ πολὺ, ού δυνάμενον σβέσαι τὴν ἀγάπην. Ἐχθροὶ δὲ δυνατοὶ, οῖ τε ἀόρατοι, κα) ἄνθρωποι οἱ διὰ ψευδωνύ-. μου γνώσεως τὴν ἀπάτην ἐργαζόμενοι. Τοῦ αὐτοῦ. Ἐντεῦθεν γινώσκομεν, ὅτι πρὸ τῆς ἐπιδημίας τοῦ Σωτῆρος ἰσχυρότεροι ήμῶν ἦσαν οἱ δαίμονες, νῦν δὲ τούτων ἡμεῖς ἐπικρατέστεροι, οἷς ἔδωκεν ὁ Χριστὸς t πατεῖν ἐπάνω ὄφεων καὶ σκορπίων, καὶ ἐπὶ πᾶσαν τὴν δύναμιν τοῦ ἐχθροῦ.» Προέερθασάν με ἐν ἡμέρᾳ κακώσεώς μου, καί ἐγένετο Κύριος ἁντιστήριγμά μου. Καὶ ἐξήγαγέ με εἰς πλατυσμὸν,ρύσεταί με, ὄτι ἠθέλησέ με, κ. τ. ὲ. Οἱ θλιβόμενα καὶ μὴ στενοχωρούμενοι ίστωσαν έξαχθησόμενοι ἀπὸ τῆς θλίψεως καὶ εἰς ἅγιον τοῦ Θεοῦ πλατυσμδν -ἀχθήσεσθαυ ὲν γὰρ ἡμέι ρᾳ κακώσεως τὸν πρὸς αὑτὸν καταφεύγοντα ἀντιστηρίξει Θεὸς, ὼς ἀν μὴ κλονηθεὶς καταπέσῃ· καὶ ἀντιστηρίζων ἐκφέρει είς πλάτος τὸν στενούμενον ταῖς θλίψεσι, κατά τό. ι Ἐν θλίψει ὲπλάτυνάς με · ι ὅπερ γίνεται, οὐ πάντως ἀπαλλαττομένου, γενναίως δὲ φέροντος. Kai ἀνταποδώσει μοι Κύριος κατὰ τὴν δικαιοσύνην μου, καί κατὰ τὴν καθαριότητα τῶν χειρῶν μου ἁνταποδώσει μοι,’ ὅτι ἐφύλαξα τὰς ὁδοὺς Κυρίου, κ. τ. ὲ. Ὀ ἐπαίρων ὁσίους χεῖρας, καὶ θαρρῶν εἰπεῖν · ι Ἐπαρσις τῶν χειρῶν μου θυσία ἑσπερινὴ, ι καὶ καθαρότητα χειρῶν ὁμολογήσειέχειν. Θεωροῦντος δὲ ὡς ἕκαστον κρίσει γίνεται λόγος. Ἔστι δέ τινα κρίματα τοῦ Θεοῦ περὶ ἑκάστου τῶν ἁμαρτανομένων. Ἐπάν οὖν τά περὶ πάντων τῶν ἁμαρτημάτων κρίματα πάντα πρὸ ὀφθαλμῶν τις ἔχῃ, ἐρεῖ· ι Πάντα τά κρίματα αὐτοῦ ἐνώπιόν μου. ο Καὶ ἱλλως οὐδὲν ὁ ταῦτα λέγων ἑαυτοῦ καταγινώσκει. Ὅθεν καὶ ἐπὶ τὸν Σωτῆρα αὑτά ’ δεῖ ἀναφέρεσθαι, ι τὸν πεπειρασμένον κατά πάντα καθʼ ὁμοιότητα χωρὶς ἁμαρτίας. ι Τοῦ αὑτοῦ. Καθαρειότης ψυχῆς ἐστιν ἀπάθεία ὲκ χάριτος Θεοῦ, προσγινομένης καὶ σπουδῆς ### English translation (Claude) [Ps 17 LXX / 18, continued] … and the splendours of the divine proclamation, through which the dark sayings of the prophets have been made to shine. By the same. He calls the virtues springs, from which knowledge comes forth. For “Blessed,” he says, “are the pure in heart, for they shall see God.” “He sent from on high and took me; he drew me to himself out of many waters. He will rescue me from my mighty enemies and from those who hate me, for they were made stronger than I,” etc. He himself took me from on high: taking to himself the one who came down, out of the many waters of human life, and rescuing him from enemies who are mighty in their enmity. Notice, however, that the enemies are attested to be mighty. And perhaps the doctrines of godlessness too are much water, which cannot quench love. And the mighty enemies are both the invisible ones and the men who work deceit through knowledge falsely so called. By the same. From this we learn that before the coming of the Saviour the demons were stronger than we, but now we are stronger than they, we to whom Christ has given “to tread upon serpents and scorpions, and over all the power of the enemy.” “They came upon me first in the day of my affliction, and the Lord became my support. And he brought me out into a broad place; he will rescue me, because he desired me,” etc. Let those who are afflicted but not hemmed in know that they will be brought out of affliction and led into the holy broad place of God. For in the day of affliction God will support the one who flees to him, so that he is not shaken and does not fall; and while supporting him he brings out into a broad place the one hard pressed by afflictions, as in the words, “In affliction you made room for me.” This happens not always by his being set free, but by his bearing it nobly. “And the Lord will repay me according to my righteousness, and according to the cleanness of my hands he will repay me, because I kept the ways of the Lord,” etc. The one who lifts up holy hands and is bold to say, “The lifting up of my hands is an evening sacrifice,” would also confess that he has cleanness of hands. The saying belongs to one who sees that each thing comes about by judgment. And there are certain judgments of God concerning each of the sins committed. So when someone has all the judgments concerning all sins before his eyes, he will say, “All his judgments are before me.” Otherwise the one who says these things condemns himself of nothing. Hence these words must be referred to the Saviour, “who was tempted in every respect in the same way, without sin.” By the same. Cleanness of soul is freedom from passion, arising from the grace of God with the zeal ### Scripture references - Ps 18:16 (17:17 LXX): quotation, high confidence - Ps 18:17 (17:18 LXX): quotation, high confidence - Ps 18:18 (17:19 LXX): quotation, high confidence - Ps 18:19 (17:20 LXX): quotation, high confidence - Ps 18:20 (17:21 LXX): quotation, high confidence - Ps 18:21 (17:22 LXX): quotation, high confidence - Ps 18:22 (17:23 LXX): quotation, high confidence - Matt 5:8: quotation, high confidence - Song 8:7: allusion, medium confidence - 1 Tim 6:20: allusion, high confidence - Luke 10:19: quotation, high confidence - Ps 4:1 (4:2 LXX): quotation, high confidence - Ps 141:2 (140:2 LXX): quotation, high confidence - Heb 4:15: quotation, high confidence ### Translation notes - Origen’s Psalm 17 is Psalm 18 in the English Bible; the Septuagint numbers the title as verse 1, so its verse numbers run one higher. The Selecta are a chain of excerpts; “By the same” (Τοῦ αὐτοῦ) introduces each further excerpt, and some of these, with their vocabulary of “freedom from passion” (ἀπάθεια), the practical life and contemplation, read like Evagrius rather than Origen. Each lemma ends with “etc.” (κ. τ. ἑ.) in the text. The column begins mid-sentence. Quotations: Matt 5:8; Song 8:7; 1 Tim 6:20; Luke 10:19; Ps 4:1 (4:2 LXX); Ps 141:2 (140:2 LXX); Heb 4:15. ### Citation (SBL) Origen, Sel. Ps. 1231 (PG 12:1232a–1232d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1221/#p-1231). ## PG 12:1233 (Ps 17 LXX) - URL: https://sophiascriptura.com/fathers/origen-selecta-psalmos/1221/#p-1233 - Source: PG 12:1233a–1233d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Notes on Ps 17 LXX (18):24–28: blamelessness with God, repayment by righteousness, and God holy with the holy but not crooked with the crooked. ### Greek text τοῦ ἀνθρώπου. Καθαρειότητα χειρῶν τὰς προφητικάς φησιν ἐνεργείας ἀμολύντους οὔσας ἀπὸ τῆς βελτίστης ἕξεως., Καὶ ἔσομαι ἄμωμος μετʼ αὑτοῦ, καὶ φυλάξομαι ἀπὸ τῆς ἀνομίας μου, κ. τ. ἐ. Χωρὶς Θεοῦ οὐκ ἐστιν εἶναι ἄμωμον· μετʼ ὀλίγα οὖν φησιο ‹ Καὶ ἔθετο ἄμωμον τὴν ὁδόν μου. ι Οὐκ ἔστι δὲ κατά τὸν λέγοντα τό. ι Ἀνταποδὼσει μοι Κύριος κατὰ τὴν δικαιοσύνην μου, ι καὶ τὺ ἑξῆς, ἔχειν ἀνομίαν. Καὶ τό. ι Φυλάξομαι ἀπὸ τῆς ἀνομίας pou,» δύναται ἁναφέρεσθαι ἐπὶ τὸ λεγόμενον τὺ ἐν ἡμῖν σκότος, κατὰ τό* ι Ei οῦν τὸ φῶς τὸ ἐν σοὶ σκότος ἐστὶ, τὸ σκότος πόσον ; ι Τοῦ αὑτοῦ. ’Ἄμωμός ἐστιν ὁ ἔχων ἐν ἐαυτῷ τὴν ὁδὸν τοῦ Θεοῦ, τὸν Χριστόν. ί Ἐγὼ γὰρ, φησιν, εἰμὶ ἡ ὁδός. ι ’Λμωμον δὲ ταύτην τὴν ὁδὸν καὶ ιἷέιὶὁς ὁ Δαυῒὸ ἔφη λέγων · ι ’0 Θεός μου, ἄμωμος ἡ ς σου. ι Καὶ ἁνταποδώσει μοι Κύριος κατὰ τὴν δικαιοσύνην μου, κ. τ. ἐ. ι Ἐν μέτρῳ μετρεῖτε, ἀντιμετρηθήσεται ὑμῖν. ι Ἀγίων δὲ αὕτη ἡ φωνὴ τῶν διὰ πολλὴν παρρησίαν δυναμένων λέγειν· ‹ Ἀνταπόδος τῷ δούλῳ σου. ι Δικαιοσύνην λέγει τὴν ἐκ πίστεως Ἰησοῦ Χριστοῦ, ἥτις πεφανέρωται είς πάντας τοὺς πιστεύονταςο τοῖς γὰρ ὀρθῶς πιστεύουσιν ἡ πίστις είς δικαιοσύνην λογίζεται. Μετὰ ὁσίου ὁσιωθήσῃ, καὶ μετὰ ἀνδρὸς ἀθὼου ἀθῶος ἔσῃ, καὶ μετὰ ἐκλεκτοῦ ἐκλεκτὸς ἔσῃ, καὶ μετὰ στρεβλοῦ διαστρέψεις, κ. τ. ἐ. Ὠς ἐσομαι ἄμωμος μετʼ αὐτοῦ τοῦ Θεοῦ, οὕτως ὁ Θεὸς μετὰ ὁσίου ὁσιωθήσεται, καὶ μετὰ ἀθώου ἀθῶος ἔσται, καὶ μετὰ ἐκλεκτοῦ ἐκλεκτὸς ἔσται αὑτός. Μετὰ στρεβλοῦ δὲ οὐχὶ στρεΰλὸς ἔσται (οὐδὲ γὰρ θεμιτὸν), ἀλλά διαστρέψεις, ὡς μετὰ Φαραώ. Τοῦ αὐτοῦ. Ἐν μὲν τοῖς ὁσίοις ὅσιός ἐστιν ὁ Θεός, ἐν δέ τοῖς ἀθώοις ἀθῶος, ἐν δὲ τοῖς ἐκλεκτοῖς ἐκλεκτὸς, ἐν δέ τοῖς στρεβλοῖς οὐ στρεβλὸς, ἀλλὰ συστρεβλούμενος αὐτοῖς διὰ τὸ εὔφημον. Στρεβλὸν γάρ τὸν Θεὸν εἰπεῖν ἐφυλάξατο. Τούτους τοὺς στίχους ἡ ol άπλούστεροι ἐπὶ τῶν ἀνθρώπων πολλάκις λαμβάνουσιν. Οὕτω δὲ συστρεὸλοῦται Θεὸς, ὡς ἐν τῷ Δευτεο ρονομίῳ λέγειʼ ι Ἐὰν εἰσελεύσησθε πρὸς μὲ πλάγιοι, εἰσελεύσομαι κάγὼ πρὸς ὑμᾶς ἐν θυμῷ πλαγίῳ. › Τοῦ αὐτοῦ. Πρὸς τὰς γνώμας τῶν ἀνθρώπων ἁρμόττεις τάς ἀντιδόσεις, Παρέχεις γὰρ τοῖς ὁσίοις τὰ ὁσιότητος ἄξια, τοῖς ἀνευθύνοις καὶ δικαίοις τὰ πρόσφορα, καὶ τοῖς ἐκλεκτοῖς καὶ τελείοις τὰ τέλεια· τοῖς δέ ἐκτραπεῖσι καὶ τὴν ἐναντίαν ὁ· δεύουσι κατάλληλον παρασκευάζεις τῆς ὁδοῦ τὸ τέλος. Καὶ τίνα τρόπον; ι Ὅτι σὺ λαὸν ταπεινὸν σωσεις. ι ### English translation (Claude) [Ps 17, continued] of the man added to it. By cleanness of hands he means the prophetic activities, which are undefiled because they proceed from the best disposition. “And I shall be blameless with him, and I shall keep myself from my lawlessness,” etc. Without God it is not possible to be blameless; so a little later he says, “And he made my way blameless.” And one who says, “The Lord will repay me according to my righteousness,” and what follows, cannot have lawlessness. And “I shall keep myself from my lawlessness” can be referred to what is called the darkness in us, as in the words, “If then the light in you is darkness, how great is the darkness!” By the same. Blameless is the one who has in himself the way of God, Christ. For “I am,” he says, “the way.” And David too called this way blameless, saying, “My God, your way is blameless.” “And the Lord will repay me according to my righteousness,” etc. “With the measure you measure, it will be measured back to you.” This is the voice of the saints, who through great boldness are able to say, “Repay your servant.” He means the righteousness that is through faith in Jesus Christ, which has been manifested to all who believe; for to those who believe rightly faith is reckoned as righteousness. “With the holy you will be holy, and with the innocent man you will be innocent, and with the elect you will be elect, and with the crooked you will be perverse,” etc. As I shall be blameless with God himself, so God will be holy with the holy, innocent with the innocent, and he himself will be elect with the elect. But with the crooked he will not be crooked (that is not permitted); rather, “you will pervert,” as with Pharaoh. By the same. Among the holy God is holy, among the innocent innocent, among the elect elect; but among the crooked not crooked, but twisting along with them, for reverence’s sake: he guarded against calling God crooked. The simpler often take these verses as said of men. God twists along in the way he says in Deuteronomy: “If you come to me crosswise, I too will come to you in crosswise anger.” By the same. You fit your recompenses to the dispositions of men. For you give the holy what is worthy of holiness, the guiltless and righteous what suits them, the elect and perfect what is perfect; but for those who have turned aside and travel the opposite way you prepare a matching end of the road. And in what way? “For you will save a humble people.” ### Scripture references - Ps 18:23 (17:24 LXX): quotation, high confidence - Ps 18:24 (17:25 LXX): quotation, high confidence - Ps 18:25 (17:26 LXX): quotation, high confidence - Ps 18:26 (17:27 LXX): quotation, high confidence - Ps 18:27 (17:28 LXX): quotation, high confidence - Ps 18:32 (17:33 LXX): quotation, high confidence - Ps 18:30 (17:31 LXX): quotation, high confidence - Matt 6:23: quotation, high confidence - John 14:6: quotation, high confidence - Matt 7:2: quotation, high confidence - Ps 119:17 (118:17 LXX): quotation, high confidence - Rom 3:22: allusion, high confidence - Rom 4:5: allusion, high confidence - Lev 26:27: quotation, medium confidence - Lev 26:28: quotation, medium confidence ### Translation notes - The David quotation is Ps 18:30 (17:31 LXX), cited as “your way” (the OCR is damaged at the noun). The saying ascribed to Deuteronomy is Lev 26:27–28 (cf. 26:23–24). Quotations: Ps 18:32 (17:33 LXX); Matt 6:23; John 14:6; Matt 7:2; Ps 119:17 (118:17 LXX); Rom 3:22; Rom 4:5. A stray OCR string is removed by a logged correction. ### Citation (SBL) Origen, Sel. Ps. 1233 (PG 12:1233a–1233d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1221/#p-1233). ## PG 12:1235 (Ps 17 LXX) - URL: https://sophiascriptura.com/fathers/origen-selecta-psalmos/1221/#p-1235 - Source: PG 12:1236a–1236d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Notes on Ps 17 LXX (18):29–34: the lamp of the soul, life as trial, the fiery sayings of the Lord, and feet like a deer’s. ### Greek text ’Ότι σὺ φωτιεῖς λύχνον μου, Κύριε, ὁ Θειτς μου, φωτιεῖς τὸ σκότος μου, κ. τ. ἑ. Ὀ λύχνος τού σώματός ἐστιν ὁ ὀφθαλμός. Τοῦτον φωτιεῖ ὁ Κύριος. Ἔχομεν δέ τι καὶ ὲν τῇ ἀνθρωπίνῃ κατασκευῇ σκότοςο τοῦτο οὖν τοῦ δικαίου φωτιεῖ ὀ Κύριος. Ἢ λύχνος ψυχῆς ὁνοῦς, ὡς δὴ φωτὸς δεκτικός. Σκότος δὲ ταύτης τό τε Θυμικὸν καὶ ἐπιθυμητικὸν, ὃ. δὴ φωτίζεται ὑπὸ τοῦ νοῦ δεξαμένου τὰς Θείας αὐγάς. Τάχα δὲ καὶ oi περιλαμφθέντες τῇ ἀληθεία ὑπὸ Κυρίου λύχνον ἔχουσιν ἀνημμένον, τὰς δὲ πρά- Est; κατʼ ὄρθρον ἄγοντες λόγῳ, ὲκ τοῦ τὸν νοῦν πεφωτίσθαι, καὶ σκότος αὐτῶν ἔχουσι φωτιζόμενον. Ὅτι ἑν σοι ῥυσθήσομαι ἀπὸ πειρατηρίων, καὶ ἐν τῷ Θεῷ μου ὑπερβήσομαι τεῖχος, κ. τ. ὲ. Πεῖρά τις, οἶμαι, ὁ βίος ὲν τῷ Ἰὼβ. Περιστάσεως δὲ οὐκ ἔνι ρυσθῆναι πικρῶν ἢ τὸν ἐν Θεῷ τεγονότα. Γίνεται δέ τις ὲν Θεῷ, μετέχων αὑτοῦ, ὡς καὶ τῶν ἀγνοημάτων ῥύεταί τις ὲν ἐπιστήμῃ γενόμενος, ὅστις είς πειρασμὸν οὐκ εἰσέρχεται, οὐ τῷ μὴ πειρασθῆναι, ἀλλά τῷ μὴ ἁλῶναι ταῖς παγίσι τοῦ πειρασμοῦ. Ὑπερβαίνει οὖν οὗτος τὸ τεῖχος τῆς ἁμαρτίας, ὀπίσω ταύτας ποιούμενος. Ὃ Θεός μου, ἄμωμος ἡ ὁδὸς αὑτοῦ, τὰ λόγια Κυρίου πεπυρωμένα, ὑπερασπιστής ἐστι πάντων τῶν ἐλπιζόντων ἐπʼ αὑτὸν, κ. τ. ἑ. "Agnitio; ὁδὸς ὁ Χριστός ἐστιν ό εἰπών ° ( Ἐγώ εἰμι ἠ ὁδός. › Ἐπεὶ δὲτὰ λόγια Κυρίου πεπυρωμένα ἐστὶν, οἱ ἀκούοντες αὐτῶν λέγουσιν · ι Οὐχὶ ἡ καρδία ἡμῶν καιομένη ἦν ὲν mil"); ι Καὶ ι πνεύματι δὲ ζέουσι, ι καὶ ἀλλότριον Θεοῦ οὐ παραδέχονται πῦρ, ὅπερ ἐστὶν ἐν τοῖς βέλεσι τοῦ πονηροῦ. Ἀλλʼ ὁ εἰπών· ‹ Πῦρ ἦλθον βαλεῖν ἐπὶ τὴν γῆν, ι πεπυρωμένα εἶχε λόγια· διό φησι· ι Καὶ τί θέλω εί ἤδη ἀνήφθη; ι Τάχα δὲ ὲν Πνεύματι ἁγίῳ καὶ πυ ρὶ βαπτίζει Ἰησοῦς, ἀλλὰ τὸ πῦρ κατακαίει ξύλα, χόρτον, καλάμην. ’Ὅτι τίς Θεὸς πλὴν τοῦ Κυρίου; καὶ τίς Θεὸς πλὴν τοῦ Θεοῦ malev; '0 Θεὸς ὁ περιζωνιηὶων με δύναμιν, καὶ ἔθετο ἄμωμον τὴν ὁδόν μου· ὁ καταρτιζόμενος τοὺς πόδας μου ὡσεί ἐλάφου, καὶ Ι ἐπὶ τὰ ὑψηλὰ ἱστῶν με, κ. τ. έ. Κατά τοῦτο τὸ σημαινόμενον, μόνος Θεός ἐστιν ἀληθινὸς-ὁ Θεὸς καὶ Πατὴρ, εἰ μὴ ἄρα τὸ τίς, ἐπὶ τοῦ σπανίου πολλά κις κείμενον, ἐπὶ τὸν Μονογενῆ ἀνοίσομεν. Καὶ νῦν μὲν ἡ ζώνη δύναμις, παρά δὲ Παύλῳ ἀλήθεια. Καταρτίζονται δὲ οἱ πόδες ὡς ἐλάφων, τοῦ τρέχοντος καλῶς, καὶ τὸν δρόμον πληροῦντες. ι Καὶ ἐπὶ τὰ ὑψηλά ἱστῶν με. ι "tate τινα ὕψη ἐστὶν ἑκάστου, ἀφʼ ὧν κατέπεσεν, ἢ καταβέβηκε. Τοῦ αὑτοῦ. Καταρτίζονταί τινος οἱ πόδες ὡσεὶ ἐλάφου διὰ ’τῆς πρακτικῆς, ὑψοῦν-ται δὲ διὰ ### English translation (Claude) “For you will light my lamp, O Lord; my God, you will light my darkness,” etc. The lamp of the body is the eye; this the Lord will light. And we have something of darkness even in the human constitution; this, in the righteous man, the Lord will light. Or the lamp of the soul is the mind, as being receptive of light; and its darkness is the irascible and the desiring part, which is lit by the mind once it has received the divine rays. And perhaps those too who have been illumined all round with the truth by the Lord have a lamp kindled, and, guiding their actions by right reason because their mind has been enlightened, have their darkness lit as well. “For in you I shall be rescued from a band of raiders, and in my God I shall leap over a wall,” etc. Life, I think, is a trial, as in Job. And no one can be rescued from bitter circumstances except one who has come to be in God. A man comes to be in God by sharing in him, just as someone is rescued from ignorance by coming to be in knowledge. Such a man does not enter into temptation, not by not being tempted, but by not being caught in the snares of temptation. So this man leaps over the wall of sin, putting sins behind him. “My God, his way is blameless; the sayings of the Lord are tried in fire; he is a protector of all who hope in him,” etc. The blameless way is Christ, who said, “I am the way.” And since the sayings of the Lord are tried in fire, those who hear them say, “Was not our heart burning within us?” They are fervent in spirit, and they do not admit fire foreign to God, which is in the arrows of the evil one. But he who said, “I came to cast fire on the earth,” had sayings tried in fire; therefore he says, “And what do I want, if it is already kindled?” And perhaps Jesus baptizes in the Holy Spirit and fire, but the fire burns up wood, hay, straw. “For who is God but the Lord? And who is God except our God? It is God who girds me with power and made my way blameless, who makes my feet like a deer’s and sets me on the heights,” etc. In this sense the only true God is the God and Father—unless indeed we refer the “who,” which often stands for what is rare, to the Only-begotten. Here the girdle is power, but in Paul it is truth. The feet of one who runs well and completes the course are made like those of deer. “And sets me on the heights”: perhaps each person has heights from which he fell or came down. By the same. Someone’s feet are made like a deer’s through the practical life, and they are lifted up through ### Scripture references - Ps 18:28 (17:29 LXX): quotation, high confidence - Ps 18:29 (17:30 LXX): quotation, high confidence - Ps 18:30 (17:31 LXX): quotation, high confidence - Ps 18:31 (17:32 LXX): quotation, high confidence - Ps 18:32 (17:33 LXX): quotation, high confidence - Ps 18:33 (17:34 LXX): quotation, high confidence - Matt 6:22: quotation, high confidence - Job 7:1: allusion, medium confidence - John 14:6: quotation, high confidence - Luke 24:32: quotation, high confidence - Rom 12:11: allusion, high confidence - Lev 10:1: allusion, medium confidence - Eph 6:16: allusion, high confidence - Luke 12:49: quotation, high confidence - Matt 3:11: allusion, high confidence - 1 Cor 3:12: allusion, high confidence - Eph 6:14: allusion, high confidence - 2 Tim 4:7: echo, medium confidence ### Translation notes - Two places are garbled in the OCR and translated by sense: “guiding their actions by right reason” (the scan reads πρά- … κατ’ ὄρθρον ἄγοντες λόγῳ) and “The blameless way” (the first word is unreadable). “Life is a trial” (πειρατήριον) alludes to Job 7:1 LXX. Quotations and allusions: Matt 6:22; John 14:6; Luke 24:32; Rom 12:11; Lev 10:1 (strange fire); Eph 6:16; Luke 12:49; Matt 3:11; 1 Cor 3:12; Eph 6:14; 2 Tim 4:7. The last excerpt (“By the same”) uses Evagrius’s pairing of the practical life and contemplation. ### Citation (SBL) Origen, Sel. Ps. 1235 (PG 12:1236a–1236d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1221/#p-1235). ## PG 12:1237 (Ps 17 LXX) - URL: https://sophiascriptura.com/fathers/origen-selecta-psalmos/1221/#p-1237 - Source: PG 12:1237a–1237d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Notes on Ps 17 LXX (18):35–41: the bow of bronze, the right hand as the Son, and pursuing the enemy arguments and passionate thoughts. ### Greek text τῆς θεωρίας. Διότι ἡέλαφος ἀναιρεῖ τοὺς Διδάσκων χεῖράς μου εἰς πόλεμον καὶ ἑθου τόξον χαλκοῦν τοὺς,βραχίονάς μου, κ. τ. ἐ. χαλκὺςνσύμὸολόν ἐστι πρακτικῆς. ι Διὲφθειρε ξὰρ τὸν χαλκόν σου, ι φησὶν Ἰεζεχιὴλ πρὸς τὴν Ἱεροῦσαλήμξ Ἐπειδὴ οὖν oi.- ἡμέτεροι βραχίονες πέμπουσι βέλη, φησὶν, ὅτι, Παρεσκεύασας τοὺς βραχίονάς μου τόξον, καὶ προστίθησι ι χαλκοῦν, ι ἐμιραίνιον- τὸ εῦτονον καὶ ἄθραυστον, καὶ λέγων ὅτι, ζΑήττητόν με πεποίηκας ἐν τοῖς κατὰ τῶν ἐχθρῶν ἀγῶσι. Καὶ ἔδωκάς μοι ὑπερασπισμὸν σωτηρίας μου καὶ ἠ δεξιά σου ἀντελάβετό μου, καὶ ἡ παιδεία σου ἇνώρθωσέ με εις τέλος, καὶ ἡ παιδεία σου ctiicrifltts (atfidfet', κ. τί ἐ. Ὀ ἐν δεξιᾷ καθήμενος τοῦ ὺέτρδςζϋοῦτοςκαλεῖται δεξιαί Καὶ μὲν τῆς πρότερά παιδείας ι ἡμᾶς ι ἀνορθοῖ, διὰδὲ τῆς δευτέρας-διδάσκει. Πολιτεία γὰρ ὀρθὴ ἀνίστησι ψυχὴν, γνιῦσις δὲ ἀληθὴς πλατύνει αὐτήν. Δεξιὰ ὁ τὰ πάντα δημιουργήσας Υἱὸς, περὶ οὗ καὶ ἀλλαχοῦ εἴρηται· ι ’Ᾰεξιᾶ -Κυ ρίου ἐποίησε δύναμιν,δεξιὰ Κυρίου ὕψωσέ με.» Ἐπλάτυνας τὰ διαδήματιέ μου ὑποκάτω μου, καὶ οὐκ ἡσθένησιιν τὰ ἴχνη μου, κ. τ. ἐ. Εὐφόρως ὑπομένοντος θλίψεις ὴ φωνὴ διὰ τὸν ἐμποιοῦντα λόγον καὶ ἐν τοῖς τοιούτοις τὴν εὑ ρνχωρίαν, ὡς μηδὲ τὴν τυχοῦσαν ἀσθένειαν ἐν τοῖς ἴχνεσιν ἐμφαίνεσθαι. Καταδιώξω τοὺς ἐχθρούς μου, καὶ καταλήψομαι αὐτοὺς, καὶ οὐκ ἀποστραφήσομαι, ἓως ἂν ἐκλείπωσιν. Ἑκθλίψω αὐτοὺς, καὶ οὐ μὴ δύνωνται στῆναν πεσοῦνται ὑπὸ τοὺς πόδας μου, κ. τ. ἐ. Ὀἰίκανωθεὶς ὑπὸ Θεοῦ διάκονος εἶναι ΔιαθήκηςΚαινῆς ὡς πᾶν ἐπαγόμενον ὕψωμα κατὰ τῆς γνώσεως τοῦ Θεοῦ καθαιρεῖν, καταδιώξας τοὺς ἐχθροὺς τῇ ἀπὸ Θεοῦ σώτηρίᾳ λόγους, καταδιὼξεται αὐτοὺς, καὶ οὐ πρότερον τοῦ ἐκλιπεῖν αὐτοὺς, ἁποστραφήσεται πολεμῶν αὐτοῖς. Στῆναι δέ ἐνώπιον τοῦ ἱκανωθέντος ὑπδ Θεοῦ οὐ δυνήσονται ἐκθλιβόμενοι oi ἐχθροὶ τῆς ἀληθείας λόγοι. Τοῦ αὐτοῦ. Οὗτος καταδιώκει· τοὺς ἐχθροὺς, ὁ μὴ ἐῶν ἐμπαθεῖς ἐν ἐαυτῷ γίνεσθαι λογισμούς· ἀπὸ γὰρ τούτων ἐπισυμβαίνουσιν ἡμῖν αἱ ἁμαρτίαι, Τοῦ αὑτοῦ. Ἔκλειψιν- ἐχθρῶν ἀπάθεια κατεργάζεται. Τοῦ αὐτοῦ. Οἱ πεσόντες (Ι) ἀπό τῆς ἐν φαύλῳ στάσεως εὐεργετοῦνται. Ἀλλʼ οὐδὲ οἱ τῆς ἀληθείας ἐχθροὶ λόγοι δυνήσονται στῆναι ἐνώπιον τοῦ ἱκανοῦ χειρὶ, ὅπερ ὁ Δωυῒδ ἑρμηνεύεται. Καὶ τοὺς ἐχθρούς μου ἔδωκάς μοι νῶτον, καὶ τοὺς μισοῦν·τάς με ἐξωλόθρευσας, κ. τ. ἐ. Νῶτον ### English translation (Claude) [Ps 17, continued] contemplation. Because the deer destroys the … “Who trains my hands for war, and you made my arms a bow of bronze,” etc. Bronze is a symbol of the practical life. “For he destroyed your bronze,” says Ezekiel to Jerusalem. Since, then, our arms send arrows, he says, “You prepared my arms as a bow,” and adds “of bronze,” showing its strength and unbreakableness, as if saying, “You have made me invincible in the contests against the enemies.” “And you gave me the shield of my salvation, and your right hand upheld me, and your discipline set me upright to the end, and your discipline itself will teach me,” etc. He who sits at the right hand of the Father is himself called the right hand. By the first discipline he sets us upright; by the second he teaches. For a right way of life raises a soul up, and true knowledge enlarges it. The right hand is the Son who made all things, of whom it is also said elsewhere, “The right hand of the Lord has wrought power; the right hand of the Lord has exalted me.” “You enlarged my steps under me, and my footprints did not weaken,” etc. This is the voice of one who bears afflictions easily, because of the Word who produces room even in such things, so that not even ordinary weakness shows in his footprints. “I will pursue my enemies and overtake them, and I will not turn back until they fail. I will crush them, and they will not be able to stand; they will fall under my feet,” etc. The one made sufficient by God to be a minister of a new covenant, so as to pull down every height raised against the knowledge of God, having pursued the enemy arguments with the salvation that comes from God, will overtake them, and will not turn back from fighting them before they fail. And the arguments that are enemies of the truth, crushed, will not be able to stand before the one made sufficient by God. By the same. That man pursues the enemies who does not let passionate thoughts arise in himself; for from these our sins follow. By the same. Freedom from passion brings about the failing of the enemies. By the same. Those who fall from their standing in what is base are benefited. But neither will the arguments that are enemies of the truth be able to stand before the one strong of hand, which is the meaning of the name David. “And you made my enemies turn their back to me, and you utterly destroyed those who hate me,” etc. The enemies ### Scripture references - Ps 18:34 (17:35 LXX): quotation, high confidence - Ps 18:35 (17:36 LXX): quotation, high confidence - Ps 18:36 (17:37 LXX): quotation, high confidence - Ps 18:37 (17:38 LXX): quotation, high confidence - Ps 18:38 (17:39 LXX): quotation, high confidence - Ps 18:40 (17:41 LXX): quotation, high confidence - Ps 118:16 (117:16 LXX): quotation, high confidence - 2 Cor 3:6: allusion, high confidence - 2 Cor 10:5: allusion, high confidence ### Translation notes - After “Because the deer destroys the …” a line or more is lost at the head of the column (probably the deer’s killing of snakes). The last clause of the lemma of v. 36 LXX (“and your discipline itself will teach me”) is garbled into Latin-like letters in the OCR and is translated from the evident psalm text; “the right hand of the Father” is likewise read through a garbled line. The Ezekiel quotation (“he destroyed your bronze”) is unidentified. “Strong of hand” (ἱκανὸς χειρί) is an ancient etymology of “David.” Quotations and allusions: Ps 118:16 (117:16 LXX); 2 Cor 3:6; 2 Cor 10:5. ### Citation (SBL) Origen, Sel. Ps. 1237 (PG 12:1237a–1237d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1221/#p-1237). ## PG 12:1239 (Ps 17–18 LXX) - URL: https://sophiascriptura.com/fathers/origen-selecta-psalmos/1221/#p-1239 - Source: PG 12:1240a–1240d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: End of the notes on Ps 17 LXX (18):40–49 (Christ as head of the nations) and beginning of Ps 18 LXX (19): which heavens tell the glory of God. ### Greek text 6tr30’atcrtv oi ἐχθροὶ, μηκέτι λογισμοὺς ἐμπαθεῖς ἐμβαλεῖν δυνάμενοι τῇ ψυχῇ. Τοῦ αὐτοῦ. Ἐδωκας τοὺς ἐχθρούς μου μεταβαλόντας ἀκολουθεῖν μοι ἀχωρίστους μου, ὥστε a6τοὺς γενέσθαι μοι νῶτα, ἢ φεύγοντας. Ῥῦσαί με ἐξ ἀντιλογιῶν λαοῦ, καταστήσεις με εὶς κεφαλὴν ἐθνῶν, κ. τ. ἐ. 'O εἰς σημεῖον ἀντιλεγόμενον γενόμενος ταῦτά φησι Χριστος, ὃν ὁ Θεδς κατέοτησεν εἰς κεφαλὴν ἐθνῶν. Κεφαλὴ γὰρ τῆς Ἐκκλησίας ὁ Χριστός. Λιιός, ὃν οὐκ ἔγνων, ἑδούλευσέ μοι, εἰς ἀκοὴν ὠτίου ὑπήκουσέ μοι, κ. τ. ἑ. Τὸ, ι οὐκ ἔγνων ι, ἰδίως αἱ Γραφαὶ ὀνομάζουσιν ἐπὶ τῶν χειρόνωνο νῦν μὲν γάρὸ Χριστὸς τὸ, ι οὐκέγνων, ι ἐπὶ τοῦ λαοῦ τοῦ ἀπὸ τῶν ἐθνῶν ἔταξεν. Ἦν γὰρ ὅτε οὐκ ἐγινώσκετο. Εὑρήσεις δὲ τοιαῦτα καὶ τὸν Θεὸν λέγοντα. Τοῦ αὐτοῦ. Ἀγνοοῦντες ἡγνοοῦντο, καὶ ἐγνωκότες ἐπεγνώσθη σαν. Υἱοὶ ἀλλότριοι ἐπαλαιώθησαν, καὶ ἐχὼνῑαναν ἀπὸ τῶν τρίβων αὐτῶν, κ. τ. ἐ. Ἡ μὲν ἀρετὴ ἀνακαινοῖ, ἡ δὲ κακία παλαιοῖ. Παλαιουμένων δὲ τὸ χωλαίνειν. Τοῦ αὑτοῦ. ι Ἕως πότε ὑμεῖς χωλανεῖτε ἐπʼ ἀμφοτέραις ταῖς Ξγνύαις ὐμῶν; ι Τρίσοι δὲ ἀνθρὼπων πρᾶξις καὶ θεωρία. Ὁ Θεὸς ό διδοὺς ἐκδικήσεις ἐμοὶ, καὶ ὑποτάξας λαοὺς ὑπʼ ἐμὲ, κ. τ. ἑ. Λαβὼν ἀπὺ Θεοῦ ὲκδικήσεις, Χριστός φησιν· ι Ἐμοὶ ὲκδικήσεις, ἐγὼ ἀνταποδώσω. ι Τοῦ αὐτοῦ. ι Ἰδοὺ, δέδωκα ὑμῖν τὴν ἐξουσίαν πατεῖν ἐπάνω ὄφεων καὶ σκορπίων, ι καὶ τὰ ἑξῆς. ’0 τῷ ἀγνοουμὲνῳ πάλαι λαῷ παρέχων τὸ ὑπʼ αὑτὸν τετάχθαι. ι Ὁ ρύστης μου ἐξ ἐχθρῶν ὀργίλων. ι Ἐν οἷς θυμὸς ἐπικρατεῖ, ἐν τούτοις καὶ ὀργιλότης, Εἰ δὲ oi ἐχθροί μου ὀργίλοι, ἄρα κα). θυμώδεις εἰσί. ι Θυμὺς γὰρ, φησιν, αὐτοῖς κατά τὴν ὁμοίωσιν τοῦ δερεως. ι ΨΑΛΜ ΟΣ lH’. Οἱ οὐρανοὶ διηγοῦνται δόξαν Θεοῦ, ποίησιν δέ χειρῶν αὑτοῦ ἀναγγέλλει τὸ στερέωμα, κ. τ. ἑ. Εἰ οἱ οὐρανοὶ (Η) διηγοῦνται δόξαν Θεοῦ, οἱ δὲ οὐρανοὶ ἀπολοῦνται·(‹ Οἱ οὐρανοὶ» γὰρ, φησὶν, ι ἀπολοῦνιται, σὺ δὲ διαμένεις ο ι)οἱ διηγούμενοι ἆρα τὴν δόξαν τοῦ Θεοῦ ἀπολοῦνται; Ἀλλά μὴν οὐδεὶς διηγούμενος τὴν δόξαν τοῦ Θεοῦ ἀπολεῖται · ι Τοὺς γὰρ δοξάζοντας με, ι φησιν ὁ Θεὸς, ι δοξάσω. ι Οὐκ ἄρα οἱ οὐρανοὶ ἀπολοῦνται· ἀλλʼ οἱ μὲν διηγούμενοι οὐρανοὶ τὴν δόξαν τοῦ Θεοῦ τῆς νοερᾶς εἰσι φύσεως, οὐρανοὶ λεγόμενοι διὰ τὸ ἔχειν ὲν ἑαυτοῖς τὸν τῆς δικαιοσύνης ἥλιον· οἱ δὲ ἀπολλύμενοι οὐρανοὶ τῆς σωματικῆς εἰσιν οὐσίας. ### English translation (Claude) [Ps 17, continued] have turned their back, no longer able to cast passionate thoughts into the soul. By the same. You made my enemies change and follow me, inseparable from me, so that they became my back; or else, fleeing. “Rescue me from the contradictions of the people; you will make me head of nations,” etc. Christ, who became a sign spoken against, says these things; God made him head of nations. For Christ is the head of the church. “A people whom I did not know served me; at the hearing of the ear they obeyed me,” etc. The Scriptures use “I did not know” particularly of the worse. Here Christ used “I did not know” of the people from the nations, for there was a time when it was not known. You will find God too saying such things. By the same. Not knowing, they were not known; and having come to know, they were known. “Foreign sons grew old and limped away from their paths,” etc. Virtue renews, but wickedness makes old; and limping belongs to those who grow old. By the same. “How long will you limp on both your hams?” The paths of men are practice and contemplation. “God, who grants me vengeance and subjected peoples under me,” etc. Having received vengeance from God, Christ says, “Vengeance is mine; I will repay.” By the same. “Behold, I have given you authority to tread upon serpents and scorpions,” and what follows. He grants the people formerly unknown to be ranked under him. “My rescuer from wrathful enemies.” In those in whom rage prevails, wrathfulness too prevails. If my enemies are wrathful, then they are also full of rage. For “they have rage,” he says, “like a serpent.” [Ps 18 LXX / 19] Psalm 18. “The heavens tell the glory of God, and the firmament proclaims the work of his hands,” etc. If the heavens tell the glory of God, and the heavens will perish (for “the heavens,” he says, “will perish, but you remain”), will those who tell the glory of God then perish? But no one who tells the glory of God will perish; for “those who glorify me,” says God, “I will glorify.” So the heavens will not perish. Rather, the heavens that tell the glory of God belong to the intellectual nature, and are called heavens because they have in themselves the sun of righteousness; while the heavens that perish belong to bodily substance. ### Scripture references - Ps 18:43 (17:44 LXX): quotation, high confidence - Ps 18:44 (17:45 LXX): quotation, high confidence - Ps 18:45 (17:46 LXX): quotation, high confidence - Ps 18:47 (17:48 LXX): quotation, high confidence - Ps 18:48 (17:49 LXX): quotation, high confidence - Ps 19:1 (18:2 LXX): quotation, high confidence - Luke 2:34: allusion, high confidence - Eph 5:23: quotation, high confidence - 1 Kgs 18:21: quotation, high confidence - Rom 12:19: quotation, high confidence - Luke 10:19: quotation, high confidence - Ps 58:4 (57:5 LXX): quotation, high confidence - Ps 102:26 (101:27 LXX): quotation, high confidence - 1 Sam 2:30: quotation, high confidence - Mal 4:2 (3:20 LXX): allusion, high confidence ### Translation notes - Psalm 18 LXX is Psalm 19 in the English Bible (Septuagint verse numbers one higher). Quotations: Luke 2:34; Eph 5:23; 1 Kgs 18:21; Rom 12:19 (Deut 32:35); Luke 10:19; Ps 58:4 (57:5 LXX); Ps 102:26 (101:27 LXX); 1 Sam 2:30; Mal 4:2 (3:20 LXX). ### Citation (SBL) Origen, Sel. Ps. 1239 (PG 12:1240a–1240d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1221/#p-1239). ## PG 12:1241 (Ps 18 LXX) - URL: https://sophiascriptura.com/fathers/origen-selecta-psalmos/1241/#p-1241 - Source: PG 12:1241a–1241b - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Notes on Ps 18 LXX (19):2–5: contemplatives as heavens and the practical as firmament, day and night as Old and New Testaments, and the Father’s tent in the Son. ### Greek text κὸς διηγήσασθαι δύναται δόξαν Θεοῦ. ι '0 γὰρ aut τῆς γῆς ἐκ τῆς γῆς λαλεῖ ι οἱ τοῦ οὐρανίου τὴν εἰκόνα γοῦνται δόξαν Θεοῦ. Εἰσὶ δὲ καί οὐρανοὶ ποίημά χεὶρῶν Θεοῦ. Τήρει δὲ διαφορὰν, τὸ μεν διηγεῖσθαι ἐπὶ τῶν οὐρανῶν κείμενον, τὸ δὲ ἀναγγέλλέιν ἐπὶ τοῦ στερεώματος εἰρημένον. Ἰἷμέρα τῇ ἡμέρᾳ ἐρεύγεται ῥῆμα, καί νὺξ ἱ νυκτὶ ἀναγγέλλει γνῶσιν, κ. τ. ὲ. Ἀλ)ἀ καὶ οἰ τὸν θεωρητὺν ἀσπαζόμενοι βίον θησαυρίζουσιν ἐν οὐρανῷ, κάκεῖ τὴν καρδίαν ἔχοντες, οὐρανοί εἰσι διηγούμενοι τὴν προειρημένην Θεοῦ δόξαν διά θεωρίας τῆς περί νοητῶν πραγμάτων. Οἱ πρακτικοὶ δὲ ore; ρέωμά εἰσιν, ἑδραῖοι τυγχάνοντες, καὶ ἀπαγγέλλουσι τὴν ποίησιν τῶν τοῦ Θεοῦ χειρῶν, ἐργαζόμενοι τὰ τοῦ Θεοῦ, καὶ τούτου τυγχάνοντες ἔργα. Καὶ ἡ φωnivi; δὲ νόησις ἡμέρας οὖσα, ἑτέρᾳ φωτεινῇ νοήσει σύμφωνος οὖσα, ἐρεύγεται ρῆμω ὼς ἡ Παλαιά Γραφὴ τῶν πνευματικῶν πληρωθεῖσα τροφῶν, ἀπὸ τοῦπλίηλ ο ρώματος ἑρευγομένη, προσφέρεται ῥήματα τῇ Καινῇ Διαθήκῃ. Ἥ δὲ νὺξ, ἡ βαθυτάτη τῶν μυστικῶν πραγμάτων διάληψις, πρὸς ἑτέραν ἡμᾶς ἀσάφειαν ὁδηγεῖ, ἥνπερ διάληψιν δίδωσι τὺ τοῦ Θεοῦ Πνεῦμα τοῖς ἔχουσιν αὐτόο τὸ καὶ τά βάθη ἐρευνῶν τοῦ Θεοῦ. Ἦ λαλιά δὲ προποιεΐται τοῖς λόγοις, oi δὲ λόγοι τὴν ἐπιστήμην ἐπάγουσι, τὰς ἀποδείξεις παρέχοντες. Ἀμφότερα δὲ διὰ τοῦτο παρά Θεοῦ λέλεκται, ὅπως ἂν ἀκουσθῶσν διὸ καὶτοῖς ἀπειθοῦσιν οὐκέστιν ἀπολογία. Χωροῦσι δὲ τὸν φθόγγον δσοι τυγχάνουσι γῆ πρὸς σπόρον ἐπιτηδεία, τὴν λέξιν τὴν κατὰ τὸ αἰσθητὸν τῆς Γραφῆς. Oi. δὲ τούτους ὑπερβεβηκότες, καὶ πέρατα χρηματίζοντες, δέχονται τά ῥήματα σαφῶς παιδευόμενοι· οὐ φθόγγου γάρ ἀκούωνμό Πέτρος ἔλεγε σ Ῥήματα ζωῆς αἰωνίου ἔχεις. ι Καὶ ὁ ἑωτὴρ ἔφη· ι Τά ῥήματα ἀ ἐλάλησα ὐμῖν,“πνεῦμά ἔστιν. ι Ἀποστόλοις γὰρ ἔλεγε, πέρατα τυγχάνουσιν οἰκουμένης. Οὐκ εἰσί ltum! οὐδὲ λόγοι, ὧν οὐχὶ auctiora ται αἱ φωναὶ αὐτῶν, κ. τ. ἑ. Οὐ ταυτὸν λαλιά καὶ λόγος, ἐπεὶ οὐδὲ ταυτδν ι λάλος τῷ λογίῳ ὀ ἢ τάχα λαλιῶν μὲν ὁ φθόγγος, λόγων δὲ τά ῥήματα. ἐν τῷ ἡλίῳ ἔθετο τὸ σκήνωμα αὐτοῦ, κ. τ. ὲ. ’0 Κύριος ἡμῶν όῆλιος τῆς δικαιοσύνης ἐστὶν, ὲν αὐτῷ δὲ κατασκηνοϊ ὁ Πατὴρ, κατά τόέ ‹ Ἐγὼ ἑν τῷ Πατρὶ, καὶ ό Πατὴρ ὲν ὲμοί. ι Καὶ πάλιν ο ι '0 Πατὴρ ὲν ἐμοὶ μένων αὐτὸς ποιεῖ τά ἔργα. ι Καὶ ό Ἀπόστολος· ι Θεὸς ἦν ὲν τῷ Χριστῷ κόσμον καταλλάσσων ἑαυτῷ. ι ’ · ### English translation (Claude) [Ps 18, continued] … can tell the glory of God. For “he who is of the earth speaks of the earth.” … those who [bear] the image of the heavenly tell the glory of God. And there are heavens that are a work of God’s hands. Note the difference: “tell” is said of the heavens, “proclaim” of the firmament. “Day to day pours forth speech, and night to night proclaims knowledge,” etc. But those too who embrace the contemplative life lay up treasure in heaven and, having their heart there, are heavens that tell the glory of God spoken of above, through contemplation of intelligible things. The practical are the firmament, being steadfast, and they proclaim the work of God’s hands, doing the works of God and being his work. And the luminous understanding, being day, in harmony with another luminous understanding, pours forth speech: as the Old Scripture, filled with spiritual food, pouring it forth from its fullness, offers sayings to the New Covenant. And night, the deepest grasp of mystical things, leads us on to another obscurity, a grasp that the Spirit of God gives to those who have him, the Spirit who searches even the depths of God. Speech goes before words, and words bring knowledge, supplying the proofs. Both have been spoken by God so that they may be heard; therefore those who disobey have no defence. All who are earth fit for sowing take in the sound, that is, the wording of Scripture according to the sense. But those who have passed beyond these and are called ends receive the sayings, being taught clearly; for it was not a sound that Peter was hearing when he said, “You have the sayings of eternal life.” And the Saviour said, “The sayings that I have spoken to you are spirit.” For the apostles, to whom he said this, are the ends of the world. “There are no speeches nor words whose voices are not heard,” etc. Speech and word are not the same, since a talker is not the same as an eloquent man; or perhaps the sound belongs to speeches, and the sayings to words. “In the sun he set his tent,” etc. Our Lord is the sun of righteousness, and the Father dwells in him, as in the words, “I am in the Father and the Father in me.” And again: “The Father who dwells in me does the works himself.” And the Apostle: “God was in Christ reconciling the world to himself.” ### Scripture references - Ps 19:2 (18:3 LXX): quotation, high confidence - Ps 19:3 (18:4 LXX): quotation, high confidence - Ps 19:4 (18:5 LXX): quotation, high confidence - John 3:31: quotation, high confidence - 1 Cor 15:49: allusion, medium confidence - Matt 6:20: allusion, high confidence - Matt 6:21: allusion, high confidence - 1 Cor 2:10: allusion, high confidence - Rom 1:20: echo, medium confidence - John 6:68: quotation, high confidence - John 6:63: quotation, high confidence - John 14:10: quotation, high confidence - 2 Cor 5:19: quotation, high confidence - Mal 4:2 (3:20 LXX): allusion, high confidence ### Translation notes - The column opens with damaged lines: a repeated line and OCR junk are removed by a logged correction, and words are lost before “can tell” and around “those who [bear] the image of the heavenly” (cf. 1 Cor 15:49). In the lemma of v. 4 LXX two words are replaced by Latin-like junk in the OCR (“speeches”, “are heard”) and are translated from the evident psalm text. “Ends” refers to v. 5 LXX, “their sayings to the ends of the world.” Quotations and allusions: John 3:31; Matt 6:20–21; 1 Cor 15:58; 1 Cor 2:10; Rom 1:20; John 6:68; John 6:63; John 14:10; 2 Cor 5:19; Mal 4:2. ### Citation (SBL) Origen, Sel. Ps. 1241 (PG 12:1241a–1241b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1241/#p-1241). ## PG 12:1243 (Ps 18 LXX) - URL: https://sophiascriptura.com/fathers/origen-selecta-psalmos/1241/#p-1243 - Source: PG 12:1244a–1244d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Notes on Ps 18 LXX (19):6–10: Christ the bridegroom, and the five names of the law. ### Greek text Kal αὐτὸς ὡς νυμφίος ἐκπορευόμενος ἐκ πυ» στοῦ αὐτοῦ, κ, τ. ὲ. Ὠς νυμφίος ἐστὶν ὁ Χριστός· σι Ὁ γὰρ ἔχων, φησὶ, τὴν νύμφην νυμφίος ἐστί. ι Κατὰ τὸ κάλλος μιμεῖται νυμφίον ἐκ παστάδδος μετά πολλῆς εὐπρεπείας. 'O νόμος τοῦ Κυρίου ἄμωμος, ἐπιστρέφων ψυι χάς· ἡ μαρτυρία Κυρίου πιστὴ, vagatio-vera νήπια· τὰ δικαιώματα Κυρίου εὐθέα, εὐφραίνοντα καρδίαν ο ἡ ἐντολὴ Κυρίου τηλαυγὴς, φωτίζουσα ὀφθαλμούς. Ὁ φόβος Κυρίου ἁγνὸς, κ. τ. ὲ. '0 πνευματικὸς νόμος τοῖς πνευματικοῖς καθάρσιος. ἐπιστρέφει ψυχήν.. Ἡ μαρτυρία Κυρίου δύναται τοῦ Χριστοῦ ἐν τῷ σταυρῷ μαρτύριον εἶναι, ἡ πιστὴ τοῦ Κυρίου. μαρτυρία τοὺς νηπίους σοφίζουσα. Τὰ δικαιώματα Κυρίου, ἃ περιέχει δικαιοσύνην τῆς πρὸς ’ἐκαστον κατʼ ἀξίαν ἀποδόσεως, τοῦ Κυρίουὲν τῷ νόμῳ. αὑτοῦ ὲστι δικαιώματα, ἢ τὰ περὶ τὴν πρὸς ἕκαστον αὐτοῦ οἰκονομίαν ταῦτα γὰρ νοηθέντα εὐφραίνει καρδίαν. Ἡ ἐντολὴ Κυρίου ὲν εἴδει γενικοῦ νόμουὲστὶν ἐντολή · οὐ κεκρυμμένως δὲ αὕτη, ἀλλά τηλαυγῶς λέγεται, καὶ φυλαχθεῖσα φωτίζει τοὺς τῆς ψυχῆς ὀφθαλμούς. ί Ὁ φόβος Κυρίου ἀγνόςʼ ι τῶν δοκούντων φοβεῖσθαι τῆς ψυχῆς τὸν Κύριον οἱ μὲν εἰδότες περί ὧν φοβεῖσθαι δεῖ, ἐκκλίνουσι τῶν κακῶν τῷ γὰρ φόβῳ Κυρίου ἐκκλίνει πᾶς ἀπὸ κακοῦο οἱ δὲ οὐκ έχουσι τὸν ἀληθῶς φόβον Κυρίου. Άγνὸς γὰρ οὗτος, καὶ oi καρποὶ αὑτοῦ διαμένουσιν εἰς αἰῶνα αἰῶνος. Τοῦ αὑτοῦ. ι '0 νόμος Κυρίου ἄμωμος, ἐπιστρέφων ψυχάς. ι Πότερον ἀπὸ κακίας ἐπιστρέφων πρὸς τὴν ἀρετὴν, ἢ ἀπὸ τῶν αἰσθητῶν ἐπὶ τὰ νοητά; Καὶ τάχα τοῦτο. Τὸ γὰρ πρότερον ἡ ἐντολὴ πέφυκε ποιεῖν. Ὀ τοῦ Μωῦσέως νόμος διαφόρως ὀνομάζεται. Λέγεται γὰρ νόμος, ὡς τὴν πολιτείαν ῥυθμίζων μαρτυρία, ὅτι διαμαρτύρεται τὰ τῆς παραβάσεως, τιμωρίαν δεικνύςο δικαιώματα, ὃτι πρὸς τὸ καλὸν προτρέπων ἀπαγορεύει τὸ ἄδικον ο ἐντολὴ, ὡς τὸ πρακτέον δεσποτικῶς κελεύων καὶ εἰσηγούμενοςο κρίματα, ὄτι δείκνυσι τίνων ό φυλάσσων ἀγαθῶν τεύξεται, καὶ τίσι τιμωρίαις ό παραβαίνων παραδοθήσεται. Ὁ νόμος οὖν, φησι, τοῦ Κυρίου ἄμωμος ὢν ἐπιστρέφει τὰς τῶν ἀνθρώπων ψυχάς. ### English translation (Claude) “And he, like a bridegroom coming out of his chamber,” etc. Christ is like a bridegroom; for “he who has the bride,” he says, “is the bridegroom.” In beauty he resembles a bridegroom coming from the bridal chamber in great comeliness. “The law of the Lord is blameless, converting souls; the testimony of the Lord is faithful, making infants wise; the ordinances of the Lord are right, gladdening the heart; the commandment of the Lord is far-shining, enlightening the eyes. The fear of the Lord is pure,” etc. The spiritual law is cleansing for the spiritual; it converts the soul. The testimony of the Lord can be the witness of Christ on the cross, the faithful testimony of the Lord that makes the infants wise. The ordinances of the Lord, which contain the justice of repaying each according to desert, are the Lord’s ordinances in his law; or they are those concerning his dispensation toward each person, for these, when understood, gladden the heart. The commandment of the Lord is a commandment in the form of a general law; it is spoken not in a hidden way but far-shiningly, and when kept it enlightens the eyes of the soul. “The fear of the Lord is pure”: of those who seem to fear the Lord, some, knowing what they ought to fear, turn aside from evils, for by the fear of the Lord everyone turns aside from evil; but others do not have the true fear of the Lord. For this fear is pure, and its fruits endure for ever and ever. By the same. “The law of the Lord is blameless, converting souls.” Converting from wickedness to virtue, or from things of sense to things intelligible? Perhaps the latter, for the former is what the commandment naturally does. The law of Moses is named in various ways. It is called law, as regulating the way of life; testimony, because it testifies to the consequences of transgression, showing punishment; ordinances, because, urging toward the good, it forbids injustice; commandment, as authoritatively ordering and directing what is to be done; judgments, because it shows what goods the one who keeps it will obtain, and to what punishments the transgressor will be handed over. So the law of the Lord, he says, being blameless, converts the souls of men. ### Scripture references - Ps 19:5 (18:6 LXX): quotation, high confidence - Ps 19:7 (18:8 LXX): quotation, high confidence - Ps 19:8 (18:9 LXX): quotation, high confidence - Ps 19:9 (18:10 LXX): quotation, high confidence - John 3:29: quotation, high confidence - Prov 16:6: quotation, high confidence ### Translation notes - A running head and column number at the top of the column are removed by a logged correction. In the lemma, “making infants wise” is garbled in the OCR and translated from the evident psalm text. “By the fear of the Lord everyone turns aside from evil” is Prov 16:6 (15:27a LXX). Quotation: John 3:29. ### Citation (SBL) Origen, Sel. Ps. 1243 (PG 12:1244a–1244d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1241/#p-1243). ## PG 12:1245 (Ps 18–19 LXX) - URL: https://sophiascriptura.com/fathers/origen-selecta-psalmos/1241/#p-1245 - Source: PG 12:1245a–1245c - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: End of Ps 18 LXX (19):10–15 (pure fear, hidden faults, the meditation of the heart) and beginning of Ps 19 LXX (20): the afflicted are heard. ### Greek text Τοῦ αὐτοῦ ι '0 φόβος Κυρίου ἁγνὸς, διαμένων είς αἰῶνα αἰῶνος ι ’Λγνεία ἐστὶν ἁμαρτημάτων ἀποχὴ, καὶ 6 φόβος ἁγνὸς, ὼς ἁγνοὺς ποιῶν · τῷ γὰρ φόβῳ Κυρίου ἐκκλίνει πᾶς ἀπὸ κακοῦ. Λίὼνιος δὲ ὣν 6 φόβος, καὶ αἰωνίους οἷς ἂν γένηται ποιεῖ. Εὐλάβεια καὶ 6 τοῦ Θεοῦ φόβος τῶν αἰωνίων ἀγαθῶν προξενεῖ τὴν ἀπόλαυσιν. Εἰκότως δὲ 6 τοῦ Θεοῦ φόβος ἁγνός 6 γὰρ ἀνθρώπινος ψέγεται, καὶ δειλίας ἔχει προσηγοριαν. Καὶ γὰρ ὁ δοῦλός σου φυλάσσει αὐτὰ, κ. τ. έ. ΕΞ 6 δοῦλος φυλάσσει, 6 μὴ φυλάσσων οὗ δοῦλος. Φυλάσσει δὲ τά ἐπιθυμητὰ τοῦ Θεοῦ 6 ἐπιθυμῶν οὐκ ἄλλο τιῆ αὑτά. Διὸ ἔχει ἀνταπόδοσιν τυχεῖν τῶν ὲπιθυμουμένων. Τὰ φανερά δὲ κατορθώσας, περὶ τῶν κρυφίων εὔχεται. ’ἐὰν,αὖ μου κατακυριεύσωσι, τότε ἄμωμος ἔσομαι, κ. τ. ἑ. Ἐὰν οἱ ἀλλότριοι μὴ κατακυριεύσωσιν ἡμῶν, τότε ἄμωμοι ἐσόμεθα, οὐ πρότερον τοιοῦτοι ὄντες. Ἀμωμοι δὲ ἐσόμεθα καθαιρόμενοι καὶ ἀπὸ μεγίστης ἁμαρτίας. Καὶ τοῦ μὲν μηδὲν ἁγνὸν προφερομένου ὲκ τοῦ ίδίου στόματος τὰ λόγια ἔσονται είς εὐδοκίαν, ἆτε ἀνοίγοντος τὸ στόμα μόνῳ λόγῳ Θεοῦ ο τοῦ δὲ τοιούτου ή μελέτη τῆς καρδίας διὰ τὴν παρρησίαν ἐνώπιόν ἐστι τοῦ Θεοῦ, οὑ ποτὲ μὲν, ποτε δὲ οὒ, ἀλλά διὰ παντός. Οὐδενὸς δὲ ἀνιέντος τὴν μελέτην τῆς ἑαυτοῦ καρδίείς, καὶ διὰ τοῦτο μολυνομένου διαλογισμοῖς πονηροῖς, δύναται μελέτη τῆς καρδίας εἶναι διὰ παντὸς ἐνώπιον τοῦ Θεοῦ. Ἐποκούσαι σου Κύριος ἐν ἡμέρᾳ θλίψεως, ὑπερασπίσαι σου τὸ ὄνομα τοῦ Θεοῦ Ἰακώβ ἑξαποστείλαι σοι,βοήθειαν ἐξ ἁγίου, καὶ ἐκ Σιὼν ἀντιλάβοιτό σου, κ. τ. ὲ. '0 ὲν στενῇ καὶ τεθλιμμένη τυγχάνων ὁδῷ, ὲπαγούσῃ ἐπὶ τὴν ζωὴν, πάντως ἢ ὲν παντὶ θλίβεται, καὶ ὲν ἡμέρᾳ ἐστὶ θλίψεως ο διὸ τυγχάνει τῆς ὲν τῷ ὲπακούεσθαι εὐλογίας, ἧς ἀποτυγχάνει 6 ὲν πλατείᾳ ὢν. Διὸ μᾶλλον ὲν ἡμέρα θλίψεως εἶναι θελήσωμεν ο ὑπερασπίσει γὰρ ἡμῶν τὸ ὄνομα τοῦ Θεοῦ Ἰακὼβ, εί ἐνδυσάμενοι τὴν πανοπλίαν αὑτοῦ σταίημεν πρὸς τὰς μεθοδείας τοῦ διαβόλου. Εὑχὼμεθα οὖν πάντως ὲν ἡμέρᾳ θλίψεως, ἵνα ὲπακουσθῶμεν, ἀγγελικῆς ἦ τινος τοιαύτης ἐξ· αποστελλομένης ἡμῖν τῆς βοηθείας, ἦ βοηθείας τοῦ Χριστοῦ. Τοῦ αὐτοῦ. Ὀ τὴν στενὴν καὶ τεθλιμμένην ὁδεύων ὁδὸν ἀεί ἐστιν ὲν θλίψεσι, καὶ εὐχόμενος εἰσακούεται · 6 πλατεῖαν οὗτε θλίβεται, οὕτε ἀκούεται. Εὐχὼμεθα οὖν ὲν θλίψεσιν, ἵνα είσακουσώμεθα. Καὶ Ἐζεκίας γὰρ τὴν ἐπιστολὴν λαβὼν Σεναχηρεὶμ, καὶ ὲν τῷ ναῷ ταύτην τῷ Θεῷ ἐπιδεικνὺς, τοῦ λαοῦ ὑπὲρ αὐτοῦ εὐχομένου εἰσηκούσθη. Μνησθείη πάσης θυσίας σου, καὶ τὸ ὁλοκαύιειε ### English translation (Claude) By the same. “The fear of the Lord is pure, enduring for ever and ever.” Purity is abstaining from sins, and fear is pure as making men pure; for by the fear of the Lord everyone turns aside from evil. Being eternal, fear also makes eternal those in whom it comes to be. Reverence and the fear of God procure the enjoyment of eternal goods. And rightly is the fear of God pure; for human fear is blamed and bears the name of cowardice. “For your servant keeps them,” etc. If the servant keeps them, the one who does not keep them is not a servant. He keeps the things of God that are to be desired who desires nothing else but them; therefore he has the reward of obtaining what he desires. And having set right what is open, he prays about what is hidden. “If they do not lord it over me, then I shall be blameless,” etc. If the foreign ones do not lord it over us, then we shall be blameless, not being such before. And we shall be blameless when we are cleansed even of the greatest sin. The sayings of one who brings forth nothing impure from his own mouth will be acceptable, since he opens his mouth for the word of God alone; and the meditation of such a man’s heart, because of his boldness, is before God, not now yes and now no, but continually. And when one never lets the meditation of his heart slacken, and is not for that reason defiled by evil reasonings, the meditation of the heart can be continually before God. [Ps 19 LXX / 20] “May the Lord hear you in the day of affliction; may the name of the God of Jacob protect you; may he send you help from the sanctuary, and support you from Zion,” etc. The one who is on the narrow and afflicted way that leads to life is surely afflicted in everything and is in a day of affliction; therefore he obtains the blessing of being heard, which the one on the broad way misses. So let us rather wish to be in a day of affliction; for the name of the God of Jacob will protect us, if, having put on his full armour, we stand against the schemes of the devil. Let us pray, then, by all means in the day of affliction, so that we may be heard, with help sent to us from an angel or some such being, or the help of Christ. By the same. The one who travels the narrow and afflicted way is always in afflictions, and when he prays he is heard; the one on the broad way is neither afflicted nor heard. Let us pray, then, in afflictions, so that we may be heard. For Hezekiah too, having received Sennacherib’s letter and showing it to God in the temple, while the people prayed for him, was heard. “May he remember all your sacrifice, and may your whole burnt offering ### Scripture references - Ps 19:9 (18:10 LXX): quotation, high confidence - Ps 19:11 (18:12 LXX): quotation, high confidence - Ps 19:13 (18:14 LXX): quotation, high confidence - Ps 19:14 (18:15 LXX): allusion, high confidence - Ps 20:1 (19:2 LXX): quotation, high confidence - Ps 20:2 (19:3 LXX): quotation, high confidence - Ps 20:3 (19:4 LXX): quotation, high confidence - Prov 16:6: quotation, high confidence - Matt 7:14: allusion, high confidence - Eph 6:11: allusion, high confidence - 2 Kgs 19:14: allusion, high confidence ### Translation notes - Junk letters at the head of the column are removed by a logged correction. The psalm heading of Ps 19 LXX (20 in the English Bible) is not in the scan text; its notes begin with the lemma of v. 2 LXX. The sentence on the meditation of the heart is a compressed construction; its sense is uncertain. Quotations and allusions: Prov 16:6; Matt 7:13–14; Eph 6:11; 2 Kgs 19:14 (Isa 37:14). ### Citation (SBL) Origen, Sel. Ps. 1245 (PG 12:1245a–1245c; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1241/#p-1245). ## PG 12:1247 (Ps 19 LXX) - URL: https://sophiascriptura.com/fathers/origen-selecta-psalmos/1241/#p-1247 - Source: PG 12:1248a–1248d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Notes on Ps 19 LXX (20):4–9: the burnt offering made fat, salvation as the Son and the cross, and the fall of the opposing powers. ### Greek text τωμὰ σου πιανάτω, κ. τ. ὲ. Τὰ μὲν ἄλογαʼζῶα πιαινόμενα θύεται καὶ ὁλοκαυτοῦται,ητὰ δὲλογικὰ μετὰ τὸ ὀλοκαυτωθῆναι πιαίνεται, εἰ γε μετὰ τὴν ἁγίου πυρὸς κάθαρσιν καταξιοῦται γνώσεως ὁλόκληε ρον καθαγιαζόμενον πυρί. Πιαίνει ὁ Θεὸς ὁλοκαυτώματα τινος, ἴνα ή πιότης τρέφῃ τὸ ἐπὶ τοῦ. θυσιαστηρίου πῦρ. Μηδέποτε ἀψύχων μὲν ἡ θυσία, ἐμψύχων δὲ τὰ ὁλοκαυτώματα. Τοῦ αὐτοῦ. Τὸ, ι πάσης, ι ἐμφαίνει πλῆθος, ὡς οὐ μεμντῇμένου ὀλίγης. Δῴη σοι Κύριος κατὰ τὴν καρδίαν σου, κ. τ. ἑ. Ἀ πρέπει Θεῷ δοῦναι, καὶ αἰτοῦντι λαβεῖν, ὡς εἰδότι τί προσεύξασθαι δεῖ, καὶ καθʼ ὃ δεῖ. Ἦ δῴη σοι Κύριος εἱς ὃ χωρεί ἡ καρδία, τὴν βουλήν σου ὡς ἀγαθήν). ’ Ἀγαλλιασόμεθα ἐν τῷ σωτηρίῳ σου, κ. τ. ὲ. Οἱ μὲν ἄνθρωποι ὲν πλούτῳ ἀγαλλιῶσιν ἦ ὲν δόξῃ ἢ ὲν εὐγενείᾳ, ὁ δὲ ἆγιος ἐν τῷ σωτηρίῳ τοῦ Θεοῦ. Σωτήρων τοῦ Πατρὸς ὲν τῷ κόσμῳ ὁ Υἱός* σωτήριον τοῦ Υίοῦ ἐν τῷ κόσμῳ ὁ σταυρὸς ο σωτήριον napi. οὗ εἴρηται, ὃτι ι ἐτέχθη ἡμῖν σήμερον Σωτὴρ Κύριος, ι περὶ οὗ εἶπε Συμεὼν, (Ὅτι εἶδον οἱ mea». μοί μου τὸ σωτήριόν σου. ι Τοῦ αὐτοῦ. Σωτήριόν ἐστι Θεοῦ τὸ ἐν αὑτῷ σώζεσθαι· ὲν υἱοῖς δὲ ἀνθρώπων οὐκ ἔστιν αῦτη ή σωτηρία. Πληροῦται δὲ τὰ αἰτήματα τοῦ. αἰτοῦντος μεγάλα καὶ ἐπουράνια. Πληρώσαι Κύριος πάντα τὰ αἰτήματά σου, κ. τ. ὲ. Ἀλλʼ οὐ τὰ κακὰ αἰτήματα. τῼ τὰς θυσίας προσήνεγκας, πληρώσαι ὅσα κατὰ διάνοιαν ᾔτησας, ὅτι μηδὲ ἀλλότρια αὐτοῦ τὰ τῆς σῆς βουο λῆς. Ἐπακούσεται αὐτοῦ ἐξ οὐρανοῦ ἁγίου αὐτοῦ, κ. τ. ἑ. Ἐπακούει γὰρ Κύριος παντὸς βασιλέως, βασιλευομένου ὑπὸ τοῦ Βασιὶέως τῶν βασιλευὸντων. Αὐτοὶ συνεποδίσθησαν καὶ ἔπεσαν, κ. τ. ἐ. Oi μὲν ἀντικείμενοι μετὰ τῆς κακίας ἡμῖν ἐφορμῶσιν ο ἡμεῖς δὲ μετὰ τῆς Χριστοῦ γνώσεως αὐτοῖς ἀπαντῶμεν· πεσοῦνται γὰρ αἰ ἀντικείμεναι δυνάμεις, ήνίκα τὸ ῥηθὲν ὲπιφανεῖται σωτήριον. ### English translation (Claude) [Ps 19, continued] be made fat,” etc. Irrational animals are fattened and then sacrificed and wholly burned; but rational beings are made fat after being wholly burned, if indeed, after the cleansing of holy fire, one is counted worthy of knowledge, being wholly sanctified by fire. God makes someone’s whole burnt offerings fat so that the fatness may feed the fire on the altar. Perhaps the sacrifice is of lifeless things, and the whole burnt offerings of living things. By the same. “All” indicates a multitude, as of one who remembers not a few. “May the Lord give you according to your heart,” etc. Things that it befits God to give, and the one who asks to receive, as one who knows what he ought to pray for and as he ought. Or: may the Lord give you that for which your heart has room, your counsel, as good. “We will rejoice in your salvation,” etc. Men rejoice in wealth or in glory or in noble birth, but the saint in the salvation of God. The salvation of the Father in the world is the Son; the salvation of the Son in the world is the cross; the salvation is he of whom it is said, “To us is born today a Saviour, the Lord,” of whom Simeon said, “For my eyes have seen your salvation.” By the same. The salvation of God is to be saved in him; in the sons of men there is no such salvation. And the requests of the one who asks, great and heavenly, are fulfilled. “May the Lord fulfil all your requests,” etc. But not the evil requests. May he to whom you offered the sacrifices fulfil all that you asked in your mind, since the things of your counsel are not foreign to him. “He will hear him from his holy heaven,” etc. For the Lord hears every king who is ruled by the King of those who reign. “They were entangled and fell,” etc. The adversaries rush upon us with wickedness, but we meet them with the knowledge of Christ; for the opposing powers will fall when the salvation spoken of appears. ### Scripture references - Ps 20:3 (19:4 LXX): quotation, high confidence - Ps 20:4 (19:5 LXX): quotation, high confidence - Ps 20:5 (19:6 LXX): quotation, high confidence - Ps 20:6 (19:7 LXX): quotation, high confidence - Ps 20:8 (19:9 LXX): quotation, high confidence - Rom 8:26: allusion, high confidence - Luke 2:11: quotation, high confidence - Luke 2:30: quotation, high confidence - Ps 146:3 (145:3 LXX): allusion, medium confidence - 1 Tim 6:15: allusion, high confidence ### Translation notes - Quotations and allusions: Rom 8:26; Luke 2:11; Luke 2:30; Ps 146:3 (145:3 LXX); 1 Tim 6:15. A stray OCR fragment is removed by a logged correction. ### Citation (SBL) Origen, Sel. Ps. 1247 (PG 12:1248a–1248d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1241/#p-1247). ## PG 12:1249 (Ps 20 LXX) - URL: https://sophiascriptura.com/fathers/origen-selecta-psalmos/1241/#p-1249 - Source: PG 12:1249a–1249c - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Notes on Ps 20 LXX (21):3–9: the crown of precious stone, the life Hezekiah asked for, and the glory of the risen king. ### Greek text ὲν νοητοῖς, καὶ θεωρία ὀφθαλμῶν ἐν ὁρατοῖς καὶ θεάμασι, θέλησις δὲ χειλέων ἐν τῇ περὶτῶν νενοη μένων καὶ τεθεωρημένων ἐπαγγελίᾳ. Ἔθηκας ἐπὶ τὴν κεφαλὴν αὑτοῦ στέφανον ἐκ λίθου τιμίου, κ. τ. ὲ. Στέφανος μὲν Χριστοῦ ὀ Θεὸς, Χριστὸς δὲ τῆς λογικῆς φύσεως. Λίθοι τίμιοι οἱ μαργαρῖται λόγοι, περὶ ὧν εἴρηται ι Μὴ ῥίψητε τοὺς μαργαρίτας ὑμῶν ἔμπροσθεν τῶν χοίρων. ι Καὶ ό πολυτίμητος μαργαρίτης τοῦ ἐμπόρου, καὶ oi Χριστοῦ μαθηταὶ, οἳ ὼς στέφανος πλακέντες τῇ Χριστοῦ κεφαλῇ ἐπιτεθήσονται. Τοῦ αὑτοῦ. Ἐξ ὧν τις ἐπιτηδεύει, καὶ στεφανοῦται. '0 γὰρ δίκαιος, διώξας τὸ δίκαιον, τὸν τῆς δικαιοσύνης ἀπολήψεται στέφανον· ό κατατρυφήσας ’δὲ τοῦ Κυρίου στεφάνῳ τρυφῆς ὑπερασπίζεται · καὶ ό χάριτι σωθεὶς στέφανόν γάρίτωνʼ ἐπὶ τῆς ἑαυτοῦ δέχεται κορυφῆςʼ καὶ ὁ θησαυρίσας μετὰ χρυσίου καὶ ἀργυρίου λίθους τιμίους, ὑφʼ ὧν εἰργάσατο λίθων στεφανωθήσεται. Καὶ ὁ Κύριος τοὺς είς αὑτὸν ἐλπίζοντας στεφανοῖ ὲν ἐλέει καὶ οίκτιρμοῖς. Ζωὴν ᾐτήσατο σε, καὶ ἔδωκας αὺτῷ μακρότηta ἡμερῶν εις αἰῶνα (ιιῶνος, κ. τ. ὲ. Ζήτησον εἰ ἡ μὲν ἔστιν ἀπὸ Θεοῦ δεδομένη ζωὴ, ή δὲ ἀπὸ τῆς ὕλης ἐρχομένη, καὶ σύγκρινον τό· ι Ἐνεφύσησεν είς τὸ πρόσωπον αὐτοῦ πνοὴν ζωῆς, ι τῷ ο ι Ἐξαγαγέτω ἡ γῆ ψυχὴν ζῶσαν. ι Ζωὴν ᾐτήσατό σε, τὸν πρὸ τῆς νόσου βίον αὑτοῦ. Τοῦ αὐτοῦ. '0 βασιλεὺς ὡς ἀγαθὸν ᾐτήσατο σὴν ζωὴν άπὸ Κυρίου, καὶ εἴληφεν. Ἀγαθὸν δέ ἐστιν ή ζώὴ, ό εἰπών· ι Ἐγώ είμι ήζωή. ι Καὶῖτάχα ὁ δόξας φιλοζωεῖν Ἐζεκίας ἐκείνην ἤθελε τὴν ζωὴν, ἣν συμβολικῶς ὲφιλοζώει. Μεγάλη ἠ δόξα αὐτοῦ ἐν τῷ σωτηρίῳ σου, διἒ τι ὲ. Τὸ σωτήριον δόξαν περιποιεῖ μεγάλην τῷ ὲκ νεκρῶν ἀναστάντι βασιλεῖ· καὶ δόξαν ἔχοντι καὶ ἑτέραν προσέθηκε καὶ ὲκ τῆς ἀναστάσεως, κατά τόʼ ι Ἐδόξασα καὶ πάλιν δοξάσω. ι τοῦ-αὐτοῦ. Ἡ δόξα τοῦ βασιλέως μεγάλη ἔστὶν ὲν τῷ σωτηρίῳ τοῦ Κυρίου, καὶ οὐκ ἓν ττινι κατωτέρων ἐκείνου.« Δόξαν καὶ μεγαλοπρέπειαν ἐπιθήσεις ἐπʼ αὑτόν.›Εἷχε μὲν ὀ Χριστὸς δόξαν καὶ μεγαλοπρέπειαν ὲν μορφῇ Θεοῦ ὑπάρχων ’ ὅτε δὲ καὶ ἅνθρωπος γέγονεν, ὁ Θεὸς αὑτὸν ὑπερύψωσε. Εὐρεθείη ἡ χείρ σου πᾶσι τοῖς ἐχθροῖς σου, ante. ἑ. Οἱ μὲν ἐχθροὶ τοῦ Κυρίου εὑρίσκουσιν αὐτὸν, οἱ δὲ μισοῦντες αὑτὸν εὑρίσκονται παρʼ αὺτοῦ. Καὶ διά μὲν τοῦ νόμου εὑρίσκομεν Θεὸν, ’διὰ δὲ τῶν εὐαγγελίων εὑρισκόμεθα παρʼ αυτοῦ, ἐχθροὶ δντὸΑπρότερον καὶ ι ξένοι τῶν διαθηκῶν ι Θεοῦ, ι ὲλπίδαῌμὴ ἔχοντες καὶ ἄθεοι ὲν τῷ* κόσμῳ · ι ἢ διά πρακτικῆς μὲν εὑρίσκομεν Θεὸν, διὰ δὲ γνώσεως εὑ·ρισκόμεθα παρʼ αὐτοῦ. ### English translation (Claude) [Ps 20 LXX / 21] … in intelligible things, and the contemplation of the eyes in visible things and sights, and the will of the lips in the announcing of what has been understood and contemplated. “You set on his head a crown of precious stone,” etc. The crown of Christ is God, and the crown of the rational nature is Christ. The precious stones are the pearl-words, of which it is said, “Do not throw your pearls before swine”; and the very precious pearl of the merchant; and the disciples of Christ, who, woven like a crown, will be set on the head of Christ. By the same. A man is crowned from the things he practises. The righteous man, having pursued what is righteous, will receive the crown of righteousness; the one who has delighted in the Lord is protected with a crown of delight; the one saved by grace receives a crown of graces on his own head; and the one who has stored up precious stones with gold and silver will be crowned with the stones with which he worked. And the Lord crowns those who hope in him with mercy and compassion. “He asked you for life, and you gave him length of days for ever and ever,” etc. Inquire whether one life is given by God and another comes from matter, and compare “He breathed into his face the breath of life” with “Let the earth bring forth a living soul.” “He asked you for life”: his life before the illness. By the same. The king asked of the Lord your life as a good thing, and received it. And the good is the Life, he who said, “I am the life.” And perhaps Hezekiah, who seemed to love life, wanted that life which he loved symbolically. “Great is his glory in your salvation,” etc. Salvation wins great glory for the king who rose from the dead; to one who already had glory it added another, from the resurrection as well, as in the words, “I have glorified it and will glorify it again.” By the same. The glory of the king is great in the salvation of the Lord, and not in anything lower than that. “Glory and majesty you will lay upon him.” Christ had glory and majesty, being in the form of God; and when he also became man, God highly exalted him. “May your hand be found by all your enemies,” etc. The enemies of the Lord find him, and those who hate him are found by him. Through the law we find God, but through the gospels we are found by him, we who formerly were enemies and “strangers to the covenants” of God, “having no hope and without God in the world.” Or: through the practical life we find God, but through knowledge we are found by him. ### Scripture references - Ps 21:2 (20:3 LXX): allusion, medium confidence - Ps 21:3 (20:4 LXX): quotation, high confidence - Ps 21:4 (20:5 LXX): quotation, high confidence - Ps 21:5 (20:6 LXX): quotation, high confidence - Ps 21:8 (20:9 LXX): quotation, high confidence - 1 Cor 11:3: allusion, high confidence - Matt 7:6: quotation, high confidence - Matt 13:45: allusion, high confidence - 2 Tim 4:8: allusion, high confidence - Ps 37:4 (36:4 LXX): allusion, medium confidence - Prov 1:9: allusion, medium confidence - Ps 103:4 (102:4 LXX): allusion, high confidence - Gen 2:7: quotation, high confidence - Gen 1:24: quotation, high confidence - John 14:6: quotation, high confidence - Isa 38:1: allusion, medium confidence - John 12:28: quotation, high confidence - Phil 2:6: allusion, high confidence - Phil 2:9: allusion, high confidence - Eph 2:12: quotation, high confidence ### Translation notes - Psalm 20 LXX is Psalm 21 in the English Bible (Septuagint verse numbers one higher). The heading and the notes on vv. 1–3 LXX are lost at the column break (the end of Ps 19 LXX may be lost too); the column begins mid-sentence in a note on v. 3 LXX (“the desire of his heart … the will of his lips”). Junk letters are removed by a logged correction. The illness is Hezekiah’s (Isa 38; 2 Kgs 20). Quotations and allusions: 1 Cor 11:3; Matt 7:6; Matt 13:45–46; 2 Tim 4:8; Ps 37:4 (36:4 LXX); Prov 1:9; 1 Cor 3:12; Ps 103:4 (102:4 LXX); Gen 2:7; Gen 1:24; John 14:6; John 12:28; Phil 2:6–9; Eph 2:12. ### Citation (SBL) Origen, Sel. Ps. 1249 (PG 12:1249a–1249c; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1241/#p-1249). ## PG 12:1251 (Ps 20 LXX) - URL: https://sophiascriptura.com/fathers/origen-selecta-psalmos/1241/#p-1251 - Source: PG 12:1252a–1252d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: End of the notes on Ps 20 LXX (21):9–14: the punishment of the wicked, which destroys their evil works but not their being, and the face prepared for them among the remnants. ### Greek text Τοῦ αὐτοῦ. Καὶ τοὺς μὲν ταχιτάτους καταλήψεται, τοὺς δὲ δυνατωτάτους καταλύσει. Εὑρεθεὶη δὲ πολεμοῦσα ἡ τιμωρουμένη, κατὰ τό· ι Πολεμεῖ Κύριος χειρὶ κρυφίᾳ ἐπὶ τὸν Ἀμαλέκ.ι Θήσεις αὐτοὺς ὡς κλίβανον πηρός, κ. τ. ὲ. Τοῦτο περὶ πονηρευομένων φησι ’ κλίβανος γάρ εἰσι πυρὸς, ἐπεὶ ὲθερμάνθησαν ὡς κλίβανος at καρδίαι αὐτῶν. Καὶ εἴρηται δή που· ι Πάντες μοιχεύοντες, ὡς κλίδανος αἱ καρδίαι αὐτῶν. ι Κύριος ἐν ὀργῇ αὑτοῦ συνταράξει αὐτοὺς, κ. τ. ὲ. Ταράττονται δὲ ἐπὶ προσδοκίᾳ τιμωρίας, οὐχ ἁπλῶς πάντες, ἀλλʼ οἱ διʼ ἡδονὴν κακοὶ, καὶ δοξάζοντες τὰ ψευδῆ. ι Καὶ καταφάγεται αὐτοὺς πῦρ, ι ἐπειδή είσι ξύλα, χόρτος, καλάμη. Τὸν καρπὸν αὐτῶν· ἀπὸ γῆς ἀπολεῖς, καὶ τὸ σπέρμα αὐτῶν ἀπὸ war ἀνθρώπων, κ. τ.ὲ. Οὐ τὴν οὐσίαν, ἀνώλεθρος γὰρ, ἀλλὰ τὴν ποιότητα καθʼ ἣν ἐβλάστησε ξύλα, χόρτον, καλάμην, τὰ πονηρὰ ἔργα · ἢ καὶ ὅπερ οἱ κακοὶ καὶ δυσσεβεῖς κατέβαλον σπέρμα, ὅπερ ἀφανίζει ὁ Θεὸς ἀπὸ τῶν υἱῶν τῶν ἀνθρώπιον. Εὐεργεσία δέ ἐστιν ἐκπεσεῖν ἁμαρτιῶν καὶ ἐννοιῶν πονηρῶν. Σπέρμα γὰρ ἁμαρτίας λογισμὸς πονηρός. Ὅτι έκλιναν εἰς σὲ κακὰ, (Statariam-ro βουλὴν ἢν οὐ μὴ δύνωνται στῆσαι, κ. τ. ἐ. Διὰ πάντων οἱ φαῦλοι καταστραφέντες ἀδυνάτοις ἐπιχειροῦct. Διαλογίζονται γὰρ ὲπιὸουλευτικὴν κατὰ τοῦ pm. δην μὴ ὑπομένοντος. Τοῦ αὐτοῦ. Εἰς ὃν orm ἕκαστος τῶν πονηρῶν κακοποιεῖν, κλίνει τὰ κακὰ, ἢ είς ὃν ἀδικεῖ, ἢ εἰς ὃν ἀσεβεῖ. Τοῦ αὐτοῦ. Τότε κλινόμεθα, ὅτε παρὰ φύσιν κινούμεβα. Ὅτι θήσεις αὐτοὺς νῶτον ἐν τοῖς περιλοὶποις σου ἐτοιμάσεις τὸ πρόσωπον-αὐτῶν, κ. τ. ἒ. Μετὰ τίθεσθαι τοὺς μισοῦντας τὸν Κύριον ὡς κλίβανον πυρὸς εἰς καιρὸν τοῦ προσώπου αὐτοῦ, καὶ συνταράσσεσθαι αὐτοὺς ὑπὸ Κυρίου ἐν τῇ ὀργῇ αὐτοῦ, καὶ ἡνίκα καταφάγηται αὐτοὺς πῦρ, καὶ ἀπολέσῃ ὁ Κύριος τὸν καρπὸν αὐτῶν ἀπὸ γῆς, ἐπείπερ οὐ πνεύματος καρπὸς ἦν · καὶ ἐπὰν τὸ σπέρμα αὐτῶν ἀπολέσῃ ἀπὸ υἱῶν ἀνθρώπων (ἔκλιναν γὰρ οἱ μισοῦντες Κύριον κακὰ εἰς αὑτὸν, καὶ διελογίσαντο βουλὰς, ἃς στῆσαι ού δύνανται)· καὶ ἐπὰν μετὰ ταῦτα Οῇ αὐτοὺς φεῦγοντας νῶτον, τότε ἑτοιμάσει τὸ πρόσωπον αὐτῶν ὲν τοῖς περιλοίποις, ἵνα καὶ ἐν τούτοις μετὰ τοὺς τοσούτους ἀνέσεως τύχωσι, καὶ θεωρὴσωσι. Ὺψώθητι, Κύριε, ἐν τῇ δυνάμει σου· ᾅσομεν καὶ ἰί-αλοῦμεν τὰς δυναστείας σου, κ. τ. ἐ. EE δύναμις Θεοῦ ὁ Χριστὸς, ὑψούμενος ὲν τῇ δυνάμει ἑαυτοῦ ὁ Κύριος, ἐν Χριστῷ ὑψοῦται. ’ᾼδει δέ ### English translation (Claude) [Ps 20 LXX / 21, continued] By the same. He will overtake the swiftest and destroy the mightiest. And may the hand that punishes be found making war, as in the words, “The Lord makes war with a hidden hand upon Amalek.” “You will make them like an oven of fire,” etc. He says this about those who do evil; for they are an oven of fire, since their hearts were heated like an oven. And somewhere it is said, “All are adulterers; their hearts are like an oven.” “The Lord in his wrath will throw them into confusion,” etc. They are thrown into confusion at the expectation of punishment, not simply all men, but those who are evil through pleasure and hold false opinions. “And fire will devour them,” since they are wood, hay, straw. “Their fruit you will destroy from the earth, and their seed from the sons of men,” etc. Not their substance, for that is indestructible, but the quality by which they put forth wood, hay, straw, the evil works; or also the seed that the wicked and ungodly sowed, which God makes to vanish from the sons of men. It is a benefit to be rid of sins and evil thoughts; for an evil thought is a seed of sin. “For they turned evils upon you; they devised a counsel which they cannot establish,” etc. In everything the base, once overthrown, attempt the impossible. For they devise a plot against the one who does not … By the same. Each of the wicked turns his evils upon the one he tries to harm, or the one he wrongs, or the one toward whom he is impious. By the same. We are turned when we are moved contrary to nature. “For you will make them turn their back; among your remnants you will prepare their face,” etc. After those who hate the Lord are made like an oven of fire at the time of his presence, and are thrown into confusion by the Lord in his wrath; and when fire devours them, and the Lord destroys their fruit from the earth, since it was not fruit of the Spirit; and when he destroys their seed from the sons of men (for those who hate the Lord turned evils against him and devised counsels they cannot establish); and when after this he makes them turn their back in flight: then he will prepare their face among the remnants, so that even among these, after so many [punishments], they may obtain relief and may contemplate. “Be exalted, O Lord, in your power; we will sing and play of your mighty deeds,” etc. If Christ is the power of God, the Lord, being exalted in his own power, is exalted in Christ. One sings ### Scripture references - Ps 21:8 (20:9 LXX): allusion, medium confidence - Ps 21:9 (20:10 LXX): quotation, high confidence - Ps 21:10 (20:11 LXX): quotation, high confidence - Ps 21:11 (20:12 LXX): quotation, high confidence - Ps 21:12 (20:13 LXX): quotation, high confidence - Ps 21:13 (20:14 LXX): quotation, high confidence - Exod 17:16: quotation, high confidence - Hos 7:4: quotation, high confidence - Hos 7:6: allusion, medium confidence - 1 Cor 3:12: allusion, high confidence - Gal 5:22: echo, low confidence - 1 Cor 1:24: allusion, high confidence ### Translation notes - The words after “a plot against the one who does not …” are garbled in the OCR. The note on v. 13 LXX (that after their punishments the wicked may obtain relief among the remnants) is translated as written. Quotations: Exod 17:16 LXX; Hos 7:6, 7:4; 1 Cor 3:12; Gal 5:22; 1 Cor 1:24. A garbled word is corrected by a logged correction. ### Citation (SBL) Origen, Sel. Ps. 1251 (PG 12:1252a–1252d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1241/#p-1251). ## PG 12:1253 (Ps 20–21 LXX) - URL: https://sophiascriptura.com/fathers/origen-selecta-psalmos/1241/#p-1253 - Source: PG 12:1253a–1253d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: End of Ps 20 LXX (21) and beginning of Ps 21 LXX (22): the cry from the cross, Christ as the worm, and the Saviour drawn from the womb by the Father. ### Greek text τις θεωρῶν, καὶ ψάλλει κατʼ ἀρετὴν ἐνεργῶν. Δεῖ δὲ καὶ θεωρεῖν τὰς δυναστείας αὐτοῦ, καὶ κατά ταύτας πράττειν. Ὀ Θεὸς, ό Θεός μου, πρόσχες μοιʼ ἵνα τί ἐγκατέλιπές με, -κ. τ. ἐ. Αʼύτη ἦ φωνὴ τοῦ Κυρίου Χριστοῦ, τῷ σταυρῷ προσηλωμένον, καὶ ἄλλως δέ τυποί τὸ ἡμέτερον πάθος. Ἡμεῖς γὰρ ἦμεν οἱ ἐγκαταλελειμμένοι καλ παρεωραμένοι πρότερον· εἶτα νῦν προσειλημμένοι καὶ σεσωσμένοι τοῖς τοῦ ἀπαθοῦς πάθεσιν, ὥσπερ τὴν ἀφροσύνην ἡμῶν καὶ τὸ πλημμελὲς οἰκειούμενος, διά τῶν ἑξῆς τοῦ ψαλμοῦ φησι· ι Μακρὰν ἀπὸ τῆς σωτηρίας μου oi λόγοι τῶν παραπτωμάτων μου. ι Ὠς ἔλεγε · Μακράν με ποιοῦσι τῆς σωτηρίας αί ἁμαρτίαι. Σὺ δὲ ἐν ἁγίῳ κατοικεῖς ό ἔπαινος τοῦ Ἰσραὴλ, κ. τ. ὲ. Ἐντεῦθεν μανθάνομεν, ὅτι αύτοέπαινός ἐστιν ὀΚύριος, καὶ ἔπαινος μακράν τοῦ Ἰσραήλ. Ἐγὼ δέ ειμι σκώληξ καὶ οὐκ ἅνθρωπος, κ. τ. ἒ. 'U σκώληξ ούκ ἐκ συνδυασμοῦ γεννᾶται, ἀλλʼ ἀπὸ ξύλου, καὶ κατεσθίει ξύλα, χόρτον, καλάμην. Τάχα καὶ ὁ Θεδς ἡμῶν πῦρ ἐστι καταναλίσκον τὴν μοχθηράν καὶ εὔπρηστον ὓλην. Ei δὲ ξύλα καὶ ai λογικαὶ ὀνομάζονται φύσεις· «Σὲ» γὰρ, φησιν, ι ἐζήλωσαν πάντα τὰ ξύλα τοῦ παραδείσου, ι ἐν δέ ταύταις πέφυκε γεννᾶσθαι Χριστὸς ὡς σοφία, καὶ δικαιοσύνη · καλῶς. ὁ Χριστὸς όνομάζεται σκώληξ ἐν τοῖς τοιούτοις ξύλοις γενόμενος. Ἀλλὰ καὶ ὡς σκώληξ δέλεαρ γέγονε τῷ διαβόλῳ καὶ τοῖς ἀγγέλοις αὐτοῦʼ καὶ εὑρίσκεται μὲν τῷ σοφῷ εὐθὺς, τῷ δὲ ἄφρονι σκολιός. Γίνεται δὲ καὶ ἡμῖν ἁμαρτάνουσι σκώληξ, τὴν συνείδησιν ἡμῶν διελέγχων καὶ κατατρώγων. Ὅτι σὺ εἴ ό ἐκσπὰσας με ἐκ γαστρὸς, ή ἑλπίς μου ἀπὸ μαστῶν τῆς μητρός μου, κ. τ. ἑ. Θεὸν γάρ γενόμενον ὁ Πατὴρ ἐμαιεύσατο· οἷμαι δὲ καὶ μόνον τῶν εἰς γένεσιν ἐληλυθότων, ἐπεὶ καὶ μόνος ἐξ ἁγίου Πνεύματος ἦν. Ei δὲ ἐλπίζειν ᾔδει ἔτι γαλακτοδοτού μενος τελειότητι, πρὸς τὸ, ι ἐκσπάσας με, ι λεχθείη ἂν, ὅτι καὶ ἵνα μὴ ἐξέλθῃ τῆς γαστρὸς, ἐπεβουλεύετο καὶ ἐκωλύετο, ὡς δεῖσθαι τοῦ θεοῦ ἐκσπῶντος αὑτὸν ἀπὸ γαστρός. Τάχα δὲ κατ πάντα τὸν γεννώμενον ἀόρατός τις δύναμις ἐκσπᾷ ἀπὸ τῆς γαστρός · ἁγία μὲν, ὡς τὸν Παῦλον ἀφοριζόμενον ἐκ κοιλίας μητρός ο χείρων δέ, ὼς τοὺς ἀπηλλοτριωμένους ἀπὸ μήτρας ἁμαρτωλούς. Μόνον δὲ τὸν Σωτῆρα αὐτὸς ἐξέσπασεν ὁ Πατὴρ ἀπὸ τῆς γαστρὸς, ὥστε αὑτὸν τοῦ ἐξαιρέτου αἰσθανόμενον εἰρηκέναι τό. ι”Οτι σὺ εἴ ὁ ἐκσπάσας με ὲκ γαστρός· ι τῶν ἄλλων ἀνθρώπων οὐκ ἐκσπασμένων, ἀλλʼ ἐξερχομένωνο «Ἐξῆλθε ι γὰρ, φησὶν, ι ό Ἠσαῦ ὡσεὶ δορὰ δασύς. ι Διὰ τοῦτο δέ μόνος οὐ γέγονεν ἐν τῇ τῶν ### English translation (Claude) [Ps 20, continued] when he contemplates, and plays when he acts according to virtue. One must both contemplate his mighty deeds and act in accordance with them. [Ps 21 LXX / 22] “O God, my God, attend to me; why have you forsaken me?” etc. This is the voice of the Lord Christ nailed to the cross; and in another way it also represents our condition. For we were the ones formerly forsaken and overlooked; then, now taken up and saved by the sufferings of the one who cannot suffer, he, as it were making our folly and fault his own, says in what follows in the psalm, “Far from my salvation are the words of my transgressions,” as if saying, “My sins make me far from salvation.” “But you dwell in the holy place, the praise of Israel,” etc. From this we learn that the Lord is praise itself, and the praise of Israel. “But I am a worm and not a man,” etc. The worm is not born from mating, but from wood, and it eats up wood, hay, straw. Perhaps our God too is a fire consuming wretched and inflammable matter. And if rational natures too are called trees (for “all the trees of paradise,” he says, “envied you”), and in these Christ is naturally born as wisdom and righteousness, Christ is fittingly called a worm, having come to be in such trees. But also, as a worm, he became a bait for the devil and his angels; and he is found straight by the wise and crooked by the fool. He also becomes a worm to us when we sin, convicting and gnawing our conscience. “For you are the one who drew me out of the womb, my hope from my mother’s breasts,” etc. For the Father delivered him, who was God, at his birth; and, I think, him alone of those who have come into being, since he alone was from the Holy Spirit. And if, while still being given milk, he knew how to hope with perfection, then about “who drew me out” it might be said that he was plotted against and hindered even from coming out of the womb, so that he needed God to draw him out of the womb. Perhaps for everyone who is born some invisible power draws him out of the womb: a holy one, as for Paul, set apart from his mother’s womb; a worse one, as for the sinners estranged from the womb. But the Saviour alone the Father himself drew out of the womb, so that, aware of this privilege, he said, “For you are the one who drew me out of the womb,” while other men are not drawn out but come out: for “Esau came out,” he says, “like a hairy hide.” And for this reason he alone did not come into the ### Scripture references - Ps 21:13 (20:14 LXX): allusion, medium confidence - Ps 22:1 (21:2 LXX): quotation, high confidence - Ps 22:3 (21:4 LXX): quotation, high confidence - Ps 22:6 (21:7 LXX): quotation, high confidence - Ps 22:9 (21:10 LXX): quotation, high confidence - Heb 12:29: allusion, high confidence - 1 Cor 3:12: allusion, medium confidence - Ezek 31:9: quotation, high confidence - 1 Cor 1:30: allusion, high confidence - Gal 1:15: allusion, high confidence - Ps 58:3 (57:4 LXX): allusion, high confidence - Gen 25:25: quotation, high confidence ### Translation notes - Psalm 21 LXX is Psalm 22 in the English Bible (Septuagint verse numbers one higher). Its heading is not in the scan text. In the note on v. 4 LXX, “and the praise of Israel” translates ἔπαινος μακρὰν τοῦ Ἰσραήλ; the word μακράν (“far”) gives no clear sense and may be an intrusion from the verse quoted just before. The Christological readings are translated as written. Quotations and allusions: Heb 12:29; Ezek 31:9; 1 Cor 1:30; Gal 1:15; Ps 58:3 (57:4 LXX); Gen 25:25. ### Citation (SBL) Origen, Sel. Ps. 1253 (PG 12:1253a–1253d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1241/#p-1253). ## PG 12:1255 (Ps 21 LXX) - URL: https://sophiascriptura.com/fathers/origen-selecta-psalmos/1241/#p-1255 - Source: PG 12:1256a–1256d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Notes on Ps 21 LXX (22):10–14: Christ’s sinless infancy, his struggle in Hades without the angels’ help, and the calves, bulls and lion as hostile powers. ### Greek text νηπίων ἀνοίᾳ καὶ καταστάσει · ἔτι γὰρ μαστοὺς μητρὺς διὰ τὸ σῶμα θηλάξων ἐλπίζειν ᾔδει ἐπὶ τὸν ἐκ·σπάσαντα αὐτὸν ἐκ γαστρός σ πάντες γὰρ ἄνθρωποι γενόμενοι πρότερον τῇ κακίᾳ προσέρχονταιο ό δὲ Κύριος ἡμῶν, καθώς φησιν Ἡσαΐας, ι πρὶν ἧ γνῶναι αὑτὸν ἀγαθὸν ἢ κακὸν, ἀπειθεί πονηρίᾳ τοῦ ἐκλέξασθαι τὸ ἀγαθόν. ι Τὸ δὲ περὶ Ἰωάννου μέντοιγε ι σκιρτῶντος ἐν ἀγαλλιάσει» συνεξετάσεις τούτοις, καὶτὰ περ). Ἰακὼβ ι ἐν τῇ κοιλίᾳ πτερνίζοντος τὸν ἀδελφὸν αὐτοῦ. ι καὶ τά περὶ Ἰερεμίου ι πρὶν ἐξελθεῖν ἐκ μήτρας άγιασθέντοςη Ἡ ἐλπίς μου ἀπὸ μαστῶν τῆς μητρός μου, ἐπὶ σὲ ἐκ μήτρας, κ. τ. ἐπʼ Ἐνὼς- ἧλπισεν ἐπικαλεῖσθαι τὸν Θεὸν, ἀλλʼ οὐκ άπὸ μαστῶν τῆς μητρός ὁ δὲ Χριστὸς πρὶν ἥ γνωσθῆναι ἀγαθὸν ῆκακὸν, ἐξελέξατο τὸ ἀγαθόν· ὥστε καλῶς οὗτος λέγεται ἠλπικέναι ἀπὸ μαστῶν τῆς μητρός. ι Οὐκ ἐστι γὰρ, φησὶν, ἄνθρωπος, ὂς ξήσεταιν καὶ οὐκ ἁμαρτήσει. ι Ἀπὸ γτιστρὸς μητρός μου Θεός μου εἷ σὺ, κ. τ. ἐ. Ἦ ἐπεὶ ἅμα τῷ γεννηθῆναι ηῠχετο, τάχα καὶ πρὶν γεννηθῆναγ ἦν γὰρ συνετώτερος Ἰωνᾶ ἐν κοιλίᾳ κήτους εὐχομένου. Μὴ ἀποστῇς ἀπʼ ἐμοῦ, ὅτι θλίψις ἐγγὺς, ὅτι οὐκ ἔστιν ὀ βοηθῶν, κ. τ. ἐ. Τάχα τὸ, ι θλίψις ἐγγὺς, › ἔλεγεν ἐπὶ τοῦ σταυροῦ κρεμάμενος, ἀναιρέρων ἐπὶ τὰς ἐν ᾅδου πρὸς τὰς ἐκεῖ δυνάμεις περιστάσεις. Λέγει δὲ ταῦτα, οἱονεὶ οὐδενὸς τῶν ἀγγέλων αὐτῷ βοηθοῦντος. Οὐ γάρ ἐτόλμησέ τις αὐτῶν ’ἐως ἐκεῖ συγκαταβῆναι. Περιεκύιλωσάν με μόσχοι πολλοὶ, ταῦροι πίονες περιέσχον με, κ. τ. ὲ. Ἀνάγοις δὲ ταῦτα καὶ ἐπὶ τοὺς νοητοὺς δαίμονας, καὶ μόσχους νοήσεις τὰς ἐνεργούσας γήϊνα πονηράς δυνάμεις, διὰ τὸ γεωπόνον εἶναι τὸ ζῶον· ταύρους δὲ πίονας διὰ τὸ πολυμαθές τῆς κακίας τὰς τῶν ἀπατηλῶν ῥημάτων προῖσταμένας δυνάμεις καὶ διʼ αὐτῶν τοὺς ἀνθρὼπους κερατιζοὺσας· λέοντα δὲ τὸν διάβολον ὠρυόμενον καθʼ ἡμῶν, καὶ πολλοὺς καθαρπάζοντα, ἀφʼ οὗ λέοντος ἐξέσπασεν ὁ ποιμὴν ὁ καλὸς δύο σκέλη καὶ λοβὸν ὠτίου, διὰ παρακοῆς μὲν κατατείνοντος τὸ οὖς τῆς ψυχῆς τοῦ ἀνθρώπου, διὰ δὲ τῶν σκελῶν τὴν πορείαν αὐτῆς. Τοῦ αὑτοῦ. Ζητήσεις δὲ ἀπὸ τοῦ, ι Περιεκύκλωσάν με μόσχοι πολλοὶ, ι πότερον τὰ μὲν λέγεται πρὸ τῆς ἐξόδου, τὰ δὲ περὶ τῶν μετὰ τὴν ἔξοδον, ἢ πάντως περὶ τῶν μετὰ τὴν ἔξοδον. Καὶ είκός γε ὅτι ἐώρα περιεστηκυίας δυνάμεις βουλομένας τὴν ψυχὴν αὑτοῦ παραλαβεῖν, καὶ καταβιβάσαι ἐν σκυθρωποτέροις χωρίοις. ### English translation (Claude) [Ps 21, continued] folly and condition of infants; for while still sucking his mother’s breasts because of the body, he knew how to hope in the one who drew him out of the womb. For all men, once born, first approach wickedness; but our Lord, as Isaiah says, “before he knows good or evil, refuses evil, to choose the good.” With these you will examine the account of John “leaping for joy,” and that of Jacob “supplanting his brother in the womb,” and that of Jeremiah, “sanctified before he came out of the womb.” “My hope from my mother’s breasts; upon you I was cast from the womb,” etc. Enosh hoped to call upon God, but not from his mother’s breasts; but Christ, before knowing good or evil, chose the good, so that he is fittingly said to have hoped from his mother’s breasts. For “there is no man,” he says, “who will live and not sin.” “From my mother’s womb you are my God,” etc. Either because he prayed as soon as he was born—perhaps even before he was born, for he was more understanding than Jonah, who prayed in the belly of the sea monster. “Do not stand far from me, for affliction is near, for there is no one to help,” etc. Perhaps he said “affliction is near” while hanging on the cross, referring to the struggles in Hades against the powers there. And he says this as though none of the angels was helping him; for none of them dared to go down with him that far. “Many calves surrounded me; fat bulls encircled me,” etc. You may refer these words also to the intelligible demons. You will understand the calves as the evil powers that work earthly things, since the animal tills the earth; the fat bulls, because of the many-sided learning of wickedness, as the powers that preside over deceitful words and through them gore men; and the lion as the devil roaring against us and snatching many, from which lion the good shepherd snatched two legs and the lobe of an ear: the lion straining the ear of man’s soul through disobedience, and through the legs its course. By the same. From “Many calves surrounded me” you will inquire whether some things are said about the time before his departure and others about the time after the departure, or all about the time after the departure. And it is likely that he saw powers standing around, wishing to take his soul and bring it down into gloomier places. ### Scripture references - Ps 22:9 (21:10 LXX): quotation, high confidence - Ps 22:10 (21:11 LXX): quotation, high confidence - Ps 22:11 (21:12 LXX): quotation, high confidence - Ps 22:12 (21:13 LXX): quotation, high confidence - Ps 22:13 (21:14 LXX): allusion, high confidence - Isa 7:16: quotation, high confidence - Luke 1:44: quotation, high confidence - Gen 25:22: allusion, high confidence - Hos 12:3: allusion, medium confidence - Jer 1:5: allusion, high confidence - Gen 4:26: allusion, high confidence - 1 Kgs 8:46: quotation, high confidence - Jonah 2:1: allusion, high confidence - 1 Pet 5:8: allusion, high confidence - Amos 3:12: allusion, high confidence - John 10:11: allusion, high confidence ### Translation notes - OCR junk in the lemma of v. 11 LXX is removed by a logged correction; “I was cast” is translated from the evident psalm text. The notes on Christ’s descent to Hades are translated as written. Quotations and allusions: Isa 7:16 LXX; Luke 1:44; Gen 25:22–26 (cf. Hos 12:3); Jer 1:5; Gen 4:26 LXX; 1 Kgs 8:46; Jonah 2:1–2; 1 Pet 5:8; Amos 3:12; John 10:11. ### Citation (SBL) Origen, Sel. Ps. 1255 (PG 12:1256a–1256d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1241/#p-1255). ## PG 12:1257 (Ps 21 LXX) - URL: https://sophiascriptura.com/fathers/origen-selecta-psalmos/1241/#p-1257 - Source: PG 12:1257a–1257d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Notes on Ps 21 LXX (22):15–27: the scattered bones of the Word, the dust of death, the divided garments, and the sword of temptation. ### Greek text Ὡσεὲ ὕδωρ ἐξεχύθην, καί διεσκορπίσθη πάντα τὰ ὀστᾶ μου, κ. τ, ὲ. ὐστᾶ τῆς σοφίας τὰ ἅγια δόγματα τῆς Ἐκκλησίας ἐστὶν, ἅπερ ὲν τῷ Πάσχα τοῖς Ἰουδαίοις μὴ συντρίβειν νενομοθέτηται· ι Ὀστοῦν» γὰρ, φησὶν, «οὐ συντρίψετε αὑτοῦ. ι Ἐκχεῖται δὲ ὡσεὶ ὕδωρ λόγος ὑπὸ τῶν πρεσβευόντων αὑτὸν ὑδαρῶς, καὶ ὑπὸ τῶν είς οὐκ ἐπιτήδεια σκεύη λαλούντων αὐτὸν, καὶ ἐκχεόντων· διασκορπίζεται δὲ πάντα τὰ ὀστᾶ τοῦ λόγου ὑπὸ τῶν μὴ σωζόντων αὑτοῦ τὸ ὕψος, ἀλλὰ τὴν ἐν ταῖς Γραφαῖς ἁρμονίαν αὑτοῦ διαλυόντων, ὥστε εἷναι παρὰ μὲν τῷδέ τινι τόδε ὀστέον αὑτοῦ, παρὰ τινι ἕτερον, καὶ ἕτερον παρʼ ἑτέρῳ. Ὀ δὲ ἐν τῷ τελείῳ Θεὸς συνάγει ὀστοῦν πρὸς ὀστοῦν, καὶ ἁρμονίαν πρὸς ἁρμονίαν ὲκ τοῦ ὄντος Ἰσραήλ. Ἢ κατὰ τὸ, ι Ἐλέησόν με, Κύριε, ὅτι ἐταράχθη τά ὀστᾶ μου, ι ἐστί τινα τῆς ψυχῆς νοητὰ ὀστᾶ. Καὶ εἰς χοῦν θανάτου κατήγαγές με, κ. τ. ᾲὲ. Οὐκ εἰς θάνατον, ἀλλʼ είς χοῦν θανάτου κατήχθη ὁ Χριστόςο οὑ γὰρ ἡ ψυχὴ αὐτοῦ εἰς ᾅδου κατελήφθη, καὶ ἡ σὰρξ αὐτοῦ οὐκ οἶδε διαφθοράν. Διεμερίσαντο τὰ ἱμάτιὰ μου ἑαυτοῖς, καὶ ἐπὶ τὸν ἱματισμόν μου ἔβαλον κλῆρον, κ. τ. ἐ. Ἰουδαῖοι μὲν τὸν γραπτὸν νόμον τηροῦντες καὶ τὰ αἰσθητὰ ἱμάτια τοῦ Λόγου διαμερίζονται ° ἡμεῖς δὲ τὸ πνεῦμα τοῦ λόγου φυλάσσοντες, τὰ νοητὰ ἱμάτια τοῦ Σωτῆρος ἡμῶν διαμεριζόμεθα, είς Χριστὸν βαπτιζόμενοι, καὶ αὐτὸν ἐνδυόμενοι ὡς σοφίαν καὶ ἀλήθειαν καὶ,δικαιοσύνην. Ῥῦσαι ἀπὸ ῥομφαίας τὴν ψυχήν μου, κ. τ. ἐ. .II δυναμένη τὴν ψυχὴν πλῆξαι ῥομφαία νοητὴ ἄρα ἐστὶ, περὶ ἧς εἴρηται ί Καὶ σοῦ δὲ αὐτῆς τὴν ψυχὴν διελεύσεται ῥομφαία. ι Ῥομφαξα τοίνυν ἐστὶ eam πειρασμὸς εἰς ἀπιστίαν Θεοῦ προσκαλούμενος τὴν ψυχὴν, ἣγνῶσις ψευδώνυμος,ἢ λογισμὸς ἀκάθαρτος είς ἁμαρτίαν ἐφελκόμενος τὴν ψυχὴνο ὅπερ συμβαίνει τοῖς τὴν πρακτικὴν κατορθοῦν βουλομένοις. Καὶ ἐκ χειρὸς κυνὸς τὴν μονογενῆ μου, κ. τ. ὲ. Τὰ ἐκ τούτου τοῦ κυνὸς γεννώμενα καὶ αὐτὰ κυνάρια ὀνομάζεται, περὶ ὧν εἴρηται ° ‹ Ούκ ἔστι καλὸν λαβεῖν τὸν ἄρτον τῶν τέκνων, καὶ βαλεῖν τοῖς κυναρίοις. ’ Διηγήσομαι τὸ ὄνομά σου τοῖς ἀδελφοῖς μου, κ. τ. ἐ. Ταῦτα οἱονεὶ (iii) ἀναστάντος ἐκ νεκρῶν ὑπʼ αὺτοῦ λέγεται, καὶ ὲπακουσθέντος ἐφʼ οἷς προσηύξ το. Παρὰ σοῦ ό ἔπαινός μου ἐν Ἐκκλησία μεγάλῃ, κ. τ. ἐ. ί Ἐν τῷ Κυρίῳ ἐπαινεθήσεται ἡ ψυχή μου, ι τουτέστιν ούκ ἐν εὐγενείᾳ οὐδʼ ἐν πλούτῳ, ἀλλʼ ἐν copi; καὶ δικαιοσύνῃ. (“virorem πένητες καὶ ἐʼίιπ-Ῑ)1Γί)θξτ“(ῖίῑ ν καὶ ### English translation (Claude) “I was poured out like water, and all my bones were scattered,” etc. The bones of wisdom are the holy doctrines of the church, which the Jews were commanded by law not to break at the Passover: “You shall not break a bone of it.” The Word is poured out like water by those who present it in a watery way, and by those who speak it into unfit vessels and pour it out; and all the bones of the Word are scattered by those who do not preserve its height but dissolve its harmony in the Scriptures, so that this bone of it is with one person, another with another, and another with someone else. But God, in the perfect state, gathers bone to bone and joint to joint from the true Israel. Or, according to “Have mercy on me, O Lord, for my bones are troubled,” there are certain intelligible bones of the soul. “And you brought me down into the dust of death,” etc. Christ was brought down not into death but into the dust of death; for his soul was not left in Hades, and his flesh did not know corruption. “They divided my garments among themselves, and for my clothing they cast lots,” etc. The Jews, keeping the written law, divide the perceptible garments of the Word; but we, keeping the spirit of the word, divide the intelligible garments of our Saviour, being baptized into Christ and putting him on as wisdom and truth and righteousness. “Rescue my soul from the sword,” etc. The sword that can strike the soul is therefore intelligible, the one of which it is said, “And a sword will pass through your own soul too.” A sword, then, is a temptation calling the soul to unbelief in God, or knowledge falsely so called, or an unclean thought drawing the soul toward sin; which happens to those who wish to succeed in the practical life. “And from the hand of the dog my only one,” etc. The offspring of this dog are themselves called little dogs, of which it is said, “It is not good to take the children’s bread and throw it to the little dogs.” “I will tell your name to my brothers,” etc. These words are spoken as by one raised from the dead by him and heard in what he prayed for. “From you is my praise in the great church,” etc. “In the Lord my soul shall be praised,” that is, not in noble birth or in wealth, but in wisdom and righteousness. “The poor shall eat and be satisfied, and ### Scripture references - Ps 22:14 (21:15 LXX): quotation, high confidence - Ps 22:15 (21:16 LXX): quotation, high confidence - Ps 22:18 (21:19 LXX): quotation, high confidence - Ps 22:20 (21:21 LXX): quotation, high confidence - Ps 22:22 (21:23 LXX): quotation, high confidence - Ps 22:25 (21:26 LXX): quotation, high confidence - Ps 22:26 (21:27 LXX): quotation, high confidence - Exod 12:46: quotation, high confidence - Ezek 37:7: allusion, high confidence - Ps 6:2 (6:3 LXX): quotation, high confidence - Acts 2:31: allusion, high confidence - Gal 3:27: allusion, high confidence - Luke 2:35: quotation, high confidence - 1 Tim 6:20: allusion, high confidence - Matt 15:26: quotation, high confidence - Ps 34:2 (33:3 LXX): quotation, high confidence ### Translation notes - The last lemma (v. 27 LXX, “The poor shall eat and be satisfied”) is garbled in the OCR and translated from the evident psalm text. Quotations and allusions: Exod 12:46 (John 19:36); Ezek 37:7; Ps 6:2 (6:3 LXX); Acts 2:31; Gal 3:27; 1 Cor 1:30; Luke 2:35; 1 Tim 6:20; Matt 15:26; Ps 34:2 (33:3 LXX). A garbled word is corrected by a logged correction. ### Citation (SBL) Origen, Sel. Ps. 1257 (PG 12:1257a–1257d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1241/#p-1257). ## PG 12:1259 (Ps 21–22 LXX) - URL: https://sophiascriptura.com/fathers/origen-selecta-psalmos/1241/#p-1259 - Source: PG 12:1260a–1260c - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: End of Ps 21 LXX (22):27–32 (the turning of all the ends of the earth) and beginning of Ps 22 LXX (23): the shepherd, the paths of righteousness, and walking through the shadow of death. ### Greek text αἱνέσουσι Κύριον οὶ ἐχῷιτοῦντες αὐτὸν, κ. τ. ὲ. ι Ἐγώ εἰμι ὀ ἄρτος ὁ ἐκ τοῦ οὐρανοῦ καταβάς. ι Μνησθήσονται καί ἐπιστραφήσονται πρὸς Κύριον πάντα τὰ πέρατα τῆς γῆς, κ. τ. ὲ. Μετὰ τὴν γνῶσιν ἡ λήθη, καὶ μετὰ τὴν λήθην ἡ μνήμη. Καλῶς τε, ι μνησθήσονται, ι τέθεικεν ο ὑπὸ τοῦ Θεοῦ γὰρ τὸ εἶναι δεξάμενοι, τοῦ δημιουργήσαντος μνησθήσονται, καὶ μνησθέντες ὲπιστραφήσονται, οὐχ ἒν ἔθνος, ὡς εἴρηται, οὐδὲ δύο, ἀλλὰ πάντα τὰ πέρατα τῆς γῆς, τῷ τῆς θεογνωσίας φωτὶ φωτιζόμενα. Ὅτι τοῦ Κυρίου ἡ βασιλεία, καὶ αὐτὸς δεσπόζει τῶν ἐθνῶν, κ. τ. ὲ. Δεῖ γὰρ αὑτὸν βασιλεύειν ἄχρις ἂν θῇ πάντας τοὺς ἐχθροὺς αὐτοῦ ὑπὸ τοὺς πόδας αὑτοῦ. Ὠσεὶ ἔλεγεν, ὅτι πάντες ἄδικοι γενόμενοι δίκαιοι, παυσάμενοι τοῦ γενέσθαι γήϊνοι καὶ φθαρτοί. Καὶ ἡ ψυχή μου αὐτῷ ζῇ, κ. τ. ὲ. Μὸνῳ ὴ ψυχὴ τοῦ Θεοῦ ζῇ τῷ Θεῷ, τὴν γνῶσιν ἔχουσα οὐ μόvov τῶν γεγονότων, ἀλλὰ καὶ αὑτοῦ τοῦ Θεοῦ. Ἁναγγελήσεται τῷ Κυρίῳ γενεὰ ἡ ἐρχομένη, κ. τ. ὲ. ι Γενεὰ πορεύεται καὶ γενεὰ ἔρχεται. ι ι Γενεὰ ι δὲ ι σοφίας ι ἐστὶ κατὰ τὸν σοφὸν Σολομῶντα ι φόβος Κυρίου καὶ πλοῦτος καὶ δόξα καὶ ζωή· ι ΨΑΛΜΟΣ ΚΒ. Κύριος ποιμαίνει με, καὶ οὐδέν με ὑστερήσει, κ. τ. ὲ. Ὥσπερ τὸ πρόβατον τρέφεται χλόη καὶ ὕδατι, οὕτω καὶ ὁ ἄνθρωπος ζωοποιεῖται πράξει καὶ νωσει. ψυχήν μου ἐπέστρεψεν- ὡδήγησέ με ἐπὶ τρίβους δικαιοσύνης, κ. τ. ὲ. El ἔστι τρίβος δικαιοσύνης, ἐστὶ καὶ σωφροσύνης καὶ ἀγάπης καὶ ἐγκρατείας, διʼ ὧν εἰσέρχεταί τις εἰς τὴν βασιλείαν τῶν οὐρανῶν. Ἐὰν γὰρ καὶ πορευθῶ ἐν μέσῳ σκιᾶς θανάτου, οὐ φοβηθήσομαι κακὰ, ὅτι σὺ μετʼ ἐμοῦ, κ. τ. ἑ. Ἐντεῦθεν ὁ λόγος οὐ περὶ Θεοῦ, ἀλλὰ πρὸς αὐτὸν τὸν Θεὸν. Οὐ ταυτὸν δέ ἐστι πορεύεσθαι ὲν μέσῳ σκιᾶς θανάτου τῷ καθῆσθαι ὲν σκιᾷ θανάτου· ῐ) μὲξθγάρ καθεζόμενος ἵδρυται ὲν αὐτῇ. καὶ βέβαιός ἐστιν ὲν τῷ κακῷ, καὶ ὲν τῇ σκιᾷ τοῦ θανάτου · διὰ τοῦτο ὲν σκοτίᾳ ἐστὶ, καὶ δεῖται ἐλέου, ἴνα ἀνατείλῃ αὑτῷ φῶςο ὁ μέντοιγε μὴ καθεζόμενος, ἀλλὰ παρατρέχων, ate μὲν μέσου σκιᾶς θανάτου ὁδεύων, οὐχ ‘ έστηκὼς δὲ, ἀλλὰ παρατρέχων διʼ αὐτῆς τῆς σκιᾶς τοῦ θανάτου, οὺ μόνος περιπατεῖ· Κύριος γὰρ αὐτῷ συνοδεύει. Ποῦ δὲ γέγραπται περὶ τῆς καθίσεως τῆς σκιᾶς τοῦ θανάτου ο ι Καθημένοις ὲν χώρᾳ καὶ σκιᾷ θανάτου φῶς ἀνέτειλεν αὐτοῖς. ι Ἠ ῥάβδος σου καὶ ἡ βακτηρία σου, αὗταί με παρεκάλεσαν, κ. τ. ὲ. Ὀτι ἡ ῥάβδος ἐπὶ τῶν ### English translation (Claude) [Ps 21, continued] those who seek him shall praise the Lord,” etc. “I am the bread that came down from heaven.” “All the ends of the earth shall remember and turn to the Lord,” etc. After knowledge comes forgetting, and after forgetting remembrance. And he rightly put “they shall remember”: for, having received their being from God, they will remember the one who created them, and having remembered they will turn—not one nation, as has been said, nor two, but all the ends of the earth, illumined by the light of the knowledge of God. “For the kingdom is the Lord’s, and he rules over the nations,” etc. For he must reign until he has put all his enemies under his feet. As though he were saying that all, having been unjust, have become just, having ceased to become earthly and corruptible. “And my soul lives for him,” etc. The soul that belongs to God lives for God alone, having knowledge not only of the things that have come to be but of God himself. “The coming generation shall be announced to the Lord,” etc. “A generation goes, and a generation comes.” And the generation of wisdom, according to the wise Solomon, is “fear of the Lord, and wealth and glory and life.” [Ps 22 LXX / 23] Psalm 22. “The Lord shepherds me, and I shall lack nothing,” etc. As the sheep is fed by grass and water, so man is given life by action and knowledge. “He turned my soul back; he led me on paths of righteousness,” etc. If there is a path of righteousness, there is also a path of self-control and love and continence, through which one enters the kingdom of heaven. “For even if I walk in the midst of the shadow of death, I will fear no evils, for you are with me,” etc. From here the speech is not about God but addressed to God himself. To walk in the midst of the shadow of death is not the same as to sit in the shadow of death. For the one who sits is settled in it, firm in evil and in the shadow of death; therefore he is in darkness and needs mercy, that light may rise for him. But the one who does not sit but passes by, traveling as it were through the midst of the shadow of death, not standing but running past through the very shadow of death, does not walk alone; for the Lord travels with him. And where is it written of sitting in the shadow of death? “To those who sat in the region and shadow of death a light has risen.” “Your rod and your staff, these comforted me,” etc. That the rod is said of ### Scripture references - Ps 22:26 (21:27 LXX): quotation, high confidence - Ps 22:27 (21:28 LXX): quotation, high confidence - Ps 22:28 (21:29 LXX): quotation, high confidence - Ps 22:29 (21:30 LXX): quotation, high confidence - Ps 22:30 (21:31 LXX): quotation, high confidence - Ps 23:1 (22:1 LXX): quotation, high confidence - Ps 23:3 (22:3 LXX): quotation, high confidence - Ps 23:4 (22:4 LXX): quotation, high confidence - John 6:41: quotation, high confidence - Eccl 1:4: quotation, high confidence - Prov 22:4: quotation, high confidence - 1 Cor 15:25: quotation, high confidence - Matt 4:16: quotation, high confidence - Isa 9:2: allusion, medium confidence ### Translation notes - Psalm 22 LXX is Psalm 23 in the English Bible (same verse numbers). The note on v. 29 LXX (that all the unjust become just) is translated as written. Quotations and allusions: John 6:41; Eccl 1:4; Prov 22:4 LXX (“generation of wisdom”); 1 Cor 15:25; Isa 9:2 (Matt 4:16). A garbled word at the start of the lemma of v. 3 is removed by a logged correction. ### Citation (SBL) Origen, Sel. Ps. 1259 (PG 12:1260a–1260c; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1241/#p-1259). ## PG 12:1261 (Ps 22 LXX) - URL: https://sophiascriptura.com/fathers/origen-selecta-psalmos/1261/#p-1261 - Source: PG 12:1261a–1261d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Notes on Ps 22 LXX (23):4–5: the rod and staff as God’s merciful punishment, and the table prepared for each affliction. ### Greek text μαστίγων καὶ τῶν κολάσεων εἴρηται, μαρτυρήσει αὑτὴ ἡ Γραφὴ λέγουσα· ι Ἐὰν ὲγκαταλείπωσιν oi. υίοί μου τὸν νόμον μου, καὶ τοῖς κρίμασί μου μὴ πορευθῶσινο ἐὰν τά δικαιώματά μου βεβηλώσωσι, καὶ τὰς ἐντολάς μου μὴ φυλάξωσιν, ἐπισκέψομαι ὲν ῥάβδῳ τὰς ἀνομίας αὐτῶν, καὶ ὲν μάστιξι τὰς ἁμαρτίας αὐτῶν, τὸ δὲ ἔλεός μου ού μὴ διασκεδάσω ἀπʼ αὐτῶν· ι ὥστε εἰ ἥμαρτες καὶ βλέπεις ῥάβδον Θεοῦ ἐπικειμένην σοι, ἴσθι, ὅτι τὸ ἕλεος τοῦ Θεοῦ οὐ διεσκέδασται ἀπὸ σοῦ. Et δὲ ἥμαρτες, ν καὶ οὐδαμοῦ ῥάβδος, οὐδὲ μάστιξ, φοβοῦ ° ού παραδέχεται σε ὁ Θεὸς ι ὁ μαστιγῶν πάντα υἱδν δν παραδέχεται. ι Τοιαῦτα λέγεται περὶ τῶν ἁμαρτωλῶν, ὅτε ού μαστιγοῦνταιο ι Ἐμοῦ δὲ παρά μικρὸν ὲσαλεύθησαν οἱ πόδες-παρʼ ὀλίγον ἐξεχύθη τά διαβήματά μου, ὅτι οὐκ ἔστιν ἀνάνευσις ὲν τῷ θανάτῳ αὐτῶν, καὶ στερέωμα ὲν τῇ μάστιγι αὐτῶν. Ἐν κόποις ἀνθρώπων οὐκ είσὶ,καὶ μετά ἀνθρώπων οὐ μαστιγωθήσονται. Διά τοῦτο ἐκράτησεν αὐτοὺς ἡ ὑπερηφανίαν περιεβάλοντο ἁδικίαν καὶ ἀσέβειαν αὐτῶν. Ἥ ῥάβδος σου καὶ ἡ βακτηρία σου. ι Ἀρκεί ῥάβδος· τί ποιεῖ βακτηρία; ὲάν ᾗς πρόβατον ἁμαρτωλὸν, ῥάβδῳ πληγήσῃʼ έάν ᾖς ἄνθρωπος ἁμαρτωλὸς, βακτηρίᾳ· διὰ τοῦτο ἐπὶ τούτων ού ῥάβδος, άλλά βακτηρία ὠνομάσθη παρά τῷ Σολομῶντι ἐν ταῖς Παροιμίαιςο ι Ὀ φειδόμενος τῆς βακτηρίας μισεῖ τὸν ἑαυτοῦ υἱόν. ι Ταῦτα οὖν παρακαλεῖ τὸν τυπτόμενον καὶ τὸν κολαζόμενον, πεπεισμένον, ὅτι μαστιγοῖ ὁ Θεὸς πάντα υίὺν ὃν παραδέχεται. Τοῦ αὐτοῦ. Ὥσπερ ῥάβδος παιδεύει, οὕτω πρακτικὴ μετροπαοεῖν ἐκδιδάσκειʼ καὶ ὥσπερ βακτηρία ἀναπαύει, οὕτω καὶ γνῶσις εὐφραίνει. Βακτηρία τὸ ίσχυρόν. Βούλεται οὖν εἰπεῖν, ὅτι, Ἠ βασιλεία σου ἡ κραταιά τῆς παρακλήσεώς μοι ταύτης ἐγένετο χορηγός· Ἡτοίμίισας ἐνώπιόν μου τράπεζαν, ἐξ ἐναντίας τῶν θλιβόντων με, κ. τ. έ. Τί βούλεται τὸ, ι ἐξ ἐναντίας τῶν θλιβόντων με; ι Ἔχει τι μυστήριον ἀπόρῥητον, ἵνα τις εὔχηται θλίβεσθαι. Ἐπινόει μοι ὥσπερ ἐπὶ τῶν ἀγώνων τῶν μεγάλων ἄθλους ἐπικειμένους καθʼ ἕκαστον ἀγώνισμα, οὕτως καθʼ ἑκάστην θλίψιν, ἡνίκα ἂν τὸ θλίβον παρῇ, καὶ αί θλί- Causa: δυνάμεις αί ἀντικείμεναι, νόει ἡτοιμασμένην τράπεζαν πνευματικὴν καὶ νοητὴν, διὰ ταύτην τὴν θλίψιν. Ὁσάκις γοῦν ἐὰν θλιβῇ, τοσαυτάκις καὶ τράπεζά σοι παρατίθεται πνευματική. Μόνον ἔχε ὀφθαλμοὺς τοὺς βλέποντας τραπέζας μου, ἵνʼ εὐχαριστῶν λέγοις μετὰ τοῦ Ἀποστόλου ι Οὐ μόνον δὲ, ἀλλά καὶ καυχώμενοι ὲν ταῖς θλίψεσιν. ι Ἐν ἀρχαῖς δὲ ὲᾳάσκομεν τὸν ἐκ προκοπῆς ὄντα κατασκηνοῦν είς τό· πον χλόης. Ἐπεὶ οὖν ὁ προκόπτων κᾶν ἐπὶ τὸ τέλος φθάσειεν, οὐκέτι μείνας πρόβατον, ἀλλά λογικὸς ἁναδειχθεὶς, τράπεζαν λογικῶν τροφῶν ηὑτρεπισμένην ἔχει ὑπὸ Κυρίου. Τῷ γάρ Κυρίῳ τυγχάνοντι ἡ σοφία ἑτοιμάσει τὴν έαυτῆς τράπεζαν, ἐφʼ ἧς τά ἴδια θύ ματα παρέχεται. Εὑχαριστῶν οὖν φησι· ι Ἡτοίμασας ὲνιειιι ### English translation (Claude) [Ps 22, continued] scourges and punishments, Scripture itself will testify, saying, “If my sons forsake my law and do not walk in my judgments, if they profane my ordinances and do not keep my commandments, I will visit their lawless deeds with a rod and their sins with scourges, but my mercy I will not scatter from them.” So if you have sinned and see the rod of God laid upon you, know that the mercy of God has not been scattered from you. But if you have sinned and there is no rod anywhere, nor scourge, be afraid: God does not accept you, he “who scourges every son whom he accepts.” Such things are said about sinners when they are not scourged: “But as for me, my feet were almost shaken; my steps had nearly slipped … for there is no refusal in their death, and firmness in their scourge. They are not in the toils of men, and they will not be scourged with men. Therefore pride took hold of them; they clothed themselves with their injustice and ungodliness.” “Your rod and your staff.” A rod would suffice; what does a staff do? If you are a sinful sheep, you will be struck with a rod; if you are a sinful man, with a staff. That is why, in their case, it is named not a rod but a staff by Solomon in the Proverbs: “He who spares the staff hates his own son.” These things, then, comfort the one who is beaten and punished, persuaded that God scourges every son whom he accepts. By the same. As a rod disciplines, so the practical life teaches moderation of the passions; and as a staff gives rest, so knowledge gladdens. The staff is what is strong. So he means: “Your mighty kingdom became the supplier of this comfort to me.” “You prepared a table before me, over against those who afflict me,” etc. What does “over against those who afflict me” mean? It holds an unspeakable mystery, so that one should pray to be afflicted. Think with me: as in the great games prizes are set for each contest, so for each affliction, when what afflicts is present, and the afflicting opposing powers, think of a spiritual and intelligible table prepared because of this affliction. So as often as you are afflicted, so often is a spiritual table set before you. Only have eyes that see my tables, so that you may say with thanksgiving, with the Apostle, “And not only that, but we also boast in afflictions.” At the beginning we said that the one who is making progress dwells in a place of green pasture. Since, then, the one making progress, if he reaches the end, no longer remains a sheep but, shown to be rational, has a table of rational food made ready by the Lord. For to one who attains to the Lord wisdom will prepare her own table, on which she offers her own sacrifices. Giving thanks, then, he says, “You prepared before ### Scripture references - Ps 23:4 (22:4 LXX): quotation, high confidence - Ps 23:5 (22:5 LXX): quotation, high confidence - Ps 89:30 (88:31 LXX): quotation, high confidence - Ps 89:31 (88:32 LXX): quotation, high confidence - Ps 89:32 (88:33 LXX): quotation, high confidence - Ps 89:33 (88:34 LXX): quotation, high confidence - Heb 12:6: quotation, high confidence - Ps 73:2 (72:2 LXX): quotation, high confidence - Ps 73:4 (72:4 LXX): quotation, high confidence - Ps 73:5 (72:5 LXX): quotation, high confidence - Ps 73:6 (72:6 LXX): quotation, high confidence - Prov 13:24: quotation, high confidence - Rom 5:3: quotation, high confidence - Ps 23:2 (22:2 LXX): allusion, medium confidence - Prov 9:2: allusion, high confidence ### Translation notes - Quotations: Ps 89:30–33 (88:31–34 LXX); Heb 12:6; Ps 73:2, 4–6 (72:2, 4–6 LXX); Prov 13:24; Rom 5:3; Prov 9:2. “At the beginning” refers to the note on v. 2 (“in a place of green pasture”), which is not in this part of the scan. ### Citation (SBL) Origen, Sel. Ps. 1261 (PG 12:1261a–1261d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1261/#p-1261). ## PG 12:1263 (Ps 22 LXX) - URL: https://sophiascriptura.com/fathers/origen-selecta-psalmos/1261/#p-1263 - Source: PG 12:1264a–1264d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Notes on Ps 22 LXX (23):5–6: the table of mystical teaching in the age to come, the oil and the cup of wisdom, and Mercy (Christ) who pursues. ### Greek text ιῖιπιόν μου τράπεζαν, ι οὐκέτι εἰσαγωγικὴν καὶ ἠθικὴν διδασκαλίαν καθὰ πρότερον, ἀλλά μυστικὴν καὶ τὴν τῆς ἀληθείας θεωρίαν. Ἐπίστησον δὲ, εί καὶ ὅσον τίς ἐστιν ἐν τῷ βίῳ τούτῳ, διʼ ἐσόπτρου καὶ διʼ αἰνίγματος βλέπων, πῴβατόν ἐστιν ὑπὸ ποιμένι ἀγόμενον· με· ταβὰς δὲ ἐπὶ τὸν μέλλοντα αἰῶνα, πρόσωπον προς πρόσωπον προσβαλὼν τῇ ἀληθείᾳ, πνευματικῇ _ προσβαλεῖ τραπέζῃ, κατὰ τό · ι Κάγὼ θήσομαι ὑμῖν Διαθὴκην, ἐσθίειν καὶ πίνειν ἐπὶ τῆς τραπέζης τοῦ Πατρὶς ἐν τῇ ἀληθεία. ι Ὅθεν καὶ τό· ι Ἠτοίμασεν 6 Θεὸς ἀ ὀφθαλμός οὐκ εἶδε, ι καὶ τὰ ἑξῆς. Τὸ δὲ, ι ἐνώπιόν μου, ι δηλοῖ πεφανερῶσθαι καὶ ἐγνῶσθαί μου τὴν τράπεζαν ἐξ ἐναντίας τῶν θλιβόντων με πολλῶν ἐχθραίνειν μοι βουλομένων. Καὶ διὰ τῶν θλιβόντων με ἐξανίστασθαί με ἰσχυρῶς πρὸς αὐτοὺς 6 Κύριος θέλων, ἡτοίμασεν ἐνώπιόν μου τράπεζαν, ἐν ἐπίκειται στερεά τροφὴ, ἵνα, ταύτης ἀθλητικῶς ἐμφορηθεὶς, ἀντιστῆναι γενναίως πρὸς τοὺς θλίδόντας δυνηθῶ. Ob δὲ ἀπὸ Κυρίου λιπαίνεται. ὲν ἐλαίῳ ἡ κεφαλὴ, ἐρεῖ· ι Ἕλαιον δὲ ἀμαρτωλοῦ μὴ λιπανάτω τὴν κεφαλήν μου, ι ὡς ἀπὸ θεοῦ χριόμενος ἐλαίῳ ἀγαλλιάσεως Χριστός. Οἶμαι δὲ, ὅτι καὶ νηστεύων, οὖτως ἀλείφεται τὴν κεφαλὴν, καὶ τὸ πρόσωπον νίπτεται. Καὶ ἐπεὶ μὴ μόνον τράπεζαν ἡτοίμασεν ὴ σοφία, ἀλλά καὶ κράτος ἐκέρασε τὸν ἑαυτῆς οἶνον, ἐξ αὐτῆς γεγεννημένον ἀμπέλου ἀληθινῆς, ἐκέρασε δὲ τοῦτον τὸν οἶνον, καταμίξασα τά θεῖα νοήματα λέξεσιν ἀνθρωπίναις, ὲκ τοῦ τοιούτου κρατῆρος μερίζουσα ἑκάστῳ δίδωσι ποτήριον, ὅπερ ποτήριον κράτιστον ὃν, τουτέστι τίμιον καὶ ἐξαίρετον, τοῦ λαβόντος λέγεται. Τοῦ αὐτοῦ. Πρότερον μὲν ὡς ποιμὴν 6 Χριστος ποιμαίνει τὰ πρόβαταο νῦν δὲ λοιπὸν ὡς φίλος καλεί τοὺς φίλους ἐπὶ τὴν τράπεζαν. ιΟὖκέτιι γὰρ, φησιν, «ὑμᾶς καλῶ δούλους, ἀλλὰ φίλους. ι Καὶ δούλους μὲν ποιεῖ φόβος Θεοῦ· φίλους δὲ γνῶσις μυ·στηρίων Θεοῦ. Τράπεζαν ἐνταῦθα τὴν ἀθανασίαν λέγει. Τὸ δὲ, ι ἐξ ἐναντίας τῶν θλιβόντων με, ι ἀντὶ τοῦ, ἀκόντων τῶν ἐπιβουλευόντων. Οὐ γὰρ ἐβούλοντο τυχὸν οἱ Βαβυλώνιοι ἀπολυθῆναι αὐτούς · 6 δὲ Κύρος, ἐπικρατέστερος γενόμενος, ἀφῆκεν αὐτοὺς τῆς αἰχμαλωσίας. Καὶ τὸ ἔλεός σου καταδιώξεταί με πάσας τὰς ἡμέρας τῆς ζωῆς μου, κ. τ. ὲ. Τίς ἐστιν 6 καταδιώκων ἕλεος, ἢ περὶ οὗ φησιν ὀ ’Δπόστολος· ι Ἐγενήθη ἡμῖν σοφία ἀπὸ Θεοῦ, δικαιοσύνη τε καὶ ἁγιασμὸς, καὶ ἀπολύτρωσις; ι '0 καταδιῶκων ἔμψυχός σε ἕλεος διώκει, οὓς μὲν καταλαμβάνει, οὓς δὲ ού. Τοὺς πάνυ φεύγοντας ού καταλαμβάνει· τοὺς δὲ ἔλαττον κρατεῖ, ἵνα ἐλεήσῃ. Οὐ μόνον δὲ ἕλεος καταδιώκει, ἀλλά καὶ τοῦτο ποιεῖ, ι τὸ κατοικεῖν με ἐν οἴκῳ Κυρίου εἰς μακρότητα ἡμερῶν. ι Μῆκος γὰρ χρόνου, καὶ ἔτι ζωῆς. ἐν δεξιᾷ τῆς σοφίαῪ ### English translation (Claude) [Ps 22, continued] me a table,” no longer introductory and moral teaching, as before, but mystical teaching and the contemplation of the truth. Consider whether, as long as one is in this life, seeing through a mirror and in a riddle, he is a sheep led by a shepherd; but, having passed into the age to come and meeting the truth face to face, he will come to a spiritual table, according to “And I appoint to you a covenant, to eat and drink at the table of my Father in the truth.” Hence also: “God has prepared what eye has not seen,” and what follows. And “before me” shows that my table has been made manifest and known, over against those who afflict me, the many who wish to be my enemies. And the Lord, wishing me to rise up strongly against them by means of those who afflict me, prepared a table before me, on which solid food is laid, so that, having eaten my fill of it like an athlete, I may be able to resist nobly those who afflict me. And the one whose head is anointed with oil by the Lord will say, “But let not the oil of a sinner anoint my head,” as Christ is anointed by God with the oil of gladness. And I think that one who fasts in this way anoints his head and washes his face. And since wisdom not only prepared a table but also mixed her wine in a bowl, wine born from the true vine itself, and mixed this wine by blending divine thoughts with human words, she gives each a cup apportioned from such a bowl; and this cup, being most excellent, that is, precious and choice, is said to belong to the one who has received it. By the same. Earlier Christ shepherds the sheep as a shepherd; but now, as a friend, he calls his friends to the table. “No longer,” he says, “do I call you servants, but friends.” The fear of God makes servants; the knowledge of the mysteries of God makes friends. Here he calls the table immortality. And “over against those who afflict me” stands for “against the will of those who plot against me.” For the Babylonians perhaps did not want them released; but Cyrus, having become stronger, released them from captivity. “And your mercy will pursue me all the days of my life,” etc. Who is the mercy that pursues, if not he of whom the Apostle says, “He became for us wisdom from God, and righteousness and sanctification and redemption”? The pursuer, a living Mercy, pursues you; some he overtakes, others not. Those who flee hard he does not overtake; but those who flee less he seizes, to have mercy on them. And mercy not only pursues, but also brings it about “that I dwell in the house of the Lord for length of days.” For length of time and years of life are in the right hand of wisdom; ### Scripture references - Ps 23:5 (22:5 LXX): quotation, high confidence - Ps 23:6 (22:6 LXX): quotation, high confidence - 1 Cor 13:12: allusion, high confidence - Luke 22:29: quotation, high confidence - Luke 22:30: quotation, high confidence - 1 Cor 2:9: quotation, high confidence - Ps 141:5 (140:5 LXX): quotation, high confidence - Ps 45:7 (44:8 LXX): allusion, high confidence - Matt 6:17: allusion, high confidence - Prov 9:2: allusion, high confidence - John 15:1: allusion, medium confidence - John 15:15: quotation, high confidence - 1 Cor 1:30: quotation, high confidence - Ezra 1:1: allusion, low confidence - Prov 3:16: allusion, medium confidence ### Translation notes - The last sentence echoes Prov 3:16 (“length of life and years of life are in her right hand”); the OCR’s ἔτι (“still”) is read as ἔτη (“years”). One excerpt reads the psalm of the return from Babylon under Cyrus (Ezra 1:1–4). Quotations and allusions: 1 Cor 13:12; Luke 22:29–30; 1 Cor 2:9; Ps 141:5 (140:5 LXX); Ps 45:7 (44:8 LXX); Matt 6:17; Prov 9:2; John 15:1; John 15:15; 1 Cor 1:30. ### Citation (SBL) Origen, Sel. Ps. 1263 (PG 12:1264a–1264d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1261/#p-1263). ## PG 12:1265 (Ps 22–23 LXX) - URL: https://sophiascriptura.com/fathers/origen-selecta-psalmos/1261/#p-1265 - Source: PG 12:1265a–1265d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: End of Ps 22 LXX (23) and beginning of Ps 23 LXX (24): the earth filled by Christ’s coming, the church as the inhabited world, and the ascent to the mountain of the Lord. ### Greek text ἡμέραι δὲ ζωῆς φωτισμοί εἰσι διάφοροι τῆς ἁληθείας. Τοῦ Κιφίου ἡ γῆ καὶ τὸ πλήρωμα αὐτῆς, ἠ οἰκουμένη, καὶ πάντες οἱ κατοικοῦντες ἐν αὐτῇ, κ. τ. ὲ. Ὂρα δὲ καὶ οὕτως, εἰ μὴ πάντες ἄν· Ορωποι μερὶς Κυρίου, καὶ οὐχ ἁπλῶς ἀκουστέον τοῦ πάντας τοὺς κατοικοῦντας τὴν οἰκουμένην εἶναι τοῦ Κυρίου, εἰ μὴ ἄρα διὰ τὴν κλῆσιν τὴν ἀπὸ πάντων τῶν ἐθνῶν τοῦτο προφητεύεται. Τοῦ αὑτοῦ. Πρὸ τῆς Χριστοῦ ἐπιδημίας γνωστὸς ἐν τῇ Ἰουδαίᾳ μόνον ἦν 6 Θεὸς· ἐξ οῦ δὲ Χριστὸς ἐπεδήμησε, τοῦ Κυρίου πᾶρσα ἠ γῆ. Καὶ πρὶν μὲν τῆς Χριστοῦ ἐπιδημίας ob; ῆν εὑρεῖν ἐν πάσῃ τῇ γῇ πλήρωμα, ἀλλʼ ἦν τὰ πλεῖστα τῆς γῆς, εἰ δεῖ οὕτως εἰπεῖν, κενότης· ὅτε δὲ Χριστὸς ἐπεδήμησε, πολλοὶ εἴποιεν ἂν τῶν πεπιστευκότων ἐκ τῶν ἐθνῶνο ι Ἐκ τοῦ πληρώματος αὑτοῦ πάντες ἡμεῖς ἐλὰῢομεν · ι καὶ διὰ τοῦτο αὐτοῦ εἶναι πλήρωμα. Οὐ γὰρ οἰ κενοὶ τῆς κατὰ τὸ Εὐαγγέλιον πολιτείας πλήρωμα εἷεν Χριστοῦ. Οὐ μόνον δὲ ή γῆ καὶ τὸ πλήρωμα αὐτῆς, ἀλλὰ καὶ ἠ οἰκουμένη. Ἐν ἐρήμῳ κατοικεῖ 6 ἁμαρτωλὸς, 6 δὲ ἐν τῇ Ἐκκλησία τυγχάνων τῇ πεπληρωμένη τῆς ἁγίας Τριὰδος, οὗτος κατοικεῖ τὴν οἰκουμένην, ἥτις ἐστ).νὴ Ἐκκλησία, ἐπὶ θαλασσῶν τῶν πειρασμῶν ὑπὸ Κυρίου θεμελιουμένη, καὶ ὲν αὐτοῖς νικῶσα, ἵνα μετὰ τοῦτο ποτιζομένη ἐπὶ ποταμοῦ ἑτοιμασθῇ. Τίς ἀναβήσεται εἰς τὸ ὅρος τοῦ Κυρίου, καὶ τίς στήσεται ἐν τόπῳ ἁγίῳ αὐτοῦ; κ. τ. ἐ. Σύγκρινον δὲ ταῦτα τῷ, ι Κύριε, τίς παροικήσει ἐν τῷ σκηνώματί σου;›κα“ι τὰ ἑξῆς· καὶ ὅρα, ὃτι ἐκεῖ μὲν πρότερον παροικήσει ἐν σκηνώματι Κυρίου 6 τοιόσδε, ἔπειτα κατασκηνώσει ἐν ὄρει ἁγίῳ αὐτοῦʼ ἐνθάδε δὲ πρότερον ἀναβήσεται εἰς ὅρος Κυρίου ὁ τοιόσδε, δεύτερον δὲ στήσεται ἐν τῷ τόπῳ ἁγίῳ αὐτοῦ. Καὶ ὅρος μέν φησι Κυρίου τὸ τελικὸν ἀγαθὸν καὶ τὸν Θεὸν Λόγον · σπάνιος γὰρ 6 πρὸς τὴν ἀκρώρειαν αὑτοῦ διὰ προκοπῆς ἀναβῆναι δυνάμενος· ὁ ῦὲ τελειωθεὶς, μηκέτι περαιτέρω χωρεῖν οἷός τε ῶν, ἵσταται βέβαιος καὶ χρηματίζων ἅγιος τόπος Θεοῦ. Ὀπίσω γὰρ Κυρίου πορευόμενος ἀναβαίνει, ι τῶν ὄπισθεν ἐπιλανθανόμενος, τοῖς δὲ ἔμπροσθεν ἐπεκτεινόμενος, ι τέλος ἔχων ἀγαθὸν τὸ στῆναι μετὰ Θεὸν ὲν τόπῳ ἁγίῳ αὐτοῦ. El βούλεσθε παράδειγμα λαβεῖν ἀπὸ τῶν ἱερῶν γραμμάτων, Μωῦσῆς ἔστη ἐν τόπῳ ἁγιάσματος τοῦ Θεοῦ · πρὸς ὃν εἶπεν 6 Θεός ” l— Σὺ δὲ αὑτοῦ στῆθι μετʼ ἐμοῦ.» Ἀλλʼ ὅτι ζητεῖς ἁγίασμα τοῦ Θεοῦ, ὅπου δεῖ στῆναι· ι Καὶ ἔστησεν ἐπὶ πέτραν τοὺς πόδας μου, ι λέγουσιν οἱ προφῆται, ἐπεὶ ι πέτρα ἦν 6 Χριστός. ι Μόιθωμεν δὲ τίς ἐστιν ὁ τῶν ἐπαγγελιῶν τούτων τευξόμενος. Ἀθῶος χερσί καί καθαρὸς τῇ καρδίᾳ, κ. τ. ἐ. ### English translation (Claude) [Ps 22, continued] and the days of life are the various illuminations of the truth. [Ps 23 LXX / 24] “The earth is the Lord’s, and its fullness, the world and all who dwell in it,” etc. Consider it this way too: whether not all men are the Lord’s portion, so that one should not take it simply that all who dwell in the world are the Lord’s—unless indeed this is prophesied because of the calling from all the nations. By the same. Before Christ’s coming God was known only in Judea; but since Christ came, the whole earth is the Lord’s. And before Christ’s coming one could not find fullness in all the earth, but most of the earth was, if one may say so, emptiness; but when Christ came, many of those who believed from the nations could say, “From his fullness we have all received,” and therefore they are his fullness. For those empty of the gospel way of life could not be Christ’s fullness. And not only the earth and its fullness, but also the world. The sinner dwells in a desert; but the one who is in the church, which is filled with the holy Trinity, dwells in the inhabited world, which is the church, founded by the Lord upon the seas of temptations and conquering in them, so that after this, watered, it may be prepared upon the river. “Who will ascend to the mountain of the Lord, and who will stand in his holy place?” etc. Compare this with “Lord, who will sojourn in your tent?” and what follows; and see that there such a man first sojourns in the tent of the Lord and then dwells on his holy mountain; but here such a man first ascends to the mountain of the Lord, and second stands in his holy place. By the mountain of the Lord he means the final good and God the Word; for rare is the one who can ascend to its summit by progress. But the one who has been perfected, no longer able to go further, stands firm and is called a holy place of God. For walking behind the Lord he ascends, “forgetting what lies behind and straining toward what lies ahead,” having as his good end to stand with God in his holy place. If you wish to take an example from the sacred writings: Moses stood in the place of God’s sanctuary, to whom God said, “But you, stand here with me.” But since you seek the sanctuary of God where one must stand: “And he set my feet upon a rock,” say the prophets, since “the rock was Christ.” Let us learn who it is that will obtain these promises. “Innocent in hands and pure in heart,” etc. ### Scripture references - Ps 24:1 (23:1 LXX): quotation, high confidence - Ps 24:2 (23:2 LXX): allusion, high confidence - Ps 24:3 (23:3 LXX): quotation, high confidence - Ps 24:4 (23:4 LXX): quotation, high confidence - Deut 32:9: allusion, medium confidence - John 1:16: quotation, high confidence - Ps 15:1 (14:1 LXX): quotation, high confidence - Phil 3:13: quotation, high confidence - Deut 5:31: quotation, high confidence - Ps 40:2 (39:3 LXX): quotation, high confidence - 1 Cor 10:4: quotation, high confidence ### Translation notes - Psalm 23 LXX is Psalm 24 in the English Bible (same verse numbers). “Founded upon the seas … prepared upon the river” refers to v. 2. Quotations and allusions: Deut 32:9; John 1:16; Ps 15:1 (14:1 LXX); Phil 3:13; Deut 5:31; Ps 40:2 (39:3 LXX); 1 Cor 10:4. ### Citation (SBL) Origen, Sel. Ps. 1265 (PG 12:1265a–1265d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1261/#p-1265). ## PG 12:1267 (Ps 23 LXX) - URL: https://sophiascriptura.com/fathers/origen-selecta-psalmos/1261/#p-1267 - Source: PG 12:1268a–1268d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Notes on Ps 23 LXX (24):4–10: clean hands and a pure heart, seeking the face of God, and the gates of the virtues. ### Greek text Πρὸς τὴν ἐρώτησιν ἀποκρίνεται, πρακτικόν τε τοῦτον εἶναι κα) θεωρητικόν. Ἀλλὰ καὶ πολλοὶ τὰς μὲν πράξεις ἔχουσι καθαρὰς, διʼ ἔπαινον δέ ἀνθρώπων τοῦτο ποιοῦντες, οὐκ εἰσὶ καθαροὶ τῇ καρδίᾳ. Ματαία δὲ ψυχὴ ὴ λογικὴ μὲν οὖσα, τὸ δὲ βλαβερὸν οὐ φεύγουσα, καὶ τὸ ἀγαθὸν αἱρουμένη. Ὀ δέ τὸ ι ναὶ, ι καὶ ι οὗ, ι φυλάττων ἄνευ δόλου ποιεῖται τὸν ὅρκον, ἆθλον ἔχων εὐλογίαν, καὶ σώσει τοῦτον ὁ Θεὸς ἐλέῳ καὶ χάριτι. Ὀποῖος γάρ ποτε ἂν ὁ ἄνθρωπος, ἐλέου χρῄζει τοῦ ἀπὸ Θεοῦ. Τοῦ αὐτοῦ. Ἰούδας ἀνέβη μὲν είς τὸ ὅρος Κυρίου, οὐκ ἔστη δὲ ἐν τόπῳ ἁγίῳ αὐτοῦʼ οὐ γὰρ ἦν ἀθῶος χερσὶν, οὐδὲ καθαρὸς τῇ καρδίᾳ, ἀλλὰ κλέπτης ὣν τὰ βαλλόμενα βαστάζων. Τοῦ- αὐτοῦίᾋλλίέπεί τινες τὰς μὲν πράξεις ἔχουσι καθαρὰς, οὐκ εἰσ). δὲ καθαροὶ τῇ καρδία, προσέθηκε τὸ, ι καθαρὸς τῇ καρδίᾳ. ι Δεῖ γὰρ τὸν ἐν πράξεσι κατορθοῦντα καὶ καθαρὸν ἐν τῇ γνώσει τυγχάνειν. Αὕτη ἡ γενεὰ ζητούντων αὐτὸν, ζητούντων τὸ πρόσωπον τοῦ Θεοῦ Ἰακώβ. Ἀλλʼ οὐδεὶς ζητῶν πρόσωπον τοῦ Θεοῦ, ἐνθάδε πρόσωπον Θεοῦ ὄψεται· ι Ού γὰρ ὄψεται ἄνθρωπος ῶν τὸ πρόσωπόν μου, φησὶ, καὶ ζήσεται. ι Μεταβἀλλειν σε δεῖ, ἵνα ζητῶν τὸ πρόσωπον τοῦ Θεοῦ ἴδῃς αὐτό. Ἀποίὶὲσθαι δεῖ πάντα τὰ ἀνθρώπινα· ἄγγελον ἥδη καὶ Θεὸν γενέσθαι δεῖ· ι Μὴ καταφρονήσητε γὰρ, φησιν ὁ Σωτὴρ, ἑνὸς τούτων τῶν μικρῶν τῶν ἐν τῇ Ἐκκλησίᾳ. Ἀμὴν γὰρ λέγω ὑμῖν, ὅτι οἱ ἄγγελοι αὐτῶν διὰ παντὸς βλέπουσι τὸ πρόσωπον τοῦ Πασ τρός μου τοῦ ἐν οὐρανοῖς. ι Αὕτη οῦν ὴ γενεὰ ζητούντων τὸν Κύριον, ζητούντων τὸ πρόσωπον τοῦ Θεοῦ Ἰακώβ. Τοῦ αὑτοῦ. Εἰ ἀγγέλων ἐστὶ τὸ βλέπειν τὸ πρόσωπον τοῦ Θεοῦ διαπαντὸς, τοῦτο δὲ τὺ πρόσωπον καὶ oi ἄνθρωποι ζητοῦσιν ἰδεῖν, ἀγγέλων ἄρα καὶ οἱ ἄνθρωποι γνῶσιν ἐπιζητοῦσιν, εἴγε δυνατὸν ἄρτον ἀγγέλων φαγεῖν τὸν ἄνθρωπον. Ἄρατε πύλας, οἱ ἄρχοντες, ὑμῶν, καὶ ὲπάρθητε, πύλαι αὶώνιοι, καί εἰσελεύσεται ό Βασιλεὺς τῆς δόξης. Τίς ἐστιν οὗτος ό βασιλεὺς τῆς δόξης; Κύριος τῶν δυνάμεων, κιτ. ἐ. Πύλαςδὲ λέγει τὰς ἀρετάςο ι ’Λνοίξατε γάρ μοι, φησι, πύλας δικαιοσύνης. ι Ὡς δὲ δικαιοσύνης ἀνοίγονται πύλαι, οὓτως καὶ σωφροσύνης καὶ ἀνδρείας καὶ ἀγάπης καὶ μακροθυμίας, διʼ ὧν εἰσέρχεσθαι πέφυκε γνῶσις Θεοῦ, ὡσανεὶ Θεοῦ προηγουμένου αὐτῶν, λύσαντος μὲν τὴν αἰχμαλωσίαν, νικητὰς δὲ ἀποφήναντος τοὺς αἰχμαλώτους. Καὶ εἰσιόντες εἰς πόλιν λαμπρὰν ἐπὶ τῇ τροπαίων ἐπιδείξει ἐγκελεύονται οἱ δῆμοι· ι Ἀρατε πύλας, ot ἄρχοντες, ὑμῶν. ι ### English translation (Claude) [Ps 23, continued] He answers the question: such a man is both practical and contemplative. But many have pure actions, yet, doing this for the praise of men, are not pure in heart. A vain soul is one that is rational but does not flee what is harmful and choose the good. The one who keeps the “yes” and the “no” makes his oath without deceit, having blessing as his prize; and God will save him by mercy and grace. For whatever sort of man he may be, he needs the mercy that comes from God. By the same. Judas went up to the mountain of the Lord, but did not stand in his holy place; for he was not innocent in hands nor pure in heart, but was a thief, carrying off what was put in. By the same. Since some have pure actions but are not pure in heart, he added “pure in heart.” For the one who succeeds in actions must also be pure in knowledge. “This is the generation of those who seek him, who seek the face of the God of Jacob.” But no one who seeks the face of God will see the face of God here: “For no man,” he says, “shall see my face and live.” You must change, so that, seeking the face of God, you may see it. You must put off everything human; you must already become an angel, and God. “For do not despise,” says the Saviour, “one of these little ones in the church. For truly I tell you that their angels continually see the face of my Father in heaven.” This, then, is the generation of those who seek the Lord, who seek the face of the God of Jacob. By the same. If it belongs to angels continually to see the face of God, and men too seek to see this face, then men too seek the knowledge of angels, if indeed a man can eat the bread of angels. “Lift up your gates, O rulers, and be lifted up, eternal gates, and the King of glory shall come in. Who is this King of glory? The Lord of hosts,” etc. He calls the virtues gates: “Open to me,” he says, “the gates of righteousness.” As the gates of righteousness are opened, so also those of self-control and courage and love and long-suffering, through which the knowledge of God naturally enters, as though God goes before them, having broken up the captivity and declared the captives victors. And as they enter a splendid city with a display of trophies, the crowds call out, “Lift up your gates, O rulers.” ### Scripture references - Ps 24:4 (23:4 LXX): quotation, high confidence - Ps 24:6 (23:6 LXX): quotation, high confidence - Ps 24:7 (23:7 LXX): quotation, high confidence - Ps 24:8 (23:8 LXX): quotation, high confidence - Ps 24:10 (23:10 LXX): quotation, high confidence - Matt 5:37: allusion, high confidence - John 12:6: allusion, high confidence - Exod 33:20: quotation, high confidence - Matt 18:10: quotation, high confidence - Ps 78:25 (77:25 LXX): allusion, high confidence - Ps 118:19 (117:19 LXX): quotation, high confidence ### Translation notes - “In the church” in the quotation of Matt 18:10 is not in the Gospel text and may be the excerptor’s gloss. “You must already become an angel, and God” is translated as written. Quotations and allusions: Matt 5:37; John 12:6; Exod 33:20; Matt 18:10; Ps 78:25 (77:25 LXX); Ps 118:19 (117:19 LXX). ### Citation (SBL) Origen, Sel. Ps. 1267 (PG 12:1268a–1268d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1261/#p-1267). ## PG 12:1269 (Ps 23–24 LXX) - URL: https://sophiascriptura.com/fathers/origen-selecta-psalmos/1261/#p-1269 - Source: PG 12:1269a–1269d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: End of Ps 23 LXX (24) (the gates taken away at the ascension; “Sabaoth” as “Almighty” of the Saviour) and beginning of Ps 24 LXX (25): lawlessness without cause and the meek taught God’s ways. ### Greek text Τοῦ αὑτοῦ. Οὐκ εἶπεν, ’Λνοίξατε τὰς πύλας ὧν ἡγεῖσθε καὶ τυγχάνετε φύλακες, ἀλλʼ ι ἄρατε · ι ὡς γὰρ κατιὼν κλίνας οὐρανοὺς, οὐκ ἀνοίξας κατέβη, τδν αὐτὸν τρόπον ἀναληφθεὶς, ούκ ἀνοιχθεισῶν τῶν πυλῶν είσῆλθεν, ἀλλʼ αἱρουμένων. Τοῦ αὑτοῦ. Καὶ ἐπάρθητε, πύλαι αἱώνιοι. Ὠς ν λογικαῖς δὲ ταύταις φησὶ τὸ, ι ὲπάρθητε· ι πνευματικά). δέ εἰσι, κα) ού πρόσκαιροι διὰ τὸ ἄῦλον καὶ ἀκήρατον. Κύριος κραταιὸς καὶ δυνατὸς, Κύριος δυνατὸςέν πολέμῳ, κ. τ. ὲ. ι Θαρσεῖτε, ι φησὶν ό Σωτὴρ, ι ἐγὼ νενίκηκα τὸν κόσμον· νῦν ἄρχων τοῦ κόσμου τούτου ὲμβληθήσεται ἔξω. ι Κύριος δυνάμεων, αὑτός ἐστι οὗτος ὁ,Βασι- Jebc'zfic} δόξης, κ. ὲ. Δύνάμεων Κύριον αύτὸν εἷπον ὡς ἄρχοντα στρατοπέδων. Σημειωτέον δὲ, ὅτι oi. τά Ἐβραίων ήκριβωκότες φασίο Τὴν( Σαβαὼθ ι φωνὴν ὲν τῷ Ἑβραῖκῷ κειμένην εἰς Ἑλλάδος φωνὴν οἱ Ἐβδομήκοντα μεταλαμβάνοντες, ὁτὲ μὲν τὸ, ι Κύριος τῶν δυνάμεων, ι ὁτὲ δὲ τὸ, ι Κύριος κραταιὸς,› ὁτὲ δὲ τὸ, ι παντοκράτωρ, ι ἔταξαν. Λέγουσι γοῦν, ὅτι κα) ὲν τῷ τόπῳ τούτῳ κειμένη τοῦ ι Σαβαὼθ ι ἡ μετάληψις είς τὸ, ι Κύριος τῶν δυνάμεων, ι γέγονεν. Εἰ δὲ τὸ ι Σαβαὼθ ο ἐπὶ τοῦ Σωτῆρος κεῖται, ἑρμηνεύεται εἰς τὸ ι παντοκράτωρ.ι Εἰκότως ἡ α παντοκράτωρ ι φωνὴ τοῦ Σωτῆρος κατηγορηθείη. Εἰ γάρ ι πάντα διʼ αὑτὸν γέγονε, ι καὶ αὐτός ἐστι πρὸ πάντων, ἀκολούθως παντοκράτωρ λέγεται. Αὶσχυνθήτωσαν ul ἀνομοῦντες διακενῆς, κ. τ. ἒ. Ἔστι καὶ μὴ διακενῆς άνομῆσαι. ι Ἐγενόμην τοῖς ἀνόμοις ὡς ἄνομος· ι αὓτη ή ἀνομία οὐ διακενῆς. Στρέψον, Δέσποτα, τὴν αἰσχύνην εἰς τοὺς ἀνομοῦντας ἡμᾶς, οὐδὲν ἠδικηκότας. Τοῦτο γὰρ λέγει ι διακενῆς.» Τὰς ὁδούς σου, Κύριε, τνώρισόν μοι, καὶ τὰς τρίβους σου δίδαξόν με, κ. τ. ὲ. Ὀ θέλων γνῶναι τὰς ὁδοὺς τοῦ Κυρίου γενέσθω πραΰςο ι Διδάξει ι γάρ, φησὶ, ι πραεῖς ὁδοὺς αὐτοῦ, ι τοὺς καταπαύσαντας τὴν ὲν τῇ ψυχῇ ἄπαυστον μάχην θυμοῦ καὶ ἐπιθυμίας καὶ τῶν τούτοις ὑποβεβλημένων παθῶν. Τὸ, ι Γνώρισόν μοι, καὶ δίδαξον, t ἐπὶ πράγματα λέγει. Βούλεται γὰρ εἰπεῖν, ότι, Ἐν ἀπολαύσει με κατάστησον τῶν πράξεών σου, τουτέστιν, Ἑπάγαγέ με είς τὰ οἰκεῖαʼ ὅθεν ἐπιφέρει· ο Ὀδηγησόν με εἰς τὴν ἀλήθειάν σου. ι ’Λμαρτίας νεότητός μου καὶ ἀγνοίας μου μὴ μνησθῇς, κ. τ. ἑ. Ἐφʼ οἷς γάρ ἔτι πλημμελεῖ ### English translation (Claude) [Ps 23, continued] By the same. He did not say, “Open the gates that you rule and guard,” but “lift up.” For as, coming down, he bowed the heavens and descended without opening them, in the same way, when taken up, he entered not by gates that were opened but by gates that were taken away. By the same. “And be lifted up, eternal gates.” He says “be lifted up” to them as to rational beings; and they are spiritual and not temporary, because they are immaterial and pure. “The Lord strong and mighty, the Lord mighty in war,” etc. “Take courage,” says the Saviour, “I have overcome the world. Now the ruler of this world will be cast out.” “The Lord of hosts, he is the King of glory,” etc. They called him Lord of hosts as commander of armies. It should be noted that those who have studied Hebrew closely say that the Seventy, rendering into Greek the word “Sabaoth” that stands in the Hebrew, sometimes put “Lord of hosts,” sometimes “Lord strong,” sometimes “Almighty.” They say, then, that in this place too the “Sabaoth” that stands there was rendered “Lord of hosts.” If “Sabaoth” is applied to the Saviour, it is translated “Almighty.” Fittingly the word “Almighty” would be predicated of the Saviour; for if “all things came into being through him,” and he is before all things, he is consistently called Almighty. [Ps 24 LXX / 25] “Let those who act lawlessly without cause be put to shame,” etc. It is possible to act lawlessly not without cause: “I became to those without law as one without law”; this lawlessness is not without cause. Turn the shame, Master, upon those who act lawlessly against us, who have done no wrong; for this is what “without cause” means. “Make known to me your ways, O Lord, and teach me your paths,” etc. Let the one who wants to know the ways of the Lord become meek; for “he will teach the meek his ways,” those who have stopped the unceasing battle in the soul of anger and desire and the passions subordinate to them. “Make known to me” and “teach” he says of realities. For he means, “Establish me in the enjoyment of your works,” that is, “Bring me into what is my own”; hence he adds, “Lead me into your truth.” “Remember not the sins of my youth and of my ignorance,” etc. For the things in which he still errs ### Scripture references - Ps 24:7 (23:7 LXX): quotation, high confidence - Ps 24:8 (23:8 LXX): quotation, high confidence - Ps 24:10 (23:10 LXX): quotation, high confidence - Ps 25:3 (24:3 LXX): quotation, high confidence - Ps 25:4 (24:4 LXX): quotation, high confidence - Ps 25:5 (24:5 LXX): quotation, high confidence - Ps 25:7 (24:7 LXX): quotation, high confidence - Ps 25:9 (24:9 LXX): quotation, high confidence - Ps 18:9 (17:10 LXX): allusion, high confidence - John 16:33: quotation, high confidence - John 12:31: quotation, high confidence - John 1:3: quotation, high confidence - Col 1:17: allusion, high confidence - 1 Cor 9:21: quotation, high confidence ### Translation notes - Psalm 24 LXX is Psalm 25 in the English Bible (same verse numbers). Its heading and the notes on vv. 1–2 are not in the scan text; the notes begin with v. 3. Quotations and allusions: Ps 18:9 (17:10 LXX); John 16:33; John 12:31; John 1:3; Col 1:17; 1 Cor 9:21; Ps 25:9 (24:9 LXX). ### Citation (SBL) Origen, Sel. Ps. 1269 (PG 12:1269a–1269d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1261/#p-1269). ## PG 12:1271 (Ps 24 LXX) - URL: https://sophiascriptura.com/fathers/origen-selecta-psalmos/1261/#p-1271 - Source: PG 12:1272a–1272d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Notes on Ps 24 LXX (25):7–18: sins of youth confessed, God’s remembering, law for sinners, and toil that removes sins. ### Greek text τις οὐκ ἐξομολογεῖται μετανοῶν· ὡς καὶ τὰ ὲκ νεότητος ἡμαρτημένα καὶ ἠγνοημὲνα οὐκέτι ἐνεργεῖται τῷ τὴν νεότητα διαβεβηκότι. Λέγοι ’δʼ ἄν τις νεότηο τος καί τὸ τοῦ ἤθους ἄστατον, ὅτε τις ἀγνοῶν ἀμαρτάνει, μέχρι Θεὸς αἴσθησιν τῷ τοιούτῳ χαρίζηται. Εἴρηται γὰρ, «Ἵνα δῷ ἀκάκοις πανουργίαν. ι Οὐχ ἁρμόττει δὲ ταῦτα τῷ Δαυῒδ, οὗ μηδὲν ἁμάρτημα νεόν τητος φέρεται, ἀλλὰ πάντας μᾶλλον διδάσκει τοὺς περιπεπτωκότας ἁμαρτήμασι νεωτερικοϊς καθάπερ τραύματα παλαιὰ δεικνύναι ταῦτα τῷ δυναμένῳ θεραπεῦσαι διὰ τῆς ἐξομολογήσεως. Κατὰ τὸ ἔλεός σου μνήσθητί μου, ἕνεκεν τῆς χρηστότητός σου, Κύριε, κ. τ. ἐ. 'AvO ρωποι μὲν μνημονεύοντές τινων, τὰς τῶν προεγνωσμένων φαντασίας ἀνακινοῦσιν ἐν ἑαυτοῖς· Θεὸς δὲ μνημονεύων λογικῆς φύσεως, ὲν αὐτῇ γίνεται. Τούτου γὰρ λέγεται μεμνῆσθαι ὲν ᾧ χωρεῖ. Χωρεῖ δὲ πρότερον μὲν διὰ τῆς τῶν γεγονότων θεωρίας, ἔπειτα δὲ καὶ διὰ τῆς γνώσεως τῆς ἑαυτοῦ. Χρηστὸς καὶ εὐθὺς ό Κύριος- διὰ τοῦτο νομοθετήσει ἁμαρτάνοντας ἐν ὀδῷ. Ὀδηγήσει πραεῖς ἐν κρίσει, διδάξει πραεῖς ὁδοὺς αὑτοῦ, κ. τ. ἑ. «ι Δικαίῳ γὰρ νόμος ού κεῖται. ι Διὰ γὰρ ταύτην, φησι, τὴν αἰτίαν, ἐπειδὴ πρόσεστιν αὐτῷ καὶ τὸ δίκαιον, νομοθετεῖ ἁμαρτάνουσιν ἐν ὁδῷ, τουτέστιν ὑποστρέφει τοὺς ἁμαρτάνοντας εἶναι εἰς εὐσέβειαν, καὶ περὶ μὲν τοὺς ἁμαρτάνοντας, φησὶν, ἐπιδείκνυται τὸ δίκαιον, περὶ δὲ τοὺς ἄλλους τὴν χρηστότητα, ὃθεν ἐπιφέρειο ι Ὀἲηγήσει πραεῖς ὲν κρίσει, διδάξει πραεῖς ὁδοὺς αὑτοῦ. ι Ἐπίὄλεψον ἐπʼ ἐμὲ καὶ ἐλέησόν με, ὅτι μονογενὴς καὶ πτωχός εἰμι ἐγὼ, κ. τ. ἑ. Ὁ πάντα πράττων καὶ λέγων τῆς τοῦ Θεοῦ γνώσεως ἕνεκεν, τοὺς ὀφθαλμοὺς τῆς ψυχῆς διαπαντὸς ἔχει πρὸς τὸν Κύριον. Εἴ τις υἱοθεσίας οὐκ ἔλαβε πνεῦμα, οὐδὲ τῶν ἁγίων δυνάμεων καὶ αὐτοῦ τοῦ Χριστοῦ γέγονεν ἀδελφὸς, λεγέτω μονογενὴς εἶναι καὶ πτωχὸς ἐστερημένος τοῦ πλούτου τῆς γνώσεως. Οἶμαι δὲ τὸν Δαυῒδ μετριάζοντα τούτους ᾅδειν τοὺς λόγους· τὰ ἄδηλα γὰρ καὶ τὰ κρύφια τῆς σοφίας αὐτοῦ δεδή.. λωκεν αὐτῷ ὀ Θεός. Αἱ θλίψεις τῆς καρδίας μου ἐ·πληθύνοησανʼ ἐκ τῶν ἀναγκῶν μου ἐξάγαγέ με. Ἴδε τὴν ταπείνωσίν μου, καὶ τὸν κόπον μου, καὶ ἄφες πάσας τὰς ἁμαρτίας μου, κ. τ. ἑ. Ού πᾶς κόπος περιαιρεῖ ἁμαρτίας, ἀλλʼ ὁ διὰ τὸν Κύριον τῇ πρακτικῇ προσγινόμενος. Ἀρκέσθητι, φησὶ, Δέσποτα,ταῖς ὲπενεχθείσαις μοιθλίψεσι, καὶ περίκοψον ὲκ τῆς δίκης, ἢν ὑπέχω διὰ τὸ πλῆθος τῶν πλημμελημάτων. Ταπεινοῦταὶ τις ἀπαρρησίαστος ὦν ἐκ τῆς τῶν ἁμαρτημάτων συναισθήσεως, καὶ κάμνει διὰ καρποὺς μετανοίας. ### English translation (Claude) [Ps 24 LXX / 25, continued] someone does not confess when he repents; so also the sins committed in youth and in ignorance are no longer active in one who has passed beyond youth. One might also call the instability of character “youth,” when someone sins in ignorance, until God grants such a person perception. For it is said, “to give shrewdness to the innocent.” These words do not fit David, against whom no sin of youth is recorded; rather, he teaches all who have fallen into youthful sins to show them, like old wounds, to the one who can heal them, through confession. “According to your mercy remember me, for the sake of your goodness, O Lord,” etc. Men, when they remember things, stir up in themselves the images of what they knew before; but God, when he remembers the rational nature, comes to be in it. For he is said to remember that in which he has room. And he has room first through the contemplation of the things that have come to be, and then also through the knowledge of himself. “Good and upright is the Lord; therefore he will give law to sinners in the way. He will guide the meek in judgment; he will teach the meek his ways,” etc. “For law is not laid down for the righteous.” For this reason, he says, since justice too belongs to him, he gives law to those who sin in the way, that is, he turns sinners back to godliness; and toward sinners, he says, he shows justice, but toward the others goodness. Hence he adds, “He will guide the meek in judgment; he will teach the meek his ways.” “Look upon me and have mercy on me, for I am an only one and poor,” etc. The one who does and says everything for the sake of the knowledge of God always has the eyes of his soul toward the Lord. If anyone has not received the spirit of adoption and has not become a brother of the holy powers and of Christ himself, let him say that he is an only one and poor, deprived of the wealth of knowledge. But I think David sings these words in modesty; for God had made known to him the unseen and hidden things of his wisdom. “The afflictions of my heart have multiplied; bring me out of my distresses. See my humiliation and my toil, and forgive all my sins,” etc. Not every toil removes sins, but the toil added to the practical life for the Lord’s sake. Be satisfied, he says, Master, with the afflictions brought upon me, and cut short the penalty I owe for the multitude of my offences. A man is humbled when he has no boldness because he is aware of his sins, and he toils for fruits of repentance. ### Scripture references - Ps 25:7 (24:7 LXX): quotation, high confidence - Ps 25:8 (24:8 LXX): quotation, high confidence - Ps 25:9 (24:9 LXX): quotation, high confidence - Ps 25:16 (24:16 LXX): quotation, high confidence - Ps 25:17 (24:17 LXX): quotation, high confidence - Ps 25:18 (24:18 LXX): quotation, high confidence - Prov 1:4: quotation, high confidence - 1 Tim 1:9: quotation, high confidence - Rom 8:15: allusion, high confidence - Ps 51:6 (50:8 LXX): allusion, medium confidence - Matt 3:8: allusion, medium confidence ### Translation notes - The column begins mid-sentence. Quotations and allusions: Prov 1:4; 1 Tim 1:9; Rom 8:15; Ps 51:6 (50:8 LXX); Matt 3:8. ### Citation (SBL) Origen, Sel. Ps. 1271 (PG 12:1272a–1272d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1261/#p-1271). ## PG 12:1273 (Ps 24–25 LXX) - URL: https://sophiascriptura.com/fathers/origen-selecta-psalmos/1261/#p-1273 - Source: PG 12:1273a–1273d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: End of Ps 24 LXX (25) (hope that does not shame) and beginning of Ps 25 LXX (26): the kidneys and heart tested, truth as Christ, the councils of heretics avoided, and the mind as altar. ### Greek text Μὴ καταισχιιινθείην, ὅτι ἤλπισα ἐπὶ σὲ, κ. τ. ἑ. 'll ἐλπὶς οῦ καταισχύνει. Θυγάτηρ γάρ ἐστι δοκιμῆς, ἔκγονος δὲ ὑπομονῆς δοκιμὴ· ὑπομονὴ δὲ ἐκ θλίψεωνγίνεται, ὧν πρόξενοι αἱ ἀρεταὶ αἶς έπεται ίνῶσις Θεοῦ. Πύρωσον τοὺς νεφρούς μοι), κ. τ. έ. Νειρροὶ μὲν σύμβολον εἰσι τοῦ παθητικοῦ μέρους τῆς ψυχῆς, τουτέστι θυμοῦ καὶ ἐπιθυμίας· καρδία δὲ τοῦ λογιστικοῦ. ’Ὁτι ὀ ἔλεός σου κατέναντι τῶν ὀφθαλμῶν μου ἐστὶ, καὶ εὺηρέστησαὲν τῇ ἀληθείᾳ σου, κ. τ. ὲ. ’0 νοῶν (l) τὰ περὶ ἐλέους ταῦτα ἐρεῖ, μεμνημένος τῆς περὶ ἐλέους θεωρίας '0 ἔλεός σου ό τεθεωρησ μένος μοι, τῷ κατέναντι τῶν ὀφθαλμῶν μου εἶναι, συνεργεῖ πρὸς τὸ εὐαρεστῆσαι ἐν τῇ ἀληθείᾳ σου. Κατʼ ἀλήθειαν γὰρ καὶ οὐκ ἐπιπλάστως εὐαρεστεῖν ποιεῖ τὸ τοῦ Θεοῦ ἕλεος. Σοφοῦ γὰρ καὶ θεωροῦντος τὴν ἀλήθειαν ἡ φωνή. Εἶτα τῆς εύαρεστὴσεως τὰ εἴδη διέξεισιν. Τοῦ αὐτοῦ. Εἰ ἡ ἀλήθειά t2) ἐστι Χριστὸς ὁ Θεὸς ἡμῶν, ὡς εἶπεν ι Ἐγώ εἰμι ἡ ἀλήθειαοι ἐν δὲ τῆ ἀληθεία εῦηρέστησε Δαυῖδ τῷ Θεῷ, ἐν τῷ Θεῷ εῦηρέςτει ἄρα ὁ Δαυῖδ τῷ Θεῷ. Διὰ τοῦτο, φησιν, ἔσπευσα εὐαρεστεῖν τῇ ἀληθείᾳ σου, ἀντὶ τοῦ, σοί. Περιφραστι- _ κῶς γὰρ τὴν ἀλήθειαν τοῦ Θεοῦ αὑτὸν καλεῖ τὸν Θεόν. Οὐκ ἐκάθιοά μετὰ συνεδρίου ματαιότητος, καὶ μετὰ παρανομούντων οὺ μὴ εἰσέιιὶθω. Ἐμίσησα ἐκκλησίαν πονηρευομένων, καὶ μετὰ ἀσεβῶν οὺ μὴ muliere), κ. τ. ὲ. Συνέδριον ματαιότητος πρεσβύτεροι αἱρετικοί· παρανομοῦντες λαϊκοὶ παράνομοι. Ἐκκλησία πονηρευομένων αίρετικὴ σύνταξις, καὶ ἀσεβεῖς πρεσβύτεροι αίρετικοί. Τούτοις, φησὶν, οὐ συνῆλθον, ἀλλʼ οὐδὲ τοῖς τὸν θεῖον παραβαίνουσι νόμον συνειρυρομην. Μάλιστα δὲ πάντων ἀπεστρεφόμην τοὺς τὸ θεῖον ἐνυβρίζοντας σέβας ἐν Ἐκκλησία δῆθεν συγκροτου μένουςʼ καὶ πρὸς τούτοις τὴν τῶν εἰδωλολατρούντων ἀσέβειαν, οἷς καὶ τὸ συγχρονίζειν ἡγούμην ἐπισφαλές. Τοῦ αὑτοῦ. Ταῦτα ῥητέον φιλίπποις xa‘t αἱρετικοίς. Ταῦτα πάντα τέθεικε, βουλόμενος δεῖξαι, ὅτι οὐδὲ ταῖς ἑορταῖς τῶν εἰδώλων ἐκοινώνησέ ποτε, οὑδέ τὰ λαμπρὰ τῶν ἀσεβῶν ἠγάπησεν, οὐδὲ ἐξέπληξεν αὑτὸν ὁ τῆς Βαβυλωνίας πλοῦτος, ἀλλʼ ἦν αὐτῴ ἐν ἐπιτηδεύσει ἡ εὐσέβεια καὶ ἡ ταπεινοφροσύνη. Νίψομαι ἐν ἀθώοις τὰς χεῖράς μου καὶ κυκλώσω τὸ θυσιαστήριον σου, Κάριε, κ. τ. ὲ. Λογικὸν θυσιαστήριον Θεοῦ ὁ νοῦς ἡμῶν ἐστιν, ἐφʼ οὗ καίομεν τῴ παρὰ τοῦ [ἰατρὸς είς τὴν γῆν βληθέντι πυρὶ πάντα λογισμὸν ἄλογον ἀποσκιρτῶντα τῆς ἀγέλης τοῦ δεσπότου. Ὅτε τοίνυν ἡ ψυχὴ οὐκ ἔξω νεύει, ἀλλὰ ### English translation (Claude) “Let me not be put to shame, for I hoped in you,” etc. Hope does not put to shame. For it is the daughter of tested character, and tested character is the offspring of endurance; and endurance comes from afflictions, which the virtues bring about, and which the knowledge of God follows. [Ps 25 LXX / 26] “Burn my kidneys,” etc. The kidneys are a symbol of the passionate part of the soul, that is, of anger and desire; the heart, of the reasoning part. “For your mercy is before my eyes, and I was well pleasing in your truth,” etc. The one who understands the things concerning mercy will say this, remembering the contemplation concerning mercy: your mercy, contemplated by me, because it is before my eyes, works together toward my being well pleasing in your truth. For the mercy of God makes one well pleasing in truth and not in pretence. The voice is that of one who is wise and contemplates the truth. Then he goes through the forms of being well pleasing. By the same. If the truth is Christ our God, as he said, “I am the truth,” and David was well pleasing to God in the truth, then David was well pleasing to God in God. Therefore, he says, I hastened to be well pleasing to your truth, instead of “to you”; for by a periphrasis he calls God himself “the truth of God.” “I did not sit with a council of vanity, and I will not go in with lawbreakers. I hated the assembly of evildoers, and I will not sit with the ungodly,” etc. The council of vanity: heretical presbyters; the lawbreakers: lawless laymen. The assembly of evildoers: a heretical congregation; and the ungodly: heretical presbyters. With these, he says, I did not gather, nor did I join with those who transgress the divine law. Above all I turned away from those who outrage divine worship, gathering, so they claim, in a church; and besides these, from the ungodliness of idolaters, with whom I thought it dangerous even to spend time. By the same. These words should be said to … and heretics. He set all this down wishing to show that he never shared in the festivals of the idols, nor loved the splendours of the ungodly, nor was the wealth of Babylon a marvel to him; but godliness and humility were his pursuit. “I will wash my hands among the innocent, and I will go around your altar, O Lord,” etc. The rational altar of God is our mind, on which, with the fire cast upon the earth by the Saviour, we burn every irrational thought that leaps away from the master’s flock. So when the soul does not incline outward but ### Scripture references - Ps 25:20 (24:20 LXX): quotation, high confidence - Rom 5:4: allusion, high confidence - Rom 5:5: quotation, high confidence - Ps 26:2 (25:2 LXX): quotation, high confidence - Ps 26:3 (25:3 LXX): quotation, high confidence - Ps 26:4 (25:4 LXX): quotation, high confidence - Ps 26:5 (25:5 LXX): quotation, high confidence - Ps 26:6 (25:6 LXX): quotation, high confidence - John 14:6: quotation, high confidence - Luke 12:49: allusion, high confidence ### Translation notes - Psalm 25 LXX is Psalm 26 in the English Bible (same verse numbers); its heading and v. 1 are not in the scan text. The council and assembly of v. 4–5 are read as heretical presbyters and congregations; translated as written. In “These words should be said to … and heretics,” the first group is unreadable in the OCR (φιλίπποις). “By the Saviour” translates a garbled word; the fire is that of Luke 12:49. Two OCR slips are corrected by logged corrections, one of them a stray Latin phrase. Quotations and allusions: Rom 5:3–5; John 14:6. ### Citation (SBL) Origen, Sel. Ps. 1273 (PG 12:1273a–1273d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1261/#p-1273). ## PG 12:1275 (Ps 25–26 LXX) - URL: https://sophiascriptura.com/fathers/origen-selecta-psalmos/1261/#p-1275 - Source: PG 12:1276a–1276d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: End of Ps 25 LXX (26):6–10 (the mind circling the altar; the righteous not destroyed with the ungodly) and beginning of Ps 26 LXX (27): the Lord as light and saviour, whose name is Jesus in Hebrew. ### Greek text βλέπει πρὸς ἑαυτὴν καὶ τὸ ἴδιον κέντρον, κυκλοῖ τὸʼ θυσιαστήριον τοῦ Θεοῦ· μηδεμίαν γωνίαν ἐργαζομένη φθορᾶς δεκτικήνο «Τὴν γὰρ ἀφροσύνην γωνίαν παρεδρεύειν ι 6 σοφός φησι Σολομὼν. Ἔστι δὲ θυσιαστήριον σωμάτων θεωρία καὶ ἀσωμάτων, ἐν καθαίρεται νοῦς· ἢν 6 κυκλώσας, τουτέστιν ἐγνωκὼς, διηγεῖται πάντα τὰ θαυμάσια τοῦ Θεοῦ. Κύριε, ἠγάπησα εὐπρέπειαν οἴκου σου, sed. τόπον σκηνώματπ δόξης σου. Μὴ συναπολέσῃς μετὰ ἀσεβῶν τὴν ψυχήν μου, καὶ μετὰ ἀνδρῶν αἱμάτων τὴν ζωήν μου, ὧν ἐν χερσιν ἀνομίαι. Ἡ δεξιὰ αὐτῶν ἐπλήσθη δώρων, κ. τ. ὲ. Τὴν ψυχὴν ἀπαθῆ διεφύλαξα. Τοῦ αὐτοῦ. Ὠς δυναμένου καὶ δικαίου συναπολέσθαι τοῖς ἀσεβέσι, ταῦτά φησι. Καὶ 6 Ἀβραὰμ δὲ πρὸς τὸν Θεὸν, (Μὴ συναπολέσῃς, ι φησὶ, (δίκαιον μετὰ ἀσεβοῦς; Καὶ ἔσται 6 δίκαιος ὠς ἀσεβής; ι Χρηστέον δὲ τούτῳ τῷ ῥητῷ πρὸς εὐλαβεῖς ἄνδρας ἦ γυναῖκας, συζῶντας ἦ συζούσας κακοῖς. Τοῦ αὐτοῦ. ι Ἡ δεξιὰ αὐτῶν ἐπλήσθη δώρων. ι Ἐπειδὴ εἰργάζοντοΠ) ἀνομίαν, διὰ τοῦτο τὴν δεξιὰν αὐτῶν ἐπλήρουν δώρων. ο Κύριος φωτισμός μου καὶ σωτήρ μου, τίνα φοβηθήσομαι; Κύριος ὑπερασπιστὴς τῆς ζωῆς μου, ἀπὸ τινος δειλιάσω ; κ. τ. ὲ. Ὁ ἀνδρεῖος ταῦτα ὲρεῖ καὶ γνώσει πεφωτισμένος, ὁποῖος ἦν 6 λέγων· c Τίς ἡμᾶς χωρίσει ἀπὸ τῆς ἀγάπης τοῦ Χριστοῦ;› Kal. γὰρ εἰ ἀληθῶς ὁ Χριστὸς ὑπὲρ ἡμῶν, ὲξουδένωται πᾶς 6 καθʼ ἡμῶν. Ἐὰν δὲ μὴ ὲκλάεωμεν τὸ, ι ζωῆς μου, ι ἐπὶ τοῦ εἰπόντος, ι Ἐγώ εἰμι ἡ ζωὴ, ι ἀλλʼ ἐπὶ τῆς ἁπλούστερον νοουμένης, οὐκ ἔσται ὑπερασπιστὴς τῆς τῶν μαρτύρων ζωῆς 6 Κύριος. Καὶ 6 Παῦλος δὲ λέγων, ι ’Ὥστε ἐξαπορηθῆναι ἡμᾶς xal. τοῦ ζῇν, ι τὴν θεῖαν ἔλεγε ζωήν. Δειλίαν δὲ οὐ πείσεται 6 ταῦτα λέγων ὲκ διαθέσεως. ι Τοῖς ι γὰρ ι δειλοῖς, ι κατὰ τὸν Κύριον, (τὸ μέρος ὲν τῇ λίμνῃ τοῦ πυρός, ι Προσκόπτει δὲ ψυχὴ τυφλώττουσα, καὶ πάντα φοβεῖται, καὶ τὴν εἰς Θεὸν ὁμολογίαν ἀρνήσεταν ὑπὸ Θεοῦ δὲ φωτισθεῖσα, πρῶτον μὲν τὸν πρόμαχον αὐτῆς καὶ Σωτῆρα ἐστι θεωροῦσα, μετὰ δὲ ταῦτα τῶν αὐτῆς πολεμίων καταθαῤῥεί, εἴτε Θεὸν ἀγνοούντων ἀνθ ρώο πων, εἴτε δυνάμεων ἀοράτων, ὼς αὐτὸν ἔχουσα τὸν Υἱὸν βοηθόν· ὲν γὰρ τούτῳ τῷ Ἐὅραῖκῷ τὸ, ι σωτήρ pou,» ὄνομα γέγραπται τοῦ Σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦο διʼ ὧν ἄν τις τοῖς Ἑβραϊκοῖς χαρακτῆρσι γράψῃ τὸν Ἰησοῦν. Ἐν τῷ ἐγγίζειν ἐπʼ ἐμὲ κακοῦντας τοῦ φαγεῖν τὰς σάρκας μου· οἱ θλίβοντέςμε καὶ οἱ ἐχθροί μου, αὐτοὶ ἡσθένησαν καὶ ἕπεο-αν, κ. τ. ὲ. Ὅτε πειραζόμενοι ἐγγίζουσιν ἐφʼ ἡμᾶς κακοῦντες, φαγεῖν ### English translation (Claude) [Ps 25, continued] looks to itself and its own centre, it goes around the altar of God, producing no corner that admits corruption; for “folly lurks at a corner,” says the wise Solomon. The altar is the contemplation of bodies and of bodiless things, in which the mind is purified; the one who has gone around it, that is, who has come to know it, tells all the wonders of God. “Lord, I loved the beauty of your house, and the place of the dwelling of your glory. Do not destroy my soul with the ungodly, nor my life with men of blood, in whose hands are lawless deeds; their right hand is filled with bribes,” etc. I kept my soul free from passion. By the same. He says this as though even a righteous man could perish along with the ungodly. Abraham too said to God, “Will you destroy the righteous with the ungodly? And will the righteous be as the ungodly?” This text should be used for devout men or women who live with wicked people. By the same. “Their right hand is filled with bribes.” Since they worked lawlessness, for that reason they filled their right hand with bribes. [Ps 26 LXX / 27] “The Lord is my light and my saviour; whom shall I fear? The Lord is the protector of my life; of whom shall I be afraid?” etc. The courageous man, enlightened by knowledge, will say this, such as was the one who said, “Who will separate us from the love of Christ?” For if Christ is truly for us, everyone against us has been brought to nothing. But if we do not take “of my life” of him who said, “I am the life,” but of life understood more simply, the Lord will not be the protector of the life of the martyrs. And Paul, saying, “so that we despaired even of living,” meant the divine life. The one who says these things from the heart will not suffer cowardice; for “the cowardly,” according to the Lord, “have their portion in the lake of fire.” A blind soul stumbles and fears everything, and will deny its confession toward God; but enlightened by God, it first beholds its champion and Saviour, and after that takes courage against its enemies, whether men ignorant of God or invisible powers, since it has the Son himself as helper. For in this Hebrew word, “my saviour,” the name of our Saviour Jesus Christ is written, by the letters with which one would write “Jesus” in Hebrew characters. “When evildoers drew near to me to eat my flesh, my oppressors and my enemies, they themselves weakened and fell,” etc. When the tempters draw near to us doing evil, wishing to eat ### Scripture references - Ps 26:7 (25:7 LXX): allusion, high confidence - Ps 26:8 (25:8 LXX): quotation, high confidence - Ps 26:9 (25:9 LXX): quotation, high confidence - Ps 26:10 (25:10 LXX): quotation, high confidence - Prov 7:12: allusion, low confidence - Gen 18:23: quotation, high confidence - Gen 18:25: quotation, high confidence - Ps 27:1 (26:1 LXX): quotation, high confidence - Ps 27:2 (26:2 LXX): quotation, high confidence - Rom 8:35: quotation, high confidence - Rom 8:31: allusion, high confidence - John 11:25: quotation, high confidence - 2 Cor 1:8: quotation, high confidence - Rev 21:8: quotation, high confidence ### Translation notes - Psalm 26 LXX is Psalm 27 in the English Bible (same verse numbers). The saying on folly lurking at a corner is probably Prov 7:12 (the adulteress lies in wait at every corner). “This text should be used for devout men or women who live with wicked people”: the verb (συζάω) is often used of married life. The note on the Hebrew word for “my saviour” (yišʿî, from the root of the name Jesus, Yēšûaʿ) is the excerptor’s. A stray OCR fragment is removed by a logged correction. Quotations and allusions: Gen 18:23, 25; Rom 8:35; Rom 8:31; John 11:25; 2 Cor 1:8; Rev 21:8. ### Citation (SBL) Origen, Sel. Ps. 1275 (PG 12:1276a–1276d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1261/#p-1275). ## PG 12:1277 (Ps 26 LXX) - URL: https://sophiascriptura.com/fathers/origen-selecta-psalmos/1261/#p-1277 - Source: PG 12:1277a–1277d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Notes on Ps 26 LXX (27):2–5: the demons who eat our flesh, the army that the heart does not fear, and the one thing asked of the Lord. ### Greek text θέλοντες τὴν μὴ δυναμένην κληρονομῆσαι Θεοῦ βασιλείαν σάρκα, καὶ τραφῆναι ἀφʼ ὦν ἁμαρτάνοντες ποιοῦμεν ἔργων σαρκὸς ἐτέρας οῦσης παρὰ τὴν (rboμένην σάρκα τὸ σωτήριον τοῦ Θεοῦ· κα) ὅτε ἐγγίζουσι τοῦ δικαίου κακοῦντες, τότε πρῶτον ἀσθενοῦσιν, εἶτα πίπτουσιν, αὐτῆς τῆς ἁφῆς ἦς ἅπτονται τοῦ δικαίου, κολαζούσης αὐτοὺς, καὶ ἀσθενεῖν καὶ πίπτειν ποιούσης αύτούς. Τοῦ αὑτοῦ. Εἰ ἡμεῖς τὰς τοῦ Χριστοῦ σάρκας ἐσθίομεν, (ι Ὀ τρώγων» γάρ ι μου, ι φησὶ, ι τὴν σάρκα, καὶ πίνων μου τὸ αἷμα· i ) τὰς δὲ ἡμετέρας οἱ δαίμονες· μήποτε καὶ τὰς τοῦ Χριστοῦ ἄρα σάρκας οἱ δαίμονες ἐσθίουσι, τὰς ὲν ἡμῖν ἀρετάς καὶ τὰ άληθῆ δόγματα διαφθείρειν σπουδάζοντες· λέγεται γὰρ τδ «φαγεῖν i καὶ ἐπὶ τοῦ t διαφθείρειν. »-‹Ἐάν› γὰρ «θέλητε, ι φησὶν, «καὶ εἰσακούσητέ μου, τά ἀγαθὰ τῆς γῆς φάγεσθε. Ἐάν δὲ μὴ θέλητε, μηδὲ είσακούσητέ μου, μάχαιρα ὑμᾶς κατέδεται· τὸ γὰρ στόμα Κυρίου ἐλάλησε ταῦτα.» Ἐνταῦθα γὰρ τὸ, ι κατέδεται, ι ἀντὶ τοῦ, «διαφθείρει. i κεῖται· μάχαιρα γὰρ ἐσθίειν ού πέφυκεν. Ἣ τὰς σάρκας ἡ μῶν λέγον·ται ὲσθίειν οἱ δαίμονες ἀντὶ τοῦ τὰ ἐκ τῆς σαρκὸς φυόμενα. ι Φανερὰ δέ ἐστι τὰ ἔργα τῆς σαρκὸς, ι ὁ ἱερὸς Ἀπόστολός φησιν, ι ἅτινά ἐστι μοιχεῖαι, πορνεῖαι, άσέλγειαι, εἰδωλολατρεῖαι, ι καὶ τὰ ἑξῆς. Ἐὰν παρατάξηται ἐπʼ ἐμὲ παρεμβολὴ, οὐ ερο- 6ηοήσεται ἡ καρδία μου, κ. τ. ἑ. 'H παρεμβολὴ (Η) τοιαύτη ἐστὶν, ὁποῖος ὁ ὲν τάφοις οἰκῶν λεγεὼν. Καὶ τάχα φῶς ἐστιν ἡτῶν ἐναντίων παρεμβολή. Ἡ καρδία δὲ, τουτέστι τὸ ἡγεμονικὸν, ού φοβηθήσεται· ἐπεὶ τὸ φρόνημα αὐτῆς ἔχθρα ἐστὶν εἱς Θεὸν, τῷ νόμῳ τοῦ Θεοῦ οὐχ ὑποτασσομένης, ι Ἐὰν ἐπαναστῇ ὲπ ἐμὲ πόλεμος, i καὶτὰ ἑξῆς. Κατὰ τοῦτο δέδοται άνακλήτως ἐλπίζειν ὲν τῇ καρδία. Τοῦ αὑτοῦ. '0 μὲν πρακτικὸς διὰ τῶν ἀρετῶν πολεμείτω τοῖς ἀλλοφύλοις· ὁ δὲ θεωρητικὸς τοῖς ἀληθέσι δόγμασι καθαιρεῖ τὸ πᾶν ὕψωμα κατὰ τῆς τοῦ Θεοῦ γνώσεως ἐπαιρόμενον. Καρδίαν δὲ τὸ ἡγεμονικὸν λέγει, ὅπερ οὐ φοβηθήσεται. Τάχα γὰρ ή ἁσθενήσασα σὰρξ φοβηθήσεται, ἐπεὶ τὸ φρόνημα αὐτῆς ἐχθρόν ἐστιν εἰς Θεὸν, τῷ νόμῳ τοῦ Θεοῦ ούχ ὑποτασσομὲνης. Τοῦ αὑτοῦ. Ἐὰν ἐπαναστῇ ἐπʼ ἐμὲ πόλεμος, ἐν ταύτῃ ἐγὼ ἐλπίζω. Ἐν τῇ καρδίᾳ. Ἐφωτίσθη γὰρ ὲν τανύτῃντῇ βοηθείᾳ ἧς πεῖραν ἔλαβον, ὅθεν οὐδὲ άλλην πλείονα παράταξιν δέδοικα, σκεπούσης με τῆς τοιαύτης βοηθείας. Μίαν ᾐτησάμην παρὰ Κυρίου, ταύτην ἐκζψ τήσω· τοῦ κατοικεῖν με ἐν οἴκῳ Κυρίου πάσας τὰς ἡμέρας τῆς ζωῆς μου, τοῦ θεωρεῖν με τὴν τερπνότητα Κυρίου, καὶ ἐπισκέπτεσθαι τὸν ναὸν αὐτοῦ· ὅτι ἔκρυψέ με ἐν σκηνῇ αὺτοῦ ἐν ἡμέρᾳ κακῶν μου, ἐσκέπασέ με ἐν ἀποκρύφῳ τῆς σκηνῆς αὐτοῦ· ἐν πέτρᾳ ὕψωσέ με. Μεμαθήκαμεν ### English translation (Claude) [Ps 26, continued] the flesh that cannot inherit the kingdom of God, and to feed on the works of the flesh that we do when we sin—this flesh being different from the flesh that shall see the salvation of God; and when, doing evil, they draw near to the righteous man, then first they weaken and then they fall, the very touch with which they touch the righteous man punishing them and making them weaken and fall. By the same. If we eat the flesh of Christ (for “he who eats my flesh,” he says, “and drinks my blood”), and the demons eat ours, then perhaps the demons also eat the flesh of Christ, striving to destroy the virtues and the true doctrines in us; for “to eat” is also said for “to destroy.” “If you are willing,” he says, “and listen to me, you shall eat the good things of the land. But if you are not willing and do not listen to me, a sword shall devour you; for the mouth of the Lord has spoken these things.” Here “shall devour” stands for “destroys,” for a sword does not naturally eat. Or the demons are said to eat our flesh in the sense of what grows out of the flesh. “Now the works of the flesh are plain,” says the holy Apostle, “which are adulteries, sexual immorality, licentiousness, idolatries,” and what follows. “If an army encamps against me, my heart will not fear,” etc. Such an army is like the Legion that lived in the tombs. And perhaps the army of the opponents is light. The heart, that is, the ruling faculty, will not fear; since its mind is enmity against God, not being subject to the law of God. “If war rises against me,” and what follows. In this, it has been granted to hope in the heart without recall. By the same. Let the practical man fight the foreigners through the virtues; the contemplative pulls down with true doctrines every height raised up against the knowledge of God. He calls the ruling faculty the heart, which will not fear. For perhaps the flesh that has weakened will fear, since its mind is hostile to God, not being subject to the law of God. By the same. “If war rises against me, in this I hope”: in the heart. For I was enlightened by this help of which I had experience; hence I do not fear any other, greater battle line either, since such help shelters me. “One thing I asked of the Lord, this I will seek: that I may dwell in the house of the Lord all the days of my life, to behold the delight of the Lord and to visit his temple; for he hid me in his tent in the day of my troubles; he sheltered me in the hidden place of his tent; he lifted me up upon a rock.” We have learned ### Scripture references - Ps 27:2 (26:2 LXX): quotation, high confidence - Ps 27:3 (26:3 LXX): quotation, high confidence - Ps 27:4 (26:4 LXX): quotation, high confidence - Ps 27:5 (26:5 LXX): quotation, high confidence - 1 Cor 15:50: allusion, high confidence - Luke 3:6: allusion, high confidence - John 6:54: quotation, high confidence - Isa 1:19: quotation, high confidence - Isa 1:20: quotation, high confidence - Gal 5:19: quotation, high confidence - Mark 5:9: allusion, high confidence - Rom 8:7: quotation, high confidence - 2 Cor 10:5: allusion, high confidence ### Translation notes - In the first note on v. 3 the words of Rom 8:7 (“its mind is enmity against God”) are applied to the heart, which does not fit the sentence; the next excerpt applies them to the flesh, as Paul does. The sentence is translated as printed. “Perhaps the army of the opponents is light” is also translated as printed (cf. 2 Cor 11:14). A running number at the head of the column is removed by a logged correction. Quotations and allusions: 1 Cor 15:50; Luke 3:6; John 6:54; Isa 1:19–20; Gal 5:19; Mark 5:2–9; 2 Cor 10:5. ### Citation (SBL) Origen, Sel. Ps. 1277 (PG 12:1277a–1277d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1261/#p-1277). ## PG 12:1279 (Ps 26 LXX) - URL: https://sophiascriptura.com/fathers/origen-selecta-psalmos/1261/#p-1279 - Source: PG 12:1280a–1280d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Notes on Ps 26 LXX (27):4–5: the house of the Lord as the church, the tent as progress and the house as perfection, and the rock as Christ. ### Greek text οἶκον Κυρίου λέγεσθαι τὴν Ἐκκλησίαν Θεοῦ ζῶντος, ἐκ λίοων ζώντων. Οῦσης δὲ καὶ χρηστότητος, οὔσης δέ καὶ ἁποτομίας Θεοῦ, οἱ μὲν κατοικοῦντες ἐν οἴκῳ Κυρίου ὄψονται τὴν ἐν τῇ χρηστότητι τοῦ θεοῦ τερο πνότητα· οἱ δὲ ἔξω τοῦ οἴκου τυγχάνοντες τῆς ἀποτομίας αὑτοῦ πεῖραν λήψονται. Εἰ διαφέρει δὲ ναὸς Κυρίου καὶ οἶκος Κυρίου ἐπιστήσεις, καὶ εἰ οἶκος μὲν ἡ Ἐκκλησία ἀναλόγως Λευῖταις καὶ ἱερεῦσι. Πρῶτον ἐν τῇ σκηνῇ τοῦ Θεοῦ κρύπτεταί τις ἐν ἡμέρᾳ κακῶν ἀπὸ Κυρίου, εἶτα σκεπάζεται ἐν ἀποκρύφῳ τῆς σκηνῆς αὐτοῦ, καὶ τρίτον ἐν πέτρα ὑψοῦται. Λίτεί τοίνυν τὴν Ἐκκλησίαν οἰκεῖν διὰ τοῦ φρονεῖν τὰ ἐκκλησιαστικὰ πασας τὰς ἡμέρας τῆς πεφωτισμένης αὑτοῦ ζωῆς. Ἐπὶ γῆς, φησῗ, τυγχάνων, εἰ καὶ πολλῶν δεῖ μοι τῶν ἀγαθῶν, μίαν αἴτησιν τέως αἰτῶ. ’Λορὸως γὰρ ἐν πᾶσιν οὐχ οἷόν τε γενέσθαι τοῖς ἁγαΟοῖς, μήπω τόδε λείποι τὸ μέγα καὶ ἐξαίρετον, ι τὸ Θεωρεῐν με, ι καὶ τὰ ἑξῆς. 'U δὲ ἀγαπῶν τὴν εὐπρέπειαν τοῦ οἴκου Κυρίου βούλεται τερπνῶς ἐναπολαῦσαι τῇ θέα, καὶ μετὰ τὴν Θεωρίαν ἐπισκέπτεσθαι τὸν ναὸν αὑτοῦ. Θεωρεῖ δέ τις τὴν τερπνότητα Κυρίου. τὰ ὑποβεβηκότα δόγματα τῆς Ἐκκλησίας ὀρῶν· προσβαλὼν δὲ τοῖς περὶ Τριὰδος, περιαο Ορήσει τὸν ναὸν αὑτοῦ. Εὺπρέπεια δὲ Κυρίου καὶ πᾶς ὁ κατʼ ἀρετὴν βίος τῶν ἐν Οεοσεεείᾳ διαπρεπόντων. ι ’Ὁτι ἔκρυψέ με, ι καὶ τὰ ἑξῆς. ι Οἱ μὲν ἐχθροὶ, φησὶν, ἠσθένουν καὶ ἔπιπτον ι ἐγὼ δὲ ὑπὸ τῆς αὺτοῦ δεξιᾶς ἐκρυπτόμην ἐν σκηνῇ κατοικῶν, διὰ τὸ διάγειν ἐν ἐρημίαις, καὶ μὴ ἔχειν τότε τὸν οἷκον τοῦ Θεοῦ, μηδέ τὸν ναὸν αὐτοῦ. Καὶ ἐν τῷδε τῷ τῶν διωγμῶν καιρῷ ἐσκέπασέ με. Ἀπὸκρυφον δὲ σκηνῆς τὸ ἐνδότατόν τε καὶ ἄβατον, ὅπερ ἐκάλουν ’Ἅγια ἁγίων. Οὐ πάντως δὲ τὴν σκηνὴν ἐν τόπῳ γεγενῆσθαί φησιν, ἀλλʼ ἐν ψυχῆς καταστάσει ἡγιασμένη, καὶ πάσης ἀπηλλαγμένῃ τῆς τῶν πολλῶν κοινωνίας. Ἀλλʼ οὐκ ἀφῆκέ με, φησὶ, μέχρι τέλους λανθάνειν,ἀλλὰ καὶ ἑτέροις χρήσιμον γενέσθαι βουλόμενος, ἐν πέτρᾳ τῷ Χριστῷ ὕψωσέ με. Καὶ ἄλλως δὲ πολλάκις εἴρηται τὴν μὲν σκηνὴν δηλοῦν προκοπὴν, τὸν οἷκον δὲ τελειότητα. Οὐδεὶς οὖν, ἐνεστηκυίας αὐτῷ τῆς τῶν κακῶν ἡμέρας, ὲν οἴκῳ εἶναι δύναται τοῦ Θεοῦʼ ἀλλʼ ἐν τῇ σκιᾷ κρύπτεται,τῷ τὴν προκοπὴν σκεπάζειν τὸν κακίας ἀπαλλαττόμενος). Ἔτι γὰρ μετανοοῦντες, οὺ δύνανται ἔχειν τὴν τελειότητα. Δύναται δὲ καὶ νῦν κακὰ νοεῖσθαι τὰ περιστατικά· ἀπόκρυφον δὲ σκηνῆς αὐτοῦ ἐπὶ τῆς παιδεύσεως, κάκεῖ προκόπτομεν. Τὰ μέν ἐστι προφανῆ, τὰ δὲ μυστικά. Οὐκ ἐν τοῖς ἐπιπολαίοις οὖν ὁ Θεὸς τὸν προκόπτοντα σκέπει. Αὑτοῦ δὲ εἷπε σκηνὴν, ἐπεὶ μὴ πᾶσα κατὰ Θεὸν προκοπή· διεδέξατο δέ τὴν προκοπὴν ἡ πέτρα τῆς τελειότητος. Κατάλληλον δὲ τῇ μὲν προκοπῇ τὸ ι ἐκρυῲε,ι τῇ δὲ τελειότητι τὸ ι ὒψωσε. ι Λέγοις δʼ ἂν σκηνὴν καὶ τὴν διὰ νόμου καὶ προφητῶν ἀγωγὴν, ἐνῇ ἐν τῷ μυστικῴ νῷ κρύπτει τὸν παιδευόμενον ὁ Θεὸς, ὑιξιῶν αὑτὸν ἐν τῇ πέτρα τῷ Χριστῷ. ### English translation (Claude) [Ps 26, continued] that the house of the Lord is called the church of the living God, built of living stones. Since there is both the kindness and the severity of God, those who dwell in the house of the Lord will see the delight that is in God’s kindness, while those who are outside the house will experience his severity. You will consider whether the temple of the Lord differs from the house of the Lord, and whether the house is the church in correspondence with the Levites and priests. First one is hidden by the Lord in the tent of God in the day of troubles; then he is sheltered in the hidden place of his tent; and third he is lifted up on a rock. He asks, then, to dwell in the church by thinking the things of the church all the days of his enlightened life. While I am on earth, he says, though I need many good things, I make one request for now. For since one cannot come into all good things at once, let not this great and choice one be lacking: “that I may behold,” and what follows. The one who loves the beauty of the house of the Lord wishes to enjoy the sight with delight, and after the contemplation to visit his temple. One beholds the delight of the Lord in seeing the lower doctrines of the church; but having reached those concerning the Trinity, he will survey his temple. And the beauty of the Lord is also the whole virtuous life of those distinguished in godliness. “For he hid me,” and what follows. The enemies, he says, weakened and fell, but I was hidden by his right hand, dwelling in a tent, because I was living in deserts and did not then have the house of God, nor his temple. And in that time of persecutions he sheltered me. The hidden place of the tent is the innermost and inaccessible part, which they called the Holy of Holies. He does not say that the tent was altogether in a place, but in a sanctified condition of the soul, freed from all fellowship with the many. But he did not let me remain hidden to the end, he says, but, wishing me to become useful to others too, lifted me up on the rock, Christ. And it has often been said in other ways that the tent signifies progress and the house perfection. So no one, while the day of troubles is upon him, can be in the house of God; but he is hidden in the shade, since progress shelters the one being freed from wickedness. For those still repenting cannot have perfection. Here too “troubles” may be understood as adversities, and “the hidden place of his tent” of discipline; there we make progress. Some things are open, others mystical; so God does not shelter the one making progress in superficial things. He said “his” tent, since not all progress is according to God; and the rock of perfection succeeded the progress. “He hid” fits progress, and “he lifted up” fits perfection. You might also call the tent the training through the law and the prophets, in which God hides the one being trained, in the mystical sense, lifting him up on the rock, Christ, ### Scripture references - Ps 27:4 (26:4 LXX): quotation, high confidence - Ps 27:5 (26:5 LXX): quotation, high confidence - 1 Tim 3:15: allusion, high confidence - 1 Pet 2:5: allusion, high confidence - Rom 11:22: allusion, high confidence - Heb 9:3: allusion, medium confidence - 1 Cor 10:4: allusion, high confidence ### Translation notes - Quotations and allusions: 1 Tim 3:15; 1 Pet 2:5; Rom 11:22; Heb 9:3; 1 Cor 10:4. The reference to David in the deserts and Saul’s persecution recalls 1 Sam 21–26. ### Citation (SBL) Origen, Sel. Ps. 1279 (PG 12:1280a–1280d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1261/#p-1279). ## PG 12:1281 (Ps 26 LXX) - URL: https://sophiascriptura.com/fathers/origen-selecta-psalmos/1281/#p-1281 - Source: PG 12:1281a–1281d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Notes on Ps 26 LXX (27):5–14: David hidden at Nob, the soul made a circle without corners, seeking God’s face, and forsaken by the devil as father. ### Greek text ὲν ᾧ καὶ κατεσκήνωσεν ὁ Ger};γὰρ, φησὶν, ι ἔθετο τὸ σκήνωμα αὐτοῦ. ι Ἥλιος δὲ δικαιοσύνης ὁ Κύριος. Καὶ γὰρ ἐκ τοῦ ναοῦ φησι. Ταύτην γὰρ, λέγει, σκηνὴν ἔσχον τὴν σκέπην καὶ τὴν βοήθειαν. Ἐπειδὴ ὲν τῇ τοῦ Θεοῦ σκηνῇ προσευξάμενος, καὶ τὴν ἀπὸ τῶν ἄρτων λαβὼν εὐλογίαν, τὰς χεῖρας τῶν πολεμούντων διέφυγεν, ὁπότε καὶ Δωήκ τὰς βασιλικὰς ἡμιόνους νέμων τήν αὑτοῦ φυγὴν τῷ Σαοὺλ κατεμήνυσεν. ι Ἐσκέπασέ με ἐν ἁποκρύφῳ τῆς σκηνῆς αὐτοῦ. ι Ἀντὶ τοῦ, ὡς ἐν ἀποκρύφῳ. Οὖτω, φησὶ, πολλὰ ζητήσαντες περὶ ἐμοῦ οί πολέμιοι οὐχ εὗρόν με, τοῦ Θεοῦ με σκεπάζοντος. Καὶ οὕτω τὸ, ιʼξΕκρυψέ με.) Καὶ νῦν ίδοὺ ὕψωσε τὴν κεφαλήν μου ἐπʼ ἑχθρούς μουο ἑκύκλωσα καὶ ἔθυσα ἐν τῇ σκηνῇ (ιὺτοῦ θυσίαν ἀλαλαγμοῦ, κ. τ. ὲ. El ό κυκλώσαςθύει· θυσία δέ ἐστι πνεῦμα συντετριμμένον· ό συντρίψας τὴν ἑαυτοῦ ψυχὴν κύκλῳ αὐτὴν πεποίηκε σχῆμα γωνίας μὴ ἔχουσαν ἐπιδεχομένην φθορὰν, καὶ τὴν ἀφροσύνην αὐτὴν, ἢ, φησὶ Σολομὼν, ι ταῖς γωο νίαις παρεδρεύει· ι καὶ τὸ, ι Κατελθὸν δὲ ἐπὶ τοὺς παῖδας ’1ὼὸ πῦρ τῶν τεσσάρων ἥψατο γωνιῶν τοῦ οἴκου. ι η Σοὶ εἶπεν ἡ καρδία μου· Ἐξεζήτησα τὸ πρόσωπόν σου,τὸ πρόσωπόν σου, Κύριε, (infimo, κ.τ. ὲ. Ὅταν τὸ πρόσωπόν τινος τὸ πρόσωπον τοῦ Κυρίου ζητήσει, τότε ὰνακεκαλυμμένως τὴν δόξαν Κυρίου κατοπτρίζεται, καὶ γενόμενος ίσάγγελος, διὰ παντὸς ὄψεται τὸ πρόσωπον τοῦ ὲν οὐρανοῖς Πατρός. Τοῦ αὐτοῦ. Διʼ ὧν καθαίρει τις ἑαυτὸν, δείκνυσι ζητῶν τὸ πρόσωπον τοῦ Θεοῦ, ὅπερ οἱ ἄγγελοι διὰ παντὸς λέγονται βλέπειν. ’Ὡτι ὀ πατήρ μου καὶ ἡ μήτηρ μου ἐγκατέλιmir με, κ. τ. ὲ. Μακάριος ὁ ἐγκαταλειφθεὶς ὑπὸ τοῦ διαβόλου καὶτῆς συζύγου αὐτοῦ κακίας, ἐξ ἦς τίκτει τοὺς παρανόμους τούτου υἱούς. ’Ὠσπερ Παῦλος διὰ τοῦ Εὐαγγελίου γεννᾷ τοὺς Γαλάτας, οῦτω καὶ διὰ τῆς κακίας ό διάβολος γεννᾷ τοὺς πονηρούς. Τῆς συμφορᾶς, φησὶν. ἐπιστάσης μοι νῦν, καὶ τῆς τοσούτων πολεμίων ἐφόδου, οὐδὲ πατὴρ ἄν με ὠφέλησαν οὐδὲ μήτηρ, αὐτὸς δὲ ἀντὶ πάντων ὤφθης μοι βοηθός. Νομοθέτησόν με, Κύριε, τὴν ὀδόν σου, καὶ 66:5γησόν με ἐν τρίβῳ εὐθείᾳ, κ. τ, ὲ. Ὅρα τὸν ὲν τῷ νόμῳ Μωῦσέως καὶ γράμματι, ὡς οὐκ ὄντα ὲν ὁδῷ Κυρίου, νομοθετηθῆναι εὐχόμενον τῇ ὀδῷ τοῦ Κυρίου. ιου. ’ςινδρίζοω καὶ κραταιοῦσθε.) ἡ καρδία σου, ‘at. τ. ὲ. Ἀνδρίζου, τουτέστιν ἀνδρείαν ἀνάλαβε, μὴ κατʼ ἰσχὺν σώματος, ἀλλὰ κραταιουμένης τῆς καρδίας σου· οὕτω γὰρ ὑπομεῖναι τὸν Κύριον δυνηθήση. σ. ήΤὲὗ αὐτοῦ. ’Δνδρεία καρδία καὶ ψυχή ἐστιν ### English translation (Claude) [Ps 26, continued] in whom he also pitched his tent; for “in the sun,” he says, “he set his tent.” And the Lord is the sun of righteousness. For he speaks also from the temple. For this, he says, I had as a tent: the shelter and the help. For having prayed in the tent of God and received the blessing of the loaves, he escaped the hands of those making war on him, when Doeg, who tended the royal mules, informed Saul of his flight. “He sheltered me in the hidden place of his tent”: that is, as in a hidden place. Thus, he says, the enemies searched much for me but did not find me, since God sheltered me. And so too, “he hid me.” “And now, behold, he lifted up my head over my enemies; I went around and offered in his tent a sacrifice of shouting,” etc. If the one who goes around offers sacrifice, and a sacrifice is a broken spirit, then the one who has broken his own soul has made it a circle, a shape that has no corner admitting corruption, nor the folly that, as Solomon says, “lurks at the corners”; and: “The fire that came down upon Job’s children touched the four corners of the house.” “My heart said to you: I have sought your face; your face, O Lord, I will seek,” etc. When someone’s face seeks the face of the Lord, then with unveiled face he beholds the glory of the Lord, and, having become equal to the angels, he will always see the face of the Father in heaven. By the same. By the things through which one purifies himself he shows that he seeks the face of God, which the angels are said always to see. “For my father and my mother forsook me,” etc. Blessed is the one forsaken by the devil and by his consort, wickedness, from whom he begets his lawless sons. As Paul through the gospel begets the Galatians, so the devil through wickedness begets the wicked. Now that disaster has come upon me, he says, and the attack of so many enemies, neither father nor mother could have helped me; but you yourself appeared to me as helper in place of all. “Give me your way as law, O Lord, and guide me on a straight path,” etc. See how the one who is in the law of Moses and the letter, as not being on the way of the Lord, prays to be given the way of the Lord as law. “Be courageous, and let your heart be strong,” etc. “Be courageous,” that is, take up courage, not by strength of body but with your heart strengthened; for so you will be able to wait for the Lord. By the same. A courageous heart and soul is ### Scripture references - Ps 27:5 (26:5 LXX): quotation, high confidence - Ps 27:6 (26:6 LXX): quotation, high confidence - Ps 27:8 (26:8 LXX): quotation, high confidence - Ps 27:10 (26:10 LXX): quotation, high confidence - Ps 27:11 (26:11 LXX): quotation, high confidence - Ps 27:14 (26:14 LXX): quotation, high confidence - Ps 19:4 (18:5 LXX): quotation, high confidence - Mal 4:2 (3:20 LXX): allusion, high confidence - 1 Sam 21:6: allusion, high confidence - 1 Sam 22:9: allusion, high confidence - Ps 51:17 (50:19 LXX): allusion, high confidence - Prov 7:12: allusion, low confidence - Job 1:19: quotation, medium confidence - 2 Cor 3:18: allusion, high confidence - Luke 20:36: allusion, medium confidence - Matt 18:10: allusion, high confidence - 1 Cor 4:15: allusion, medium confidence - Gal 4:19: allusion, medium confidence ### Translation notes - The first sentence completes the note on the rock (Christ) in the previous column. The flight of David is 1 Sam 21:1–9 and 22:9–10 (Doeg, who in the Septuagint of 1 Sam 21:7 tends Saul’s mules). The saying about Job’s children joins the fire of Job 1:16 with the wind striking the four corners of the house in Job 1:19. The lemmas of vv. 8, 10, 11 and 14 are partly garbled in the OCR and translated from the evident psalm text. Quotations and allusions: Ps 19:4 (18:5 LXX); Mal 4:2; Ps 51:17 (50:19 LXX); Prov 7:12; 2 Cor 3:18; Luke 20:36; Matt 18:10; 1 Cor 4:15; Gal 4:19. ### Citation (SBL) Origen, Sel. Ps. 1281 (PG 12:1281a–1281d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1281/#p-1281). ## PG 12:1283 (Ps 26–27 LXX) - URL: https://sophiascriptura.com/fathers/origen-selecta-psalmos/1281/#p-1283 - Source: PG 12:1284a–1284d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Beginning of Ps 27 LXX (28): crying aloud in secret prayer, God speaking within the heart, and the pit (cistern) as the cold place of sin and captivity. ### Greek text ιεει ἡ μὴ ἔχουσα λογισμοὺς ἀκαθάρτους καὶ δόγματα ψευδῆ. ΨΑΔΜΟΣ ΚΖʼ. Πρὸς σὲ, Κύριε, κεκράξομαι, ὀ Θεός μου, μὴ παρασιωπήσῃς ἀπʼ ἐμοῦ, κ. τ. ὲ. Τῶν πρὸς τὸν Θεὸν βοώντων καὶ ἀναφερόντων τὰς εὐχὰς, εἰ μὲν τὰ ὲπίγειά τις αἰτεῖ, ἐστὶν ἡ φωνὴ αὐτοῦ βραχεῖα· εί δὲ τά ὲπουράνιά τις αἰτεῖ, βοᾷ. Ὅθεν πολλὰκις λέγεται ὲν ταῖς Γραφαῖς περὶ τῶν ἁγίων, ὅτι πρὸς τὸν Θεὸν ὲκέκραξαν. Πειράσθω τοίνυν ἕκαστος εὔχεσθαι τῷ Θεῷ κεκραγὼς, καὶ παραδοξότερον ἐρῶ πῶς κεκραγώς. Εἰσελθὼν εἰς τὸ ταμεῖον αὑτοῦ κλείει τὴν θύραν, καὶ οὕτως κέκραγε πρὸς τὸν Θεόν. ι liii] παρασιωπήσῃς ἀπʼ ἐμοῦ. ι Θεὸς ἀναγέγραπται λελαληκέναι πρὸς Μωῦσέα, καὶπρὸς Ἀαρὼν, καί πρὸς Ἰησοῦν τὸν τοῦ Ναυῆ. Τοιοῦτοι γὰρ ἦσαν ἵνα λαλῇ πρὸς αὐτοὺς 6 Θεός. Καὶ διὰ τῶν προφητῶν, ὅτε 6 λαὸς ἦν τοῦ Θεοῦ, οὐκ ἐσιώπα. Καὶ μὴ νομίσωμεν ἔξωθεν ἡμῖν λαλεῖν τὸν Θεόν· ἀλλά γὰρ τὰ ἀναβαίνοντα ἠμῶν ἐπὶ τὴν καρδίαν ἆγια ἐκεῖνά ἐστιν ἃ λα· λεῖ ἡμῖν 6 Θεός. Οὕτως ἄκουε τοῦ, Ἐλάλησεν 6 Θεὸς πρὸς τὸν δεῖνα. Ὅτι δὲ τοῦθʼ οῦτως ἔχει, ἄκουε τῆς Γραφῆς αὐτῆς μαρτυρούσης «Μακάριος ἀνὴρ οὗ ἐστιν ἀντίληψις αὐτοῦ παρὰ eoi, Κύριε, ἀναβάσεις είς τὴν καρδίαν αὐτοῦ. ι Ἕχομεν ἄλλην ἀκοὴν ἀκούουσαν λόγου Θεοῦ. Θεία ἐστὶν ἡ αἴσθησις ἐκείνη ἡ οὕτω παρά Σολομῶντι ὀνομαζομένη, ἡ ἀκούουσα λόγου Θεοῦ, άνακεκραμένη αὐτῷ καὶ ἡνωμένη. ι '0 Θεὸς οῦν μου, φησιν, μὴ παρασιωπήσῃς ἀπʼ ἐμοῦι καὶ ὀμοιωθήσομαι, φησὶν, τοῖς καταβαίνουσιν είς λάκκον. ι Οὐδένα τῶν ἁγίων οἴδαμεν λάκκον ὀρύξανταʼ ἀλλʼ εἴποτε ἆγιος χρείαν ἔσχεν ὓδατος, φρέαρ ὤρυξε. Καὶ Σολομὼν ἐντέλλεται ἀπὸ φρεάτων πίνειν* 6 δὲ προφήτης ἀπειλεῖ τοῖς πίνουσιν ὲκ λάκκου, λέγων ὼς ὲκ προσώπου τοῦ Θεοῦ· ι Ἐμὲ ἐγκατέλιπον πηγὴν ὓδατος ζῶντος, καὶ ὤρυξαν ἑαυτοῖς λάκκους συντετριμμένους. Μήποτε οῦν παρασιωπὴσῃς ἀπʼ ὲμοῦ,καλ όμοιωθήσομαι τοῖς καταβαίνουσιν είς λάκκον. ι Ἀλ)’ ὅπως ἴδωμεν τίνες oi καταβαίνοντες είς λάκκον, ἡ ἱερά Γραφὴ τὰ θεῖα λέγει εἶναι θερμὰ, τὰ δὲ τῆς ἁμαρτίας καὶ τῆς ὕλης πράγματα ψυχρά. Ἐκεῖ οίκεῖ καὶ 6 πολέμιος τῶν ἀνθρώπων δράκων, ὃς ὠνομάσθη ψυχρός. Οὐδὲν γὰρ τῶν ἐπὶ γῆς ζῶόν ἐστι ψυχρὸν, ὡς 6 δράκων. Πᾶσα οὖν ἁμαρτία ψυχρά ἐστιʼ τὰ δὲ θεῖα, ὠς ἔοικε, θερμά. ι '0 ποιῶν τοὺς ἀγγέλους αὐτοῦ πνεύματα καὶ τοὺς λειτουργοὺς αὐτοῦ πυρὸς φλόγαί καὶ, ι Πῦρ ἦλθον βαλεῖν ἐπὶ τὴν γῆν· ι καὶ, ι Τῷ πνεύματι ζέοντες. ι Πῶς δὲ oi ἁμαρτωλοὶ παρὰ λάκκοις είσὶν,ἄκουε. Ἐν τῇ Ἐξόδῳ γέγραπταιʼ ι ’Λπέκτεινεν 6 Θεὸς ἀπὸ πρωτοτόκου Φαραὼ, ὃς κάθηται ὲπὶ τοῦ θρόνου ἕως πρωτοτόκου τῆς αἰχμαλωτίὸος τῆς ὲν τῷ λάκκῳ. ι Οῦτως οἱ καταβαίνοντες είς λάκκον ἁμαρτωλοί είσι καὶ αἰχμάλωτοι· ἀλλʼ όὰγσθὸς Θεὸς καὶ τούτους καλεῖν ### English translation (Claude) [Ps 26, continued] one that has no unclean thoughts and false doctrines. [Ps 27 LXX / 28] Psalm 27. “To you, O Lord, I will cry; my God, do not keep silent from me,” etc. Of those who cry to God and offer up prayers: if one asks for earthly things, his voice is small; but if one asks for heavenly things, he cries aloud. Hence it is often said in the Scriptures of the saints that they cried to God. Let each, then, try to pray to God crying aloud; and I will say something more paradoxical: how he cries aloud. Going into his inner room he shuts the door, and so cries to God. “Do not keep silent from me.” God is recorded to have spoken to Moses, and to Aaron, and to Joshua son of Nun; for they were such that God would speak to them. And through the prophets, while the people was God’s, he was not silent. And let us not think that God speaks to us from outside; rather, the holy things that come up into our heart are what God speaks to us. Understand “God spoke to so-and-so” in this way. That this is so, hear Scripture itself testifying: “Blessed is the man whose help is from you, O Lord; ascents are in his heart.” We have another hearing that hears the word of God. Divine is that perception, so named in Solomon, which hears the word of God, blended and united with it. “My God,” he says, “do not keep silent from me, and I shall become like those who go down into the pit.” We know of none of the saints who dug a cistern; but whenever a saint needed water, he dug a well. And Solomon commands us to drink from wells; and the prophet threatens those who drink from a cistern, saying as from the person of God, “They have forsaken me, the spring of living water, and dug for themselves broken cisterns.” “Lest you keep silent from me, and I become like those who go down into the pit.” But so that we may see who those are who go down into the pit: holy Scripture says that divine things are hot, but the things of sin and of matter cold. There dwells also the dragon, the enemy of men, who was called cold; for no living thing on earth is as cold as the dragon. Every sin, then, is cold; but divine things, it seems, are hot: “He who makes his angels spirits and his ministers a flame of fire”; and “I came to cast fire on the earth”; and “fervent in spirit.” And how sinners are by pits, hear: in Exodus it is written, “God killed from the firstborn of Pharaoh, who sits on the throne, to the firstborn of the captive woman in the pit.” So those who go down into the pit are sinners and captives; but the good God calls even these ### Scripture references - Ps 28:1 (27:1 LXX): quotation, high confidence - Matt 6:6: allusion, high confidence - Exod 33:11: allusion, low confidence - Ps 84:5 (83:6 LXX): quotation, high confidence - Prov 2:5: allusion, medium confidence - Prov 5:15: allusion, high confidence - Jer 2:13: quotation, high confidence - Ps 104:4 (103:4 LXX): quotation, high confidence - Luke 12:49: quotation, high confidence - Rom 12:11: quotation, high confidence - Exod 12:29: quotation, high confidence ### Translation notes - Psalm 27 LXX is Psalm 28 in the English Bible (same verse numbers). The Greek λάκκος means both “pit” and “cistern,” which the note plays on. “Divine perception” is Prov 2:5 LXX. The source for the dragon being called “cold” is not identified. Quotations and allusions: Matt 6:6; Exod 33:11; Ps 84:5 (83:6 LXX); Prov 2:5; Prov 5:15; Jer 2:13; Ps 104:4 (103:4 LXX); Luke 12:49; Rom 12:11; Exod 12:29. ### Citation (SBL) Origen, Sel. Ps. 1283 (PG 12:1284a–1284d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1281/#p-1283). ## PG 12:1285 (Ps 27 LXX) - URL: https://sophiascriptura.com/fathers/origen-selecta-psalmos/1281/#p-1285 - Source: PG 12:1285a–1285d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Notes on Ps 27 LXX (28):2–3: Christ as the holy temple, the grades of prayer (1 Tim 2:1), the lifting of hands as godly actions, and the righteous among sinners. ### Greek text καὶ κηρύσσει αὐτοῖς ἄφεσιν. s Πνεῦμα γὰρ Κυρίου ἐπʼ ἐμὲ, οῦ ἕνεκεν ἔχρισε με, εὐαγγελίσασθαι πτωχοῖς ἀπέσταλκέ με, κηρύξαι αἰχμαλώτοις ἄφεσιν καὶ τυφλοῖς ἀνάβλεψιν. s Είσάκουσον, Κύριε, τῆς δεήσεώς μου ἐν τῷ δέεσθαι με πρὸς σὲ, ἐν τῷ αἴρειν με χεῖράς μου πρὸς ναὸν ἅγιόν σου, κ. τ. ὲ. Ei ναός ἐστιν 6 ἔχων Θεὸν, 6 Θεὸς δὲ ἦν ὲν Χριστῷ κόσμον καταλλάσσων ἐαυτῷ, ναὸς ἄρα ἐστὶν ἅγιος 6 Χριστὸς, πρὸς ὃν αἴρει τις καὶ ύιζμοῖ τὴν ἑαυτοῦ ψυχὴν διὰ τῶν ἀρετῶν. Τοῦ αὐτοῦ. Ἐμοὶ δοκεῖ διαφέρειν εὐχὴ δεήσεως, καὶ δοκεῖ μοι 6 ’Λπόστολος πλείονα ὀνόματα εἰς ταύτην τὴν διαφορὰν διαθέσθαι λέγων· ι Παρακαλῶ πρῶτον πάντων ποιεῖσθαι δεήσεις, προσευχὰς, ἐντεύξεις, εὐχαριστίας, ι μείζονα λέγων ὡς ἐμοὶ δοκεῖ τῆς δεήσεως τὴν προσευχὴν, καὶ τούτων τὴν ἐντευξιν, πάντων δὲ τὴν εὐχαριστίαν. Εῖποιμʼ ἂν οὖν, ὅτι τοῦ ἔτι ἐνδεοῦς, καὶ οἷς ἔτι ἐνδεῖ τινα, τούτων ἐστὶν ἡ δέησις. ’ὐτε δὲ τὸ ἀξίωμα τοῦ Θεοῦ νοήσας αἰτῶ τι παρά τοῦ Θεοῦ, τότε προσεύχομαι· ὅταν δὲ φῦ.ος ἐπὶ πλεῖον γένωμαι, τότε εὐχαριστῶ τῷ Θεῷ. ι Ἐν τῷ αἴρειν με χεῖρας πρὸς ναὸν ἆγιὸν σου. ι Πολλάκις ἐλέγομεν περὶ τῆς ὲπάρσεως τῶν χειρῶν. Ἐπῆρε Μωῦσῆς τὰς χεῖρας,κα“ι κατίσχυσεν 6 ’1σραήλʼ ὅτε δὲ καθῆκε τὰς χεῖρας, κατίσχυσεν 6 Ἀμαλήκ· καὶ, ι Ἐπαίροντες ὁσίους χεῖρας χωρὶς ὀργῆς καὶ διαλογισμοῦ· s καὶ, (Ἔπαρσις τῶν χειρῶν μου θυσία ὲσπερινή. s Εἵποιμι ἂν οῦν, ὅτι αί χεῖρες ἡμῶν εἰσιν αἱ κατά θεοσέβειαν πράξεις. Ἐὰν θησαυρίζωμεν ὲν οὐρανοῖς, ἔχομεν τὰς χεῖρας ὲπηρμένας πρὸς τὸν Θεὸν, καὶ νικῶμεν τὸν ἐχθρόν· ὅταν δὲ ήμῶν αἱ χεῖρες κάτω γένωνται, ἀνάγκη ἡμᾶς νικᾶσθαι. Ὅταν οῦν ὲπαίρω τὰς χεῖράς μου πρὸς τὸν Θεὸν, καὶ διὰ τῶν χειρῶν τῆς ψυχῆς ύψῶμαι πρὸς αὐτὸν, νικᾶται ὑπʼ ἐμοῦ 6 Ἀμαλὴκ, καὶ οὐδαμοῦ ἐστιν. Οὐκοῦν δεῖ ἐπαίρειν χεῖρας πρὸς ναὸν ἅγιον τοῦ Θεοῦ. Ὀ ναὸς δὲ τοῦ Θεοῦ δόξα ἐστὶ τοῦ Θεοῦ. Μὴ συνελκύσῃς με μετὰ ἁμαρτωλῶν, καί μετὰ ἐργαζομένων ἀδικίαν μὴ συναπολέσῃς με, κ. τ. έ. Ei ἐφʼ ἡμῖν ἑκάτερον, τί τῶν ἀγαθῶν Θεῷ τὴν αἰτίαν ἀνέθηκεν; Ἀλλʼ ὅτι ὅτε συνέλκει πρὸς τοὺς τοιούτους Θεὸς τὸν σῶσαι δυνάμενον; Τοιγαροῦν τελωνῶν φίλος ἤκουσεν 6 Σωτὴρ, μηδὲν ἐξ ἐκείνων βλαπτόμενος. Τοιαύτην οῦν ἕξιν ἀναλαβεῖν αἰτεῖ. Ἴσως δὲ τοὺς πάνυ ἁμαρτωλοὺς παραιτεῖται, ὁποίους ἐπάγει τοὺς ὃ μὴ φρονοῦσι λαλοῦντας. Et γὰρ καὶ μετά πόρνης γέγονεν 6 Σωτὴρ, ἀλλʼ ᾀδούσης εἰρηνικὰ καὶ τάναντία λογιζομένης. Τοῦ αὐτοῦ. Τίς χρεία ταῦτα λέγεσθαι; ἦτοι γὰρ ποιεῖς τὴν ἀνομίαν, καὶ συναπολλύει σε, καὶ μάτην λέγεις ταῦτα-πρὸς Θεόνο ἦ οὐδὲν ποιεῖς ἄνομον, καὶ οὐκ ἀπολλύει 6 Θεός. '0 Θεὸς γὰρ οὐχ οὕτως ἄδικός ἐστι. Τολμῶμεν οῦν ἀπὸ τοῦ Εὑαγγελίου, καὶ λέγομεν, ### English translation (Claude) [Ps 27, continued] and proclaims release to them: “For the Spirit of the Lord is upon me, because he anointed me; he has sent me to bring good news to the poor, to proclaim release to captives and recovery of sight to the blind.” “Hear, O Lord, the voice of my supplication when I make supplication to you, when I lift up my hands toward your holy temple,” etc. If a temple is one who has God, and God was in Christ reconciling the world to himself, then Christ is a holy temple, toward whom one raises and lifts up his own soul through the virtues. By the same. It seems to me that prayer differs from supplication, and the Apostle seems to me to assign several names to this difference when he says, “I urge, first of all, that supplications, prayers, intercessions, thanksgivings be made,” calling prayer, as it seems to me, greater than supplication, and intercession greater than these, and thanksgiving greater than all. I would say, then, that supplication belongs to one still in need, and to those who still lack something. But when, having understood the dignity of God, I ask something of God, then I pray; and when I become more fully a friend, then I give thanks to God. “When I lift up my hands toward your holy temple.” We have often spoken of the lifting up of hands. Moses lifted up his hands, and Israel prevailed; but when he let down his hands, Amalek prevailed. And: “lifting up holy hands without anger and argument”; and: “The lifting up of my hands is an evening sacrifice.” I would say, then, that our hands are our actions done in godliness. If we lay up treasure in heaven, we have our hands lifted to God and we conquer the enemy; but when our hands come down, we must be conquered. So when I lift up my hands to God and through the hands of the soul am raised up to him, Amalek is conquered by me and is nowhere. So one must lift up hands toward the holy temple of God. And the temple of God is the glory of God. “Do not drag me away with sinners, and do not destroy me with those who work injustice,” etc. If each of the two lies in our power, why did he ascribe to God the cause of the good outcome? Is it not that sometimes God draws to such people one who is able to save them? So the Saviour was called a friend of tax collectors, though in no way harmed by them. He asks, then, to take on such a disposition. But perhaps he declines the utterly sinful, such as he goes on to describe, those who speak what they do not think. For though the Saviour was with a harlot, she was not one who spoke peaceably while thinking the opposite. By the same. What need is there to say these things? Either you do lawlessness, and he destroys you with them, and you say these things to God in vain; or you do nothing lawless, and God does not destroy you; for God is not so unjust. Let us, then, take courage from the Gospel, and say ### Scripture references - Ps 28:2 (27:2 LXX): quotation, high confidence - Ps 28:3 (27:3 LXX): quotation, high confidence - Luke 4:18: quotation, high confidence - 2 Cor 5:19: quotation, high confidence - 1 Tim 2:1: quotation, high confidence - Exod 17:11: allusion, high confidence - 1 Tim 2:8: quotation, high confidence - Ps 141:2 (140:2 LXX): quotation, high confidence - Matt 6:20: allusion, high confidence - Luke 7:34: allusion, high confidence - Luke 7:37: allusion, high confidence ### Translation notes - “She was not one who spoke peaceably”: the negative is not in the scan text here but is in the parallel sentence in the next column, and the sense requires it. A column number and an OCR slip are corrected by logged corrections. Quotations and allusions: Luke 4:18; 2 Cor 5:19; 1 Tim 2:1; Exod 17:11; 1 Tim 2:8; Ps 141:2 (140:2 LXX); Matt 6:20; Luke 7:34; Luke 7:37–39. ### Citation (SBL) Origen, Sel. Ps. 1285 (PG 12:1285a–1285d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1281/#p-1285). ## PG 12:1287 (Ps 27 LXX) - URL: https://sophiascriptura.com/fathers/origen-selecta-psalmos/1281/#p-1287 - Source: PG 12:1288a–1288d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Notes on Ps 27 LXX (28):3–5: the righteous drawn among sinners to save them, hypocrites who speak peace, and punishment as remedial discipline. ### Greek text ὅτι ὁ Θεὸς συνέλκει τὸν δίκαιον μετά ἁμαρτωλῶν, συνέλκει τὸν δίκαιον διὰ τοὺς ἁμαρτωλοὺς, καὶ τοὺς ἐργαζομένους τὴν ἀνομίαν, ἵνα σωθῶσιν. Οἱ δὲ μὴ εἰδότες τοῦτο τὸ μυστήριον ἐνεκάλουν τῷ Ἰησοῦ, λέγοντεςο ι Ἐσθῖεις καὶ πίνεις μετά τῶν ἁμαρτωλῶν. ι Αὐτὸς δὲ μακρὰν ἦν τῆς ἀπʼ αὐτῶν βλάβης, πρὸς τὸ καὶ ὠφελεῖν αύτούς. Οὕτω καὶ εἴτις Χριστοῦ μιμητὴς τοῦτο ποιεῖ. Ἐὰν μέντοιγέ τις μὴ παρεσκευασμένος ᾗ, μηδὲ δύναμιν ἔχων, ὲμβἀλληται εἰς τοσοῦτον κίνδυνον, ὥστε γενέσθαι μετὰ ἁμαρτωλῶν καὶ τῶν ἐργαζομένων τὴν ἀνομίαν, οὔτε ἐκείνους ὠφελήσει, καὶ ἑαυτὸν προσαπολὲσει. Τοιγαροῦν καὶ ὲν- Οάδε ὁ προφήτης παρασκευάζειν ἑαυτὸν βούλεται, ὥστε δύνασθαι μὲν εἶναι μετὰ ἁμαρτωλῶν καὶ ἐργαζομένων ἀνομίαν, μὴ συνελκυσοῆναι δὲ αὐτοῖς. Ἴσως δὲ καὶ τοὺς τὰ ἀνίατα ἁμαρτάνοντας παραιτεῖται, τοῦτο λέγων. Καὶ γὰρ προσέθηκε· ι Τῶν λαλούντων εἰρήνην μετά τῶν πλησίον αὐτῶν, κακὰ δὲ ὲν καρδίαις αὐτῶν. ι Σφόδρα γάρ ἀσεβεῖς, ὅτι οὔτε ὡς φίλοι διάκεινται, οὔτε ὡς ἐχθροὶ λαλοῦσιν, ἀλλʼ ἔχουσι μὲν τὴν ἔχθραν ἐν ἑαυτοῖς, λόγοις δὲ εἰρηνικοῖς ὑποκρίνονται φιλίαν. Τῶν δὲ τοιούτων ἀνο ρώπων μιαρώτερον οὐκ ἔστι. Τοὺς οὖν τοιούτους ὁ δίκαιος παραιτεῖται. Ὀρᾶτε γὰρ ὡς καὶ ὁ Σωτὴρ ἡμῶν μετὰ ἁμαρτωλῶν ἐγένετο καὶ μετὰ πόρνης, ού μέντοι λαλούσης μὲν εἰρηνικὰ, κακά δὲ ἐχούσης ὲν τῇ καρδίᾳ εαυτῆς. Ἢ εὔχεται λέγωνʼ Ἐπεὶ πάντως τῷ ἀδικοῦντι ἀπώλεια ἕπεται, δικαιοσύνην παρέχων μοι, μὴ ἐάσῃς με ὲν ἀδικίᾳ γενέσθαι, ὅπως μὴ ἀπόλωμαι μετὰ τῶν ὲργαξομένων αύτήν. Δὸς αὐτοῖς, Κύριε, κατὰ τὰ ἔργα αὐτῶν καὶ κατὰ τὴν πονηρίαν τῶν ἑπιτηδευμὰτωναύτῶν, κ. τ. ἑ. Αίτεῖ αὐτοὺς κακωθῆναι διὰ παιδείας, ὅπως ἂν παύσωνται πλημμελοῦντες. Ἔργα δὲ λέγειτά κρυπτά· κακά γὰρ ἐν ταῖς καρδίαις ἐλάλουν. Τοῦ αὐτοῦ. Διδασκόμεῦα ὑπὸ τοῦ λόγου ἁποθέσΟαι πάντα τὰ ἁμαρτήματα· εἰ γὰρ οὐκ ἐσμὲν καθαροὶ, δεῖ ημᾶς κολασθῆναι, ἵνα παιδευοῶμεν. ι Κατά τὰ ἔργα τῶν χειρῶν αὑτῶν, ι φησὶ, ι δὸς αὐτοῖςʼ ι ὡσεὶ ἕλεγεο Κατὰ τὰ κρυπτὰ τῶν ἔργων ἀπόδος τὸ ἀνταπόδομα αὐτῶν αὐτοῖς. Ὀ διορατικὸς ἐπιστημονικῶς τοῖς πράγμασι προσερχόμενος ὡς βλαπτικὰ τὰ φαῦλα ἀποστρέφεται, αἱρούμενος τὰ ἀγαΟὰ, ὠφέλιμα ὄντα. '0 δὲ φαῦλος, ἡδονῇ Οελγόμενος, ἐργάζεται τὰ κακὰ, οὐχ ὁρῶν αὐτῶν τὸ βλαβερόν. Ἐπεὶ οὖν λογικῶς οὐκ αἰσθάνεται τῶν βλαδερῶνν εὔχεται ὁ ἅγιος ἀποτῖσαι αὐτῷ κατά τά ἔργα αὐτοῦ ἐπίπονα, ὅπως ἂν διὰ τοὺς πόνους ἀποστραφῇ τὰ κακὰ, αἴτια κολάσεως αὐτῷ γεγενημένα. Ὅτι οὐ συνῆκαν εἰς τὰ ἔργα Κυρίου, καὶ εὶς τὰ ἔργα τῶν χειρῶν αὐτοῦ, κ. τ. ὲ. Ἔργα μὲν Κυρίου τάχα ἐστὶ τὰ νοητὰ, ἔργα δὲ χειρῶν αὑτοῦ τὰ αἰσθητὰ νομίζω. ι Οὐχὶ ἡ χείρ μου, φησιν, ### English translation (Claude) [Ps 27, continued] that God drags the righteous man along with sinners: he drags the righteous along for the sake of the sinners and those who work lawlessness, so that they may be saved. Those who did not know this mystery accused Jesus, saying, “You eat and drink with sinners.” But he was far from being harmed by them, so as even to benefit them. So too any imitator of Christ who does this. But if someone, not prepared and without the power, throws himself into so great a danger as to be with sinners and those who work lawlessness, he will neither benefit them and will destroy himself as well. Therefore here too the prophet wishes to prepare himself, so as to be able to be with sinners and those who work lawlessness, but not to be dragged away with them. And perhaps in saying this he also declines those who commit incurable sins. For he added, “who speak peace with their neighbours, but evils are in their hearts.” They are exceedingly impious, for they are neither disposed as friends nor speak as enemies, but have enmity within themselves while feigning friendship with peaceable words. Nothing is fouler than such men. Such, then, the righteous man declines. For see how our Saviour too was with sinners and with a harlot, yet not one who spoke peaceably while having evils in her heart. Or he prays, saying: Since destruction surely follows the one who does wrong, grant me righteousness, and do not let me come to be in injustice, so that I may not perish with those who work it. “Give them, O Lord, according to their works and according to the wickedness of their practices,” etc. He asks that they be afflicted through discipline, so that they may stop doing wrong. And he calls hidden things works; for they spoke evils in their hearts. By the same. We are taught by the word to put away all sins; for if we are not pure, we must be punished, so that we may be disciplined. “According to the works of their hands,” he says, “give to them,” as if saying, “According to the hidden things of their works render them their recompense.” The clear-sighted man, approaching realities with understanding, turns away from base things as harmful and chooses good things as beneficial. But the base man, charmed by pleasure, does evil, not seeing its harm. Since, then, he does not perceive harmful things rationally, the saint prays that painful things be repaid to him according to his works, so that through the pains he may turn away from the evils that have become causes of punishment for him. “Because they did not understand the works of the Lord and the works of his hands,” etc. The works of the Lord are perhaps intelligible things; the works of his hands I take to be things perceived by sense. “Did not my hand,” he says, ### Scripture references - Ps 28:3 (27:3 LXX): quotation, high confidence - Ps 28:4 (27:4 LXX): quotation, high confidence - Ps 28:5 (27:5 LXX): quotation, high confidence - Matt 9:11: quotation, high confidence - Luke 15:2: allusion, medium confidence - Isa 66:2: quotation, high confidence ### Translation notes - A garbled word is corrected by a logged correction. Quotations and allusions: Matt 9:11 (Luke 15:2); Isa 66:2 (Acts 7:50). ### Citation (SBL) Origen, Sel. Ps. 1287 (PG 12:1288a–1288d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1281/#p-1287). ## PG 12:1289 (Ps 27–28 LXX) - URL: https://sophiascriptura.com/fathers/origen-selecta-psalmos/1281/#p-1289 - Source: PG 12:1289a–1289d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: End of Ps 27 LXX (28) (the works of God, the flesh flourishing, the Paraclete shepherding) and beginning of Ps 28 LXX (29): bringing sons and glory to the Lord, and the calf of Lebanon as the devil. ### Greek text ἐποίησε ταῦτα πάντας ι Ἢ τάχα ἔργα μὲν Κυρίοι al ἀρεταὶ, ἔργα δὲ χειρῶν αὑτοῦ oi λόγοι τῶν γεγονότων. «Καθελείς αὑτοὺς καὶ οὑ μὴ οίκοδομήσεις αὑτούς. ι Καθελεῖ Κύριος τὰς ἕξεις τὰς πονηράς, καὶ οὑ μὴ ἔτι συγχωρήσει τοῖς οἰκοδομοῦσιν οἰκοδομῆσαι αὑτάς. ιν Καὶ ἁνέθαλεν ἡ σάρξ μου, κ. τ. ὲ. Σάρκα μὲν ὠνόμασε τὴν ψυχὴν διὰ τὸ κεκολλῆσθαι αὑτὴν τῇ σαρκὶ, κατά τδ, ι Ὀψεται πᾶσα σάρξ τὸ σωτήριον τοῦ Θεοῦ ὴμῶν. ι Ἦ τάχα ή αἰσθητὴ θάλλει σάρξ ἀποθεμένη τά πάθη. Σῶσον τὸν λαόν σου, καί ὠλόγησον τὴν κληρονομίαν σου, καὶ ποίμανον αὐτοὺς, καὶ ἔπορον αὐτοὺς ἕως τοῦ αἰῶνος, κ. τ. ὲ. Κληρονομίαν νῦν λέγει τὴν κληρονομοῦσαν αὑτὸν φύσιν λογικήν. Τοῦ αὑτοῦ. mea; ό Χριστὸς ἡμᾶς ποιμανεῐ τοὺς είς αὑτὸν πεπιστευκότας, πέμψας ἀντʼ αὑτοῦ καὶ ὡς αὑτὸν τὸν Παράκλητον, ὅ ἐστι τὸ Πνεῦμα τῆς ἀληθείας. Καὶ μὴν καὶ ἐπαίρει ἀπὸ τῶν γηΐνων, τουτἐστιν ὑψηλοὺς ἀποφαίνει είς τοὺς μέλλοντας καὶ άτελευτήτους αἰῶνας. Ἐνέγκατε τῷ Κυρίῳ, υἱοὶ Θεοῦ, κ. τ. ἐ. Παῦλος ό ἅγιος υίὸς Θεοῦ γέγονε διὰ τοῦ Εὑαγγελίου. Ἐγέννα δὲ καὶ αὑτὸς υίοὺς καὶ προσῆγε τῷ θεῷ. Υίοὺς καλεῖ τοὺς πολλῆς τυχόντας παρὰ τοῦ Θεοῦ κηδεμονίας, καὶ σωθέντας παραδόξως, ὧν ὁ Θεὸς ἐφείσατο οὑτως ὼς υίῶν. Ἐνέγκατε τῷ Κυρίῳ υἱοὺς κριῶν, κ. τ. ἑ. ’0 συνάγων τά διεσκορπισμένα πρόβατα Χριστοῦ, καὶ ὲπιστρέφων τὰ πεπλανημένα, καὶ εὑρίσκων τὰ ἀπολωλότα, οὑτος φέρει τῷ Κυρίῳ υίοὺς κριῶνο καὶ ὁ ποιῶν ὃπως ἴδωσιν οἱ ἄνθρωποι τά καλὰ ἔργα αὑτοῦ, και) δοξάσωσι τὸν ἐν οὐρανοῖς Πατέρα. Φέρει δὲ τῷ Κυρίῳ δόξαν καὶ ὁ ὲν λόγῳ σοφίας θεολογῶν. Τις μὴν δὲ φέρει Κυρίῳ ὁ μὴ ἐκ λύπης ἢ ἐξ ἀνάγκης ἐλεῶν πτωχὸν, καὶ ὲν τούτῳ δανείζει Θεῷ. Τὸ γὰρ ι τιμᾷν s ἰδίως καὶ ἐπὶ τούτων ὲν τῇ Γραφῇ τέτακται, ὡς δῆλον ἐκ τοῦ· ι Χήρας τίμα, τὰς ὅντως χήρας, ι καὶ, ι Τίμα τὸν πατέρα καὶ τὴν μητέρα. ι Δὺλὴ δὲ ἁγία ή Ἐκκλησία. Φωνὴ Κυρίου ἐπὶ τῶν ὑδάτων, κ. τ. ὲ. Φωνὴ μὲν Κυρίου ἁπλῶς ἐπὶ τῶν ὑδάτων, αὑτὸς δὲ ὁ Κύριος ἐπὶ ὑδάτων πολλῶν. Λογικάς δὲ φύσεις νῦν σημαίνει τὰ ὑδατα. ‹ Γενηθήτω, φησὶ, τὸ στερέωμα ὲν μέσῳ τοῦ ὓδατος, καὶ ἔστω διαχωρίζον. ι Kal λεπτυνεῖ αὐτὰς ὡς τὸν μόσχον τοῦ Λιβάνου, κ. τ. ἑ. Μόσχος Λιβάνου ό πονηρὸς ὲνώταον Κυρίου παντοκράτορος τραχηλιάσας καὶ ἀπορρίψας τδν εὑαγγελικδν ζυγὸν, θεὸς εἶναι βιαζόμενος. ### English translation (Claude) [Ps 27, continued] “make all these things?” Or perhaps the works of the Lord are the virtues, and the works of his hands the principles of the things that have come to be. “You will tear them down and not build them up.” The Lord will tear down evil dispositions and will no longer allow those who build them to build them up. “And my flesh flourished again,” etc. He called the soul flesh because it is joined to the flesh, as in “All flesh shall see the salvation of our God.” Or perhaps the perceptible flesh flourishes when it has put off the passions. “Save your people and bless your inheritance, and shepherd them and lift them up for ever,” etc. Here he calls “inheritance” the rational nature that inherits him. By the same. Christ will shepherd us who have believed in him, having sent in his place, and as himself, the Paraclete, who is the Spirit of truth. And he also lifts us up from earthly things, that is, he makes us exalted for the coming and endless ages. [Ps 28 LXX / 29] “Bring to the Lord, sons of God,” etc. The holy Paul became a son of God through the gospel; and he too begot sons and brought them to God. He calls sons those who have received much care from God and been saved beyond expectation, whom God spared as sons. “Bring to the Lord young rams,” etc. The one who gathers the scattered sheep of Christ, and turns back the strayed, and finds the lost, brings young rams to the Lord; so does the one who acts so that men see his good works and glorify the Father in heaven. And the one who speaks of God in a word of wisdom brings glory to the Lord. And the one who has mercy on a poor man, not out of grief or compulsion, brings honour to the Lord, and in this he lends to God. For “to honour” is used especially of these things in Scripture, as is clear from “Honour widows who are really widows,” and “Honour father and mother.” And the holy court is the church. “The voice of the Lord is upon the waters,” etc. The voice of the Lord simply upon the waters, but the Lord himself upon many waters. Here the waters signify rational natures: “Let there be a firmament in the midst of the water,” he says, “and let it divide.” “And he will crush them small like the calf of Lebanon,” etc. The calf of Lebanon is the evil one, who stiffened his neck before the Lord Almighty and threw off the yoke of the gospel, forcing himself to be a god. ### Scripture references - Ps 28:5 (27:5 LXX): quotation, high confidence - Ps 28:7 (27:7 LXX): quotation, high confidence - Ps 28:9 (27:9 LXX): quotation, high confidence - Isa 66:2: quotation, high confidence - Luke 3:6: quotation, high confidence - John 14:16: allusion, high confidence - John 14:17: allusion, high confidence - Ps 29:1 (28:1 LXX): quotation, high confidence - Ps 29:2 (28:2 LXX): allusion, high confidence - Ps 29:3 (28:3 LXX): quotation, high confidence - Ps 29:6 (28:6 LXX): quotation, high confidence - 1 Cor 4:15: allusion, medium confidence - Matt 18:12: allusion, medium confidence - Luke 15:4: allusion, medium confidence - Matt 5:16: allusion, high confidence - 1 Cor 12:8: allusion, medium confidence - 2 Cor 9:7: allusion, high confidence - Prov 19:17: allusion, high confidence - 1 Tim 5:3: quotation, high confidence - Exod 20:12: quotation, high confidence - Gen 1:6: quotation, high confidence - Matt 11:29: allusion, medium confidence - Job 15:25: allusion, medium confidence ### Translation notes - Psalm 28 LXX is Psalm 29 in the English Bible (same verse numbers); the Septuagint’s v. 1 adds “bring to the Lord young rams” (literally “sons of rams”), and v. 2 speaks of “his holy court.” The heading is not in the scan text. Quotations and allusions: Isa 66:2; Luke 3:6; John 14:16–17; 1 Cor 4:15; Matt 18:12; Luke 15:4–6; Matt 5:16; 1 Cor 12:8; 2 Cor 9:7; Prov 19:17; 1 Tim 5:3; Exod 20:12; Gen 1:6; Matt 11:29–30; Job 15:25. ### Citation (SBL) Origen, Sel. Ps. 1289 (PG 12:1289a–1289d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1281/#p-1289). ## PG 12:1291 (Ps 28–29 LXX) - URL: https://sophiascriptura.com/fathers/origen-selecta-psalmos/1281/#p-1291 - Source: PG 12:1292a–1292d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: End of Ps 28 LXX (29) (the voice of the Lord) and beginning of Ps 29 LXX (30): exalting the Lord who takes us up, the soul raised from Hades, and the envy of invisible enemies. ### Greek text Φωνὴ Κυρίου διακόπτοντος φλόγα πυρὸς, κ. τ. ἔ. Ἢ φωνὴ Κυρίου σβέννυσι τὰ πεπυρωμένα βᾶλη τοῦ πονηροῦο ἥτις ἐστὶ διδασκαλία πνευματικὴ πρὸς σοφὴν πολιτείαν ἐκκαλουμένη τὸν πεπιστευκότα τῷ Χριστῷ. Φωνὴ Κυρίου συσσείοντος ἔρημον, καὶ συσσείσει Κύριος τὴν ἔρημον Κὰὃης, κ. τ. ἑ. Ἐγὼ φωνὴ βοῶντος έν τῇ ἐρήμφο Ἑτοιμάσατε τὴν όδὸνέἰυρίου. Ἔρημός ἐστι ψυχὴ λογικὴ ἐστερημένη Θεοῦ. α ΨΑΛΜΟΣ ΚΘʼ. Εἰς τὸ τέλος, ψαλμὸς ᾠδῆς τοῦ ἐγκαινισμοῦ τοῦ οἷκου τοῦ Δαυῒδ, κ. τ. ἑ. Οἰκοδομεῖ μὲν οῐκον βίος ὀρθὸς, ὲγκαινίζει δὲ τοῦτον γνῶσις Θεοῦ. Ὑψώσω σε, Κύριε, ὅτι ὑπέλαβές με, κ. τ. ὲ. '0 ει ὲκ προσώπου τοῦ Χριστοῦ λέγεται ὁ ψαλμδς,δῆλον ὲκ τοῦ· ι Καὶ ἀνήγαγες ἐξ ᾅδου τὴν ψυχήν μου. ι Δύναται δὲ καὶ ἐκ προσώπου τοῦ άγίου ταῦτα λέγεσθαι, τροπικώτερον παντὸς ἁγίου ὡς ὲν ᾅδου γεγενημένου κατὰ τὸν τῆς κακίας καιρὸν, καὶ ἐκεῖθεν vict-3 τοῦ Θεοῦ ἀναχθέντος, ὅτε βοηθούμενος ὑπὸ τοῦ Λόγου, καὶ ἑπόμενος αὐτῷ τετελείωται. Οὐδὲ γὰρ ὑψοῦν δύναται τὸν Κύριον μὴ ύπολαὸόντος αὐτὸν αὑτοῦ τοῦ Κυρίου. Ὅταν γάρ ὑψωθῶμεν άπὸ τῆς γῆς μετεωο ριζόμιενοι καὶ ἐπαιρόμενοι ὑπὸ τοῦ σταυροῦ τοῦ Χριατοῦ τοῦ ειποντοςίι -Ὅταν ὑψωθῶ, πάντας ἑλκύσω πρὸς ἐμαυτὸν, δ ύψοῦμεν τδν Κύριον, καὶ αὐτὸ) ὑψώσαντα τὸν Πατέρα, καὶ τὴν περὶ αὐτοῦ ὑπόληψιν, am ἐφʼ ἐαυτῷ, ὑψηλοτάτην τοῖς πιστεύουσιν εἰς τὸν Θεὸν παραδεδωκότα. Διδάσκει δὲ καί τινας άοράτους ἐχθροὺς τῆς ἀνθρωπίνης ψυχῆς διαφθονεῑσθαι τῇ κατά Θεὸν αὐτῆς σωτηρίᾳ, ἐφεδρεύειν τε καὶ ἐπιβουλεύειν αὐτῇ, εἶτʼ ἐπιτηρεῖν ετ που γένοιτό τι αὐτῇ σφάλμαῆ δλισθος, ἢ πτῶσιςο ὧν εἴτι συμβαίη περὶ αὐτὴν, τοὺς ἐχθροὺς οἷα χαιρεσικάκους ὲπιτωθάζειν αὐτῇ, τούναντίον δὲ πάσχειν διαλαμπούσης αὐτῆς ταῖς κατὰ Θεὸν προκοπαῖς. Εὑχαριστεῖ τοίνυν τῷ Θεῷ, ὃτι μὴ συνεχώρησεν τοῖς ἐχθροῖς ἐφησθῆναι αὐτοῦ τοῖς κακοῖς, ἀνιμήσατο δὲ αὐτὸν ἀναλαβὼν τοῦ πτώματος. ’Υψοῑ δὲ τὸν Κύριον μεγάλως καὶ ὑψηλῶς αὑτὸν θεολογῶν καὶ ὁ πρέποντα Θεῷ σώζων παρʼ ἑαυτῷ δόγματα· καὶ τὴν ἑαυτοῦ δὲ ψυχὴν ὲν πάσῃ ἀρετῇ καὶ φιλοσόφῳ βίῳ ἐπαίρων, τὸν ἐνοικοῦντα αὐτῇ ύψοϊ. ι ’Ὁτι ὑπέλαβές με. ι Ἀντὶ τοῦ·ι ὑπέλαβες, ι ὁ Ἀκύλας, ι άνὲσωσας, r φησι. Καὶ οὕτω δὲ σαφὴς ὁ νοῦς, παντὸς τοῦ ὑπολαμβανομένου ὑπὸ τοῦ Θεοῦ ἀνασωζομένου ἀπὸ τῆς κακίας. Κύριε ὁ Θεός μου, ἐκέκραξα πρὸς σὲ, καὶ ἰάσω με, κ. τ. ἑ. Ταῦτα μὲν οὖν (ei) ὲκ προσώπου τοῦ δικαιου λέγεται. Ἐὰν δὲ ὁ Σωτὴρ λέγῃ ταῦτα, ὅρα ei. οὕτω δύναται καὶ τοῦτο τῆς πρεπούσης τυχεῖν διηγήσεως. Οἱ πιστεύοντες εἱσι σῶμα Χριστοῦ καὶ μέλη ἐκ ### English translation (Claude) [Ps 28 LXX / 29, continued] “The voice of the Lord cutting through the flame of fire,” etc. The voice of the Lord quenches the fiery arrows of the evil one; it is spiritual teaching, calling the one who has believed in Christ to a wise way of life. “The voice of the Lord shaking the desert, and the Lord will shake the desert of Kadesh,” etc. “I am a voice crying in the desert: Prepare the way of the Lord.” A desert is a rational soul deprived of God. [Ps 29 LXX / 30] Psalm 29. “For the end; a psalm of a song for the dedication of the house of David,” etc. A right life builds a house, and the knowledge of God dedicates it. “I will exalt you, O Lord, for you took me up,” etc. That the psalm is spoken in the person of Christ is clear from “And you brought up my soul from Hades.” But it can also be said in the person of the saint, more figuratively, of every saint as having been in Hades in the time of wickedness and brought up from there by God, when, helped by the Word and following him, he has been perfected. For no one can exalt the Lord unless the Lord himself has taken him up. For when we are exalted from the earth, raised aloft and lifted up by the cross of Christ, who said, “When I am lifted up, I will draw all to myself,” we exalt the Lord, and him who exalted the Father and, for his part, handed down to those who believe in God the loftiest conception of him. The psalm also teaches that certain invisible enemies of the human soul envy its salvation according to God, lie in wait and plot against it, and then watch whether any stumble or slip or fall may befall it; if any of these happens to it, the enemies, as those who rejoice in evil, mock it, but they suffer the opposite when it shines with progress according to God. He gives thanks, then, to God that he did not allow the enemies to gloat over his misfortunes, but drew him up, raising him from his fall. And the one who speaks of God greatly and loftily exalts the Lord, as does the one who keeps in himself doctrines fitting for God; and lifting up his own soul in all virtue and a philosophic life, he exalts the one who dwells in it. “For you took me up.” Instead of “you took up,” Aquila says “you saved.” And so the sense is clear: everyone taken up by God is saved from wickedness. “O Lord my God, I cried to you, and you healed me,” etc. These words are said in the person of the righteous man. But if the Saviour says them, see whether this too can receive a fitting explanation thus. Believers are the body of Christ and members individually; ### Scripture references - Ps 29:7 (28:7 LXX): quotation, high confidence - Ps 29:8 (28:8 LXX): quotation, high confidence - Ps 30:1 (29:2 LXX): quotation, high confidence - Ps 30:2 (29:3 LXX): quotation, high confidence - Ps 30:3 (29:4 LXX): quotation, high confidence - Eph 6:16: allusion, high confidence - John 1:23: quotation, high confidence - Isa 40:3: allusion, medium confidence - John 12:32: quotation, high confidence - 1 Cor 12:27: quotation, high confidence ### Translation notes - Psalm 29 LXX is Psalm 30 in the English Bible; the Septuagint counts the title as v. 1, so its verse numbers run one higher. The note quotes Aquila’s version (“you saved”), one of the Greek translations in Origen’s Hexapla. A garbled duplicated word is corrected by a logged correction. Quotations and allusions: Eph 6:16; Isa 40:3 (John 1:23); John 12:32; 1 Cor 12:27. ### Citation (SBL) Origen, Sel. Ps. 1291 (PG 12:1292a–1292d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1281/#p-1291). ## PG 12:1293 (Ps 29 LXX) - URL: https://sophiascriptura.com/fathers/origen-selecta-psalmos/1281/#p-1293 - Source: PG 12:1293a–1293d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Notes on Ps 29 LXX (30):3–7: Christ confessing the sins of his body as his own, “his” holy ones, wrath and life, and prosperity without being shaken. ### Greek text μέλους· ἐὰν δὲ πάσχῃ μέλος ἓν, συμπάσχει πάντα τὰ μέλη. Καὶ ἐὰν δοξάζηται μέλος ἒν, συνδοξάξεται πάντα τὰ μέλη. Πάσχει δὲ τὸ οὕτως Χριστοῦ σῶμα καὶ δεῖται θεραπείας. Ἐπὶ τῇ ἡμετέρᾳ τοίνυν θεραπείᾳ οὐδὲν ἄτοπον λέγειν πρὸς αὐτόν· ι Κύριε ὁ Θεὸς μου, ὲκέκραξα πρὸς σὲ, καὶ ἰάσω με. ι Καὶ γὰρ ὡς ἴδια ἁμαρτήματα ὲξομολογεῖται τὰ ήμέτερα, ὼς ἐν τῷ εἰκοστῷ πρώτῳ ψαλμῷ λέγωνʼ ι Μακρὰν ἀπὸ τῆς σωτηρίας μου οἱ λόγοι παραπτωμάτων μουσ ι καὶ ὲν τῷ ἐξηκοστῷ ὀγδόῳ* ι Κύριε, σὺ ἔγνως τὴν ἀφροσύνην μου, καὶ αἱ πλημμέλειαί μου ἀπὸ σοῦ οὐκ ἐκρύβησαν. ι Ἐκ προσώπου δὲ τοῦ Χριστοῦ ἀμφότεροι εἴρηνται οἱ ψαλμοί. Ψάλατε τῷ Κυρίῳ, οι ὅσιοι αὑτοῦ, καὶ ἐξομολογεῖσθε τῇ μνήμῃ τῆς ἁγιωσύνης αὐτοῦ, κ. τ. ὲ. Ἐπεὶ ούχ ὡραῖος αἶνος ὲν στόματι άμαρτωλοῦ, οὐχ ὁ τυχὼν προσ-τάσσεται ψάλλειν τῷ Κυρίῳ, ἀλλʼ oi ὅσιοι αὑτοῦ, οἵτινες δύνανται ψάλλειν τῷ πνεύματι, ψάλλειν δὲ καὶ τῷ νοΐ. Διὰ τί δὲ μὴ ἠρκέσθη ὁ Προφήτης τῷ εἰπεῖν· t Ψάλατε τῷ Κυρίῳ, ot ὅσιοι, ι ἀλλὰ προσέθηκε καὶ τὸ ι αὑτοῦ, ι ὡς ὀντων ὁσίων οὐκ cacat"); Φαμὲν τοίνυν, ὥσπερ χωρὶς πάσης προσθήκης μόνος ὁ Θεὸς ἀγαθός ἐστιν, οὕτω χωρὶς πάσης προσθήκης ὅσιος μόνος ὁ Κύριος, ὡς ὲν τῇ τοῦ Δευτερονομίου ᾠδῇ εὕρομεν · ι Δίκαιος καὶ ὅσιος ὁ Κύριος, ι Ὠς δὲ μετὰ προσθήκης ἐστὶ δοῦλος ἀγαθὸς, κατὰ τό ' ι Εὖ, δοῦλε ἀγαθὲ καὶ πιστὲ, ι καὶ ἄνθρωπος ἀγαθὸς κατὰ τὸ, ι '0 ἀγαθὸς ἄνθρωπος ἐκ τοῦ ἁγαθοῦ θησαυροῦ τῆς καρδίας, ι καὶ τὰ ἑξῆς οὕτω μετὰ προσθήκης οἱ ὅσιοι τοῦ Κυρίου. Τάχα δὲ κξιι τοὺς ὅσοι πρότερον ἐν ἀκαθάρτοις διάγοντες είς μνήμην ἦλθον με· τὰ ταῦτα τῆς ἁγιωσύνης αὐτοῦ, προτρέπει είς χαριστείαν. Τοῦ αὐτοῦ. Πᾶς ὁ μεμνημένος τῆς τοῦ Θεοῦ φιλανθρωπίας ὲξομολογεῖται αὐτῷ. Ὅτι ὀργὴ ἐν τῷ θυμῷ αὐτοῦ, καὶ ζωὴ ἐν τῷ θειλήιιατι αὐτοῦ, κ. τ. ὲ. Ὥσπερ ἐκ τοῦ λεγομένου θυμοῦ Κυρίου ἐξέρχεται ὀργὴ, οὕτω καὶ ἐκ τοῦ θελήματος αύτοῦ γεννᾶται ζωή. Καὶ εί ἡ ζωὴ τήν γνῶσιν σημαίνειο ι Ἐγὼ ι γάρ ι είμι, ι φησὶ Χριστὸς, t ήζωὴ, ι ή ὀργὴ τὴν ἀγνωσίαν δηλοῖ. Τῇ ζωῇ δὲ ἀντίκειται 6 θάνατος ο οὐκοῦν ή ὀργὴ τὸν θάνατον σημαία νει, τὴν καταστέρησιν τῆς θεωρίας ἐπισημαίνουσα. Καλῶς οὖν λέγεται τὸ, ι Ζωὴ καὶ θάνατος ἐν χειρὶ γλώσσης. ι Τοῦ αὑτοῦ. Ἐστι δὲ ἐν τῷ ὰναθυμιωμένῳ θυμῷ ἑτοιμότης, καὶ ὀργὴ τῆς άνταποδόσεως, καὶ ζωὴ ὲν τῷ θελήματι προηγουμένως ἐστὶ τοῦ Θεοῦ. Ἐγὼ δὲ εἶπα ἐν τῇ εὐθηγίςι μου· Οὐ μὴ σαλευθῶ είς τὸν αἰῶνα, κ. τ. ἑ. Εἴτε Χριστός φησιν, εἴτε δίκαιος τὸ, ι Εἴπα· ι εἶτα μετὰ τὴν ἐπὶ τούτῳ στιγμὴν, ι ἐν τῇ εὐθηνίᾳ μου οὐ μή σαλευθῶ είς τὸν αἰῶνα· ι ἁρμόζει τὸ μὴ σαλεύεσθαι λέγειν ὲν ### English translation (Claude) [Ps 29, continued] and if one member suffers, all the members suffer with it; and if one member is glorified, all the members are glorified with it. The body of Christ in this sense suffers and needs healing. With a view to our healing, then, there is nothing absurd in his saying to him, “O Lord my God, I cried to you, and you healed me.” For he also confesses our sins as his own, as in the twenty-first psalm, saying, “Far from my salvation are the words of my transgressions,” and in the sixty-eighth, “O Lord, you know my folly, and my offences are not hidden from you.” Both psalms are spoken in the person of Christ. “Sing to the Lord, you his holy ones, and give thanks at the remembrance of his holiness,” etc. Since praise is not fitting in the mouth of a sinner, not just anyone is commanded to sing to the Lord, but his holy ones, who can sing with the spirit, and sing also with the mind. But why was the prophet not content to say, “Sing to the Lord, you holy ones,” but added “his,” as though there were holy ones not his? We say, then, that just as God alone is good without any addition, so the Lord alone is holy without any addition, as we found in the song of Deuteronomy: “Righteous and holy is the Lord.” But as with an addition there is a good servant, according to “Well done, good and faithful servant,” and a good man, according to “The good man out of the good treasure of the heart,” and what follows, so with an addition there are the holy ones of the Lord. Perhaps he also urges to thanksgiving those who formerly lived in unclean things and afterwards came to the remembrance of his holiness. By the same. Everyone who remembers God’s love for mankind gives thanks to him. “For wrath is in his anger, and life in his will,” etc. As wrath comes forth from what is called the anger of the Lord, so life is born from his will. And if life signifies knowledge (for “I am,” says Christ, “the life”), wrath signifies ignorance. Death is opposed to life; therefore wrath signifies death, indicating the deprivation of contemplation. Rightly, then, it is said, “Life and death are in the hand of the tongue.” By the same. In the anger that is exhaled there is readiness and the wrath of retribution, and life is primarily in the will of God. “But I said in my prosperity, I shall never be shaken,” etc. Whether it is Christ who says “I said,” or a righteous man, then after the pause there, “in my prosperity I shall never be shaken”: it is fitting for one who is in ### Scripture references - Ps 30:2 (29:3 LXX): quotation, high confidence - Ps 30:4 (29:5 LXX): quotation, high confidence - Ps 30:5 (29:6 LXX): quotation, high confidence - Ps 30:6 (29:7 LXX): quotation, high confidence - 1 Cor 12:26: quotation, high confidence - Ps 22:1 (21:2 LXX): quotation, high confidence - Ps 69:5 (68:6 LXX): quotation, high confidence - 1 Cor 14:15: allusion, high confidence - Mark 10:18: allusion, high confidence - Deut 32:4: quotation, high confidence - Matt 25:21: quotation, high confidence - Matt 12:35: quotation, high confidence - John 14:6: quotation, high confidence - Prov 18:21: quotation, high confidence ### Extrabiblical texts - Sir 15:9 (Sirach): quotation, high confidence ### Translation notes - Leaked notes from Migne’s apparatus and junk letters are removed by logged corrections; the first word of the lemma of v. 5 LXX is corrected from Latin-like letters. “As though there were holy ones not his” translates the evident sense of a garbled clause. Quotations: 1 Cor 12:26; Ps 22:1 (21:2 LXX); Ps 69:5 (68:6 LXX); Sir 15:9 (“praise is not fitting in the mouth of a sinner”); 1 Cor 14:15; Mark 10:18; Deut 32:4; Matt 25:21; Matt 12:35; John 14:6; Prov 18:21. ### Citation (SBL) Origen, Sel. Ps. 1293 (PG 12:1293a–1293d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1281/#p-1293). ## PG 12:1295 (Ps 29 LXX) - URL: https://sophiascriptura.com/fathers/origen-selecta-psalmos/1281/#p-1295 - Source: PG 12:1296a–1296d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Notes on Ps 29 LXX (30):7–10, with readings of Symmachus and Aquila: the perfected soul unshaken, the church as Christ’s mountain, the turned-away face, and the blood shed in vain for those who persist in sin. ### Greek text εύθηνίᾳ ὅντα. Τοῦ Σωτῆρος μέντοι, ὼς πολλάκις εἴπομεν, τὺ ἀνθρώπινον τοῦτο λέγει. Κατὰ δὲ Σύμμαχον, ἐὰν ‹ ὲν τῇ ἠρεμίᾳ μου, ι δύναται τογαληνὺν-κα). ἀτάραχον τῆς τετελε ιω μένηςδηλοῦ σθαι ψυχῆς, ὲν πᾶς ὁ γενόμενος οὐδαμῶς ἔτι περιτραπήσεται. '0 γὰρ εύθηνῶν πνευματικῶς ού σαλευθήσεταιείς τὸν αἰῶνα. Κύριε, ἐν·τῷ θελήματί σου παρέσχου τῷ κάλλει μου δύναμιν. Ἀʼπέστρεψας δὲ τὸ πρόσωπόν σου. καὶ ἐγενήθην τεταραγμένος, κ. τ. ἑ. Ἀλλος δέ φησιν· Καὶ Χριστοῦ καὶ-’δικαίου ἐστὶ φωνὴ εύχαριστική. Πρὸς γὰρ τῷ προειρημένῳ τῆς -θεὸτητος κάλλει, καὶ δυνάμεως τὸ ἀνθρώπινον τοῦ Χριστοῦ, καὶ πᾶς ἆγιος κεκοινώνηκε, καὶ μετέχει δὲ τούτων θελήματι Θεοῦ κα) τῷ προηγουμένῳ ἑκουσίῳ αὑτοῦ. Ἐὰνδὲ, ὡς ὁ Ἀκύλας εέραὶιὶενξ ι ιζ, τῷ ὄρει μου, -ι ὅρος Χριστοῦ τὴν Ἐκκλησίαν αὐτοῦ νοητέον, ὑψηλοτάτηντ-καὶ μετέωρον οὖσαν. Τούτῳ δὲ τῷ ὄρει κράτος ἀπὸ· τοῦ Πατρὸς ὲν τῇ εὐδοκία αὐτοῦ ὲστι βεβαίοις δοθέν. Κρατεῖ δὲ ἠ Ἐκκλησία βασιλεύουσα τῶν λοιπῶν ὲπὶ γῆς καὶ Χριστῷ-συμβασιλεύουσα. Ei δὲ κατὰ τὸν Σύμμαχον ᾖ,ι τῷ προπάτορι, ν» τίς ἂν προπάτωρ λέγοιτο Χριστοῦ ἢ τοῦ δικαίουῆ ὀ Ἀδραὰ μ, ᾧ δύναται ὲστάσθαι τὸ κράτος τῷ γένει αὐτοῦ καὶτοῖς ὲνευλογου μένοις αὐτῷεπᾶσιν ἔθνεσι πληρουμένων τῶν θείων εὐαγγελίωνς ρΤοῦ αὐτοῦ. Λέγεω δὲ καὶ τὸν Χριστὸν πρὸς τῷ καιρῷ γενόμενον τοῦ πάθους τὸ, ι ’Δπέστρεψας τὸ πρόσωπόν σου, καὶ ἐγενήθην τεταραγμένος, -ο οὐκ ἔστιν ἄτοπον, ὥσπερ κα) ἐν τῷ Εὑαγγελίῳ, ὅπου μέν φησι· 4 Θεέ μου., Θεέ μου, ἵνα τί με ἐγ·κατέλιπες ςʼ» ὃπου δὲ, ι Νῦν ἠ ψυχή μου τετάρακται. · ι Τοῦ αὐτοῦ. Τοῦτο τὸ πρόσωπον 0i ἄγγελοι βλέπουσι διαπαντός. Et δὲκατὰ τὴν σοφὴν γυναῖκα τὴν Θεκωῖτίδα οί ἄγγελοι πάντα οἴδασι τὰ ἐπὶ γῆς, τὸ πρόσωπον τοῦ ’Θεοῦ oi λόγοι εἰσὶ τῶν ἐπὶ γῆς, 0i χαρακτηρίζοντες τὸν δημιουργικὸν αὑτοῦ λόγον. Πρὸς εσὲ,’”Κύριε, κεκράξομαι, καὶ πρὸς «or Θεόν μου δεηθήσομαι. Τις ὠφέλεια ἐν τῷ αἵματί μου ἐν τῷ καταΰῆναί με εις διαφθορὰν, α. τ. ὲ. Κράζει ταῦτα καὶ ’ὁ τὰ ἐπουράνια μόνα ποθῶν. Τί με δεῖ, φησὶν, εύεκτεῖν ὲν αἵματος πλήθει τὸ σῶμα, προσδοκωμένης μοι τῆς ὲκτοῦ θανάτου φθορᾶςς Ἀλλʼ οὐ μᾶλλον ὑπωπιάζειν τὸ σῶμα, μήπως ύπερζέσαν τὸ-αἷμα πρὸςιάμαρτίαν κινήσῃ; Τοῦ αὑτοῦ. Ὁρῶν μηδὲν ἄξιον ἡμᾶς ποιοῦντας τοῦ τιμίου αἳματος, οὗ ὴγοράσθημεν. ταῦτά φησιν ὁ Σωτήρ. Ἐπειδὴ γάρ τινες τῶν ὑπὲρ ὧν ἀπέθανεν, ἐπιμένουσι κακίᾳ καὶ -δυσσεῦείᾳ, ἔδοξεν ἡ εἰς τὴν διαφθορὰν τοῦ Σωτῆρος κάθοδος, καὶ ἠ ἔκχυσις ### English translation (Claude) [Ps 29, continued] prosperity to say that he will not be shaken. Of the Saviour, however, as we have often said, this is said by his humanity. But according to Symmachus, if it is “in my quiet,” the calm and untroubled state of the perfected soul can be meant, in which no one who has come to be will ever be overturned again. For the one who prospers spiritually will never be shaken. “O Lord, in your will you gave power to my beauty; but you turned away your face, and I became troubled,” etc. Another says: it is the thankful voice of both Christ and the righteous man. For in the beauty of the Godhead spoken of before, and in its power, the humanity of Christ shared, and every saint; and they partake of these by the will of God and by their own prior free choice. But if, as Aquila renders it, “to my mountain,” the mountain of Christ must be understood as his church, which is most lofty and raised on high. To this mountain strength has been firmly given by the Father in his good pleasure. The church holds power, reigning over the rest on earth and reigning together with Christ. And if according to Symmachus it is “to the forefather,” who could be called the forefather of Christ or of the righteous man but Abraham? For him the strength could be established for his race and for all the nations blessed in him, as the divine gospels are fulfilled. By the same. And it is not out of place for Christ too, when he came to the time of his passion, to say, “You turned away your face, and I became troubled,” just as in the Gospel, where he says in one place, “My God, my God, why have you forsaken me?” and in another, “Now my soul is troubled.” By the same. This face the angels see continually. And if, according to the wise woman of Tekoa, the angels know all things on earth, the face of God is the principles of the things on earth, which express his creative word. “To you, O Lord, I will cry, and to my God I will make supplication. What profit is there in my blood, when I go down to corruption?” etc. The one who longs only for heavenly things also cries this. Why must I, he says, keep my body in good condition with abundance of blood, when the corruption that comes from death awaits me? Should I not rather discipline the body, lest the blood, boiling over, stir it to sin? By the same. The Saviour says this, seeing that we do nothing worthy of the precious blood by which we were bought. For since some of those for whom he died persist in wickedness and ungodliness, the Saviour’s descent into corruption and the shedding ### Scripture references - Ps 30:6 (29:7 LXX): quotation, high confidence - Ps 30:7 (29:8 LXX): quotation, high confidence - Ps 30:8 (29:9 LXX): quotation, high confidence - Ps 30:9 (29:10 LXX): quotation, high confidence - Matt 27:46: quotation, high confidence - John 12:27: quotation, high confidence - Matt 18:10: allusion, high confidence - 2 Sam 14:20: allusion, high confidence - 1 Cor 9:27: allusion, high confidence - 1 Pet 1:19: allusion, medium confidence - 1 Cor 6:20: allusion, medium confidence - Gen 22:18: allusion, medium confidence ### Translation notes - The excerpts cite the Greek versions of Symmachus (“in my quiet”; “to the forefather”) and Aquila (“to my mountain”) from Origen’s Hexapla; Aquila’s reading is partly garbled in the OCR. “Another says” introduces an excerpt from a different commentator. Quotations and allusions: Matt 27:46; John 12:27; Matt 18:10; 2 Sam 14:20; 1 Cor 9:27; 1 Pet 1:19; 1 Cor 6:20; Gen 22:18. ### Citation (SBL) Origen, Sel. Ps. 1295 (PG 12:1296a–1296d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1281/#p-1295). ## PG 12:1297 (Ps 29–30 LXX) - URL: https://sophiascriptura.com/fathers/origen-selecta-psalmos/1281/#p-1297 - Source: PG 12:1297a–1297d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: End of Ps 29 LXX (30) (dust that cannot confess, mourning turned into joy) and beginning of Ps 30 LXX (31): rescue in righteousness rather than by mercy. ### Greek text τοῦ αἵματος αὐτοῦ μάτην γεγενῆσθαι. Διαφθορὰν δὲ λέγει τὴν φύσιν τῆς σαρκὸς, ἧν ἐνδέδυται, ἢ τὸν θάνατον εἰς ὃν ἔφθασεν. Ἐρεῖς δὲ, ὅτι κατέβη μὲν εἰς διαφθορὰν, ούκ ἔλαβε δὲ ἀπὸ τοῦ Θεοῦ ἰδεῖν διαφθοράν. ι Μὴ ἐξομολογήσεται σοι χοῦ;; ἧ ἀναγγελεῖ τὴν ἀλήθειάν σου; ι Ὀ διά τοῦ τά ύλικά πράτο τειν, καὶ φρονεῖν τὰ ἐπίγεια, χοῦς γεγονὼς, καὶ ἐπιμένων τῇ ἁμαρτία, οὐδʼ ἐξομολογήσεται τῷ Θεῷ, ἢ ἀναγγελεῖ τὴν ἀλήθειαν αὑτοῦ, καὶ διʼ ἠθῶν καὶ γνώο σεως ἐσφαλμένος. Ὁ γάρ ἔχων τὴν εἰκόνα τοῦ χοῖ- ’ κοῦ, τῷ εἶναι ἐν σαρκὶ, καὶ μὴ πνεύματι, χοῦς ἐστι, καὶ ἐν ᾄδῃ ἐστί ο διὸ οὐδὲ ἐξομολογήσεται τῷ Θεῷ. '0 δέ ἀναγγέλλων τὴν ἀλήθειαν τοῦ Θεοῦ, ταχθεὶς ὑπʼ αύτοῦ διδάσκαλος, ούκ ἂν εἴη χοῦς· κολλώμενος γὰρ τῷ Κυρίῳ, ἓν πνεῦμά ἐστιν. Ἀλλά κᾶν χοῦς τις ᾖ, ιιαί φορῶν τὴν εἰκόνα τοῦ χοϊκοῦ, οὐκ ἂν δύναιτο ἀναγγέλλειν τὴν ἀλήθειαν τοῦ Θεοῦ. Τοῦ αὐτοῦ. Ού δοξάσει χοϊκός. Ἀλήθεια 6 Χριστός· ἢ τάχα τὴν ἐν πράγμασι λέγει ἀλήθειαν. Ἤκουσε Κύριος, καί ἠλέησέ με. Κύριος ἐγενήθη βοηθός μου, κ. τ. ἐ. Λέγοι δʼ ἂν ταῦτα καὶ 6 Σωτὴρ εἰσακουσθεὶς περὶ τῶν κοινωνικῶν ὡς διʼ αὑτοῦ μελλόντων ἐξομολογεῖσθαι τῷ Θεῷ, ἐφʼ οἷς εὐφραινόμενος φησιν ο Ού μὴ λυπηθῶ, (τοῦτο γὰρ τὸ, ι Ού μὴ κατανυγῶ· ι) τὴν ἐμὴν δόξαν ἀπολαβών. Ἦλεῆσθαι δέ λέγει ἐλεηθείς τῶν ἡμῶν, καί τὸ περὶ ἡμῶν πένθος καὶ κοπετὸν εἰς εὐφροσύνην με· τιβαλών. Καὶ ἐπὶ τῇ τῶν σωζομένων σωτηρίᾳ φησιν · ι Κύριε 6 Θεός μου, εἰς τὸν αἰῶνα ἐξομολογήσομαε σοι. ι Ἕστρεψας τὸν κοπετόν μου εἰς χαρὰν ἐμοὶ, κ. τ. ἐ. Ὠσπερ τὸν κόπον δέχεται χαρὰ, οὕτω καὶ τὴν πρακτικὴν γνῶσις Θεοῦ. Ἔπί σοι, Κύριε, ἤλπισα, μὴ καταισχυνθείην εἰς τὸν αἰῶνα. ἐν τῇ δικαιοσύνῃ σου ῥῦσαί με καὶ ἐξελοῦ με, κ. τ. ἐ. Ὠσεὶ ἔλεγε · Μηδὲν τοῦ αἰῶνος μέρος καταισχυνθείην, ἀλλʼ ἐφʼ ὅλον ἀνεπαίσχυντος γενοίμην ° τινὲς γὰρ μὲν ἀναστήσονται εἰς ὀνειδισμὸν καί αἰσχύνην. Τὸ δὲ ἐξῆς πεποιθότος ἐστὶν ἐαυτῷ ἡ φωνή · οὐ γὰρ ταυτόν ἐστιν ἐλέῳ ῥυσθῆναι τῷ ι ἐν δικαιοσύνη ο ι τὸ μὲν γὰρ ἐμφαίνει παρρησίαν, τὸ δέ οὐ κατά τὴν ἀξίαν. Τίς δέ ἄρα ὁ θαρρῶν ἐπʼ ἀκρόασιν τῶν ἑαυτοῦ λόγων καλέσει τὸν Θεὸν, ῶς 6 ταῦτα λέγων; Οὐχ οὕτως ἀπὸ πόνων, ὡς ἀπὸ κακίας ταχύτατα αἰτῃτέον, ἵνα Θεὸς ἐξέληται ἡμᾶς ἀπʼ αὐτῆς, πρὶν ἐπὶ πλεῖον ἐν αὐτῇ βαφῶμεν. Τοῦ αὐτοῦ. υύ μόνον ἐν τῇ δικαιοσύνῃ ῥύεται ἡμᾶς 6 Θεὸς, ἀλλὰ γὰρ καὶ ἐν σωφροσύνῃ καὶ ἀνδρείᾳ καί ἀγάπῃ. Νῦν δὲ τέθεικε τὴν δικαιοσύνην, ἐπειδὴ περιεκτική ἐστι πασῶνετῶν ἀρετῶν. Ἢ τάχα ### English translation (Claude) [Ps 29, continued] of his blood seemed to have happened in vain. He calls corruption the nature of the flesh that he put on, or the death to which he came. You will say that he went down into corruption, but did not receive from God to see corruption. “Will dust confess to you, or declare your truth?” The one who through doing material things and minding earthly things has become dust, and persists in sin, will neither confess to God nor declare his truth, having gone astray both in character and in knowledge. For the one who has the image of the earthy, by being in the flesh and not in the spirit, is dust, and is in Hades; therefore he will not confess to God. But the one who declares the truth of God, appointed by him as a teacher, would not be dust; for, joined to the Lord, he is one spirit. But if someone is dust and bears the image of the earthy, he could not declare the truth of God. By the same. The earthy will not glorify. The truth is Christ; or perhaps he means the truth in realities. “The Lord heard and had mercy on me; the Lord became my helper,” etc. The Saviour too might say this, having been heard concerning those who share with him, as about to confess to God through him; rejoicing over them he says, “I shall not be grieved” (for this is the meaning of “I shall not be pierced”), having received back my glory. He says he has been shown mercy, having been shown mercy for our sake, and having changed the mourning and lamentation over us into gladness. And at the salvation of those being saved he says, “O Lord my God, I will confess to you for ever.” “You turned my lamentation into joy for me,” etc. As joy succeeds toil, so the knowledge of God succeeds the practical life. [Ps 30 LXX / 31] “In you, O Lord, I hoped; let me never be put to shame; in your righteousness rescue me and deliver me,” etc. As if saying, “Let me be put to shame in no part of the age, but be without shame altogether”; for some will rise to reproach and shame. What follows is the voice of one confident in himself; for to be rescued by mercy is not the same as “in righteousness”: the latter shows boldness, the former is not according to desert. Who, then, being confident, will call God to hear his own words, as the one who says these things does? One should ask, not so much from toils as from wickedness, and very quickly, that God deliver us from it before we are dyed deeper in it. By the same. God rescues us not only in righteousness but also in self-control and courage and love. Here he has put righteousness, since it embraces all the virtues. Or perhaps ### Scripture references - Ps 30:9 (29:10 LXX): quotation, high confidence - Ps 30:10 (29:11 LXX): quotation, high confidence - Ps 30:11 (29:12 LXX): quotation, high confidence - Ps 30:12 (29:13 LXX): quotation, high confidence - Ps 31:1 (30:2 LXX): quotation, high confidence - Ps 16:10 (15:10 LXX): allusion, high confidence - Acts 2:27: allusion, medium confidence - 1 Cor 15:49: allusion, high confidence - 1 Cor 6:17: quotation, high confidence - John 14:6: allusion, medium confidence - Dan 12:2: quotation, high confidence ### Translation notes - Psalm 30 LXX is Psalm 31 in the English Bible (Septuagint verse numbers one higher). “For our sake” translates a garbled phrase. The column ends mid-sentence; it continues with 1 Cor 1:30 in the next column. Quotations and allusions: Ps 16:10 (15:10 LXX; Acts 2:27); 1 Cor 15:49; 1 Cor 6:17; John 14:6; Dan 12:2. ### Citation (SBL) Origen, Sel. Ps. 1297 (PG 12:1297a–1297d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1281/#p-1297). ## PG 12:1299 (Ps 30 LXX) - URL: https://sophiascriptura.com/fathers/origen-selecta-psalmos/1281/#p-1299 - Source: PG 12:1300a–1300b - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Notes on Ps 30 LXX (31):2–9: God as protector, “into your hands I commit my spirit” and the three senses of “spirit,” vanities kept to no purpose, and the broad place. ### Greek text ἡμῖν σοφία ἀπὸ Θεοῦ, δικαιοσύνη τε καὶ ἁγιασμὸς καὶ ἀπολύτρωσις. ι Γενοῦ μοι είς Θεὸν ὐπερασπιστὴν καί εἰς οἷκον καταφυγῆς,τοῦ σῶσαί με, κ. τ. ἐ. Ὑπερασπίζοντος τοῦ Θεοῦ ὑπὲρ ἡμῶν, τίς καθʼ ἡμῶν ; Θεοῦ δέ ὑπερασπιστοῦ χρῄζομεν, ἐὰν μὴ ἀρκώμεθα ἀγγελικῇ συμμαχίᾳ. Τοῦ αὑτοῦ. Οἶκος καταφυγῆς γνῶσις τοῦ Θεοῦ. Ὅτι κραταιωμά μου καὶ καταφυγή μου εἷ σὺ, καί ἕνεκεν τοῦ ὀνόματός σου ὀδηγήσεις με, καῖ διαθρέψεις με, κ. τ. ἐ. Ὀδηγεῖ μὲν διὰ τῆς πί στεως τῆς ὀρθῆς καὶ διὰ τῆς πρακτικῆς, τρέφει δὲ διὰ τῆς γνώσεως αὑτοῦ. Εἰς-*χεῖράς o'ov παραθήσομαι τὸ πνεῦμά μου. κ. τ. ἐ. Ὠς την ψυχὴν πολεμούμενος σώματι) γὰρ τοῖς ἁγίοις ὀλίγη φροντίς. Καὶ πρὸς τῶν ἀπατεὼσ νων τρωθῆναι φοβούμενος τὸ πνεῦμα παρατίθεται τῷ Θεῷ, τὰς προνοητικὰς αὑτοῦ δυνάμεις χεῖρας καλῶν. Τῷ δὲ παρόντι ρητῷ καὶ ὁ Σωτὴρ ἐπὶ τοῦ σταυροῦ πεπηγμένος ἐχρήσατο. Πνεῦμα δέ ἠ Γραφὴ ποτὲ μὲν τὴν διάνοιαν καλεῖ, ὡς ἐν τῷ σπουδάζειν εἶναι τὴν παρθένον ἁγίαν πνεύματι καὶ σώματι· ποτὲ δὲ τὴν ψυχὴν, ώς παρὰ Ἰακώβῳ · ι Ὥσπερ δέ τὸ σῶμα χωρἰς πνεύματος νεκρόν ἐστι· ι ποτὲ δὲ τὸ συνεζευγμὲνον τῇ ψυχῇ συνειδὸς, ώς ἐν τῷ, ι Οὐδεὶς οἶδε τὰ. τοῦ ἀνθρώπου εί μὴ τὸ πνεῦμα τὸ ἐνοικοῦν ἐν αὐτῷ. ι Τὸ δὲ προκείμενον κατὰ τοὺς τρεῖς νοηθήσεται τρόπους. Ὦς ἁλοὺς δὲ παρὰ τῶν πολεμίων, ὑπὸ Θεοῦ λελυτρῶσθαί φησι. Τοῦ αὑτοῦ. Νῦν τὸ πνεῦμα σημαίνει τὸν νοῦν · ὁ γὰρ κολλώμενος τῷ Κυρίῳ νοῦς ἒν γίνεται πνεῦμα. Ἐμίσησας τοὺς διαφυλάσσοντας ματαιότητας διακενῆς ’ ἐγὼ δὲ ἐπὶ τῷ Κυρίῳ ἤλπισα, κ. τ. ἐ. Εἰ οἱ ἁμαρτωλοὶ ἐν τῇ παρούσῃ ζωῇ ἠλπικότες εἰσὶ μόνον· αῦτη δὲ κατὰ τὸν Σολομῶντα ματαιότης ἐστι ματαιοτήτων · δ ταύτην τὴν ζωὴν διαφυλάττων ματαιότητας φυλάττει διακενῆς. Παρέπεται τὸ ‹ διακενῆς ι τῷ ι φυλάσσοντι ματαιότητα. ι Τὸ ι διακενῆς, ι ἀντὶ τοῦ, οὐδὲν ὠφελοῦνται ἐκ τῆς τοῦ τὸ κακὸν πράττειν ἐπιμελείας, διὰ τὸ μισεῖν αὐτοὺς τὸν Θεὸν καὶ τιμωρεῖσθαι, καὶ μὴ ἐᾷν εἷς τι πέρας ἄγειν τὸ Ι) σπουδαζόμενον. Καὶ οὺ συνέκλεισάς με εις χεῖρας ἐχθροῦ, ἐστησας ἐν εὐρυχώρῳ τοὺς πόδας μου, κ. τ. ὲ. 0i λό· γοι τῶν πειρασμῶν θεωρούμενοι εὐρυχωρίαν παρο έχουσι τῇ ψυχῇ. Ἐπαινετὸν τὸ εὐρυχωρίαν ὁμολογεῖν, ὅτι θλιβόμενος οὐ στενοχωρεῖται. Πλατυνόμενός τε καὶτοῖς πόνοις ἐγκαρτερῶν εὐρυχωρίαν τὴν αὑτονομίαν τῆς πολιτείας ἐκάλεσεν. ### English translation (Claude) [Ps 30, continued] … [Christ became for] us wisdom from God, and righteousness and sanctification and redemption. “Be to me a protecting God and a house of refuge, to save me,” etc. When God protects us, who is against us? We need God as protector if we are not content with the alliance of angels. By the same. The house of refuge is the knowledge of God. “For you are my strength and my refuge, and for your name’s sake you will guide me and nourish me,” etc. He guides through right faith and through the practical life, and he nourishes through the knowledge of himself. “Into your hands I will commit my spirit,” etc. As one at war for his soul (for the saints have little care for the body), and fearing to be wounded by the deceivers, he commits his spirit to God, calling God’s providential powers hands. The Saviour too, fixed on the cross, used the present text. Scripture sometimes calls the spirit the mind, as in the virgin’s being eager to be holy in spirit and body; sometimes the soul, as in James: “For as the body without the spirit is dead”; and sometimes the conscience joined to the soul, as in “No one knows the things of a man except the spirit that dwells in him.” The present text will be understood in all three ways. As one taken captive by the enemies, he says that he has been redeemed by God. By the same. Here the spirit means the mind; for the mind joined to the Lord becomes one spirit. “You hated those who keep vanities to no purpose; but I hoped in the Lord,” etc. If sinners have hoped in the present life only, and this, according to Solomon, is vanity of vanities, then the one who keeps this life keeps vanities to no purpose. “To no purpose” goes with “who keeps vanity.” “To no purpose” means that they gain nothing from their diligence in doing evil, because God hates them and punishes them and does not let them bring to any end what they strive for. “And you did not shut me up in the hands of the enemy; you set my feet in a broad place,” etc. The principles of temptations, when contemplated, give the soul a broad place. It is praiseworthy to confess a broad place: that, though afflicted, one is not hemmed in. Enlarged, and persevering in toils, he called the independence of his way of life a broad place. ### Scripture references - 1 Cor 1:30: quotation, high confidence - Ps 31:2 (30:3 LXX): quotation, high confidence - Ps 31:3 (30:4 LXX): quotation, high confidence - Ps 31:5 (30:6 LXX): quotation, high confidence - Ps 31:6 (30:7 LXX): quotation, high confidence - Ps 31:8 (30:9 LXX): quotation, high confidence - Rom 8:31: allusion, high confidence - Luke 23:46: allusion, high confidence - 1 Cor 7:34: allusion, high confidence - Jas 2:26: quotation, high confidence - 1 Cor 2:11: quotation, high confidence - 1 Cor 6:17: allusion, high confidence - Eccl 1:2: allusion, high confidence - 2 Cor 4:8: allusion, medium confidence ### Translation notes - The column begins in the middle of a quotation of 1 Cor 1:30. Quotations and allusions: Rom 8:31; Luke 23:46; 1 Cor 7:34; Jas 2:26; 1 Cor 2:11; 1 Cor 6:17; Eccl 1:2; 2 Cor 4:8. ### Citation (SBL) Origen, Sel. Ps. 1299 (PG 12:1300a–1300b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1281/#p-1299). ## PG 12:1301 (Ps 30–31 LXX) - URL: https://sophiascriptura.com/fathers/origen-selecta-psalmos/1301/#p-1301 - Source: PG 12:1301a–1301d - Translation: Claude (claude-opus-5-5), 2026-09-27 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. ### Greek text 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 ### English translation (Claude) [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 ### Scripture references - 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 ### Translation notes - 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. ### Citation (SBL) Origen, Sel. Ps. 1301 (PG 12:1301a–1301d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1301/#p-1301). ## PG 12:1303 (Ps 31–32 LXX) - URL: https://sophiascriptura.com/fathers/origen-selecta-psalmos/1301/#p-1303 - Source: PG 12:1304a–1304d - Translation: Claude (claude-opus-5-5), 2026-09-27 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. ### Greek text 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, ### English translation (Claude) [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,” ### Scripture references - 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 ### Translation notes - 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. ### Citation (SBL) Origen, Sel. Ps. 1303 (PG 12:1304a–1304d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1301/#p-1303). ## PG 12:1305 (Ps 32 LXX) - URL: https://sophiascriptura.com/fathers/origen-selecta-psalmos/1301/#p-1305 - Source: PG 12:1305a–1305d - Translation: Claude (claude-opus-5-5), 2026-09-27 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. ### Greek text 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. ### English translation (Claude) [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. ### Scripture references - 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 ### Translation notes - 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. ### Citation (SBL) Origen, Sel. Ps. 1305 (PG 12:1305a–1305d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1301/#p-1305). ## PG 12:1307 (Ps 33 LXX) - URL: https://sophiascriptura.com/fathers/origen-selecta-psalmos/1301/#p-1307 - Source: PG 12:1308a–1308d - Translation: Claude (claude-opus-5-5), 2026-09-27 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. ### Greek text ,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. ### English translation (Claude) [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. ### Scripture references - 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 ### Translation notes - 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. ### Citation (SBL) Origen, Sel. Ps. 1307 (PG 12:1308a–1308d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1301/#p-1307). ## PG 12:1309 (Ps 33–34 LXX) - URL: https://sophiascriptura.com/fathers/origen-selecta-psalmos/1301/#p-1309 - Source: PG 12:1309a–1309d - Translation: Claude (claude-opus-5-5), 2026-09-27 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. ### Greek text 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, ### English translation (Claude) [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, ### Scripture references - 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 ### Extrabiblical texts - Wis 5:17–20 (Wisdom of Solomon): quotation, high confidence ### Translation notes - 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. ### Citation (SBL) Origen, Sel. Ps. 1309 (PG 12:1309a–1309d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1301/#p-1309). ## PG 12:1311 (Ps 34 LXX) - URL: https://sophiascriptura.com/fathers/origen-selecta-psalmos/1301/#p-1311 - Source: PG 12:1312a–1312d - Translation: Claude (claude-opus-5-5), 2026-09-27 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. ### Greek text 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 ### English translation (Claude) [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. ### Scripture references - 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 ### Translation notes - 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. ### Citation (SBL) Origen, Sel. Ps. 1311 (PG 12:1312a–1312d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1301/#p-1311). ## PG 12:1313 (Ps 34–35 LXX) - URL: https://sophiascriptura.com/fathers/origen-selecta-psalmos/1301/#p-1313 - Source: PG 12:1313a–1313d - Translation: Claude (claude-opus-5-5), 2026-09-27 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. ### Greek text 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 ### English translation (Claude) [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 ### Scripture references - 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 ### Translation notes - 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. ### Citation (SBL) Origen, Sel. Ps. 1313 (PG 12:1313a–1313d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1301/#p-1313). ## PG 12:1315 (Ps 35 LXX) - URL: https://sophiascriptura.com/fathers/origen-selecta-psalmos/1301/#p-1315 - Source: PG 12:1316a–1316d - Translation: Claude (claude-opus-5-5), 2026-09-27 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. ### Greek text 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. ### English translation (Claude) [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. ### Scripture references - 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 ### Translation notes - 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. ### Citation (SBL) Origen, Sel. Ps. 1315 (PG 12:1316a–1316d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1301/#p-1315). ## PG 12:1317 (Ps 36 LXX) - URL: https://sophiascriptura.com/fathers/origen-selecta-psalmos/1301/#p-1317 - Source: PG 12:1317a–1317d - Translation: Claude (claude-opus-5-5), 2026-09-27 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. ### Greek text 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, ### English translation (Claude) [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. ### Scripture references - 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 ### Translation notes - 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. ### Citation (SBL) Origen, Sel. Ps. 1317 (PG 12:1317a–1317d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1301/#p-1317). ## PG 12:1319 (Ps 36 LXX) - URL: https://sophiascriptura.com/fathers/origen-selecta-psalmos/1301/#p-1319 - Source: PG 12:1320a–1320d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: A short note on Ps 36 LXX (37):20: sinners perish by ceasing to be sinners, not by ceasing to exist. ### Greek text 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. ### English translation (Claude) [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. ### Scripture references - Ps 37:20 (36:20 LXX): allusion, high confidence ### Translation notes - 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. ### Citation (SBL) Origen, Sel. Ps. 1319 (PG 12:1320a–1320d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1301/#p-1319). ## PG 12:1367 (Ps 37 LXX) - URL: https://sophiascriptura.com/fathers/origen-selecta-psalmos/1301/#p-1367 - Source: PG 12:1368a–1368d - Translation: Claude (claude-opus-5-5), 2026-09-27 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. ### Greek text 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 ### English translation (Claude) [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 … ### Scripture references - 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 ### Translation notes - 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. ### Citation (SBL) Origen, Sel. Ps. 1367 (PG 12:1368a–1368d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1301/#p-1367). ## PG 12:1373 (Ps 37 LXX) - URL: https://sophiascriptura.com/fathers/origen-selecta-psalmos/1301/#p-1373 - Source: PG 12:1373a–1373d - Translation: Claude (claude-opus-5-5), 2026-09-27 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. ### Greek text 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 ### English translation (Claude) [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 … ### Scripture references - Ps 38:2 (37:3 LXX): allusion, high confidence - Ps 38:3 (37:4 LXX): quotation, high confidence - Isa 49:2: quotation, high confidence ### Translation notes - 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. ### Citation (SBL) Origen, Sel. Ps. 1373 (PG 12:1373a–1373d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1301/#p-1373). ## PG 12:1377 (Ps 37 LXX) - URL: https://sophiascriptura.com/fathers/origen-selecta-psalmos/1301/#p-1377 - Source: PG 12:1377a–1377d - Translation: Claude (claude-opus-5-5), 2026-09-27 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.” ### Greek text 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 ### English translation (Claude) [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 … ### Scripture references - 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 ### Translation notes - 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. ### Citation (SBL) Origen, Sel. Ps. 1377 (PG 12:1377a–1377d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1301/#p-1377). ## PG 12:1379 (Ps 37 LXX) - URL: https://sophiascriptura.com/fathers/origen-selecta-psalmos/1301/#p-1379 - Source: PG 12:1380a–1380d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: A damaged fragment on Ps 37 LXX (38):13: the enemies who seek evil for the righteous and speak vanities. ### Greek text 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)“- ### English translation (Claude) [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 … ### Scripture references - Ps 38:12 (37:13 LXX): allusion, medium confidence ### Translation notes - Only a few words of this column are legible in the OCR; “…” marks the rest. ### Citation (SBL) Origen, Sel. Ps. 1379 (PG 12:1380a–1380d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1301/#p-1379). ## PG 12:1383 (Ps 38 LXX) - URL: https://sophiascriptura.com/fathers/origen-selecta-psalmos/1301/#p-1383 - Source: PG 12:1384a–1384d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Beginning of Ps 38 LXX (39):3–5: silence from good things in temptation, and the heart that grows hot without anger. ### Greek text 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. ### English translation (Claude) [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 … ### Scripture references - 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 ### Translation notes - 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. ### Citation (SBL) Origen, Sel. Ps. 1383 (PG 12:1384a–1384d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1301/#p-1383). ## PG 12:1385 (Ps 38 LXX) - URL: https://sophiascriptura.com/fathers/origen-selecta-psalmos/1385/#p-1385 - Source: PG 12:1385a–1385d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Notes on Ps 38 LXX (39):5–14: the knowledge of the Trinity as the end of rational nature, walking in God’s image or a beast’s, and life on earth as sojourning. ### Greek text Πέρας ἐστὶ τῆς λογικῆς φύσεωςή γνῶσις τῆς ἁγίας Τριάδος. Πλὴν τὰ σύμπαντα ματαιότης, πᾶς ἅνθρωπος ζῶν, κ. τ. ὲ. Τά σωματικά (Ξιθ) πάντα ματαιότης ἐστὶν, ἡ γὰρ ἀσώματος φύσις κατʼ είκόνα γεγένηται Θεοῦ. Mercare ἐν εἰκόνι διαπορεύεται ἄνθρωπος, κ. τ. ὲ. Πᾶς ἄνθρωπος ζῶν ὲν εἰκόνι διαπορεύεται, ἦτοι τοῦ Θεοῦ τηρῶν τὸ κατʼ εἰκόνα, καὶ τὸ προκόπτειν εἰς τελειότητα, σύμμορφος γενόμενος τῆς εἰκόνος Θεοῦ, ἢ ἄλλου τινὸς ζώού, ἵππος θηλυμανὴς ἢ ἄλλο τι ἄλογον κατά τὸ ἦθος γινόμενος. Καὶ νῦν τίς ἠ ὑπομονὴ μου; κ. τ. ὲ. Σύ μοι τὸ δύνασθαι φέρειν κεχάρισαι· τὸ μηδὲν ἐξ ἀνθρωπίνης ἀσθενείας εἰπεῖν τι ἢ δρᾶσαι. Σὺ δὲ καὶ παιδεύσας ὑποστῆναί με καὶ φέρειν ἐποίησας. Ὁ εἰδὼς τὴν πλάσιν μου, καὶ τὴν ἀσθένειαν σύγγνωθι. ’Ὀνειδος ἄφρονι ἔδωκάς με, κ. τ. ὲ. Ἀφροὰ φησιν, ὃν καὶ φθάσας ἁμαρτωλὸν εἴρηκε. Παραδὶδωσι δὲ ὀ Θεὸς εἰς ὀνειδισμὸν, πρὸς ἐξομολόγησιν μείζονα· ὅπερ ἀξιοῖ μὴ παθεῖν ό ταῦτα λέγων, ὡς ἀφʼ ἑαυτοῦ ἐξομολογούμενος κατά τὸ δοκοῦν τῷ Θεῷ. Ἑκωφὼθην καὶ οὐκ ἤνοιξά τὸ στόμα μου, ὅτι σὺ ἐποίησας, κ. τ. ὲ. Δύναται καὶ τοῦτο οὕτω νοεῖσθαι· Οὐδέποτέ σοι ὡς ἄλλοι apo-sntiat: ὡς αἰτίῳ τὰς ὲμάς ἀνομίας. Εἰς τοῦτο γάρ οὐδέποτε τὸ στόμα μου ἧνοιξα, ἀλλʼ ἐκωφώθην. Ὅτι πάροικος ἐγώ εἰμι ἐν τῇ γῇ καὶ παρεπίδημος, καθὼς πάντες οι πατέρες μου, κ. τ. ἐ. 'O πολλάκις εἰπὼν, ι Πλὴν ματαιότης πᾶς ἇνθρωπος, ι ὁμολογεῖ πάροικος εἶναι, ἑτέραν δὲ ζωὴν ἀναψύξεως οἶδε, καὶ μετά δακρύων ἱκετεύει σπάνιον κατὰ τοὺς πατέρας πάροικον εἶναι, καὶ μὴ ἐνοικεῖν τῇ παρούσῃ ζωῇ. Ἑάν οὖν, φησὶν μὴ ἀῆεῇς μοι τὴν ἁμαρτίαν, καὶ ἀναψύξω πρὶν ἀπελθεῖν ἐκεῖ, οὐχ ἔξω μετανοίας καιρὸν, οὐδὲ ὑπάρξω ὲν τῇ παρὰ σοι ζωῇ. Ἦ, ὼς οὐχ ὑπαρχόντων ἁμαρτωλῶν, ἔσονται ὼς οὐκ ὄντες. Τοῦ αὑτοῦ. Πάντες οί τῶν δικαίων ὡς δικαίων πατέρες, πάροικοί εἰσι καὶ παρεπίδημοι, σκιὰν ἡγούμενοι τὸν βίον τὸν ἐπὶ τῆς γῆς. ### English translation (Claude) [Ps 38, continued] The end of the rational nature is the knowledge of the holy Trinity. “But all things are vanity, every living man,” etc. All bodily things are vanity; for the bodiless nature came to be according to the image of God. “Surely man walks about in an image,” etc. Every living man walks about in an image: either keeping what is according to the image of God and progressing to perfection, becoming conformed to the image of God; or the image of some other living creature, becoming in character a horse mad for females or some other irrational animal. “And now what is my endurance?” etc. You have granted me the ability to bear: to say or do nothing out of human weakness. And by disciplining me you made me stand firm and bear it. You who know my formation and my weakness, forgive. “You gave me as a reproach to the fool,” etc. He calls fool the one whom he earlier called sinner. God hands over to reproach for the sake of a greater confession; this the one who says these words asks not to suffer, as one who confesses of himself, according to God’s will. “I became dumb and did not open my mouth, for it was you who made me,” etc. This too can be understood thus: I never blamed you, as others do, as the cause of my lawless deeds; for this I never opened my mouth, but became dumb. “For I am a sojourner on the earth and a stranger, like all my fathers,” etc. The one who has often said, “Surely every man is vanity,” confesses that he is a sojourner, and knows another life of refreshment; and with tears he entreats, since it is rare, like the fathers, to be a sojourner and not to settle in the present life. If, then, he says, you do not release my sin, so that I may be refreshed before I depart there, I shall have no time for repentance, nor shall I exist in the life with you. Or, since sinners do not exist, they will be as though they were not. By the same. All the fathers of the righteous, as righteous, are sojourners and strangers, considering life on earth a shadow. ### Scripture references - Ps 39:5 (38:6 LXX): quotation, high confidence - Ps 39:6 (38:7 LXX): quotation, high confidence - Ps 39:7 (38:8 LXX): quotation, high confidence - Ps 39:8 (38:9 LXX): quotation, high confidence - Ps 39:9 (38:10 LXX): quotation, high confidence - Ps 39:12 (38:13 LXX): quotation, high confidence - Ps 39:13 (38:14 LXX): allusion, high confidence - Rom 8:29: allusion, medium confidence - Jer 5:8: allusion, medium confidence - Heb 11:13: allusion, high confidence - 1 Chr 29:15: allusion, medium confidence ### Translation notes - The sentence on entreating with tears is compressed in the Greek; its sense is uncertain. A garbled word (“blamed”) is translated by sense. Quotations and allusions: Rom 8:29; Jer 5:8; Heb 11:13; 1 Chr 29:15. ### Citation (SBL) Origen, Sel. Ps. 1385 (PG 12:1385a–1385d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1385/#p-1385). ## PG 12:1391 (Ps 38 LXX) - URL: https://sophiascriptura.com/fathers/origen-selecta-psalmos/1385/#p-1391 - Source: PG 12:1392a–1392d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: A damaged fragment, probably on Ps 38 LXX (39):4: the heart that burns with God’s sayings, and anger without sin. ### Greek text τῶν δὲ, φήσὶ, τὰ θεῖαᾲλογιᾳ, ὲκᾲιιιιόμίτινΞ ὼς οἰ περὶ unum; λέγοντες · Οὺχᾼῑ ἡ καρδίᾳ big—“Bt κᾳιομέιξη ἦν ἐν ἠμῖφξξ Ἥ ἐθερμοιὶνεὲο si}, λύπῃ, καὶ-οὑκ e13- Χει, κοιτᾶ τό · pr/(eoae, καὶ "pii ἁμαρτάνετε. ego γὰρ pi], πᾲῡεῖν ὑμπὸ ῥργῇςι, κρεῖσισον. ἦ κᾳο ac; ’ἑὸ δὲ ’ἐπιλογισμῷ τοῖξ ἁγίοις ἐστὶν ἐφικτόν. ### English translation (Claude) [Ps 38, continued] … the divine sayings … as those with [Cleopas] say, “Was not our heart burning within us?” Or it grew hot with grief, and did not [sin], according to “Be angry, and do not sin.” For not to suffer from anger at all is better; … but this is attainable for the saints by reasoning. ### Scripture references - Ps 39:3 (38:4 LXX): allusion, low confidence - Luke 24:32: quotation, high confidence - Ps 4:4 (4:5 LXX): quotation, high confidence ### Translation notes - Only parts of this short column are legible in the OCR; “…” marks the rest. It seems to be a further note on v. 4 LXX (“my heart grew hot within me”), out of sequence in the scan. Columns 1387–1389 and 1393–1401 are not in the scan text. Quotations: Luke 24:32; Ps 4:4 (4:5 LXX). ### Citation (SBL) Origen, Sel. Ps. 1391 (PG 12:1392a–1392d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1385/#p-1391). ## PG 12:1403 (Ps 38 LXX) - URL: https://sophiascriptura.com/fathers/origen-selecta-psalmos/1385/#p-1403 - Source: PG 12:1404a–1404d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: A damaged fragment on Ps 38 LXX (39):11–12: the sinner’s spider’s web and the soul wasted for its own benefit. ### Greek text ’AnStxdtCemt ἀράχνῃῶᾳα ᾀμαρτῳ-λὸς ὑφαμίνει, fiuit τὸ εὖσχιστον, κʼἂιλ iam-3t, κᾷν πὸικξλα. τυγχάνῃηκαῖὰ τρ ἐν ’Ησαῖᾳ“ Ἱστὸν ἀράχνης-ὑφαίνουσι(-Φῃσὶν οὖν ἐλέγχων ’τὸν παιδευόμενον ’ Τὰς μᾴστιγας hin-ima; καὶ τὴνᾶεἶρά σου, καὶ ’γτὴν toti-sou; qwlhvhégé‘tflaqg λεπτυὺοξῖένὴν ἐπʼ ὠφε).είᾳʼτῇ ἑαυτῆς. καθʼ ὃν γὰρ ### English translation (Claude) [Ps 38, continued] … the sinner weaves like a spider: … easily torn, even if it is intricate, as in Isaiah: “They weave a spider’s web.” He says, then, reproving the one being disciplined: “[Remove] your scourges … and your hand …” … made thin for its own benefit. For according to … ### Scripture references - Ps 39:10 (38:11 LXX): allusion, medium confidence - Ps 39:11 (38:12 LXX): allusion, high confidence - Isa 59:5: quotation, high confidence ### Translation notes - Only parts of this short column are legible in the OCR; “…” marks the rest. The lemmas are vv. 11–12 LXX (“remove your scourges from me … you made his soul waste away like a spider’s web”). Quotation: Isa 59:5. ### Citation (SBL) Origen, Sel. Ps. 1403 (PG 12:1404a–1404d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1385/#p-1403). ## PG 12:1405 (Ps 39 LXX) - URL: https://sophiascriptura.com/fathers/origen-selecta-psalmos/1385/#p-1405 - Source: PG 12:1405a–1405d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Notes on Ps 39 LXX (40):3–9: the pit of misery, the new song, and the sacrifice not desired, read with Hebrews as Christ’s words. ### Greek text ιιῡῡ Ἆνήγαγέ με ἐκ λάκκου ταλαιπωρίας, κ. τ. ὲ. Λάκκος ταλαιπωρίας κακία καὶ ἀγνωσία. ι Καὶ ἔστησεν ἐπὶ πέτραν τοὺς πόδας μου. ι Πέτρα ἐστὶ πίστις Χριστοῦ.‹ Καὶ κατεύθυνε τὰ διαβήματά μου ἰ διὰ τῆς πρακτικῆς καὶ τῶν ἀληθινῶν δογμάτων. Kal ἐνέβαλεν είς τὸ στόμα μου ᾆσμα καινὸν, κ. τ. ὲ. Μετὰ τὴν ἀπάθειαν ᾄδομεν ᾆσμα καινὸν, ἀνακαινισθὲντος τοῦ οίκου ἡμῶν. Θυσίαν καὶ προσφορὰν οὐκ ἠθέλησας, κ. τ. ὲ. Τούτους τοὺς στοίχους ἐκ προσώπου τοῦ Σωτῆρος εἰρῆσθαι ἡ πρὸς Ἐβραίους φησὶν Ἐπιστολὴ, καὶ δίδωσιν ἀφορμὴν ὅλον τὸν ψαλμὸν ὡς ἐκ προσώπου αὑτοῦ νοεῖν. Ὀλοκαύτωμα καὶπερὶ ἁμαρτίας οὐκ ᾔτησας, κ. τ. ὲ. Ὁλοκαυτώματα αἰσθητὰ οὐ ζητεῖ ὁ Θεός ” ι Θυσία γὰρ τῷ Θεῷ πνεῦμα συντετριμμένον. ι Ἐν κεφαλίδι βιβλίου γέγραπται περὶ ἐμοῦ, κ. τ. ἐ. Κεφαλίδα βιβλίου πᾶσαν τὴν νομικὴν λέγει Γραφήν· πᾶσαι γὰρ εἰς ἒν κεφαλαιοῦνται τὴν πρόρρησιν τὴν περὶ Χριστοῦ. Τοῦ ποιῆσαι τὸ θέλημά σου, κ. τ. ὲ. Θέλημα λέγει τοῦ Πατρὸς καθʼ ὃ ᾖρε τὴν ἁμαρτίαν τοῦ κόσμου. ι Οὐ γὰρ ἦλθον, φησὶ, ποιῆσαι τὸ θέλημα ἐτρύφα χρόνον, είς ἁμαρτίας ὲξώλισθεν. Assimilatur ### English translation (Claude) [Ps 39 LXX / 40] “He brought me up out of the pit of misery,” etc. The pit of misery is wickedness and ignorance. “And he set my feet upon a rock.” The rock is faith in Christ. “And he directed my steps” through the practical life and the true doctrines. “And he put a new song in my mouth,” etc. After freedom from passion we sing a new song, our house having been renewed. “Sacrifice and offering you did not want,” etc. The Letter to the Hebrews says that these verses are spoken in the person of the Saviour, and it gives occasion to understand the whole psalm as spoken in his person. “Whole burnt offering and sin offering you did not ask for,” etc. God does not seek perceptible whole burnt offerings; for “a sacrifice to God is a broken spirit.” “In the roll of the book it is written of me,” etc. He calls the whole Scripture of the law the roll of the book; for all of it is summed up in one thing, the foretelling concerning Christ. “To do your will,” etc. He speaks of the will of the Father, according to which he took away the sin of the world. “For I came not,” he says, “to do my own will …” … lived in luxury for a time, he slipped into sins. ### Scripture references - Ps 40:2 (39:3 LXX): quotation, high confidence - Ps 40:3 (39:4 LXX): quotation, high confidence - Ps 40:6 (39:7 LXX): quotation, high confidence - Ps 40:7 (39:8 LXX): quotation, high confidence - Ps 40:8 (39:9 LXX): quotation, high confidence - Heb 10:5: allusion, high confidence - Ps 51:17 (50:19 LXX): quotation, high confidence - John 1:29: allusion, high confidence - John 6:38: quotation, high confidence ### Translation notes - Psalm 39 LXX is Psalm 40 in the English Bible; the Septuagint counts the title as v. 1, so its verse numbers run one higher. The heading and the notes on vv. 1–2 are not in the scan text. The end of the column is damaged: after the quotation of John 6:38 a line or more is lost, and the last words belong to a different note; “…” marks the gap. Quotations and allusions: Heb 10:5–7; Ps 51:17 (50:19 LXX); John 1:29; John 6:38. ### Citation (SBL) Origen, Sel. Ps. 1405 (PG 12:1405a–1405d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1385/#p-1405). ## PG 12:1407 (Ps 39–40 LXX) - URL: https://sophiascriptura.com/fathers/origen-selecta-psalmos/1385/#p-1407 - Source: PG 12:1408a–1408d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: End of Ps 39 LXX (40):9–17 (Christ’s will to take away sin, his lips the teachers of the church) and beginning of Ps 40 LXX (41): blessed is he who understands the poor. ### Greek text τὸ ἐμὸν, ἀλλὰ τὸ θέλημα τοῦ πέμψαντός με. ι Καὶ τεθεὶς ὑπὲρ τῆς ἁπάντων ἁμαρτίας, ὡς ἂν, ἀφέσεως γενομένης, μηκέτι χρεία τῆς περὶ ἁμαρτίας θυσιας. Εὑηγγελισάμην δικαιοσύνην ἐν Ἐκκλησιᾳ με· γὰλῃ, κ. τ. έ. Μεγάλη Ἐκκλησία ὴ ὲκ μεγάλων καὶ τελείων συμπληρουμένη, ὲν εὐηγγελίζετο δικαιοσύνην τὴν διὰ πίστεως Ἰησοῦ. Ἔγνω δὲ ταύτην αὑτοῦ, ὡς ἀποδεξάμενος καὶ οἰκειούμενος ὡς ἀδιαστάτως δὲ ἀπαγγέλλων. Ἔφη δέʼ ε Τὰ χείλη μου οὐ μὴ κωλύσω. ι Οὐδὲ γὰρ κεκώλυκε· λαλεῖ δὲ δεῦρο διʼ εύαγγελιστῶν καὶ τῶν κατὰ καιροὺς διδασκάλων, οὓς ἄν τις καὶ Χριστοῦ χείλη καλέσειε. Περὶ δὲ τῆς δικαιοσύνης αὑτοῦ, ὼς κρείττονος οῠσης τῆς νομικῆς, παρεγγυῶν ἔλεγεν· t Ἐὰν μὴ περισσεύσῃή δικαιοσύνη ὑμῶν πλέον τῶν γραμματέων καὶ Φαριτοῦ βλέπειν, κ. τ. ὲ. Ἠ μνήμη τῶν παλαιῶν πταισμάτων πέφυκεν ἐπισκοτεῖν ἡμῖν τῇ διανοίᾳ. t Ἐπληθύνθησαν ὑπὲρ τὰς τρίχας τῆς κεφαλῆς μου. ι Τουτέστι, τὰ περὶ ἡμᾶς ἀναίσθητα πληθύνεται κακὰ, ὧν πολλῶν γεγενημένων, στερούμενοι τοῦ ὀρθῶς διανοεῖσθαι ἀπὸ τῆς καρδίας ἐγκατελείφθη μεν. Ἱκετεύει δὲ ὁ λέγων ἐλέῳ φυλαχθῆναι, τῶν προτέρων μεμνηο μένος κακῶν πρὸς τὸ μὴ αὖθις περιπεσεῖν τοῖς αὐτοῖς. Καὶή ἀνάμνησις δὲ τῆς ἐπὶ τὰ κρείττονα μεταβολῆς, εὐχαρίστους ἐργάζεται καὶ προσεκτικούς. Καταίσχυνθεὶησαν καὶ ἐντραπείησαν ἅμα οἱ In τούν τες τὴν ψυχήν μου, τοῦ ἐξᾶραι αὐτὴν, κ. me. Οὺ κατʼ οὐσίαν ἐξαίρουσιν, ἀλλὰ διὰ τῆς κακίας ἀπὸ τῆς ἀρετῆς καὶ τῆς γνώσεως αὐτὴν ἐξαίρουσιν. Ἐγὼ δὲ πτωχός ειμι, κ. τ. ἐ. Πρὸς τὴν τῶν ἀγαθῶν κτῆσιν ἀσθενῶν, πτωχὸν καὶ πένητα ἑαυτὸν ὁμολογεῖ, καὶ τῷ Θεῷ τὴν περὶ αὐτού φροντίδα ἀνατίθησιν, ὲπιρῤίπτων τὴν μέριμναν ἐπὶ Κύριον, ὡς ἐπὶ κηδεμόνα. ΨΑΛΜΟΣ Μʼ. Μακάριος ὁ συνιὼν ἐπὶ πτωχὸν καὶ πένητα, κ. τ. ὲ. Τί ἐστιν ι ὁ συνιών; ι 'U νοῶν. Τί ἐστι ι πένης; ι ’0 τὴν θλίψιν αὐτοῦ καταλαμβάνων. ’0 {up μαθὼν αὑτοῦ τὴν θλίψιν πάντως καὶ εὐθέως αύτὸν ἐλεήσει. Δύναται ὁ συνιεὶς πτωχὸν λόγου, καὶ σοφίας, καὶ τοῦ καλοῦ μακαρίζεσθαι, ὠφελῶν αὐτὸν, ἦτοι τὸν κοινῶς πτωχὸν, ἦ τὸν μακαριζόμενον. ι Ἐν ἡμέρᾳ πονηρᾷ ῥύσεται αὑτὸν ὁ Κύριος· ι ἦτοι ὼς μιᾷ ἡμέρᾳ. ούσῃ πονηρᾷ ὅλῃ τῇ τοῦ ἐνεστῶτος αἰῶνος, ἢ τῆς κρίσεως. Ἔστι γὰρ αὕτη σκότος τοῖς ἁμαρτωλοῖς, καὶ ού φῶς κατὰ τὸν προφήτην. Καὶ ὁ Ἀπόστολός φησιν· ι Ὅτι αἱ ἡμέραι πονηραί εἱσι· ι καὶ πάλιν· ι Ὅπως ἐξέληται ἡμᾶς ὲκ τοῦ αἰῶνος τοῦ ἐνεστῶτος πονηροῦ. ι Παραινεῖ οὖν φιλανθρώπους εἶναι πρὸς ### English translation (Claude) [Ps 39 LXX / 40, continued] my own, but the will of him who sent me.” And he was laid down for the sin of all, so that, once forgiveness had come, there would no longer be need of the sacrifice for sin. “I proclaimed the good news of righteousness in a great assembly,” etc. A great assembly is one filled up with great and perfect men, in which he proclaimed the good news of the righteousness that is through faith in Jesus. He knew it as his own, accepting it and making it his own, and proclaiming it without interruption. And he said, “I will not restrain my lips.” Nor has he restrained them; he still speaks through the evangelists and the teachers of each age, whom one might call the lips of Christ. Of his righteousness, as better than that of the law, he said in charging them, “Unless your righteousness exceeds that of the scribes and Pharisees …” … “and I could not see,” etc. The memory of old faults naturally darkens our understanding. “They were multiplied beyond the hairs of my head.” That is, the evils around us of which we are unaware are multiplied; and when many of them have happened, deprived of right understanding, we have been forsaken by our heart. The one who says this entreats to be kept by mercy, remembering his former evils so as not to fall into them again. And the remembrance of the change to better things makes men thankful and attentive. “Let those who seek my soul, to take it away, be put to shame and confounded together,” etc. They do not take it away in its essence, but through wickedness they take it away from virtue and knowledge. “But I am poor,” etc. Weak for the acquiring of good things, he confesses himself poor and needy, and entrusts the care of himself to God, casting his anxiety on the Lord as on a guardian. [Ps 40 LXX / 41] Psalm 40. “Blessed is he who considers the poor and needy,” etc. What is “he who considers”? He who understands. What is “needy”? He who grasps his own affliction. For the one who has learned his own affliction will surely and at once have mercy on him. The one who understands the poor in word and wisdom and the good can be called blessed, helping him, whether the poor in the common sense or the one called blessed. “In the evil day the Lord will rescue him”: either as of one day, the whole of the present age being evil, or the day of judgment. For this is darkness to sinners and not light, according to the prophet. And the Apostle says, “For the days are evil,” and again, “that he might deliver us from the present evil age.” He exhorts, then, to be kind toward ### Scripture references - Ps 40:9 (39:10 LXX): quotation, high confidence - Ps 40:12 (39:13 LXX): quotation, high confidence - Ps 40:14 (39:15 LXX): quotation, high confidence - Ps 40:17 (39:18 LXX): quotation, high confidence - Ps 41:1 (40:2 LXX): quotation, high confidence - John 6:38: quotation, high confidence - Rom 3:22: allusion, medium confidence - Matt 5:20: quotation, high confidence - 1 Pet 5:7: allusion, high confidence - Amos 5:18: allusion, high confidence - Eph 5:16: quotation, high confidence - Gal 1:4: quotation, high confidence ### Translation notes - Psalm 40 LXX is Psalm 41 in the English Bible; the Septuagint counts the title as v. 1, so its verse numbers run one higher. After the quotation of Matt 5:20 a line or more is lost in the OCR, including most of the lemma of v. 13 LXX (“my lawless deeds overtook me, and I could not see”); “…” marks the gap. Quotations and allusions: John 6:38; Rom 3:22; Matt 5:20; 1 Pet 5:7; Amos 5:18; Eph 5:16; Gal 1:4. ### Citation (SBL) Origen, Sel. Ps. 1407 (PG 12:1408a–1408d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1385/#p-1407). ## PG 12:1409 (Ps 40 LXX) - URL: https://sophiascriptura.com/fathers/origen-selecta-psalmos/1385/#p-1409 - Source: PG 12:1409a–1409d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Notes on Ps 40 LXX (41):3–12: the bed of pain, Judas who saw but did not understand, and Christ asking mercy and resurrection for us. ### Greek text ἐνδεεῖς, ἢ συνιέναι τὸν ἑκουσίως πτωχεύσαντα. Κύριος βοηθῆσαι αὐτῷ ἐπὶ κλίνης ὀδύνης αὺα τοῦ, κ. τ. ὲ.Κλὶνη ὀδύνης τὸ σῶμά ἐστι τῆς ταπεινώσεως. ι Ὅλην τὴν κοίτην αὑτοῦ ἕστρεψας ὲν τῇ ἀρρωστίᾳ αὑτοῦ. ι Πρὸς τὰ ἀμείνω μετενεχθήσεται, φησὶ, καὶ μεταβολὴν ἕξει πρὸς εὐρωστίαν. Ἔθος γάρ τῇ Γραφῇ τὴν στροφὴν ἀντὶ τῆς μεταβολῆς τιθέναι, ώς τό· ι Ἐστρεψας τὸν κοπετόν μου εὶς χαρὰν ἐμοί. ι οι. ι μοι ἐχθροί μου εἶπαν κακά μοι, κ. τ. ἐ. Οἱ ἀόρατοι τοῦ Σωτῆρος ἡμῶν ἐχθροὶ ἠθέλησαν αὐτὸν ἀποθανεῖν, ώς ἵνα σβέσωσι τὴν δόξαν τοῦ ὀνόματος αὑτοῦ· ἀλλά πρὸς τῷ μὴ ἀπολέσθαι καὶ κάμψει ὲν τῷ ὀνόματι Ἰησοῦ πᾶν γόνυ, καὶ πᾶσα γλῶσσα ἐξομολογήσεται. Εἴποις δὲ αὐτὸν καὶ ὑπὲρ τῶν αὑτοῦ μαθητῶν ποιήσασθαι τὴν εὐχὴν, οὓς ὥσπερ ψυχὴν αὑτοῦ τυγχάνοντας νοσῆσαι κατʼ ἐκεῖνον συνέβη τὸν καιρὸν καὶ ἡμαρτηκέναι, ὅτε πάντες καταλιπόντες αὑτὸν ᾤχοντο, Πέτρος δὲ καὶ τρίτονὴρνήσάτο. Καὶ εὶ εἰσεπορεύετο τοῦ ἰδεῖν, μάτην ἐλάλει, κ. τ. ἐ. υἱ ἀφανεῖς καὶ ὁρώμενοι ἐχθροὶ Χριστοῦ θάνατον αὐτῷ κατεσκεύαζον. Ὀ δὲ Ἰούδας εἰσεπορεύετο μὲν τοῦ ἰδεῖν τὰ γινόμενα, καὶ λεγόμενα ἐν παραβολαῖς, ἐλάλει δὲ μάτην, am μὴ χωρῶν αὐτὰ νοῆσαι, διὰ τὴν τυφλώττουσαν αὑτὸν κακίαν. Ἀρμόζει δὲ τὸ ῥητὸν καὶ πᾶσι τοῖς ἀπόρρητα ἐπαγγελλομένοις τοῖς ἐτεροδόξοις. Ἤ ἔξω τοῦ Σωτῆρος καὶ τῆς τῶν ἀποστόλων καταστάσεως ἤδη γενόμενος μάτην ὲλάιλει, διδάσκαλον προσαγορεύων τὸν Κύριον, τῆς καρδίας αὐτοῦ ἀνομίας συναγαγούσης. Οὗτος δὲ καὶ ἐκπορευόμενος, τουτέστιν ἔξω τῆς Ἰησοῦ μαθητείας γινόμενος, ἐλάλει ἐπὶ τὸ αὐτὸ τοῖς Φαρισαίοις κατά τοῦ Σωτῆρος, καὶ λάθρα τὴν προδοσίαν ὲκινοῦτο. Ἀλλά καὶ τοῦ πονηρά διαλογιζομένου, καὶτοῦ ἐπινοοῦντος τά αἱρετικὰή καρδία συνάγει ἀνομίαν αὐτῷ· ὅστις κᾶν λάβῃ, ὲκπορεύεταιέξω. Περὶ ὧν εἴ· ρηταιο ι Τοῖς δὲ ἔξω ἐν παραβολαῖς· ι καὶ, ι Τοὺς ἔξωθεν 6 Θεὸς κρίνει. ι Μὴ ό κοιμώμενος οὐχὶ προσθήσει τοῦ ἀναστῆναι; κ. τ. ὲ. Ἀναγκαῑως λέγει τῇ κοιμήσει τὴν ἀνάστασιν ἕπεσθαι. Ἡ δὲ κοίμησίς ἐστιν 6 θάνατος. Ἀναγκαίως τῷ θανάτῳ ἀκολουθήσει καὶ ἡ ἀνάστασις. Σὺ δὲ, Κύριε, ἐλέησόν με, κ. τ. ὲ. Τὸν ἔλεον καὶ τὴν ἀνάστασιν οὐχ ἐαυτῷ, ἀλλʼ ἡμῖν αἰτεῖ. Ἔστι δὲ τὸ μὲν, ι ἀνάστησόν με, ο ἀνθρωποπρεπῶς· τὸ δὲ ι ἀνταποδώσω αὐτοῖς, ι δηλαδὴ τοῖς ἐχθροῖς, θεοπρεπῶς, Ἑπιχαίρει δὲ τοῖς ἡττωμένοις 6 ἐχθρός. Εἶτα πάλιν ἀνθρωπινώτερον ἔφηʼ ι Ἐν τούτῳ ἔγνων, ὄτι τεθέληκάς με, ι ἓν τε τῷ ἐλεῆσαι καὶ ἀναστῆσαι.Τουτ· ἐστιν ἠγάπησας· ὲν ἀγάπῃ γάρ πᾶν θελητόν. Ἑμοῦ δὲ ἀναστάντος οὐ μὴ ἐπιχαρῇ 6 τῆς ἀνθρωπότητος ἐχθρὸς ό διάβολος, 6 ’τὸν θάνατον διʼ ἁμαρτίας ἐπαγαγών. ### English translation (Claude) [Ps 40, continued] the needy, or to understand the one who voluntarily became poor. “May the Lord help him on his bed of pain,” etc. The bed of pain is the body of humiliation. “You turned his whole couch in his sickness.” He will be changed to better things, he says, and will undergo a change to good health. For it is Scripture’s custom to use “turning” for “change,” as in “You turned my lamentation into joy for me.” “My enemies spoke evil against me,” etc. The invisible enemies of our Saviour wanted him to die, so as to quench the glory of his name; but besides his not perishing, every knee will bow in the name of Jesus and every tongue will confess. You might also say that he made the prayer for his disciples, who, being as his soul, happened at that time to fall sick and to sin, when all forsook him and fled, and Peter denied him three times. “And if he came in to see, he spoke in vain,” etc. The hidden and the visible enemies of Christ prepared death for him. Judas came in to see the things that were done and spoken in parables, but he spoke in vain, not having room to understand them, because of the wickedness that blinded him. The text also fits all the heterodox who promise secret things. Or, having already come to be outside the Saviour and the company of the apostles, he spoke in vain, calling the Lord “Teacher,” while his heart gathered lawlessness. And this man, going out, that is, coming to be outside the discipleship of Jesus, spoke together with the Pharisees against the Saviour and secretly set the betrayal in motion. But also the heart of one who devises evils and thinks up heretical things gathers lawlessness for him; and whoever receives it goes outside. Of these it is said, “But to those outside, in parables,” and “God judges those outside.” “Will not the one who sleeps rise again?” etc. He says that resurrection necessarily follows sleep. Sleep is death; necessarily, resurrection will follow death. “But you, O Lord, have mercy on me,” etc. He asks mercy and resurrection not for himself but for us. “Raise me up” is said in a manner befitting a man; but “and I will repay them,” that is, the enemies, in a manner befitting God. The enemy gloats over those who are defeated. Then again, in a more human way, he said, “By this I knew that you have desired me,” both in having mercy and in raising up; that is, “you loved me,” for everything willed is in love. And when I have risen, the enemy of mankind will not gloat, the devil, who brought death through sin. ### Scripture references - Ps 41:3 (40:4 LXX): quotation, high confidence - Ps 41:5 (40:6 LXX): quotation, high confidence - Ps 41:6 (40:7 LXX): quotation, high confidence - Ps 41:8 (40:9 LXX): quotation, high confidence - Ps 41:10 (40:11 LXX): quotation, high confidence - Ps 41:11 (40:12 LXX): quotation, high confidence - 2 Cor 8:9: allusion, medium confidence - Phil 3:21: allusion, medium confidence - Ps 30:11 (29:12 LXX): quotation, high confidence - Phil 2:10: allusion, high confidence - Phil 2:11: allusion, high confidence - Matt 26:56: allusion, high confidence - Matt 26:75: allusion, high confidence - Mark 4:11: quotation, high confidence - 1 Cor 5:13: quotation, high confidence - Rom 5:12: allusion, medium confidence ### Translation notes - The note on Judas (vv. 7–10 LXX) is translated as written. Quotations and allusions: 2 Cor 8:9; Phil 3:21; Ps 30:11 (29:12 LXX); Phil 2:10–11; Matt 26:56; Matt 26:69–75; Mark 4:11; 1 Cor 5:13; Rom 5:12. ### Citation (SBL) Origen, Sel. Ps. 1409 (PG 12:1409a–1409d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1385/#p-1409). ## PG 12:1411 (Ps 40–41 LXX) - URL: https://sophiascriptura.com/fathers/origen-selecta-psalmos/1385/#p-1411 - Source: PG 12:1412a–1412d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: End of Ps 40 LXX (41) and beginning of Ps 41 LXX (42): thirsting for God, tears as bread, and where God is (everywhere but in the sinner’s soul). ### Greek text Ἣ τάχα καὶ Ἰουδαίους αἰνίττεται. Kal. τὸ ι ἐμοῦ δὲ διὰ τὴν ἀκακίαν, ι ἤτοι ἀμίαντον, ἀνθρωπινὼτερον εἴρηται. Ἐβεὸαιώθημεν δὲ ὲν Χριστῷ, καὶ τοῦτο ἐνώπιον τοῦ Πατρὸς γενόμενον είς τὸν ΨΑΛΜΟΣ MA'. Ἐδίψησεν ἠ ψυχή πρὸς Θεὸν, κ. τ. ὲ. Πρὸς τὸν Θεὸν διψῶσιν οἱ ὲν τῷ Εὑαγγελίῳ ἐπὶ τῷ διψᾷν μακαριζόμενοι. Οὐκ εἶπεν· Ἐδίψησεν ή ψυχή μου τὸν Θεὸν, οὐ γάρ Θεὸν πίνει ἡ ψυχὴ, ἁλλά ι πρὸς τὸν Θεόν. ι Τά γὰρ πρὸς Θεὸν 6 ἆγιος ante, ὥσπερ 6 ἁμαρτωλὸς τά μὴ πρὸς Θεὸν, ἀλλά τά πρὸς κοσμικὴν ζωὴν, ἢ τά πρὸς διάβολον. Καὶ 6 Σωτὴρ δὲ εἱστήκει καὶ έκραζε λέγων· ι Ἐάν τις διψᾷ, ἐρχέσθω πρός με, καὶ πινέτω. ι Καὶ ὄτι μόνοι οἱ ἆγιοι όφθήσονται τῷ προσώπῳ τοῦ Θεοῦ, ἀποτρέποντος αὐτὸ ἀπὸ ἁμαρ τωλῶν. Ἢ ὼς ἀποστρέψαντος τοῦ Θεοῦ τὴν ὲποπτικὴν αὑτοῦ δύναμιν ἀπὸ τοῦ λαοῦ, ἀπεθρήνουν τὴν ἐνταῦθα ζωήν· πρὸς αὑτὸν δὲ καταντᾷν ἠβούλοντο τὸν Θεόν. Τοῦτο δὲ ἔλεγον παντὸς μώμου κεκαθαρμένον 6 γὰρ ὲσπιλωμένος, ι Ἀπόστρεψον, φησὶ, τὸ πρόσωπόν σου ἀπὸ τῶν ἁμαρτιῶν μου. ι ι Τοῦ αὐτοῦ. Εἰ τὸ πρόσωπον τοῦ Θεοῦ oi ἄγγελοι βλέπουσι διά παντὸς, άγγελος ἄρα ἐπιθυμετ γενέσθαι 6 Δαυῒδ καὶ βλέπειν τὸ πρόσωπον τοῦ Θεοῦ. Ἐγενήθη τὰ δάκρυά μου ἐμοὶ, κΔ τ. ἑ. Ὧν τὸ δάκρυα ἄρτος, μακάριοι οί κλαίοντες νῦν. Teλείου ἐστὶ τὸ δύνασθαι τοῦτο λέγειν· ἐπεὶ 6 ἀτελὴς ταράσσεται ὑπὸ τῶν ἔξωθεν, καὶ ἔξω τὴν ἑαυτοῦ qm. χὴν ἔχει, ἀσχήμων καὶ ἐλεγχόμενος παρά πᾶσι, διά τῶν λόγων ἀπογυμνῶν τὴν ψυχήν. '0 δὲ ἅγιος συνάγει ἀπὸ τῶν πρὸς τά ἔξω τὴν ψυχὴν ἑαυτοῦ. '0 δὲ ἀπὸ διαθέσεως δακρύων τά δάκρυα αὑτοῦ ἄρτου δίκην τραφήσεται· οὐκ ὲν τοῖς ἀνετικοῖς μόνον, ἃ ἡμέραν καλεῖ, ἀλλά καὶ έν τοῖς περιστατικοῖς, ὃ. νύκτα όνοι· ν άζει. ά ει. μ ξʼοῦ αὐτοῦ. Τροφιμώτατός ἐστι κλαυθμὸς 6 τρέφων τὴν ψυχήν. Μακάριοι οἱ κλαίοντες νῦν, ὅτι ἡ γελάσονται. Ἑν τῷ λέγεσθαί μοι καθʼ ἑκάστην ἡμέραν· Ποῦ ἔστιν ό Θεός σου; κ. τ. ὲ. '0 Θεὸς μὲν ὡς δημιουργός ἐστιν ἐν πᾶσι τοῖς γεγονόσιν· ὡς δὲ ἁρετὴ καὶ σοφία ὲν πάσαις ταῖς ἀγίαις δυνάμεσιν· εἰ δὲ καὶ κατὰ δύναμιν λαμβάνοιτο ἡ ἀρετὴ καὶ ή σου φία, καὶ ἐν ταῖς ἀντικειμέναις δυνάμεσιν· εἰδὲ πὴ μὲν δυνάμει, πὴ δὲ ἐνεργείᾳ, καὶ ὲν ἀνθρώποις ἐστὶν 6 Θεός· τὸ γὰρ ἀεὶ ἐνεργεῖν κατά Θεὸν ἀγγέλων ἐστί· τὸ δὲ μηδέποτε δαιμόνων· τὸ δξ ποτὲ μὲν καλῶς, ποτὲ δὲ οὐκ ὀρθῶς, ἀνθρώπων στίν. Εὺλόγως δέ τις ἂν ἀποκρίναιτο τὸ. ι Ποῦ ἐστιν 6 Θεός; ι ὅτι, Πανταχοῦ πλὴν τῆς ὑμετέρας ψυχῆς. ’Ότι διελεύσομαι ἐν τόπῳ σκηνῆς, κ. τ. ὲ. ’11 ### English translation (Claude) [Ps 40, continued] Or perhaps he also hints at the Jews. And “because of my innocence,” that is, my spotlessness, is said in a more human way. And we have been established in Christ, and this took place before the Father, for ever. [Ps 41 LXX / 42] Psalm 41. “My soul thirsted for God,” etc. Those blessed in the Gospel for thirsting thirst for God. He did not say, “My soul thirsted God,” for the soul does not drink God, but “for God.” For the saint longs for the things toward God, as the sinner longs for the things not toward God but toward worldly life, or toward the devil. And the Saviour stood and cried out, saying, “If anyone thirsts, let him come to me and drink.” And he shows that only the saints will appear before the face of God, since God turns it away from sinners. Or, since God had turned his overseeing power away from the people, they lamented the life here and wished to come to God himself. And they said this having been cleansed of every blemish; for the one who is stained says, “Turn away your face from my sins.” By the same. If the angels continually see the face of God, then David desires to become an angel and see the face of God. “My tears have become my bread,” etc. Those whose bread is tears: “Blessed are those who weep now.” To be able to say this belongs to the perfect; for the imperfect man is troubled by external things and has his soul outside, unseemly and convicted before all, laying bare his soul by his words. But the saint gathers his soul away from things outside. And the one who weeps from his disposition will be nourished by his tears as by bread, not only in times of ease, which he calls day, but also in adversity, which he calls night. By the same. Most nourishing is the weeping that nourishes the soul. “Blessed are those who weep now, for they shall laugh.” “While they say to me every day, Where is your God?” etc. God is in all things that have come to be, as creator; as virtue and wisdom, in all the holy powers; and if virtue and wisdom are taken as potential, also in the opposing powers; and if partly in potency and partly in act, God is also in men. For always to act according to God belongs to angels; never, to demons; sometimes well and sometimes not rightly, to men. One might reasonably answer “Where is God?” with “Everywhere except in your soul.” “For I shall pass through into the place of the tent,” etc. The ### Scripture references - Ps 41:12 (40:13 LXX): quotation, high confidence - Ps 42:2 (41:3 LXX): quotation, high confidence - Ps 42:3 (41:4 LXX): quotation, high confidence - Ps 42:4 (41:5 LXX): quotation, high confidence - Matt 5:6: allusion, high confidence - John 7:37: quotation, high confidence - Ps 51:9 (50:11 LXX): quotation, high confidence - Matt 18:10: allusion, high confidence - Luke 6:21: quotation, high confidence ### Translation notes - Psalm 41 LXX is Psalm 42 in the English Bible; the Septuagint counts the title as v. 1, so its verse numbers run one higher. Quotations and allusions: Matt 5:6; John 7:37; Ps 51:9 (50:11 LXX); Matt 18:10; Luke 6:21. ### Citation (SBL) Origen, Sel. Ps. 1411 (PG 12:1412a–1412d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1385/#p-1411). ## PG 12:1413 (Ps 41 LXX) - URL: https://sophiascriptura.com/fathers/origen-selecta-psalmos/1385/#p-1413 - Source: PG 12:1413a–1413d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Notes on Ps 41 LXX (42):5–9: the tent as progress and the house as perfection, the soul rebuking its own sadness, the Jordan and Hermon, and the night deliverance from Sennacherib. ### Greek text μὲν κατά Μωσέα ὲν Ἐξόδῳ σκηνὴ τύπος, οἷμαι, ταύτης ἦν· 6 κατὰ Σολομῶντα ναὸς τύπος τοῦ ἀληθινοῦ οἴκου τοῦ Θεοῦ. Ὅτι, φησὶν, ἔτι προκόπτω, καὶ οῦπω τέλειός εἰμι. Σύμβολον δὲ τῆς προκοπῆς ἡ σκηνὴ, θαυμαστῶς φέρει ἐπὶ τὸν οἷκον αὐτοῦ τοῦ Θεοῦ, τουτέστι τὴν τελειότητα, καθʼ ἣν οἰκεῖ μὲν ἔνθα 6 Θεὸς. υἱ δὲ πνευματικῶς ἑορτάζοντες ἡχοῦσιν ἀγαλλιώμενοι καὶ ἐξομολογούμενοι. Ἦ τοῦτό φησι· Παρεμυθούμην ἐπὶ τοιαύταις ἐμαυτὸν ἐλπίσιν, ι Ἵνα τί, λέγων, περίλυπος εἴ, ἡ ψυχή μους ι Προσεδόκων γὰρ ὼς διαδέξεταί με τὸ μακάριον τέλος, ἡ θαυμαστὴ σκηνὴ τοῦ Θεοῦ, καὶ ὁ ἐνδοτάτω οἶκος αὑτοῦ, είς ὃν οἱ ἅγιοι ὑπὸ ἀγγελικῶν δυνάμεων αίρόμενοι εἰσαχθῆσονται. Εἰ δὲ ι χαρὰ γίνεται ἐν τοῖς οὐρανοῖς ἐπὶ ἑνὶ ἀμαρτωλῴ μετανοοῦντι, ι πῶς οὐκ εἰκότως, ψυχῆς μετὰ γυμνασίαν εἰς τὰ ἅγια τὰ ἐπουράνια εἰσαγομένης, φωνὴν εῦφημον γίνεσθαι πλήθους πανηγυριζόντων ἐπὶ τῇ τοῦ σωζομένου σωτηρίας Ὠς ἐπʼ ἀληθέσι δὲ τούτοις εὐχαριστεῖ. ι Ἵνα τί περίλυπος; ι καὶ τὰ ἑξῆς. Λυπουμένοις οὖν ἑαυτοῖς οὕτως έπιπλήττωμεν καὶ συνταρασσομένοις. Ὅτε σωτήριον 6 Θεὸς ἡμῶν τοῦ προσώπου ἡμῶν ἐστιν, ι ἀνακεκαλυμμένῳ προσώπῳ τὴν δόξαν Κυρίου κατοπτριζόμενοι, τὴν αὐτὴν εἰκόνα μεταμορφούμεθα. ι Διὰ τοῦτο ιινησθήσομαί σου ἐκ γῆς Ἰορδάνου, καὶ Ἐρμωνιεὶμ ἀπὸ ὅρους μικροῦ, κ. τ. ὲ. Ἰορδάνης, κατάβασις· Ἐρμωνιεὶμ, ἀναθεματισμός. Ἔοικεν ἀσχάλλειν καὶ ὀδυνᾶσθαι παρʼ ἑαυτῷ, ἀναμιμνησκόμενος τοῦ ἐπὶ τοῦ Ἰησοῦ τοῦ Ναυῆ γεγονότος θαύματος ὲν τῷ Ἰορδάνῃ, ὅτε διῃρέθη τὺ ὕδωρ ἄχρις οῦ διῆλθε τὸν ποταμὸν 6 λαός· καὶ τοῦ κατὰ τὸ παρακείμενον βραχύτατον ὅρος, ὅτι μὴ τῆς αὐτῆς καὶ οῦτος τυγχάνει προνοίας ὁποίας κάκεῖνος. Τάχα δὲ καὶ ἡθοποιία τίς ἐστι τῆς ψυχῆςπρὺς αὑτὸν διαλεγομένης. Ἡμέρας ἐντελεῖται Κύριος τὸ ἕλεος, καὶ νυκτὸς δηλώσει, κ. τ. ἐ. Ῥαψάκου ποτὲ πολιορκοῦντος τὴν Ἰερουσαλὴμ, καὶ τὸν τῶν ὅλων ὼς μὴ δυνάμενον αὐτοὺς σῶσαι βλασφημοῦντος Θεὸν, μιᾷ πληγῇ ὲν νυκτὶ ρπε χιλιάδες ἀνῃρέθησαν τῶν σὺν αὐτῷ ὅντων Ἀσσυρίων. Τοῦ Θεοῦ τοίνυν τῇ πρὸ νυ·κτδς ἡμέρα τῷ Ἐζεκίᾳ προειρηκότος· ι ’Υπερασπιῶ τῆς πόλεως ταύτης διʼ ἐμὲ καὶ διὰ Δαυῒδ τὸν παῖδά μου· ι διὰ τὸ ἐν ἡμέρα μὲν γενέσθαι τὴν ὑπόσχεσιν, ὲν νυκτὶ δὲ τὸ ἔργον, φησὶ τὸ, ι Ἡμέρας ἐντελεῖται Κύριος, ι καὶ τὰ ἑξῆς. Τὸ δὲ, ι Προσευχὴ τῷ Θεῷ τῆς ζωῆς μου, ι ὅτι οὕτως οὐδὲν εὑρίσκεται μέσον τοῦ τε σοῦ προστάγματος καὶ τῆς ἐμῆς ἀπολαύσεως· ἀλλʼ εὐθὺς, φησὶν, εὑρίσκεται ὲν ἐμοὶ εὐχαριστία τῷ Θεῷ ἀναπεμπομένη τῷ τὴν ζωήν μοι χαρισαμένῳ. Καὶ νυκτὸς, φησὶ, καὶ ἡμέρας παρὰ σοῦ χορηγούμενον τὸν ἔλεον ἐπισταμένως ᾄδω καὶ ὑμνῶ. Τοῦ αὑτοῦ. Τὰ μὲν ἀγαθὰ τοῦ μέλλοντος αἰῶνος εἶναι διδάσκει, τοῦτον ι ἡμέραν ι καλῶν, είς ### English translation (Claude) [Ps 41, continued] tent according to Moses in Exodus was, I think, a type of this; the temple according to Solomon, a type of the true house of God. For, he says, I am still making progress and am not yet perfect. The tent, a symbol of progress, wonderfully leads to the house of God himself, that is, to perfection, in which God dwells there. And those who keep festival spiritually resound, rejoicing and giving thanks. Or he says this: I consoled myself with such hopes, saying, “Why are you very sad, my soul?” For I expected that the blessed end would receive me, the wonderful tent of God, and his innermost house, into which the saints, lifted up by angelic powers, will be brought. And if “there is joy in heaven over one sinner who repents,” how could there not fittingly be a voice of praise from a multitude keeping festival over the salvation of the one being saved, when a soul, after its training, is brought into the heavenly holy places? He gives thanks as for things that are true. “Why are you very sad?” and what follows. Let us, then, rebuke ourselves in this way when we grieve and are troubled. Since our God is the salvation of our face, “beholding the glory of the Lord with unveiled face, we are being transformed into the same image.” “Therefore I will remember you from the land of the Jordan and of Hermon, from the little mountain,” etc. Jordan means “descent”; Hermonim, “anathematizing.” He seems to be distressed and pained within himself, remembering the miracle that took place at the Jordan under Joshua son of Nun, when the water was divided until the people had crossed the river, and the one at the very small mountain nearby: that he does not obtain the same providence as that one. Perhaps also it is a character portrayal of the soul conversing with itself. “By day the Lord will command his mercy, and by night he will show it,” etc. When Rabshakeh once besieged Jerusalem and blasphemed the God of all as unable to save them, in one stroke in the night one hundred and eighty-five thousand of the Assyrians with him were killed. Since God had told Hezekiah beforehand, on the day before the night, “I will defend this city for my own sake and for the sake of David my servant”—because the promise was given by day and the deed done by night—he says, “By day the Lord will command,” and what follows. And “A prayer to the God of my life”: because in this way nothing is found between your command and my enjoyment; but at once, he says, thanksgiving is found in me, sent up to God who granted me life. And night and day, he says, I knowingly sing and hymn the mercy supplied by you. By the same. He teaches that the good things belong to the age to come, calling it “day,” in ### Scripture references - Ps 42:4 (41:5 LXX): quotation, high confidence - Ps 42:5 (41:6 LXX): quotation, high confidence - Ps 42:6 (41:7 LXX): quotation, high confidence - Ps 42:8 (41:9 LXX): quotation, high confidence - Luke 15:7: quotation, high confidence - 2 Cor 3:18: quotation, high confidence - Josh 3:16: allusion, high confidence - 2 Kgs 18:17: allusion, high confidence - 2 Kgs 19:34: quotation, high confidence - 2 Kgs 19:35: allusion, high confidence ### Translation notes - The meanings given for Jordan and Hermon are traditional name-etymologies. Quotations and allusions: Exod 26; 1 Kgs 6; Luke 15:7, 10; 2 Cor 3:18; Josh 3:14–17; 2 Kgs 18:17–35; 2 Kgs 19:34–35. ### Citation (SBL) Origen, Sel. Ps. 1413 (PG 12:1413a–1413d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1385/#p-1413). ## PG 12:1415 (Ps 41–42 LXX) - URL: https://sophiascriptura.com/fathers/origen-selecta-psalmos/1385/#p-1415 - Source: PG 12:1416a–1416d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: End of Ps 41 LXX (42) (gloom in oppression; God in no place) and beginning of Ps 42 LXX (43): Christ asks to be judged, and the light and truth sent to lead to the holy mountain. ### Greek text ι ὂν ἐπήγγελται, φησὶν, ὁ Θεὸς τὸν ἔλεον αὐτοῦ είς εὑφροσύνην, ὅτι νὺξ καὶ σκότος ή διʼ ὓμνων πρὸς Θεὸν ὁμιλία, καὶ ἡ διʼ εὐχῶν ἀπότασις. Ἐρῶ τῷ Θεῷ· ’Λντιλήπτωρ μου εἴ, διὰ τί μου ἐπελάθου; Τί ἵνα σκυθρωπάζων πορεύομαι ἐν τῷ ἐκθλίβειν τὸν ἐχθρόν μους κ. τ. ἑ. Οὐ τὸ μὴ θλί- 6εσθαι ἁξιοί ὑπὸ ἑχθροῦ,ἀλλὰ θλιβόμενος μὴ σκυθρωπάζειν. Τοῦτο γὰρ ἀθλητῇ εὐαρεστουμένῳ καὶ ἐν τοῖς περιστατικοῖς ἁρμόζει. Ἐν δὲ τῷ ἑξῆς ψαλμῷ προτάσσων τὸ, ι Ἵνα τί ἀπώσω με ; › τοῦ,ι”1να τί σκυθρωπάζων πορεύομαι; ι ἔοικεν ἑμφαίνειν, ὅτι ἀπωσθέντος ἀπὸ Θεοῦ ἴδιον οὐ τὸ ὑπʼ ἐχθροῦ θλίβεσθαι, ἀλλά τὸ σκυθρωπάζειν ἑν τῷ θλίβεσθαι. El μέντοιγε Χριστὸς λέγοι τὸ ἑν τῷ ἑξῆς ψαλμῷ, ὅμοια αὐτῷ λέγει ἑν πνεύματι οὕτως ο ι Σὺ δὲ ἀπώσω καὶ ἑξους δένωσας, ἀνεδάλου τὸν Ξζριστόν σου. πάζων πορεύεται λέγων· ι Περίλυπός ἐστιν ἡ ψυχή μου. ι Ἢ ἑπαπορητικῶς Χριστὸς λέγει, οἱονεὶ τοι· οὖτον ἐμφαίνων· Τί ἀνύεται ἀξιον τοῦ, ἀπωσθέντα με ὑπὲρ σωτηρίας ἀνθρώπων, ἀπὸ σοῦ σκυθρωπάζοντα πορεύεσθαι, ἑκθλίΰοντος ἑχθροῦ; Ἐν τῷ λέγειν αὐτούς μοι καθʼ ἑκάστην ἡμέραν· Ποῦ ἐστιν ό Θεός σου;κ. τ. ὲ. Τάχα τὸν ἆγιον λυπεῖ τὸ, t ποῦ, ι ἐπὶ Θεοῦ λεγόμενον, ὅπερ ἐστὶ τόπου σημαντικόν. ’Τῆς ἐσχάτης δὲ ἀγνοίας τὸ ἑν τόπῳ νομίζειν εἶναι τὸν Θεόν· ὄγκῳ γὰρ συνυφίσταται τόπος· ὄγκου δὲ τὸ Θεϊον ἐλεύθερον. ΨΑΛΜΟΣ MB'. Κρῖνόν με, ό Θεὸς, καὶ δίκασον τὴν δίκην μου ἐξ ἔθνους οὐχ ὁσίου, κ. τ. ἑ. Καὶ ό Χριστὸς (Ι) κριθῆναι ἀξιοῖ ἀπὸ Θεοῦ· πρὸς ὃν οἶμαι τὸ, ι Νιο κήσεις ὲν τῷ κρίνεσθαί σε. ι '0 ἐφʼ ἑαυτῷ θαρρῶν καὶ πεπεισμένος ἠδικημένος μηδέποτε ἑαυτὸν ἐκδικηκέναι, ἀλλά τόπον τῇ ὀργῇ δεδωκέναι, ταῦτα ἑρεί· ι Ἐξ ἔθνους οὐχ ὁσίου, ι καὶ τὰ ἑξῆς. Εἰ μὲν ὀ Σωτὴρ λέγει, ἔθνος οὐχ ὅσιον Ἰουδαῖοι· εί δὲ ὁ δίκαιος, περὶ ἀντικειμένων λέγει δυνάμεων. Ῥύεται δὲ ό Θεὸς ἀπὸ ἀνδρὸς ἀδίκου καὶ δολίου, ὅτε οὐ βλάπτεταί τις ὑπʼ αὐτῶν. Τὸ, ι Ἀπὸ ἀνθρώπου ἀδίκου καὶ δολίου ῥῦσαί με, ι περὶ ἑκάστου δολοῦντος τὸν λόγον τοῦ Θεοῦ, καὶ ἀδίκου προσποιουμένου τὰ τῆς πίστεως. Ἐξαπιτστειλον τὸ φῶς σου καὶ τὴν ἀλήθειάν· νου· αὐτά με ὼὸήγησαν καὶ ἤταγόν με εὶς ὄρος ῐγιόν σου, καὶ εἰς τὰ σκηνώματά σου, κ. τ. ἑ. ι Ἐγώ εἰμι τὸ φῶς τοῦ κόσμου,› φησὶν ὁ Σωτήρ· καὶ πάλιν·‹Ἐγὼ εἰμι ἡ ἀλήθεια. ι Ἐνταῦθα τὸν χρόνον ἑνήλλαξαν οἱ Ἑβδομήκοντα, καὶ ὡς γεγενη. μένα εἰρήκασι τὰ ἐσόμενα. Οἱ δὲ ἄλλοι σαφέστερον εἰρήκασιν· ι Ἀπόστειλον τὸ φῶς σου καὶ τὴν ἀλήθειάν σου, ἆτινα ὁδηγήσει καὶ ἄξει ἡμᾶς είς τὸ ὅρος τὸ ἅγιόν σου καὶ είς τά σκηνώματά σου.» Σκηνώματα δὲ τὸν ναὸν προσηγόρευσεν · ὅρος δὲ λέγει τὴν Σιὼν, εἰς ὃ ἐπανελθεῖν ἀξιοῖ θείας τυχὼν τῆς εὐμενείας. ### English translation (Claude) [Ps 41, continued] which, he says, God has promised his mercy for gladness; while night and darkness are the converse with God through hymns and the withdrawal through prayers. “I will say to God, You are my protector; why have you forgotten me? Why do I go about gloomy while the enemy oppresses me?” etc. He does not ask not to be oppressed by the enemy, but, when oppressed, not to be gloomy. For this fits an athlete who is well pleasing even in adversity. And in the next psalm, by putting “Why have you cast me off?” before “Why do I go about gloomy?”, he seems to show that what is proper to one cast off by God is not being oppressed by the enemy but being gloomy in the oppression. If, however, Christ says what is in the next psalm, he says similar things by the Spirit, thus: “But you have cast off and despised; you have rejected your anointed.” … he goes about gloomy, saying, “My soul is very sorrowful.” Or Christ says it as raising a difficulty, as if indicating something like this: What worthy thing is accomplished by my going about gloomy, cast off from you for the salvation of men, while the enemy oppresses me? “While they say to me every day, Where is your God?” etc. Perhaps the saint is grieved by “where” said of God, which signifies place. It belongs to the utmost ignorance to think that God is in a place; for place exists together with bulk, and the Divine is free of bulk. [Ps 42 LXX / 43] Psalm 42. “Judge me, O God, and plead my cause against an unholy nation,” etc. Christ too asks to be judged by God; to him, I think, applies “You will prevail when you are judged.” The one who is confident in himself and persuaded that, though wronged, he has never avenged himself but has given place to wrath, will say this: “Against an unholy nation,” and what follows. If the Saviour says it, the unholy nation is the Jews; if the righteous man, he speaks of the opposing powers. God rescues from the unjust and deceitful man when one is not harmed by them. “From the unjust and deceitful man rescue me” is said of everyone who adulterates the word of God, and of the unjust man who feigns the things of faith. “Send out your light and your truth; they led me and brought me to your holy mountain and to your tents,” etc. “I am the light of the world,” says the Saviour; and again, “I am the truth.” Here the Seventy changed the tense and spoke of things to come as having happened. The others said it more clearly: “Send your light and your truth, which will lead and bring us to your holy mountain and to your tents.” He called the temple tents; and by the mountain he means Zion, to which he asks to return, having obtained divine favour. ### Scripture references - Ps 42:9 (41:10 LXX): quotation, high confidence - Ps 42:10 (41:11 LXX): quotation, high confidence - Ps 43:1 (42:1 LXX): quotation, high confidence - Ps 43:2 (42:2 LXX): quotation, high confidence - Ps 43:3 (42:3 LXX): quotation, high confidence - Ps 89:38 (88:39 LXX): quotation, high confidence - Matt 26:38: quotation, high confidence - Ps 51:4 (50:6 LXX): quotation, high confidence - Rom 12:19: allusion, high confidence - 2 Cor 2:17: allusion, medium confidence - John 8:12: quotation, high confidence - John 14:6: quotation, high confidence ### Translation notes - Psalm 42 LXX is Psalm 43 in the English Bible (same verse numbers). After the quotation of Ps 89:38 (88:39 LXX) a line is lost in the OCR; “…” marks the gap. The reading of “an unholy nation” as the Jews (if the Saviour speaks) is translated as written. “The others” are the other Greek versions (Aquila, Symmachus, Theodotion). Quotations and allusions: Ps 43:2 (42:2 LXX); Matt 26:38; Ps 51:4 (50:6 LXX; Rom 3:4); Rom 12:19; 2 Cor 2:17; John 8:12; John 14:6. ### Citation (SBL) Origen, Sel. Ps. 1415 (PG 12:1416a–1416d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1385/#p-1415). ## PG 12:1417 (Ps 42–43 LXX) - URL: https://sophiascriptura.com/fathers/origen-selecta-psalmos/1385/#p-1417 - Source: PG 12:1417a–1417d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: End of Ps 42 LXX (43) (light and truth as the Only-begotten sent upon the soul of Jesus, the high priest) and beginning of Ps 43 LXX (44): the fathers’ report and the nations destroyed. ### Greek text Φῶς δὲ καὶ ἀλήθειαν τὴν δικαίαν καὶ σωτήριον ἐπιφάνειαν λέγει, ὥσπερ σκότος τὰς συμφοράς. Τοῦ αὑτοῦ. Τὸ ὲξαπεσταλμένον ἐπὶ τὴν Ἰησοῦ ψυχὴν φῶς Θεοῦ, κα). ἀλήθεια αὑτοῦ ὁ Μονογενής ἐστιν. Ὅτι γὰρ ἔχομεν ἀρχιερέα μέγαν Ἰησοῦν Χριστὸν τὸν Υἱδν τοῦ Θεοῦ ἐνδεδυμένον, δηλώσει μὲν τὸ ὲξαποσταλὲν ἐπʼ αὐτὸν φῶς τοῦ Θεοῦ· ἀλήθειαν δὲ,οὐ τύπον, διδάσκειή προκειμένη λέξις. "Arma, αὐτὸν ὁδηγησαντα, ἤγαγον είς τὸ πνευματικὸν ἅγιον τοῦ Θεοῦ ὅρος, καὶ εὶς τὰ ἀληθινὰ σκηνώματα αὑτοῦ, ἵνα ὡς ἀρχιερεὺς εἰσέλθῃ πρὸς τὸ θυσιαστήριον τοῦ Θεοῦ. Τάχα δὲ ‹ ὅρος ἅγιον › τοῦ Θεοῦ ἡοίκία τοῦ Πατρός ἐστιʼ ἰ σκηνώματα ι δὲ αὐτοῦ αἱ πολλαὶ ἐν αὐτῇ μοναί. Ἢ ( τὰ σκηνώματα, ι αὑτοῦ αίώνιοι σκηναί. Ζητήσεις δὲ πότερον εἰ ὲν τῷ ἁγίῳ ὄρει τὰ σκηνώματὰ ἐστι, καὶ τίνα ταῦταʼ εἰ τὰ πρὸς αὐτὸν τὸν Θεὸν εὐφραίνοντα τὴν νεότητα αὑτοῦ. Οὐ γὰρ εἶχε παλαιότητα. Καὶ τὸ, ι Ἐνδυσὰμενοι δὲ τὸν νέον, ι διὰ ταύτην τὴν νεότητα εἴρηται. Καὶ τῶν τοιούτων νέων ἐστὶν ἡ ἑορτή. Τοῦ αὑτοῦ. Ὄρος ἅγιόν (xi) ἐστι Θεοῦ ὁ Χριστός· σκηνώματα δὲ αὑτοῦ, αἱ ἆγιαι δυνάμεις ἐν αἷς κατοικεϊ. Πρὸς τὸν Θεὸν εὐφραίνοντα τὴν νεότητά μου, ἑξομολοπηξοόμαί σοι ἐν κιθάρᾳ, ό Θεὸς, ὀ Θεός μου, κ. τ. ὲ. Καὶ ἐν τῷ ὀγδοηκοστῷ τρίτῳ πρὸς τὴν ψυχήν φησιν · ι Ἀνακαινισθήσεται ὡς ἀετοῦ ἡ νεότης σου. ι Ταῦτα διηγηματικὰ πρὸς ἡμᾶς διὰ μέσου. Εἶτα πάλιν πρὸς Θεὸν ἀπὸ τοῦ, ‹ Ἐξομολογήσομαί σοι ὲν κιθάρα· ι μήποτε τῷ ἀρμοσθέντι ὑπὸ τοῦ πνεύματος ο σωματι. Ἕλπισον ἐπὶ τὸν Θεὸν, ὅτι ἐξομολογήσομαι αὐτῷ, σωτήριον τοῦ προσώπου μου ὁ Θεός μου, γ. τ. ἑ. Ἦ ψυχὴ δεῖταιίβ) ὑπομνήσεως τῆς, ι Ἔλπισον ἐπὶ τδν Θεόν, ι Σωτήριον δὲ τοῦ προσώπου ἁνακεκαλυμμένου, καὶ τὴν δόξαν Κυρίου κατοπτρίζειν κατὰ τὴν αὐτὴν, τουτέστιν ὡσαύτως ἔχουσαν, μεταμορφουμένου παντὸς, καὶ μάλιστα τοῦ Ἰησοῦ ἐστιν. '0 Θεὸς, ἐν τοῖς ὠσὶν ἡμῶν ἠκούοναμιιγινο Οἱ πατέρες ἡμῶν ἀνήγγειλαν ἡμῖν, κ. τ. ὲ. Ἐκ προσώπου τῶν ἐν τῇ διασπορᾷ ὁ ψαλμὸς, ἧ ὲκ προσώπου τῶν ἀπὸ τῶν ἐθνῶν, οἵτινες ἐπίστευσαν, ἐξ ἀκοῆς παραλαβόντες τὸν λόγον ἀπὸ τοῦ Ἰσραὴλ, ᾧ ῶφΟη ὁ Θεός. To δὲ ἑξῆς διὰ τὸ, ι Ἐπερώτησον τὸν πατέρα σου, καὶ ἀναγγελεῖ σοι. ι Πλὴν εἴτις ἀναγγέλλει, πατήρ ἐστιν. Ἠ χείρ σου ἔθνη ἐξωλόθρευσε, κ. τ. ἑ. Κακίαν μὲν καὶ ἀγνωσίαν ἐξολοθρεῦει Θεὸς, ἀρετὴν δὲ καὶ γνῶσιν καταφυτεύει. ι Πᾶσα γὰρ φυτεία ἣν οὐκ ἐφύτευσεν ὁ Θεὸς, ὲκριζωθήσεται. ι Ἔονη λέγει τὰς πέντε σατραπείας τὰς ὲν Παλαιστίνῃ, Γεθθαίους, Ἀζωmioug, ### English translation (Claude) [Ps 42, continued] He calls light and truth the righteous and saving appearing, as he calls misfortunes darkness. By the same. The light of God sent upon the soul of Jesus, and his truth, is the Only-begotten. For that we have a great high priest, Jesus Christ the Son of God, clothed with it, the light of God sent upon him will show; and the present word teaches truth, not a type. These, having guided him, brought him to the spiritual holy mountain of God and to his true tents, so that as high priest he might enter to the altar of God. Perhaps the holy mountain of God is the house of the Father, and his tents the many dwellings in it. Or his tents are the eternal tents. You will inquire whether the tents are on the holy mountain, and what they are; whether they are those toward God himself, who gladdens his youth. For he had no oldness. And “putting on the new” is said because of this youth; and the festival belongs to such young ones. By the same. The holy mountain of God is Christ; and his tents are the holy powers in which he dwells. “To God who gladdens my youth; I will give thanks to you with the lyre, O God, my God,” etc. In the eighty-third he also says to the soul, “Your youth will be renewed like an eagle’s.” These words are a narrative addressed to us in between. Then again he speaks to God, from “I will give thanks to you with the lyre”—perhaps with the body tuned by the spirit. “Hope in God, for I will give thanks to him, the salvation of my face, my God,” etc. The soul needs the reminder, “Hope in God.” And the salvation of the face belongs to the face that is unveiled and beholds the glory of the Lord, everyone being transformed into the same image, that is, one that stays the same; and above all to Jesus. [Ps 43 LXX / 44] “O God, we have heard with our ears; our fathers have told us,” etc. The psalm is in the person of those in the dispersion, or in the person of those from the nations who believed, having received the word by hearing from Israel, to whom God appeared. What follows is because of “Ask your father, and he will tell you.” But whoever tells is a father. “Your hand destroyed nations,” etc. God destroys wickedness and ignorance, and plants virtue and knowledge. “For every plant that God did not plant will be rooted up.” He calls nations the five satrapies in Palestine: the Gittites, the Azotians, ### Scripture references - Ps 43:3 (42:3 LXX): allusion, high confidence - Ps 43:4 (42:4 LXX): quotation, high confidence - Ps 43:5 (42:5 LXX): quotation, high confidence - Ps 44:1 (43:2 LXX): quotation, high confidence - Ps 44:2 (43:3 LXX): quotation, high confidence - Heb 4:14: quotation, high confidence - John 14:2: allusion, high confidence - Luke 16:9: allusion, high confidence - Col 3:10: quotation, high confidence - Ps 103:5 (102:5 LXX): quotation, high confidence - 2 Cor 3:18: allusion, high confidence - Deut 32:7: quotation, high confidence - Matt 15:13: quotation, high confidence - Josh 13:3: allusion, high confidence ### Translation notes - Psalm 43 LXX is Psalm 44 in the English Bible; the Septuagint counts the title as v. 1, so its verse numbers run one higher. Its heading is not in the scan text. The verse about the eagle is Ps 103:5 (102:5 LXX), not the eighty-third psalm as the note says. Quotations and allusions: Heb 4:14; John 14:2; Luke 16:9; Col 3:10; 2 Cor 3:18; Deut 32:7; Matt 15:13; Josh 13:3. ### Citation (SBL) Origen, Sel. Ps. 1417 (PG 12:1417a–1417d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1385/#p-1417). ## PG 12:1419 (Ps 43 LXX) - URL: https://sophiascriptura.com/fathers/origen-selecta-psalmos/1385/#p-1419 - Source: PG 12:1420a–1420d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Notes on Ps 43 LXX (44):3–11: the nations of wickedness uprooted before the gentiles are planted, the Saviour as God’s hand and right hand, virtue in our power but knowledge a gift, and the horn of a pure mind. ### Greek text Ἀκαρωνίτας, Γαζαίους, καὶ Ἀσκαλωνίτας. Τοῦ αὐτοῦ. Τότε πεπλήρωται1:6' ι Εἰσαγαγὼν καταφύτευσον αὐτοὺς εἰς ὅρος κληρονομίας σου.) Ἔθνη δὲ κακίας ἐξολοθρεύεται πρὶν καταφυτευθῆναι ἡμᾶς. Χεὶρ δὲ ὲξωλόθρευσε καὶ ἡ δεξιά· κατεφύτευσε δὲ οὔτε χεὶρ, οὕτε δεξιά· οὐ γὰρ μέρος, ἀλλʼ ὅλος κατεφύτευσε. Καὶ ἔσωσεν ού χεὶρ, ἀλλὰ δεξιά. Ἐκ- 6ε6λη μένου τοῦ Ἰσραὴλ, οἱ ἀπὸ τῶν ἐθνῶν ταῖς θείαις Γραφαῖς ἐνεφυτεύθησαν. Ὀνόματα δὲ τέθειται καθʼ ἐνὸς ὑποκειμένου διάφορα. Τὸν γὰρ Σωτῆρά φησι χεῖρα, δεξιὰν. βραχίονα καὶ φωτισμόν. Πρόσωπον δὲ Πατρὸς, ὡς χαρακτὴρ ὑποστάσεως αὐτοῦ. Φωτισμός γε μὴν ἐξ αὑτοῦ πεμπόμενος είς νοῦν τῶν καλουμένων εἰς ἀπολύτρωσιν, ἡ διὰ τοῦ πνεύματος σύνεσις, Θεῷ προσάγουσα τοὺς φωτιζομένους. υἱ πραεῖς δὲ κληρονομοῦσι γῆν, ού μαχόμενοι, οὐδὲ ῥομφαίᾳ κληρονομοῦ σι. Οὐ γὰρ ἐν τῇ ῥομφαίᾳ αὐτῶν ἐκληρονόμησαν γῆν, κ. τ. ἐ. Ἐφʼ ἡμῖν μέν ἐστι (ιο) τὸ κατορθῶσαι τὴν ἀρετὴν σὺν τῇ δυνάμει τοῦ Θεοῦ· τὸ δὲ καταξιωο θῆναι γνώσεως πνευματικῆς οὐκ ἔστιν ἐφʼ ἡμῖν. Σὺ εἷ αὐτὸς ὀ,βασιλεὺς μου καὶ ὀ Θεός μου, ό ἐντελλόμενος· τὰς σωτηρίας Ἰακὼβ, κ. τ. ὲ. Ταῦτα δὲ τοῖς ὲν τῷ λαῷ (l Ι) ἁρμόσει καὶ τοῖς προφήταις, μὴ οἰκείᾳ σώζεσθαι ὁμολογοῦσι δυνάμει. Ἰακὼβ δὲ, ὑφʼ οὗ πτερνίζονται τὰ φαῦλα. Ἐντέλλεται ὁ Q26; τοῖς ἁγίοις πνεύμασι τοῖς είς διακονίαν ἀπεσταλμένοις διὰ τοὺς μέλλοντας κληρονομεῖν σωτηρίαν. Πολλαὶ δὲ σωτηρίαι, ὡς ζωαί. Ἐν σοὶ τοὺς ἐχθροὺς ἡμῶν κερατιοῦμεν, καὶ ἐν τῷ ὀνόματί σου ἑξουδενὼσομεν τοὺς ἐπανισταμένους ἡμῖν, κ. τ. ὲ. Κεκεράτηνται οἱ ἅγιοι τῷ Θεῷ, ὃς κέρας ἐστὶν αὐτῶν. Ἀλλὰ καὶ ι κέρας σωτηρίας ἦγειρεν ἡμῖν, ι φησὶ Ζαχαρίας. Καὶ μόνον λέγοντες τὸ δνομά σου, ἰσχύσομεν, φησὶ, πρὸς τὸ ὲξουδενῶσαι. Τοῦ αὐτοῦ. Κέρας ψυχῆς νοῦς καθαρὸς, καὶ διὰ μὲν τῆς πρακτικῆς τοὺς ἐχθροὺς κερατίζει, διὰ δὲ τῆς γνώσεως τοὺς ἐπανισταμένους αὐτῷ καὶ ἁντικειμένους τῇ πνευματικῇ θεωρίᾳ ὲξουθενεῖ. Ἐν τῷ Θεῷ ἐπαινεθησόμεθα ὅλην τὴν ἡμέραν, κ. τ. ὲ. '0 μὲν μακάριος ἐπαινεῖται ὃλην τὴν ἡμέραν ὲν τῷ Θεῷ, τὴν ἑαυτοῦ δηλονότι ζωὴν, ἥτις τυνέστηκεν ἀπὸ ἀπαθείας καὶ γνώσεως Θεοῖν ὁ δὲ ἐπαινούμενος ἐπὶ μέσῃ τέχνῃ, ὡς κατορθῶν αὐτὴν, ἢ ἐπὶ τῇ ἐν αἱρετικοῖς προκοπῇ, ἢ ἄλλης τινος ψευδολογίας λόγοις, οὐχ ὡς μακάριος ἐπαινεθήσεται, τάχα δὲ οὐδὲ ὅλην τὴν ἡμέραν. Ἀπέστρεψας ἡμᾶς εἰς τὰ ὀπίσω, κ. τ, ὲ. Ἔμπροσθεν ἡμῶν (lli) λέγονται εἶναι αἱ ἀρεταὶ, ὄπισθεν δὲ αἱ κακίαι· διὸ προστασσόμεθα φεύγειν μὲν τὴν πορνείαν, τὴν δὲ φιλοξενίαν διώκειν. ### English translation (Claude) [Ps 43, continued] the Ekronites, the Gazaeans, and the Ashkelonites. By the same. Then was fulfilled, “Bring them in and plant them on the mountain of your inheritance.” The nations of wickedness are destroyed before we are planted. The hand destroyed, and the right hand; but neither the hand nor the right hand planted; for not a part, but he as a whole, planted. And not the hand but the right hand saved. When Israel had been cast out, those from the nations were planted in the divine Scriptures. Different names are given to one subject: for he calls the Saviour hand, right hand, arm and light; and the face of the Father, as the imprint of his substance. And the light sent from him into the mind of those called to redemption is the understanding given through the Spirit, which brings those enlightened to God. And the meek inherit the earth; they do not inherit by fighting, nor by the sword. “For not by their sword did they inherit the land,” etc. It is in our power to achieve virtue, with the power of God; but to be counted worthy of spiritual knowledge is not in our power. “You yourself are my king and my God, who commands the salvations of Jacob,” etc. These words will fit those among the people and the prophets who confess that they are not saved by their own power. Jacob is the one by whom base things are supplanted. God commands the holy spirits sent out for service for the sake of those who will inherit salvation. And there are many salvations, as there are many lives. “In you we will butt our enemies, and in your name we will bring to nothing those who rise up against us,” etc. The saints are horned by God, who is their horn. Also “He raised up a horn of salvation for us,” says Zechariah. And only by speaking your name, he says, we shall be strong to bring them to nothing. By the same. The horn of the soul is a pure mind; through the practical life it butts the enemies, and through knowledge it brings to nothing those who rise up against it and oppose spiritual contemplation. “In God we shall be praised all day long,” etc. The blessed man is praised all day long in God, that is, his own life, which consists of freedom from passion and the knowledge of God. But the one praised for an intermediate art, as succeeding in it, or for progress among heretics, or for the words of some other false speech, will not be praised as blessed, and perhaps not all day long either. “You turned us back,” etc. The virtues are said to be in front of us, the vices behind; therefore we are commanded to flee sexual immorality but to pursue hospitality. ### Scripture references - Ps 44:2 (43:3 LXX): allusion, high confidence - Ps 44:3 (43:4 LXX): quotation, high confidence - Ps 44:4 (43:5 LXX): quotation, high confidence - Ps 44:5 (43:6 LXX): quotation, high confidence - Ps 44:8 (43:9 LXX): quotation, high confidence - Ps 44:10 (43:11 LXX): quotation, high confidence - Exod 15:17: quotation, high confidence - Heb 1:3: allusion, high confidence - Matt 5:5: allusion, high confidence - Gen 27:36: allusion, medium confidence - Heb 1:14: allusion, high confidence - Luke 1:69: quotation, high confidence - 1 Cor 6:18: allusion, high confidence - Rom 12:13: allusion, high confidence ### Translation notes - “Jacob … by whom base things are supplanted” plays on the name (Gen 27:36). Quotations and allusions: Exod 15:17; Heb 1:3; Matt 5:5; Heb 1:14; Luke 1:69; 1 Cor 6:18; Rom 12:13. ### Citation (SBL) Origen, Sel. Ps. 1419 (PG 12:1420a–1420d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1385/#p-1419). ## PG 12:1421 (Ps 43 LXX) - URL: https://sophiascriptura.com/fathers/origen-selecta-psalmos/1385/#p-1421 - Source: PG 12:1421a–1421d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Notes on Ps 43 LXX (44):12–20: sheep for food, God’s people sold by their sins, faithfulness to the covenant in persecution, and the body as the place of affliction. ### Greek text Ἔδωκας ἡμᾶς ὡς πρόβατα βρώσεως, κ. τ. ὲ. Οὐ γὰρ πάντατά πρόβατα βρώσεώς εἰσιν. Ἐπεὶ δὲ ἔδωκας ἡμᾶς ὡς πρόβατα βρώσεως, ι ἐν τῷ ἐπαναστῐ,ναιάνθρώπουςέφʼ ἡμᾶς, ἄρα ζῶντας ἂν κατέπιον ἡμᾶς. ι Ἁπωθεῖται δὲ ὁ Θεὸς ἀφʼ ἐαυτοῦ οὐ πάντοτε διʼ ἁμαρτίας, ἀλλὰ καὶ διʼ ἄλλας ἃς οἶδεν αἰτίας. Οὐ πᾶς δὲ είς τὰ ὀπίσω ἀποστρεφόμενος «ys-κτῶς ὑφίσταται τοῦτο, ἀλλʼ εί τις φυγὼν τά κακά, πρὸς αὐτὰ πάλιν ὑποστρέφειν ἐθέλοι. Ei δέ τις, τὴν Σιὼν καταλείψας, τουτέστι τὴν ἀρετὴν, ἐπείγοιτο πρὸς τὴν κακίαν, Βαβυλῶνα καλουμένην, ἀποστρεφόμενος εἰς τὰ ὀπίσω, μακάριον ἀναδέχεται πρᾶγμα. Oi δὲ νῦν λέγοντες, ἐπεὶ παρά τοῖς ἐχθροῖς γεγόνασιν ἀποστραφέντες, είς τά ὀπίσω ψεκτῶς περιέπεσον. Ἄπέδου τὸν λαόν σου ἄνευ τιμῆς, κ. τ. ὲ. Ταῖς γὰρ ἁμαρτίαις ὲπράθημεν, te ῶν ἡμᾶς Χριστδς ἐξηγόρασεν. Ἐθου ἡμᾶς ὄνειδος τοῖς γείτοσιν ἡμῶν, κ. τ. ὲ. Ol γειτνιῶντα δόγματα ἔχοντες, γείτονες · ot δὲ ἇλλοι κύκλῳ. ι Ἔθου ἡμᾶς είς παραβολὴν ὲν τοῖς ἔθνεσιν, ( οε γὰρ ἀπὸ τῶν ὲθνῶν, ὡς παραβολὴν ἔχουσι τὸν Ἰσραὴλ, καὶ ὼς ἐν παραβολῇ λύσιν ζητοῦσι περὶ τῶν κατʼ αὐτούςʼ) καὶ κίνησιν κεφαλῆς, ι τουτέστι Χριστοῦ. Ἐκεῖνοι γεγόνασιν ι εν τοῖς λαοῖς. ι Καὶ ἡ αἰσχύνη τοῦ προσώπου μου ἐκάλυψέ με, κ. τ. ὲ. Ἑαυτοὺς μὲν αἰσχυνόμεθα κατά διάνοιαν ἁμαρτάνοντες· τοὺς δὲ ἀνθρώπους κατʼ ἐνέργειαν πλημμελοῦντες. Ἀπὸ φωνῆς ὀνειδίζοντος καὶ καταλαλοῦντος, κ. τ. ὲ. Τοῦτο λεκτέον πρὸς τοὺς ὲν διωγμοῖς ὑπομείναντας. Καὶ οὐκ ἠδικήσαμεν ἐν dmodum σου, κ. τ. ὲ. ὐ ἁμαρτάνωνείδὼς, ἀδικεῖ ὲν Διαθήκῃ Θεοῦ. ι Καὶ οὐκ ἀπέστη εἰς τά ὀπίσω ή καρδία ἡμῶν, ι ὡς τῆς Λὼτ γυναικὸς, ἢτοῦ βαλόντος τὴν χεῖρα ἐπʼ ἄροτρον, ἢ μᾶλλον τούτων οἵτινες ἐστράφησαν ταῖς καρδίαις είς Αἴγυπτον. Τοῦ αὐτοῦ. Ἀδικεῖ τὴν Διαθήκην τοῦ Θεοῦ πᾶς ὁ μὴ ζῶν κατʼ αὐτήν. Ἀπεναντίας, φησὶ, τοῖς ἄλλοις ἡμεῖς 1ίιλθομεν. Ἐκεῖνοι μὲν γὰρ καὶ πρὸ τῶν δεινῶν ὑπεσκελίσθησαν ο ἡμεῖς δὲ καὶ μετά τὰ δεινὰ ἑστήκαμεν, ἀπερίτρεπτοντὴν γνώμην ἔχοντες. Τί δέ ἐστιν, ι Οὐκ ἠδικήσαμεν ἐν τῇ Διαθήκῃ σου; »Τουτἐστιν, οὐκ ἠδικήσαμεν περὶ ταῦτα ἆ ὲπιστεύθημεν, ἀλλʼ ὲφυλάξαμεν μετά ἀκριβείας. Ὅτι ἐταπείνωσας ἡμᾶς ἐν τόπῳ κακώσεως, καὶ ἐπεκάλυψεν ἡμᾶς σκιὰ θανάτου, κ. τ. ὲ. T6πος κακώσεως τὸ ἀνθρώπινόν ἐστι σῶμα, καὶ ὁ τούτου συγγενὴς κόσμος. Ἐν ἀλλοτρίᾳ, φησὶν, ἡμᾶς εἶναι πεποίηκας · ὅπερ οὐκ εἴα τὰς λατρείας ἐπιτελεῖσθαι. ### English translation (Claude) [Ps 43, continued] “You gave us as sheep for food,” etc. For not all sheep are for food. Since you gave us as sheep for food, “when men rose up against us, they would have swallowed us alive.” God thrusts away from himself not always because of sins, but also for other reasons that he knows. And not everyone who is turned back undergoes this blameworthily, but only if someone who has fled evils wishes to return to them again. But if someone, having left Zion, that is, virtue, should hasten toward wickedness, called Babylon, and is turned back, he receives a blessed thing. But those speaking now, since they have come among the enemies after being turned back, have fallen blameworthily. “You sold your people for no price,” etc. For we were sold by our sins, from which Christ bought us out. “You made us a reproach to our neighbours,” etc. Those who have neighbouring doctrines are neighbours; the others are those round about. “You made us a byword among the nations” (for those from the nations have Israel as a parable, and seek the solution about their own affairs as in a parable) “and a shaking of the head,” that is, of Christ. Those came to be “among the peoples.” “And the shame of my face covered me,” etc. We are ashamed before ourselves when we sin in thought, but before men when we offend in act. “At the voice of the one who reproaches and slanders,” etc. This should be said to those who have endured in persecutions. “And we did not deal falsely with your covenant,” etc. The one who sins knowingly deals falsely with the covenant of God. “And our heart did not turn back,” like Lot’s wife, or the one who put his hand to the plough, or rather like those who turned in their hearts to Egypt. By the same. Everyone who does not live according to the covenant of God wrongs it. We, he says, have gone the opposite way from the others. For they were tripped up even before the terrors, but we have stood firm even after the terrors, keeping our resolve unshaken. What is “We did not deal falsely with your covenant”? That is, we did not deal falsely with the things entrusted to us, but kept them with exactness. “For you humbled us in a place of affliction, and the shadow of death covered us,” etc. The place of affliction is the human body, and the world akin to it. You have made us be in a foreign land, he says, which did not allow the acts of worship to be performed. ### Scripture references - Ps 44:11 (43:12 LXX): quotation, high confidence - Ps 44:12 (43:13 LXX): quotation, high confidence - Ps 44:13 (43:14 LXX): quotation, high confidence - Ps 44:14 (43:15 LXX): quotation, high confidence - Ps 44:15 (43:16 LXX): quotation, high confidence - Ps 44:16 (43:17 LXX): quotation, high confidence - Ps 44:17 (43:18 LXX): quotation, high confidence - Ps 44:18 (43:19 LXX): quotation, high confidence - Ps 44:19 (43:20 LXX): quotation, high confidence - Ps 124:3 (123:3 LXX): quotation, high confidence - Rom 7:14: allusion, medium confidence - Gal 3:13: allusion, medium confidence - Gen 19:26: allusion, high confidence - Luke 9:62: allusion, high confidence - Acts 7:39: allusion, high confidence ### Translation notes - Junk letters at the head of the column are removed by a logged correction. Quotations and allusions: Ps 124:3 (123:3 LXX); Rom 7:14; Gal 3:13; Gen 19:26; Luke 9:62; Acts 7:39. ### Citation (SBL) Origen, Sel. Ps. 1421 (PG 12:1421a–1421d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1385/#p-1421). ## PG 12:1423 (Ps 43–44 LXX) - URL: https://sophiascriptura.com/fathers/origen-selecta-psalmos/1423/#p-1423 - Source: PG 12:1424a–1424d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: End of Ps 43 LXX (44):19–26 (sheep for slaughter, the sleeping Christ in the storm of thoughts) and beginning of Ps 44 LXX (45): the “good word” as the account of the Son, not the Son himself. ### Greek text ι Τοῦ αὐτοῦ. Ὀ νοῦς ὲπικαλὺπτεται σκιᾷ θανάτου, ὅτε οὑ βλέπει. Ἢ τὸ σῶμα τῆς ταπεινώσεως σκιά ἐστι θανάτου, οὗ τῇ σκιᾷ γεννᾶται. El διεπετάσαμεν χεῖρας ἡμῶν πρὸς Θεὸν ἀλλότριον, κ. τ. ὲ. Εἴ τις οὑκ ἔστι γνῶσις οὑσιὼδης, ἦ ταύτην τὴν γνῶσιν οὑκ ἔχει ὲν ἑαυτῷ, Θεός ἐστιν ἀλλότριος. ’Ότι ἕνεκά σου θανατούμεθα ὅλην τὴν ψιέραν, ἐλογίσθημεν ὡς πρόβατα σφαγῆς, κ. τ. ἑ. ’0 Παῦλός φησιʼ ι Καθʼ ἡμέραν ἀποθνήσκω, νὴ τὴν ὑμετέραν καύχησιν, ἣν ἔχω ἐν Χριστῷ Ἰησοῦ. ι Διὰ τί δέ φησιν, ι ἕνεκα σοῧ; ι ’Ότι ἐξῆν ἡμῖν μετατάξασθαι καὶ ἀφεῖναι τὴν πατρῴαν πολιτείαν, καὶ εἷναιὲν ἀσφαλείᾳ· ἀλλʼ αἱρούμεθα πάσχειν κακῶς μᾶλλον καὶ τὰ πατρῷα φυλάττειν, ἦ εἰρήνης ἀποἶ λαύειν καὶ τῶν πατρῴων ἐκπεσεῖν. Ἀξιον ἐκπλαγῆναι τοῦ Θεοῦ τὴν ίσχὺν, ὅτι τοὺς οὑτω προκειμένους ὡς πρόβατα σφαγῆς διετήρησε, καὶ καθʼ ἡμέραν ἁποθνήσκοντας οὑκ ἀφῆκεν ἐμπεσεῖν εἰς θάνατον. Ἐξεγὲρθητι, ἵνα τί ὑπνοῒς, Κύριε; κ. τ. ὲ. Ἐκάςθευδέ ποτε ὲν τῷ πλοίῳ τῶν μαθητῶνὸ Χριστὸς, ἀ).λὰ γενομένου χειμῶνος ὲξήγειραν αὑτὸν οἱ μαθηο ταί· δεικνύντος τοῦ λόγου, χειμῶνος λογισμῶν ἐν ψυχῇ γενομένου ὀργῆς ἢ ἀδικίας, ἢ γαστριμαργίας, ἢ ὑπερηφανίας, ὲξυπνίζειν ἀγάπην, δικαιοσύνην, σωφροσύνην, ἐγκράτειαν, ταπεινοφροσύνην, γνῶσιν, Ἆνάστα, Κύριε, βοήθησον ἡμῖν, καὶ λύτρωσαι ὴμᾶς ἕνεκεν τοῦ ὀνόματός σου, κ. τ. ὲ. Λέγοιεν ι τοιαῦτα πρὸς τὸν Σωτῆρα ὲν τῇ καρδίᾳ τῆς γῆς ’ διατρίβοντα κατὰ τὸν τοῦ πάθους καιρόν· ὃς, τὴν ψυχὴν αὑτοῦ λύτρον διδοὺς ἀντὶ πολλῶν, ποιεί ταῦτα ὑπὲρ τῆς δόξης τοῦ ὀνόματος αὑτοῦ. ΨΑΛΜΟΣ MA'. Ἐξηρεύξατο ἡ καρδία μου λόγον ἀγαθὸν, λέπω ἐγὼ τὰ ἔργα μου τῷ βασιλεῖ. Ἠ γλῶσσά μου κάλαμος γραμματέως ὀξυτράεεου, κ. τ. ὲ. Τὸ δὲ, ι Ἐξηρεὺξατο, ι ἀντὶ τοῦ ι ἐφθέγξατο ι εἶπεν· οὑχ ἵνα τὸν υἱὸν ὲρυγὴν εἴπῃ, ἀλλά τὴν περὶ αὑτοῦ διήγησιν. Τὸ λέγον δὲ πρόσωπον εἴη ἂν 6 Δαυϊδ· εί γὰρ τῷ υίῷ ὁ πατὴρ ἀπήγγειλεν, εὑρεθήσεται ἀγνοῶν Τοῦ αὑτοῦ. Λόγος ἀγαθός ἐστιν 6 ἀρετὴν ἢ γνῶσιν σημαίνων Θεοῦ. Τοῦ αὐτοῦ. Κάλαμος γραμματέως όξυγράφου ὴ γλῶσσά ἐστι παντὸς λέγοντος τά ἔργα αὑτοῦ τῷ βασιλεῖ. Εὑσυνείδητος γὰρ τὰ ἴδια ἀπαγγέλλει ἀνδραγαθή ματα ο 6 δὲ τὰ ἐναντία ἐαυτῷ συνειδὼς, λέγων τά ἔργα αὑτοῦ τῷ βασιλεῖ, βραδὺγλωσσος. Ὠραῐος κάλλει παρὰ τοὺς υἱοὺς τῶν ἀνθρώπων, κ. τ. ἑ. Ἐκ τοῦ προφητικοῦ προσώπου ταῦτα ### English translation (Claude) [Ps 43, continued] By the same. The mind is covered with the shadow of death when it does not see. Or the body of humiliation is a shadow of death, born in its shadow. “If we spread out our hands to a foreign god,” etc. If anything is not essential knowledge, or if one does not have this knowledge in himself, it is a foreign god. “For your sake we are put to death all day long; we were reckoned as sheep for slaughter,” etc. Paul says, “I die every day, by the boast in you that I have in Christ Jesus.” And why does he say “for your sake”? Because it was possible for us to change sides and abandon our ancestral way of life and be in safety; but we choose rather to suffer evil and keep the ancestral ways than to enjoy peace and fall away from the ancestral ways. It is worth being amazed at the power of God, that he preserved those so exposed, like sheep for slaughter, and did not let those dying daily fall into death. “Awake! Why do you sleep, O Lord?” etc. Christ once slept in the disciples’ boat, but when a storm arose the disciples woke him. The word shows that, when a storm of thoughts arises in the soul—of anger or injustice or gluttony or pride—we should awaken love, righteousness, self-control, continence, humility, knowledge. “Rise, O Lord, help us, and redeem us for your name’s sake,” etc. They might say such things to the Saviour while he spent time in the heart of the earth at the time of his passion; he, giving his soul as a ransom for many, does this for the glory of his name. [Ps 44 LXX / 45] Psalm 44. “My heart poured forth a good word; I speak my works to the king. My tongue is the pen of a swift scribe,” etc. He said “poured forth” instead of “uttered,” not to call the Son an utterance, but the account about him. The speaker would be David; for if the Father announced it to the Son, the Son would be found ignorant. By the same. A good word is one that signifies virtue or the knowledge of God. By the same. The tongue of everyone who speaks his works to the king is the pen of a swift scribe. For with a good conscience he declares his own brave deeds; but the one conscious of the opposite in himself, when he speaks his works to the king, is slow of tongue. “Fair in beauty beyond the sons of men,” etc. This is said from the person of the prophet, ### Scripture references - Ps 44:19 (43:20 LXX): quotation, high confidence - Ps 44:20 (43:21 LXX): quotation, high confidence - Ps 44:22 (43:23 LXX): quotation, high confidence - Ps 44:23 (43:24 LXX): quotation, high confidence - Ps 44:26 (43:27 LXX): quotation, high confidence - Ps 45:1 (44:2 LXX): quotation, high confidence - Ps 45:2 (44:3 LXX): quotation, high confidence - Phil 3:21: allusion, medium confidence - 1 Cor 15:31: quotation, high confidence - Rom 8:36: allusion, high confidence - Matt 8:24: allusion, high confidence - Matt 12:40: allusion, high confidence - Matt 20:28: allusion, high confidence ### Translation notes - Psalm 44 LXX is Psalm 45 in the English Bible; the Septuagint counts the title as v. 1, so its verse numbers run one higher. The heading is misread in the OCR (as 41). The note on v. 2 LXX declines to read “my heart poured forth a good word” of the Father begetting the Son, and takes David as the speaker; translated as written. Quotations and allusions: Phil 3:21; 1 Cor 15:31; Rom 8:36; Matt 8:23–26; Matt 12:40; Matt 20:28. ### Citation (SBL) Origen, Sel. Ps. 1423 (PG 12:1424a–1424d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1423/#p-1423). ## PG 12:1425 (Ps 44 LXX) - URL: https://sophiascriptura.com/fathers/origen-selecta-psalmos/1423/#p-1425 - Source: PG 12:1425a–1425d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Notes on Ps 44 LXX (45):3–7: grace on Christ’s lips, the sword on the thigh as his birth and purity, the arrows of the virtues, and Christ as God. ### Greek text i ΕΞ) λέγεται, οὗ γλῶσσα κάλαμος ἦν γραμματέως ὀξυ· γράφου. Ἐξεχύθη δὲ χάρις ὲν τοῖς χείλεσι τοῦ μιμητοῦ τοῦ Χριστοῦ, καὶ αὑτοῦ τοῦ Χριστοῦ, οὑ μόνον διὰ τοὺς λόγους τῆς χάριτος τοὺς ὲκπορευομένους διὰ στόματος αὑτοῦ, ἀλλὰ διά τὴν χάριν τῆς τῶν ἁμαρτιῶν ἀφέσεως, λέγοντος αὑτοῦ · ι Ἀφέωνταί σοι αἱ ἁμαρτίαι σου. ι Τοῦ αὑτοῦ. Τὴν σοφίαν τὴν πνευματικὴν καὶ λόγον τοῦ Θεοῦ συγκρίνει σοφίᾳ κοσμικῇ καὶ λόγῳ ἀνθρωπίνῳ. Περίζωσαι τὴν ῥομφαίαν σου ἐπὶ τὸν μηρόν σου, δυνατὲ, κ. τ. ἑ. Αὕτη ἡ ῥομφαία χωρίζει ψυχὴν κακίας, καὶ νοῦν ἀγνωσίας, τὸν λεγόμενον παλαιὸν ἄνθρωπον διαφθείρουσα, καὶ ποιοῦσα καινὸν ἐν Χριστῷ κατʼ εἰκόνα τοῦ κτίσαντος. Tot) aeros. Μήποτε ι ό μηρὸς ι σύμβολόν ἐστι γενέσεως. Οίονεὶ οὖν τὸ λεγόμενον τοιοῦτόν ἐστι · Σύναψον τῇ γενέσει σου τὸ αἱρετικὸν τῶν πολεμίων. Καὶ σαφὲς μὲν ὴ γένεσις Ἰησοῦ ξίφος ἐγένετο κατὰ τῶν ἐχθρῶν αὐτοῦ. Ἦ ὁ ἐν ἁγνείᾳ βίου λόγος, ἀναιρῶν τά πάθη, περιζῶσθαι ῥομφαίαν λέγεται ἐπὶ τὸν μηρὸν αὐτοῦ. Πρῶτος δὲ Ἰησοῦς τοῦτο ἐποίησεν, ἐπεὶ οὐδὲν ἀνειμένον καὶ ἐκλελυμένον ὲν Χριστῷ. Κατὰ τοῦτο νοήσεις τὺ,ι ἓντεινον. ι Kal. τὸν μὲν Σωτῆρα καὶ τοὺς ἁγίους αὐτοῦ ἦ δεξιά αὐτοῦ ὁδηγει. Ἕνεκεν ἀληθείης καὶ πραότητος καί δικαιοσύνης, κ. τ. ἑ. Ol ἀληθεῖς, καὶ πραεῖς, καὶ δίκαιοι βασιλεύονται ὑπὸ τοῦ Χριστοῦ. ι Καὶ ὁδηγήσει σε θαυμαστῶς ἡ δεξιά σου. ι Δεξιά τοῦ Θεοῦ ἐστιν ό ὲν αὐτῷ Θεὸς Λόγος. Τὰ,βέλη σου ἠκονημένα, δυνατέο λαοὶ ὐποκιὶτω σου πεσοῦνται, ἐν καρδίᾳ τῶν ἐχθρῶν τοῦ βασιλέως, κ. τ. ὲ. Βὲλη Χριστοῦ αἱ πρακτικαὶ ἀρεταὶ, καὶ τῇ μὲν δικαιοσύνῃ τοξεύει τὸν ἄδικον, τῇ δὲ φρονήσει τὸν ἄφρονα, τὸν δειλὸν τῇ ἀνδρείᾳ, τῇ ἐγκρατείᾳ. τὸν ἀκόλαστον, τῇ μακροθυμίᾳ τὸν ὀργίλον, καὶ τῇ πίστει τὸν ἄπιστον. 1Ιέ μπεται δὲ πρὸ τῶν ἄλλων τὸ βέλος τῆς πίστεως. Δεῖ γάρ πρῶτον πιστεῦη σαι ὅτι ἐστι Θεός. Τοῦ αὐτοῦ. Τοῦ ἱκανῶς πρεσβεύοντος ὑπὲρ ἀληθείας, καὶ δυνατῶς τὸ ψεῦδος καθαιροῦντος, τὰ λογικά ἡκόνηται βέλη. Καὶ οἱ ὑποκάτω τοῦ Χριστοῦ πίπτοντες ὲν τῇ καρδίᾳ καὶ τοῖς νοήμασίν είσι τῶν ἐχθρῶν τοῦ xum-3,5; ἐστι βασιλεύς. Σαφῶς δὲ θεὸς ό Χριστός. Καὶ τάχα ἐστι ποιεῖν δικαιοσύνην, καὶ ἀπέχεσθαι ἀνομίας φόβῳ Θεοῦ, καὶ οὐ τῇ πρὸς Θεὸν παρὰ τὸ δίκαιον ἀγάπῃ, οὐδὲ τῷ μισεῖν τὴν ἀνομίαν. Ἀλλʼ οὐ τοιοῦτος ὁ Χριστός. Ῥάβδος εὐθύτητος ἠ ῥάβδος τῆς βασιλείας σου, κ. τ. ὲ. Ἦ ῥάβδος Χριστοῦ χρῆται κολάζων τοὺς ἁμαρτάνοντας, ῥάβδος εὐθύτητος εἴρηται, εὐθύνουσα, ### English translation (Claude) [Ps 44, continued] whose tongue was the pen of a swift scribe. Grace was poured out on the lips of the imitator of Christ, and of Christ himself, not only because of the words of grace that came forth from his mouth, but because of the grace of the forgiveness of sins, when he said, “Your sins are forgiven you.” By the same. He compares spiritual wisdom and the word of God with worldly wisdom and human speech. “Gird your sword upon your thigh, O mighty one,” etc. This sword separates the soul from wickedness and the mind from ignorance, destroying what is called the old man and making him new in Christ, according to the image of the one who created him. By the same. Perhaps the thigh is a symbol of generation. What is said, then, is something like this: Join to your generation the destruction of the enemies. And clearly the birth of Jesus became a sword against his enemies. Or the Word who is in purity of life, destroying the passions, is said to gird a sword upon his thigh. Jesus first did this, since nothing in Christ was slack or loose. In this sense you will understand “bend [your bow].” And his right hand guides the Saviour and his saints. “For the sake of truth and meekness and righteousness,” etc. The true, the meek, and the righteous are ruled as by a king by Christ. “And your right hand will guide you wonderfully.” The right hand of God is God the Word who is in him. “Your arrows are sharpened, O mighty one; peoples will fall under you, in the heart of the king’s enemies,” etc. The arrows of Christ are the practical virtues: with righteousness he shoots the unjust, with prudence the foolish, the cowardly with courage, with continence the licentious, with long-suffering the wrathful, and with faith the unbeliever. The arrow of faith is sent before the others; for one must first believe that God exists. By the same. The rational arrows of one who ably champions the truth and mightily pulls down falsehood are sharpened. And those who fall under Christ are in the heart and thoughts of the enemies of the … is king. Clearly Christ is God. And perhaps it is possible to do righteousness and abstain from lawlessness out of fear of God, and not by love toward God beyond justice, nor by hating lawlessness. But Christ is not such. “The rod of your kingdom is a rod of uprightness,” etc. The rod that Christ uses in punishing sinners is called a rod of uprightness, setting straight, ### Scripture references - Ps 45:2 (44:3 LXX): quotation, high confidence - Ps 45:3 (44:4 LXX): quotation, high confidence - Ps 45:4 (44:5 LXX): quotation, high confidence - Ps 45:5 (44:6 LXX): quotation, high confidence - Ps 45:6 (44:7 LXX): quotation, high confidence - Ps 45:7 (44:8 LXX): allusion, high confidence - Luke 4:22: allusion, high confidence - Matt 9:2: quotation, high confidence - Col 3:10: allusion, high confidence - Heb 11:6: allusion, high confidence ### Translation notes - The end of the note on v. 6 LXX and the lemma of v. 7 LXX (“Your throne, O God, is for ever and ever”) are garbled in the OCR; “…” marks the gap before “is king. Clearly Christ is God.” “The destruction of the enemies” translates τὸ αἱρετικόν, probably for ἀναιρετικόν. Junk letters at the head of the column are left in the text. Quotations and allusions: Luke 4:22; Matt 9:2; Col 3:9–10; Heb 11:6; Ps 45:7 (44:8 LXX). ### Citation (SBL) Origen, Sel. Ps. 1425 (PG 12:1425a–1425d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1423/#p-1425). ## PG 12:1427 (Ps 44–45 LXX) - URL: https://sophiascriptura.com/fathers/origen-selecta-psalmos/1423/#p-1427 - Source: PG 12:1428a–1428d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: End of Ps 44 LXX (45):7–17 (the queen as the church, her glory within, virgin souls, the apostles in place of the patriarchs) and beginning of Ps 45 LXX (46): God our only refuge. ### Greek text καὶ πάσης σκολιότητος ἀπαλλάττουσα τοὺς βασιλευομένους. Καὶ ἐπεὶ ἐξουσίᾳ βασιλικῇ διʼ αὐτῆς κολάζει, ῥάβδος ἐστὶ τῆς βασιλείας αὑτοῦ. Θυγατέρες,βασιλέων ἐν τῇ τιμῇ σου. Παρέστη ἡ βασίλισσα ἐκ δεξιῶν σου, ἐν ἱματισμῷ διαχρύσφ περιβεβλημένη, πεποικιλμένη, κ. τ. ὲ. Ol ἆγιοι μαθηταὶ λαβόντες τὴν βασιλείαν τῶν οὑρανῶν γεγόνασι βασιλεῖς· διόπερ καὶ αἱ ὑπʼ αὐτῶν γεννώμεναι κατʼ ἀρετὴν ψυχαὶ θυγατέρες λέγονται βασιλέων. Πᾶσαι δὲ αὗται at ψυχαὶ, κατὰ τὴν πίστιν καὶ τὴν ἀρετὴν ὲνούμεναι, μίαν ἀπεργάζονται βασιλίδα παρεστῶσαν ὲκ δεξιῶν Χριστοῦ τοῦ Θεοῦ. Καὶ νῦν μὲν ἡ Ἐκκλησία τοῦ Θεοῦ διάχρυσα ἔχει ἱμάτια, ὲκ μέρους γινώσκουσα, καὶ ὲκ μέρους προφητεύουσα σ ὅταν δὲ έλοῃ τὸ τέλειον, καὶ τὸ ὲκ μέρους καταργηθῇ, τότε όλόχρῦσα ἔξει τὰ ἱμάτια· ἱμάτιον γάρ ἐστι φύσεως λογικῆς ἡ πολυποίκιλος σοφία τοῦ Θεοῦ. Καὶ κλῖνον τὸ οὖς σου, κ. τ. ὲ. ι Κλίνον τὸ οῦς σου (JH), ι πρὸς τὴν Ἐκκλησίαν φησὶν ὁ Πατήρ. Ἐπαινετὴ δὲ ἡ λήθη, αἰτία τοῦ ὲπιθυμηθῆναι τὸ κάλλος τοῦ ὲπιλαθομένου ὑπὸ τοῦ βασιλέως. Ἔπειτα αἰτία τῆς δόξης ἢν ἔχει ή Ἐκκλησία, ὲν τῷ κρυπτῷ τῆς καρδίας ἐστὶ, καὶ ἡ δόξα αὐτῆς ἔνδον ἐστὶν ἐνδύμασιν ἀληθέσι τοῖς κατὰ σοφίαν Θεοῦ, καὶ συνειδότι πλήρει παρρησίας. Διὰ τοῦτο λέγεται περὶ αὐτῆς· ι Πᾶσα ἡ ὣξκ τῆς θυγατρὸς τοῦ βασιλέως ἔσωθεν ἰ καὶ ἔστιν ἡ δόξα αὐτῆς δόξα όποίαν ἔχει ἂν βασιλέως θυγάτηρ. Βασιλεὺς δὲ νῦν ὁ Θεὸς λέγεται. Ἀλλὰ καὶ τὰ ἐνδύματα αὐτῆς ποικίλα κατὰ τὰς ἀρετάς. Πᾶσα ὴ δόξα τῆς θυγατρὸς τοῦ βασι.1έως ἔσωθεν, κ. τ. ὲ. Πᾶσα ἡ δόξα τῆς Ἐκκλησίας ἡμῶν ὲν τῷ ἕσιο ἀνθρώπῳ ἐστὶ κατʼ ἀρετὴν καὶ γνῶσιν θεωρουμένη. Ἆπενεχθιὶσονται τῷ,βασιλεῖ παρθένοι ὀπίσω αὐτῆς, ai πλησίον αὐτῆς ἀπενεκθήσσνται σοι. κ. τ. ὲ. Δί ἀμίαντοι καὶ καθαραὶ, καὶ διὰ τοῦτο παρθένοι ψυχαὶ ἐξελθοῦσαι, ἀπενεχθήσονται τῷ Χριστῷ ὲν εὐφροσύνῃ καὶ ἀγαλλιάσει. '0 θάλαμος δὲ τοῦ βασιλέως, τουτέστι Χριστοῦ, καὶ ναός ἐστιν αὐτοῦ ἐπεὶ καὶ ὁ Θεός ἐστι, καὶ ἀντὶ τῶν πατριαρχῶν γεγόνασιν οἱ ἀπόστολοι. Τοῦ αὑτοῦ. Πλησίον ἡμῶν εἰσιν ἢ πάντες ἄν· θρωποι,ῆ οἱ μὴ πάντη κατὰ τὰ δόγματα οἰκειοίμενοι. Ἀντί τῶν πατέρων σου ἐγεννήθησαν σοι vivi, κ. τ. ἑ. Ἀντί Ἀβραὰμ (όῦ), καὶ Ἰσαὰκ, καὶ Ἰακὼβ καὶ τῶν λοιπῶν τῶν εὑαρεστησόιντων αὐτῴ ἐν τῇ Παλαιᾷ, ἐγεννήθησαν οἱ μαθηταὶ, καὶ ἡμεῖς οἱ διʼ αὐτῶν πιστεύσαντες, καὶ τὴν ἐκείνην πίστιν κληρονομήσαντες καὶ γνῶσιν. κληρονομία γὰρ λογικῆς φύσεώς ἐστι γνῶσις Θεοῦ. ΨΑΛΜΟΣ ΜΕʼ. '0 Θεὸς ἡμῶν καταφυγὴ καὶ δύναμις, κ. τ. ὲ. Θεὸς μόνος καταφυγὴ, διδ ἐπὶ μηδένα ἄλλον ### English translation (Claude) [Ps 44, continued] and freeing those whom he rules from all crookedness. And since he punishes with royal authority through it, it is the rod of his kingdom. “Daughters of kings are among your honoured ones. The queen stood at your right hand, clothed in a robe woven with gold, adorned in many colours,” etc. The holy disciples, having received the kingdom of heaven, have become kings; therefore the souls begotten by them according to virtue are called daughters of kings. And all these souls, united according to faith and virtue, make up one queen standing at the right hand of Christ God. Now the church of God has robes woven with gold, knowing in part and prophesying in part; but when the perfect comes and the partial is abolished, then she will have robes of pure gold. For the robe of the rational nature is the manifold wisdom of God. “And incline your ear,” etc. “Incline your ear,” the Father says to the church. The forgetting is praiseworthy, being the cause of the king’s desiring the beauty of the one who forgot. Next, the cause of the glory that the church has is in the hidden part of the heart, and her glory is within, in the true garments that accord with the wisdom of God, and in a conscience full of boldness. Therefore it is said of her, “All the glory of the king’s daughter is within”; and her glory is such glory as a king’s daughter would have. Here God is called king. But her garments too are many-coloured according to the virtues. “All the glory of the king’s daughter is within,” etc. All the glory of our church is in the inner man, contemplated according to virtue and knowledge. “Virgins will be brought to the king after her; her companions will be brought to you,” etc. The undefiled and pure, and therefore virgin, souls, going forth, will be brought to Christ with gladness and rejoicing. The chamber of the king, that is, of Christ, is also his temple, since he is also God; and in place of the patriarchs the apostles have come to be. By the same. Our neighbours are either all men, or those who are not wholly akin to us in doctrines. “In place of your fathers sons have been born to you,” etc. In place of Abraham and Isaac and Jacob and the others who were well pleasing to him in the Old Testament, the disciples were born, and we who believed through them, inheriting that faith and knowledge. For the inheritance of the rational nature is the knowledge of God. [Ps 45 LXX / 46] Psalm 45. “God is our refuge and strength,” etc. God alone is a refuge; therefore let us flee to no one else. ### Scripture references - Ps 45:6 (44:7 LXX): allusion, high confidence - Ps 45:9 (44:10 LXX): quotation, high confidence - Ps 45:10 (44:11 LXX): quotation, high confidence - Ps 45:11 (44:12 LXX): allusion, high confidence - Ps 45:13 (44:14 LXX): quotation, high confidence - Ps 45:14 (44:15 LXX): quotation, high confidence - Ps 45:15 (44:16 LXX): allusion, high confidence - Ps 45:16 (44:17 LXX): quotation, high confidence - Ps 46:1 (45:2 LXX): quotation, high confidence - 1 Cor 13:9: allusion, high confidence - 1 Cor 13:10: allusion, high confidence - Eph 3:10: allusion, high confidence - Rom 7:22: allusion, medium confidence ### Translation notes - Psalm 45 LXX is Psalm 46 in the English Bible; the Septuagint counts the title as v. 1, so its verse numbers run one higher. Quotations and allusions: 1 Cor 13:9–10; Eph 3:10; Rom 7:22. ### Citation (SBL) Origen, Sel. Ps. 1427 (PG 12:1428a–1428d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1423/#p-1427). ## PG 12:1429 (Ps 45 LXX) - URL: https://sophiascriptura.com/fathers/origen-selecta-psalmos/1423/#p-1429 - Source: PG 12:1429a–1429d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Notes on Ps 45 LXX (46):2–10: God the power of the saints, the saints as mountains removed like Enoch, the river of the Spirit’s gifts, and the kingdoms bowing at Christ’s coming. ### Greek text καταφεύγωμεν. Εἰ δυνάμει ὁ δυνάμενος δύναται Θεὸς δὲ τῶν ἁγίων ἡ δύναμις, Θεῷ ὁ ἆγιος δύναται. Ἀλλὰ καὶ βοηθὸς ὲν θλίψεσιν ὁ Θεὸς, ἵνα ὲν αὑταῖς καυχησὼμεθα ὑπομένοντες αὑτάς. Ἐπίστησον δὲ τὸ, «Πολλαὶ αί θλίψεις τῶν δικαίων· ι ὲτέραι οὖσαι παρὰ τὰς μάστιγας τῶν ἁμαρτωλῶν. Καὶ διὰ τὸ στενὴν καὶ τεθλιμμένην εἶναι τὴν ὁδὸν τὴν ἀπάγουσαν εἰς ζωὴν, ἣν ὀλίγοι εὑρίσκουσι ' μήποτε εὑρίσκουσιν αἱ θλίψεις τοὺς δικαίους. ι Διὰ τοῦτο οὺ φοβηθησόμεθα, ι καὶ ἑξῆς. Ἐν τῇ συντελείᾳ οἱ μὲν ἁμαρτωλοὶ ὄντες γῆ ταραχθήσονται, οἱ δὲ ἅγιοι, ὅρη, μετατεθήσονται τὴν μετάθεσιν τοῦ Ἑνώχ. Ἀίετατέθειται δὲ καὶ ὅροςὸ Ἰσραὴλ διὰ τὰ ἔθνη. Ἀπὸ κοινοῦ τὸ, ι ὲν τῇ κραταιότητι αὐτοῦ, ι ἵνʼ ᾖ · ι Διὰ τοῦτο οὐ φοβηθησόμεθα, ἐν τῷ ταράσσεσθαι τὴν γῆν, καὶ μετατίθεσθαι τὰ ὅρη ο ὲν τῇ κραταιότητι αὐτοῦ. Τοῦ αὑτοῦ. Φεύγοντες τὴν πορνείαν, τῇ σω·φροσύνῃ προσφύγομεν, καὶ κατὰ τῆς γαστριμαργίας μαχόμενοι, μετὰ τῆς ἐγκρατείας μαχόμεθα. Εἰ γάρ προσφεύγομεν, καταφυγὴ ὀνομάζεται· εί δὲ σὺν αὐτῇ πολεμοῦμεν, δύναμις. Διὰ τοῦτο οὐ φοβηθησόμεθα ἐν τῷ ταράσσεσθαι τὴν γῆν, κ. τ. ἑ. Θαλάσσας καὶ ὅρη νῦν φύσεις λέγει λογικάς ὑψουμένας καὶ ἐπαιρομένας κατὰ τῆς γνώσεως τοῦ Θεοῦ. Τοῦ ποταμοῦ τὰ opp-rigata εὐφραίνουσι τὴν πόλιν τοῦ Θεοῦ, κ. τ. ἑ. Τοῦ ποταμοῦ τὰ ὁρμήματα κατὰ τάς διαιρέσεις τῶν χαρισμάτων καὶ τὰς διαιρέσεις τῶν διακονιῶν. Βοηθεῖται ἡ πόλις τοῦ Θεοῦ, ὲγγιζούσης ἡμέρας. Γράφεται δὲ καὶ, ι Βοηθήσει αὐτῆς τῷ προσώπῳ· ι σώζει γὰρ αὐτῆς τὸ κάλλος ἄτρωτον, ἡνίκα παρὰ τῶν ἀντικειμένων ταράσσεται. Τοῦ αὑτοῦ. Πόλις Θεοῦ ἤτοι ἡ Ἐκκλησία, αὕτη ἡ λογικὴ ψυχή ποταμοῦ δὲ ὁρμήματά, τὰ τοῦ Πνεὺματος χαρίσματα. Ἐταρὰχθησαν ἔθνη, ἔκλιναν,Θησηίεῖαῃ κ. τ. ἑ. Ἐν τῇ Χριστοῦ ἐπιδημίᾳ ἔκλιναν αἱ βασιλεῖαι. ι Ἔδωκε φωνὴν αὐτοῦ ὁ Χριστὸς, ἐσαλεύθη ἡ γῆ · ι ἀντὶ τοῦ, οἱ ἐπὶ τῆς γῆς, τῶν πανταχοῦ Ἑκκλησιῶν συνισταμένων. Τοῦ αὑτοῦ. Ἐὰν ἀκούσῃ φωνῆς Κυρίου ψυχὴ λογικὴ, σαλεύεται, μεταβαίνουσα ἀπὸ κακίας πρὸς ἀρετὴν, καὶ άπὸ ἀγνωσίας είς γνῶσιν Θεοῦ. Τῆς θείας, φησι, βοηθείας ἐπιφανείσης, νῶτα δεδώκασιν οἱ πολέμιοι, καὶ αἱ τάναντία πάλαι φρονοῦσαι βασιλεῖαιὺπέκλιναν τὸν αὐχένα τῷ θείῳ ζυγῴ καὶ σωτηρίῳ· τῇ γάρ ἀληθεία καὶ τῇ τῶν πραγμάτων μαρτυρία καὶ ταῖς παντοδαπαῖς θαυματουργίαις οἷον φωνῇ τινι χρησάμενος ὁ Θεὸς, τὸ οἰκεῖον ὕψος τοῖς ἀνθρώποις ὑπέδειξεν. Ἂνταναιρών πολέμους μέχρι τῶν περάτων· τῆς γῆς-,τόξον συντρίψει καὶ συγκλείσει ὅπλον, καὶ ### English translation (Claude) [Ps 45, continued] If the one who is able is able by power, and God is the power of the saints, then the saint is able by God. And God is also a helper in afflictions, so that we may boast in them while we endure them. Note “Many are the afflictions of the righteous,” which are other than the scourges of sinners. And because the way that leads to life is narrow and afflicted, and few find it, perhaps it is the afflictions that find the righteous. “Therefore we will not fear,” and what follows. At the consummation the sinners, being earth, will be troubled; but the saints, being mountains, will be removed with the removal of Enoch. And Israel too, a mountain, has been removed because of the nations. “In his might” is to be taken with both, so that it reads, “Therefore we will not fear when the earth is troubled and the mountains are removed, in his might.” By the same. Fleeing sexual immorality, we take refuge in self-control; and fighting against gluttony, we fight with continence. If we take refuge in it, it is called refuge; if we wage war with it, strength. “Therefore we will not fear when the earth is troubled,” etc. Here he calls seas and mountains the rational natures that are exalted and lifted up against the knowledge of God. “The rushes of the river gladden the city of God,” etc. The rushes of the river correspond to the varieties of gifts and the varieties of ministries. The city of God is helped as day draws near. It is also written, “He will help her with his face”; for he keeps her beauty unwounded when she is troubled by the adversaries. By the same. The city of God is either the church or the rational soul itself; and the rushes of the river are the gifts of the Spirit. “Nations were troubled, kingdoms bowed,” etc. At the coming of Christ the kingdoms bowed. “Christ gave his voice, the earth was shaken,” that is, those on the earth, as churches were being established everywhere. By the same. If a rational soul hears the voice of the Lord, it is shaken, passing from wickedness to virtue and from ignorance to the knowledge of God. When divine help appeared, he says, the enemies turned their backs, and the kingdoms that long thought the opposite bowed their neck to the divine and saving yoke; for, using as it were a voice—the truth, the testimony of events, and miracles of every kind—God showed men his own height. “Making wars cease to the ends of the earth; he will break the bow and shatter the weapon, and ### Scripture references - Ps 46:1 (45:2 LXX): allusion, high confidence - Ps 46:2 (45:3 LXX): quotation, high confidence - Ps 46:3 (45:4 LXX): allusion, high confidence - Ps 46:4 (45:5 LXX): quotation, high confidence - Ps 46:5 (45:6 LXX): quotation, medium confidence - Ps 46:6 (45:7 LXX): quotation, high confidence - Ps 46:9 (45:10 LXX): quotation, high confidence - Ps 34:19 (33:20 LXX): quotation, high confidence - Matt 7:14: allusion, high confidence - Gen 5:24: allusion, high confidence - 1 Cor 6:18: allusion, high confidence - 1 Cor 12:4: allusion, high confidence - 1 Cor 12:5: allusion, high confidence ### Translation notes - “Christ gave his voice” stands in the lemma of v. 7 LXX where the Septuagint has “the Most High.” “It is also written” introduces a variant reading of v. 6 LXX. Junk letters at the head of the column are removed by a logged correction. Quotations and allusions: Ps 34:19 (33:20 LXX); Matt 7:14; Gen 5:24; 1 Cor 6:18; 1 Cor 12:4–5. ### Citation (SBL) Origen, Sel. Ps. 1429 (PG 12:1429a–1429d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1423/#p-1429). ## PG 12:1431 (Ps 45–46 LXX) - URL: https://sophiascriptura.com/fathers/origen-selecta-psalmos/1423/#p-1431 - Source: PG 12:1432a–1432d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: End of Ps 45 LXX (46):9–10 (wars ended under one Roman empire at the Saviour’s birth) and beginning of Ps 46 LXX (47): the nations clap at Christ’s victory, and God becomes king of all the earth. ### Greek text 0vpso£vq κατακαύσει ἐν πυρὶ, κ. τ. ὲ. Δύναται 16, ‹ ἀνταναιρῶν πολέμους, ι λέγεσθαι, ἐπεὶ ἐπαύσαντο ὑπὸ Ῥωμαίων oi πρότερον συνεχεῖς γινόμενοι πόλεμοι, ὑπὸ μίαν ποιησάντων βασιλείαν* τὰς πρότερον πολλὰς μετά τὴν γένεσιν τοῦ Σωτῆρος.- Γέγονε γάρ ι δόξα ἐν ὑψίστοις Θεῷ, κα). ἐπὶ γῆς εἰ· ρήνη, ἐν ἀνθρώποις εὐδοκία. ι Ὀ Κύριος. οὖν ’1ηςσοῦς ἔθετο τὰ ἐπὶ γῆς τέρατα, ἀνταναιρῶν τοὺς ἕως τῶν περάτων τῆς γῆς πολέμους, oili; ἐπολεμοῦντο οἱ ἄνθρωποι. ’Λνταναιρῶν δέ τοὺς πολέμους συνέτριψε τὸ τόξον,ἀφʼ οῦ ἐπέμποντο τά πεπυρωμένα βέλη τοῦ διαβόλου, καὶ συνέκλασε τὸ ὅπλον αὑτοῦ, καὶ τοὺς θυρεοὺς κατέκαυσε. Τὸ δέ ι ὑψωθήσομαι ι Θεοῦ φωνὴ λέγοντος ταῦτα, μετά τὸ ἀνταναιρεβἧναι τοὺς ἕως τῶν περάτων τῆς γῆς πολέμους, καὶ συντριβἷγ· ναι τόξον, καὶ συγκλασθῆναι ὅπλον. Τοῦ αὑτοῦ. Τόξον νῦν καὶ ὅπλον καί θυρεὸν, κατάστασιν χειρίστην φησι καὶ λογισμοὺς πονηρούς. Σχολιὶσατε, καί γνῶτε, ὅτι ἐγώ εἰμι ό Θεός, κ. τ. ἐ. Σχολῆς χρεία πρὸς τὸ γνῶναι τὸν Κύριον. ΨΑΛΜΟΣ Μαι. Πάντα τὰ ἔθνη, -κροτήσατε χεῖρας, κ. τ. ἐ. Οίονεὶ φωνὴν ἀφιέτωσαν ἀγαλλιάσεως ἀπὸ τῶν καλῶν ἔργων αί χεῖρες ἡμῶν. Καὶ γὰρ ἀλαλάζοντες, καὶ ὅτι ποτʼ οὖν πράττοντες, ἦτοι τῷ Θεῷ ποιοῦμεν, ὅταν κατὰ Θεὸν ᾗ, ἢ τῷ διαβόλῳ, ὅταν κακίαν ἐνεργοῦμεν. Οὕτω δέ κα). τῷ Θεῷ ψάλλομεν, καὶ τῷ βα·σιλεῖ Χριστῷ, ἀπὸ κοινοῦ τὺ ἐν φωνῇ ἀγαλλιάσεως · ἶνʼ τό · Κροτήσατε χεῖρας τῷ Θεῷ ἐν φωνῇ ἀγαλλιάσεως. Εἶναι δύναται πάσα ἠ κατά Θεὸν, ἕπεται τὸ ἀγαλλιᾷν · ἡ δʼ ἐναντία κλαυθμός. Καὶ πάλαι μὴν Κύριος ἦν οὐκ ἐπὶ πᾶσαν τὴν γῆν, καὶ ὕψιστος ὀλίγοις, καὶ φοβερὸς εὺλαβέσιν εὐαριθμήτοις, καὶ βασιλεὺς οὐ πολλοῖς, καὶ μέγας σπανίοις, ὁποῖος ἦν ὁ μέγας Ἰσαὰκ καὶ ὁ μέγας Μωσῆς· νυνὶ δὲ πολλῷ πλείοσι ταῦτα πάντα ἐστίν · ἕσται δέ καὶ ἅπαξ ἁπλῶς πάντα ἐν πᾶσι. Πρότερον μὲν ἐπὶ τὸν Ἰσραὴλ μόνον ἦν μέγα τὸ ὄνομα αὐτοῦ θ ἀπὸ δὲ τῆς Χριστοῦ παρουσίας μέγας ἐστὶν ἐπὶ πᾶσαν τὴν γῆν. Βασιλεὺς γάρ νῦν πάσης τῆς γῆς ὁ Θεὸς, ὅτε ἐβασίλευσεν ὁ Θεὸς ἐπὶ τὰ ἔθνη. Τοῦ αὐτοῦ. Ἐπ). ταῖς νίκαις πεφύκασιν οἱ ἅνθρωποι τὰς χεῖρας κροτεῖν. Τοιγαροῦν κροτήσωμεν καὶ ἡμεῖς ἐπὶ τῇ νίκῃ τοῦ εἰπόντοςʼ ι Θαρσεῖτε, ἐγὼ νενίκηκα τὸν κόσμον. ι Ἀλαλαγμός ἐστιν ἐπινίκιος ᾠδή. Παρακελεύεται οῦν ἀλαλάζειν τά ἔθνη ἐπὶ τῇ καταπτώσει τῶν ἀντικειμένων δυνάμεων. ’Υπέταξε λαοὺς ἡμῖν, κ. τ. ἐ. ι Ύπέταξε λαοὺς, ι τοὺς μαθητευομένους τοῖς τοῦ Ἰσραὴλ μυστηρίοις. Ταῦτα δὲ οἱ ἀπόστολοι ἐροῦσιν ἐπὶ τοῖς ### English translation (Claude) [Ps 45, continued] the shields he will burn with fire,” etc. “Making wars cease” can be said because the wars that were formerly continual were stopped by the Romans, who after the birth of the Saviour made the many former kingdoms into one kingdom. For there was “glory to God in the highest, and on earth peace, good pleasure among men.” So the Lord Jesus set wonders on the earth, making cease, to the ends of the earth, the wars by which men were warred against. And in making the wars cease he broke the bow from which the fiery arrows of the devil were sent, and shattered his weapon, and burned his shields. And “I will be exalted” is the voice of God saying these things, after the wars to the ends of the earth have been made to cease, the bow broken, and the weapon shattered. By the same. Here he calls the worst condition and evil thoughts bow and weapon and shield. “Be still and know that I am God,” etc. Leisure is needed to know the Lord. [Ps 46 LXX / 47] Psalm 46. “All you nations, clap your hands,” etc. As it were, let our hands send forth a voice of rejoicing from good works. For whether we shout or do anything else, we do it either for God, when it is according to God, or for the devil, when we work wickedness. So too we sing to God and to Christ the king; “with a voice of rejoicing” is to be taken with both, so that it reads, “Clap your hands to God with a voice of rejoicing.” Every action that is according to God can be such, and rejoicing follows it; but weeping follows the opposite. Formerly the Lord was not over all the earth: he was most high to few, fearful to a countable number of the devout, king to not many, and great to rare men, such as the great Isaac and the great Moses. But now he is all these things to many more; and at last he will be, simply, all in all. Formerly his name was great over Israel only; but from the coming of Christ he is great over all the earth. For God is now king of all the earth, since God has reigned over the nations. By the same. Men naturally clap their hands at victories. Let us too, then, clap at the victory of the one who said, “Take courage, I have conquered the world.” A shout is a song of victory. So he exhorts the nations to shout at the downfall of the opposing powers. “He subjected peoples to us,” etc. “He subjected peoples”: those being taught the mysteries of Israel. The apostles will say this about those being taught, ### Scripture references - Ps 46:9 (45:10 LXX): quotation, high confidence - Ps 46:10 (45:11 LXX): quotation, high confidence - Ps 47:1 (46:2 LXX): quotation, high confidence - Ps 47:2 (46:3 LXX): allusion, high confidence - Ps 47:3 (46:4 LXX): quotation, high confidence - Ps 47:8 (46:9 LXX): quotation, high confidence - Luke 2:14: quotation, high confidence - Eph 6:16: allusion, high confidence - 1 Cor 15:28: allusion, high confidence - John 16:33: quotation, high confidence ### Translation notes - Psalm 46 LXX is Psalm 47 in the English Bible; the Septuagint counts the title as v. 1, so its verse numbers run one higher. The note on v. 10 LXX connects the end of wars with the unification of kingdoms under Rome after Christ’s birth. Quotations and allusions: Luke 2:14; Eph 6:16; 1 Cor 15:28; John 16:33. ### Citation (SBL) Origen, Sel. Ps. 1431 (PG 12:1432a–1432d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1423/#p-1431). ## PG 12:1433 (Ps 46–47 LXX) - URL: https://sophiascriptura.com/fathers/origen-selecta-psalmos/1423/#p-1433 - Source: PG 12:1433a–1433d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: End of Ps 46 LXX (47):4–10 (God went up with a shout; the throne of God is Christ) and beginning of Ps 47 LXX (48): the Lord great in his city. ### Greek text μαθητευομένοις, οὖσι πολλοῖς. Λύτδς δέ 6 Κύριος ῂμῶν, μὴ ἐπισταμένων ἐαυτεῖς ἐκλέξασθαι ὃ κληρονομήσομεν, ἐξελέξατο ἡμῖν μερίδα ἢν κληρονομήσομεν, ἥτις ἐστὶ τοῦ Ἰακὼβ καλλονὴ, ἣν ἠγάπησεν ὁ Κύριος. Τοῦ αὐτοῦ. Ἔδωκεν ἡμῖν ἐξουσίαν τοῦ παο τεῒν ἐπάνω δφεων καὶ σκορπίων, καὶ ἐπ). πᾶσαν τὴν δύναμιν τοῦ ἐχθροῦ. Ἀνέβη ό Θεὸς ἑν ἀλαλαγμῷ, κ. τ. ἐ. ’Ὠσπερ 6 Κύριος ἐλεύσεται ι ἐν φωνῇ ἀγγέλου, καὶ ἐν σάλπιγγι Θεοῦ καταβήσεται ἀπʼ οὐρανοῦ, ι οῦτως ἀνέβη 6 Θεὸς ἐν ἀλαλαγμῷ. Κύριος δὲ ι ἐν φωνῇ σάλπιγγος, ι καὶ τάχα ἀλαλαγμῷ πάντων ἐθνῶν κροτησάντων χεῖρας, ἀλαλαξάντων Θεῷ ἐν φωνῇ ἀγαλλιάσεως. Τούτοις δὲ καὶ ἀναβαίνειν οἶμαι τὸν 056v. Ἐάν δέ τις αὐτὸν αἰνῇ ἐν ἤχῳ σάλπιγγος, καὶ αὐτὸς ἀναβήσεται ὁ ἀναβαίνων ἐν φωνῇ σάλττιγγος. Ψὰλατε τῷ Θεῷ ἡμῶν, κ. τ. ἐ. Ἐκατέρως τῷ Θεῷ, διὰ τὸ, ι βασιλεὺς πάσης τῆς γῆς 6 Θεός. υ Τὸ ι συνετῶς ι ἴσον τῷ,ψάλατε τῷ νῷ. Ἔστιδέ καὶ προτρεπτικὺν είς γνῶσιν. Καὶ ἐβασίλευσεν ἐν τῇ Χριστοῦ παρουσίᾳ. Θρόνος δέ ἅγιος Θεοῦ οἱ βασιλευόμενοι ὑπʼ αὑτοῦ, οἷς ἐνίδρυται 6 Θεός. Τοῦ αὐτοῦ. Τῷ κατά Θεὸν εὐθυμοῦντί ἐστι τὸ ψάλλειν, κατά τό· ι Εὐθυμεῖ τις; ψαλλέτω. ι '0 Θεὸς κάθηται ἐπὶ θρόνου ἁγίου αὑτοῦ, κ. τ. ἐ. Θρόνος μὲν Θεοῦ 6 Χριστόςʼ Χριστοῦ δέ ὴ φύσις-ἡ λογική. Ἄρχοντες λαῶν συνήχθησαν μετὰ τοῦ ’Θεοῦ ” Ἀβραὰμ, ὅτι τοῦ Θεοῦ οἱ κραταιοὶ τῆς γῆς σφόδρα ἐπήρθησαν, κ. τ. ἐ. Ὅσοι συνάγονται (βί) μετὰ τοῦ Ἀβραάμ, οὗτοι τὴν γνῶσιν ἔχουσι τοῦ Ἀβραάμ. T6 δὲ ι συνήχθησαν ι ἀντὶ τοῦ ι συναχθήσονται.) ’Λπδ γάρ τῶν γεγονότων, φησὶν, οἱ πάντων τῶν ἐθνῶν ἄρχοντες ἀμα ἡμῖν συναχθέντες είς ὑμνῳδίαν Θεὸν αίνέσουσι. Τοῦ αὐτοῦ. Εἴ τις ἐστὶ κραταιὸς τῆς γῆς, τοῦ Θεοῦ ἐστιν ἐκεῖνοςʼ 6 γὰρ ἀσθενὴς οὐδέπω αὐτοῦ ἐστι. Κραταιὸς δὲ τῆς γῆς 6 κατά τοῦ φρονήματος τῆς σαρκὸς κεκραταιωμένος. Τῶν ἐν τῇ γῇ κραταιῶν είσί τινες τοῦ Θεοῦ, οἵτινες οὐχ ἁπλῶς ῑπῄρθησαν, ἀλλά σφόδρα οὐ μέντοιγε ὑπερεπῇρ- noav; ’ Μέγας Κύριος, καὶ αὶνετὸς σφόδρα, κ. τ. ἐ. Ὅπου ρεωρεῖται ή μεγαλειότης τοῦ Κυρίου, £er μάλιστα μέγας καὶ αἰνετός ἐστιν 6 Κύριος τῇ πόλει τοῦ Θεοῦ ὑπὸ τῶν πολιτογραφηοέντων ἐν αὐτῇ. Ἐάν ἄρα τῇ πόλει τοῦ Θεοῦ μάλιστα μέγας ### English translation (Claude) [Ps 46, continued] who are many. And our Lord himself, since we did not know how to choose for ourselves what we would inherit, chose for us a portion that we will inherit, which is the beauty of Jacob that the Lord loved. By the same. He gave us authority to tread upon serpents and scorpions and over all the power of the enemy. “God went up with a shout,” etc. As the Lord will come “with the voice of an angel, and with the trumpet of God will descend from heaven,” so God went up with a shout. And the Lord “with the sound of a trumpet,” and perhaps with the shout of all the nations who clapped their hands and shouted to God with a voice of rejoicing. By these, I think, God also ascends. And if anyone praises him with the sound of the trumpet, he too will ascend, he who ascends with the sound of the trumpet. “Sing to our God,” etc. In both ways to God, because “God is king of all the earth.” “With understanding” is equivalent to “sing with the mind.” It is also an exhortation to knowledge. And he reigned at the coming of Christ. The holy throne of God is those ruled by him, in whom God is seated. By the same. Singing belongs to one who is cheerful according to God, as in, “Is anyone cheerful? Let him sing.” “God sits on his holy throne,” etc. The throne of God is Christ, and the throne of Christ is the rational nature. “The rulers of the peoples were gathered with the God of Abraham, for the mighty ones of the earth belong to God; they were greatly exalted,” etc. All who are gathered with Abraham have the knowledge of Abraham. “Were gathered” stands for “will be gathered.” For from what has happened, he says, the rulers of all the nations, gathered together with us into hymnody, will praise God. By the same. If anyone is mighty of the earth, he belongs to God; for the weak man is not yet his. Mighty of the earth is the one who has been made mighty against the mind of the flesh. Of the mighty on earth some are God’s, who were not simply exalted, but greatly; yet not over-exalted. [Ps 47 LXX / 48] “Great is the Lord and greatly to be praised,” etc. Where the majesty of the Lord is contemplated, there especially the Lord is great and praised, in the city of God, by those enrolled as its citizens. If, then, the Lord is great and praised especially in the city of God, ### Scripture references - Ps 47:4 (46:5 LXX): allusion, high confidence - Ps 47:5 (46:6 LXX): quotation, high confidence - Ps 47:6 (46:7 LXX): quotation, high confidence - Ps 47:7 (46:8 LXX): quotation, high confidence - Ps 47:8 (46:9 LXX): quotation, high confidence - Ps 47:9 (46:10 LXX): quotation, high confidence - Ps 48:1 (47:2 LXX): quotation, high confidence - Luke 10:19: quotation, high confidence - 1 Thess 4:16: quotation, high confidence - Ps 150:3: allusion, medium confidence - Jas 5:13: quotation, high confidence - Rom 8:7: allusion, medium confidence ### Translation notes - Psalm 47 LXX is Psalm 48 in the English Bible; the Septuagint counts the title as v. 1, so its verse numbers run one higher. Its heading is not in the scan text. The quotation of 1 Thess 4:16 reads “angel” where Paul has “archangel.” Quotations and allusions: Luke 10:19; 1 Thess 4:16; Ps 150:3; Jas 5:13; Rom 8:7. ### Citation (SBL) Origen, Sel. Ps. 1433 (PG 12:1433a–1433d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1423/#p-1433). ## PG 12:1435 (Ps 47 LXX) - URL: https://sophiascriptura.com/fathers/origen-selecta-psalmos/1423/#p-1435 - Source: PG 12:1436a–1436d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Notes on Ps 47 LXX (48):2–12: Christ as the well-rooted joy of all the earth, Jerusalem the city of the great king, the ships of Tarshish, and hearing by faith made seeing by a pure life. ### Greek text θ καὶ αἰνετός ἐστιν 6 Κύριος, καὶ τί δὲ ἄλλο ἂν εἴη ὅρος ἅγιον Κυρίου εὖ. ῥιζῶν ἀγαλλίαμα, οὐ μόνον μέρους τῆς γῆς, ἀλλὰ καὶ πάσης αὐτῆς, ἢ ὁ Χριστὸς ἐῤῥιζωμένος ἐν τῷ Πατρὶ, ἐφʼ ᾧ ἐπιδημήσαντι ἠγαλλιάσατο πᾶσα ἡ γῆ, διὰ τὰς ἀπανταχῆ συ στάσας ἐπὶ τῷ ὀνόματι αὐτοῦ Ἐκκλησίας τοῦ Θεοῦ; Μήποτε οὐκ ἔστιν ι εὖ ριζῶν,ι (ἀδιανόητον γὰρ τοῦτοʼ) ἀλλὰ ι εὑρίζῳ, ι οἱονεὶ καλὴν ῥίζαν ἔχοντι καταλλήλως τῷ κλάδῳ. Εἰιρίζων ἀγα..2λιάματι πάσης τῆς τῆς, ὄρη Σιὼν τὰ πλευρὰ τοῦ Βορῤᾶ, ἡ πόλις τοῦ,βασιλέως τοῦ μεγάλου, κ. τ. ἑ. Εὕριζον άγαλλίαμά ἐστιν ὁ Χριστός. ι Τὸ ἁγαλλίαμα γάρ μου, φησὶν, λύτρωσαί με ἀπὸ τῶν κυκλωσάντων με. ι Ῥίζα δὲ αὐτοῦ 6 Θεὸς Λόγος ὁ ἐν αὐτῷ. Τοῦ αὑτοῦ. Τὰ ὅρη Σιὼν, τὰ πλευρὰ τοῦ Eappa, πόλις ἐστὶ τοῦ μεγάλου βασιλέως. Κατὰ τοῦτο δύναται ὲν τῷ Εὐαγγελὶῳ εἰρῆσθαι, Ἱεροσόλυμα εἷναι τοῦ μεγάλου βασιλέως, ὼς ἐνθάδε · ι Ὀρη Σιὼν, τὰ πλευρά τοῦ βορῤἄ, ἡ πόλις τοῦ βασιλέως τοῦ μεγάλου. ι ’Ὠσπερ δὲ, μέγας ἱερεὺς λέγεται πρὸς άντιὸιαστολὴν τοῦ ὑπʼ αὐτὸν ίερατεύματος, οὕτω καὶ μέγας βασιλεύς· βασιλεὺς γάρ ἐστι βασιλευόντων. Ὅτι ἰδοὺ οἱ βασιλεῖς τῆς τῆς συνήχθησαν, κ. τ. ὲ. Ἵνα ταυτὺ εἴπωσι πάντες, καὶ μὴ ἐν αὐτοῖς σχίσματα. Ἐν πνεύματι βιαίῳ συντρίψεις πλοῖα Θάρσις, κ. τ. ὲ. Θάρσεις, θαλάσσης. Λέγεται δὲ Θάρσεις μέρος Λίθιοπίαςʼ κα). Ταρσὸς ἡ πόλις παρὰ Ἰωνᾷ Θαρσεῖς καλεῖται. Καθάπερ ἠκούσαμεν, οὕτως καὶ εἴδομεν, ἐν πόλει Κυρίου τῶν δυνάμεων, ἐν πόλει τοῦ Θεοῦ ἡμῶν, κ. τ. ἐ.Ἕξω μὲν τῆς πόλεως ἠκούσαμεν ο εἴδομεν γενόμενοι ὲν τῇ πόλει, ἆ πρότερον ἡκηκόαμεν. Καὶ γενόμενοι ὲν μέσῳ τοῦ ναοῦ σου, ὑπελάβομεν τὸ ὄνομά σου ὲν τῇ Χριστοῦ παρουσίᾳ. Ἀξίως τοῦ ὀνόματος τοῦ Θεοῦ γέγονεν ἡ αἴνεσις αὐτῶν. Τοῦ αὑτοῦ. Ὅσα διὰ τῆς πίστεως ἀκούομεν περ). Θεοῦ, ταῦτα διὰ τοῦ καθαροῦ βίου γινώσκομεν, τῶν πεπιστευμένων τὰς ἀποδείξεις διὰ τῆς ἀπαθείας λαμβάνοντες. Δικαιοσύνης πλήρης τ) δεξιά σου, κ. τ. ὲ. ὐ Χριστός ἐστιν ἡ δεξιὰ τοῦ Θεοῦ, πεπληρωμένος δικαιοσύνης. Διὸ ι καὶ ἐκ τοῦ πληρώματος αὐτοῦ ἡμεῖς πάντες ἐλάβομεν. ι Εὑςρρανθήτω ὅρος Σιών, κ. τ. ὲ. Εὑφραίνηται τὸ Σιὼν ὅρος, καὶ ἀγαλλιῶσιν αἱ Θυγατέρες τῆς Ἰουδαίας ἕνεκεν τῶν κριμάτων τοῦ Θεοῦ, τῷ Ostoρεῖν αὐτῶν τοὺς λόγους, καὶ κατὰ τοὺς λόγους ἔργα. ### English translation (Claude) [Ps 47, continued] what else would be the holy mountain of the Lord, “well rooted, the joy” not only of part of the earth but of all of it, but Christ, rooted in the Father, at whose coming the whole earth rejoiced, because of the churches of God established everywhere in his name? Perhaps the reading is not “well rooting” (for that is unintelligible) but “well rooted,” as having a good root that fits the branch. “Well rooted, with the joy of all the earth, the mountains of Zion, the sides of the north, the city of the great king,” etc. The well-rooted joy is Christ. “My joy,” he says, “redeem me from those who surround me.” His root is God the Word who is in him. By the same. The mountains of Zion, the sides of the north, are the city of the great king. In this sense it can be said in the Gospel that Jerusalem is the city of the great king, as here: “The mountains of Zion, the sides of the north, the city of the great king.” As one is called high priest in distinction from the priesthood under him, so also great king; for he is king of those who reign. “For behold, the kings of the earth were gathered,” etc. So that all may speak the same thing, and there be no divisions among them. “With a violent wind you will shatter the ships of Tarshish,” etc. Tarshish means “of the sea.” Tarshish is said to be part of Ethiopia; and the city of Tarsus is called Tharsis in Jonah. “As we have heard, so have we seen, in the city of the Lord of hosts, in the city of our God,” etc. Outside the city we heard; having come to be in the city, we saw what we had heard before. And having come to be in the midst of your temple, we received your name at the coming of Christ. Their praise was worthy of the name of God. By the same. Whatever we hear about God by faith, this we come to know through a pure life, receiving through freedom from passion the proofs of what we have believed. “Your right hand is full of righteousness,” etc. Christ is the right hand of God, filled with righteousness. Therefore “from his fullness we have all received.” “Let Mount Zion be glad,” etc. Let Mount Zion be glad and the daughters of Judea rejoice because of the judgments of God, by contemplating their principles and the works that accord with those principles. ### Scripture references - Ps 48:1 (47:2 LXX): allusion, high confidence - Ps 48:2 (47:3 LXX): quotation, high confidence - Ps 48:4 (47:5 LXX): quotation, high confidence - Ps 48:7 (47:8 LXX): quotation, high confidence - Ps 48:8 (47:9 LXX): quotation, high confidence - Ps 48:9 (47:10 LXX): allusion, high confidence - Ps 48:10 (47:11 LXX): quotation, high confidence - Ps 48:11 (47:12 LXX): quotation, high confidence - Ps 32:7 (31:7 LXX): quotation, high confidence - Matt 5:35: allusion, high confidence - 1 Cor 1:10: allusion, high confidence - Jonah 1:3: allusion, high confidence - John 1:16: quotation, high confidence ### Translation notes - The note on v. 3 LXX discusses the reading of the Greek (εὐρίζων, “well rooting,” versus “well rooted”). Quotations and allusions: Ps 32:7 (31:7 LXX); Matt 5:35; 1 Cor 1:10; Jonah 1:3; John 1:16. ### Citation (SBL) Origen, Sel. Ps. 1435 (PG 12:1436a–1436d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1423/#p-1435). ## PG 12:1437 (Ps 47–48 LXX) - URL: https://sophiascriptura.com/fathers/origen-selecta-psalmos/1423/#p-1437 - Source: PG 12:1437a–1437d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: End of Ps 47 LXX (48):13–15 (going round Zion, the bulwarks as contemplations, the disciples dividing the world) and beginning of Ps 48 LXX (49): Christ calls all nations, rich and poor, and his mouth is those who minister his word. ### Greek text Καὶ οἱ νοήσαντες την Σιὼν κυκλοῦσιν αὐτὴν, καί περιλαμβάνουσιν αὑτήν· καὶ ἀναβάντες ἐπὶ τοῦς πύργους αὐτῆς, διηγοῦνται ἄνωθεν τοῖς μηδέπω δυνηθεῖσιν ἀναβῆναι ἐπὶ τοὺς πύργους αὐτῆς, λέγοντεςʼ Θέσθε τὰς καρδίας ὑμῶν, ἵνα κατανοῆτε τὴν δύναμιν αὑτοῦ, καὶ ἕκαστος διʼ ὧν πράττει πολιτευόμενος ἀξίαν τὴν μνήμην λάβῃ τῆς κατὰ διαιρέσεως τῆς πόλεως. "Ii καὶ οὕτως ’ Τῆς γνώμης τῆς ἐκκλησιαπικῆς σκοπευτικῆς οῦσης τῆς ἀληθείας, καὶ διὰ τοῦτο Σιὼν καλουμένης, περιληπτέον αὐτῆς ἐν διανοίᾳ τὰ δόγματα. Ἐπιστημονικῶς τοίνυν κατανοήσαντες τὴν ταύτης διδασκαλίαν, διαιρετικῶς ἕκαστον ἐξετάζετε. Βάρεις γὰρ αὐτῆς αἱ καθʼ ἕκαστον θεωρίαι, ἐν αἶς οἰκεῖ τῆς εὐσεβείας τὰ δόγματα. Καὶ ἐπεὶ ὴ προτέρα γενεά,.ή τὴν πόλιν καὶ τὴν δύναμιν αὐτῆς παραλαβοῦσα, πονηρὰ ἠλέγχθη, ἐπιστήσαντες τῇ δυνάμει τῆς πόλεως, καὶ καταδιελόντες τὰς βάρεις αὐτῆς, γνώσεσθε tit περὶ τῆς κλήσεως τῶν ἁγίων, ἣτις ἐστὶν ἑτέρα γενεὰ παρὰ τὴν προτέραν εἴπερ καὶ διηγήσεσθε, ὅτι οῦτός ἐστιν ὁ Θεὸς, ὁ τά προειρημένα παράδοξα ποιήσας, ἁπο- 6αλὼν τὴν προτέραν γενεὰν, αἰώνιος ὢν, καὶ ἀεὶ ὡσαύτως ἔχων. Καὶ αὐτὸς ποιμανεῖ ημᾶς κατὰ τό·‹ Στήσεται καὶ ὄψεται, καὶ ποιμανεῖ τὸ ποίμνιον αὺτοῦ ἐν ἰσχύϊ Κύριος. ι Καὶ aurati/£18003 τὰς,βάρεις αὐτῆς, κ. τ. ἐ Ταῦτα πληροῦνται ἐπὶ τῶν μαθητῶν μεριζομένων τὴν οἰκουμένην, ἐπὶ τῷ διηγήσασθαι, ὅτι Χριστός ἐστιν ὁ Θεὸς ἡμῶν ὁ ποιμαίνων ἡμᾶς. Εἰς τὸ τέλος, τοῖς υἱοῖς Κορὲ dra/Lude. Ἀκούσατε ταῦτα, πάντα τὰ ἔθνη, κ. τ. ἐ. Δύναται είς τὴν ἑκάστου νίκην τῶν ἐν τῷ ἀγωνίζεσθαι νικώντων ἁναφέρεσθαιή ἐπιγραφή. Τὸ δὲ, t Ἀκούσατε, ι Χριστοῦ φωνὴ, πάντα τὰ ἑθντ προσκαλουν μένου, τοῦ εἰπόντος ’ t Δεῦτε πρὸς μὲ, πάντες οἱ κοπιῶντες. ι Καὶ ἐπεὶ ἀπὸ τῆς λέξεως τῶν Γραιρῶν οἰκοδομεῖται καὶ ἁπλούστερον γηγενής τις καὶ πένης ὢν, ὠφελεῖται δὲ μᾶλλον καὶ ὁ διαβαίνειν δυνάμενος ἐπὶ τὰ πνευματικὰ, υίὸς ἀνθρώπου καὶ πλούσιος τυγχάνων, δια τοῦτο ἅμα καὶ ἐπὶ τὺ αὐτὸ πάντας, ὡς ἐπὶ τὴν ἑστίασιν, τὴν ἀκρόασιν καλεῖ. Ἡ ἐπὶ τὸ αὐτὸ κλῆσις πλουσίου καὶ πένητος ἐπὶ ἰσότητα καὶ ἀτυφίαν προσκαλεῖται ἡμᾶς. Τρεῖς δὲ εἶπεν ἐξ ἑναντίας συζυγίας, ἔθνη καὶ γηγενεῖς, πλούσιον καὶ πένητα, οἰκουμένην καὶ υίοῦς ἀνθρώπιον. Οἱ ἁλλότριοι τῆς πίστεως διὰ τῶν ἐθνῶν ἐκλήθησαν. Ol ἐν τῇ Ἐκκλησία είσὶν οί κατοικοῦντες τὴν οἰκουμένην. Τὸ στόμα μου λαλήσει σοφίαν, καὶ ἡ μελέτη τῆς καρδίας μου σύνεσιν. Κλινῶ εἷς παραβολὴν τὸ οὖς μου ἀνοὶξῳ ἐν ψαλτηρίῳ τὸ πρόβλημὰ μου, κ. τ. ὲ. Χριστοῦ τὸ στόμα σοφίαν λαλεῖ. Εἰσὶ δέ στόμα Χριστοῦ oi. τὸν λόγον αὐτοῦ διακονοῦντες, οί δὲ λοιποὶ τὸ λοιπὸν αὐτοῦ σῶμα. Καὶ εί ἐστι μελέτη σύνεσις, τίς ἡ ἐπαγγελία; ### English translation (Claude) [Ps 47 LXX / 48, continued] And those who have understood Zion go around her and encompass her; and having gone up onto her towers, they tell from above those not yet able to go up onto her towers, saying: Set your hearts to perceive her power, and let each one, living as a citizen through what he does, receive a worthy remembrance of the city as it is divided up. Or also thus: Since the mind of the church watches out for the truth, and is therefore called Zion, its doctrines must be grasped in the understanding. Having understood its teaching, then, with knowledge, examine each part by distinguishing. For its bulwarks are the particular contemplations in which the doctrines of godliness dwell. And since the former generation, which received the city and its power, was proved evil, by attending to the power of the city and dividing up its bulwarks you will know something about the calling of the saints, which is another generation beside the former; if indeed you will also tell that this is God, who did the marvels spoken of before, having cast off the former generation, being eternal and always the same. And he will shepherd us, according to “The Lord will stand and see and shepherd his flock in strength.” “And divide up her bulwarks,” etc. These things are fulfilled in the disciples dividing up the inhabited world among themselves, to tell that Christ is our God who shepherds us. [Ps 48 LXX / 49] “For the end; for the sons of Korah, a psalm. Hear these things, all you nations,” etc. The title can refer to the victory of each of those who conquer in the contest. “Hear” is the voice of Christ calling all the nations, he who said, “Come to me, all who labour.” And since the earthborn and poor man too is built up, more simply, from the wording of the Scriptures, while the one able to pass over to spiritual things, being a son of man and rich, is benefited more, therefore he calls all together to the hearing, as to a feast. The calling together of rich and poor summons us to equality and freedom from pride. He spoke of three pairs of opposites: nations and earthborn, rich and poor, world and sons of men. Those foreign to the faith are called “nations.” Those in the church are those who inhabit the world. “My mouth will speak wisdom, and the meditation of my heart understanding. I will incline my ear to a parable; I will open my problem on the harp,” etc. The mouth of Christ speaks wisdom. Those who minister his word are the mouth of Christ, and the rest are the rest of his body. And if meditation is understanding, what is the promise? ### Scripture references - Ps 48:12 (47:13 LXX): allusion, high confidence - Ps 48:13 (47:14 LXX): quotation, high confidence - Ps 48:14 (47:15 LXX): allusion, high confidence - Ps 49:1 (48:2 LXX): quotation, high confidence - Ps 49:2 (48:3 LXX): allusion, high confidence - Ps 49:3 (48:4 LXX): quotation, high confidence - Ps 49:4 (48:5 LXX): quotation, high confidence - Mic 5:4 (5:3 LXX): quotation, high confidence - Matt 11:28: quotation, high confidence ### Translation notes - Psalm 48 LXX is Psalm 49 in the English Bible; the Septuagint counts the title as v. 1, so its verse numbers run one higher. The sentence on “a worthy remembrance of the city as it is divided up” is garbled in the OCR and translated by sense. On the title, “for the end” is taken as “for victory” (Aquila renders it so). Quotations and allusions: Mic 5:4 (5:3 LXX); Matt 11:28. ### Citation (SBL) Origen, Sel. Ps. 1437 (PG 12:1437a–1437d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1423/#p-1437). ## PG 12:1439 (Ps 48 LXX) - URL: https://sophiascriptura.com/fathers/origen-selecta-psalmos/1423/#p-1439 - Source: PG 12:1440a–1440d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Notes on Ps 48 LXX (49):4–10: the harp as the chosen vessel through which Christ opens his riddle, the “lawlessness of the heel” (Judas, Adam, or small sins), and Christ’s ransom for all. ### Greek text Ὅταν ἡ μελέτη τῆς καρδίας σύνεσίς ἐστιν, eia ἐξέρχονται ἔσωθεν ἀπὸ τῆς καρδίας διαλογισμοὶ πονηροὶ, οὐδὲ ὑπάρχει τὰ κοινοῦντα τὸν ἄνθρωπον, οὐδὲ δίδοται τόπος τῷ διαβόλῳ. Σαφῶς δὲ ό Σωτὴρ ὦτα ἑαυτοῦ λέγει τοὺς συνετοὺς ἀκροατάς. Ἀλλος δʼ ἂν εἴποι, ὅτι λέγει μὲν σοφίαν ὲν τῇ Καινῇ, ἀκούει δὲ ὡς παραβολῆς τῆς Παλαιᾶς. Ἀνοίγει ὁ Χριστὸς κεκλεισμένον ἐν ἀσαφείᾳ τὸ πρόβλημα ἑαυτοῦ, ἐπὰν εὕρῃ ἐναρμόνιον ὄργανον, καὶ σκεῦος ἐκλογῆς, ὅ καλεῖ ψαλτήριον · διὰ γὰρ τοῦ τοιούτου ἀνοίγει καὶ σαφηνίζει τά τοῖς μὴ τοιούτοις κεκλεισμένα τῇ ἀσαφείᾳ. Ταῦτα δὲ δύναιντʼ ἂν λέγειν καὶ οι ἀπόστολοι. Τοῦ αὐτοῦ. Ὀ εὐθυμῶν ψάλλειο διὰ δὲ τοῦ ψαλτηρίου ἀνοίγει τὸ πρόβλημα. Διὰ τῆς εὐθυμίας· διαγινώσκει τὸ πρόβλημα. ΕὑΘυμία 5évé61'tvd‘1tdθεια ψυχῆς λογικῆς. Ἵνα τί φοβοῦμαι ἐν ἡμέρᾳ domum}; ’ἡ ἀνομία τῆς πτέρνης μου κυκλώσει με, κ. τ. ὲ. Oti περὶ ἑαυτοῦ, ἀλλὰ περὶ τῶν Ἰουδαίων εὐλαβούμενος κριθησομένων, ὧν oi πλεῖστοι ἀξια κολάσεως πεποιήκασι, ταῦτά φησι. Καὶ εί πρόσωπον Χριστοῦ τὸ λέγον, πτέρναν αὐτοῦ εὕρῃς τὸν ἔσχατον τοῦ σώματος, καὶ τῇ γῇ πλησιάζοντα Ἰούδαν· σῶμα γὰρ Κυρίου οἱ ἀπόστολοι. Οὐ φοβοῦμαι οὖν τὴν Ἰούδα προδοσίαν ἐν τῷ καιρῷ τοῦ σταυροῦ· ἐπεὶ μηδὲ ἕκαστος τὴν τοῦ Ἀδὰμ παρακοὴν φοβεῖς ται. (Ταύτην γὰρ ὑπῃνιξάμεθα πτέρναν ἀνομίας εἶναι.) Οὐδεὶς γὰρ διʼ ἄλλου κακίαν καταδικάζεται. ’Δνομίαν δὲ πτέρνης τὴν παρακοήν εἶπεν Ἀδὰμ, τῷ τὸν ὅφιν ἐξουσίαν ἔχειν κατᾶ τῆς πτέρνης αῦτοῦ. Ἢ ἐπεὶ μὴ τοιοῦτοι ἦσαν οί ἀπόστολοι, ἢ ὁ ταῦτα λέγων προφήτης, ὥστε λεχθῆναι περὶ αὑτοῦ · ι Ἀμαρτίαν οὐκ ἐποίησεν, οὐδὲ εὑρέθη δόλος ὲν τῷ στόματι αὐτοῦ, ι εἰκὸς αὑτὸν ἡμαρτηκέναι τὰ τε·λευταῖα καὶ ἔσχατα. Διόπερ ό Σύμμαχος ἀνομίαν ἰχνὲων αὐτοῦ ἐξέδωκεν. Οίονεὶ γὰρ ίχνη ἀμαυρᾶ ἀνομίας ἦν αὐτοῖς μόνα, διόπερ φησίν · Οὐ φοβοῦμαι τὴν ἡμέραν τῆς κρίσεως. Πτέρνα δὲ Χριστοῦ καὶ οἱ πάντων πιστῶν κατώτεροι. Τοῦ αὑτοῦ. Ἠμέραν πονηρὰν, τὴν ἡμέραν λέγει τῆς κρίσεως· καὶ πτέρναν τὴν ὁδὸν καὶ τὸν βίον. Οἱ πεποιθότες ἐν τῇ δυνάμει, κ. τ. ὲ. ι Ἀνθρωπος οὺ δώσει τῷ Θεῴ ὲξίλασμα ἑαυτοῦ, καὶ τὴν τιμὴν τῆς λυτρὼσεως τῆς ψυχῆς αὐτοῦʼ ι ’1η σοῦς γὰρ ἑαυτὸν παραδέδωκεν ὑπὲρ πάντων. Ἀδελρὲς οὐ λυτροῦται, λυτρὼσεται ἅνθρωπος, κ. τ. ὲ. Ἐπαπορητικῶς ἀναγνωστέονο ι Λυτρὼσεται ἀνθ ρωπος; ι Καὶ ἐκοπίασεν εἰς τὸν αἰῶνα. κ. τ. ἑ. '0 ἐφʼ ὅλον τὸν ἑαυτοῦ αἰῶνα καὶ τὴν ἐνταῦθα ζωὴν κάμνων, εἰς τέλος τὴν ἀληθινὴν ζήσεται ζωὴν, οἰκ ### English translation (Claude) [Ps 48, continued] When the meditation of the heart is understanding, evil reasonings do not come out from within the heart, nor are there the things that defile a man, nor is room given to the devil. Clearly the Saviour calls the understanding hearers his ears. Another might say that he speaks wisdom in the New Testament, but hears the Old as a parable. Christ opens his problem, shut up in obscurity, when he finds a well-tuned instrument and a chosen vessel, which he calls a harp; for through such a one he opens and makes clear what is shut up in obscurity for those who are not such. The apostles too could say this. By the same. The cheerful man sings; and through the harp he opens the problem. Through cheerfulness he discerns the problem. Cheerfulness is the freedom from passion of a rational soul. “Why should I fear in the evil day? The lawlessness of my heel will surround me,” etc. He says this not about himself, but out of concern for the Jews who will be judged, most of whom have done things worthy of punishment. And if the speaker is the person of Christ, you would find his heel to be the last part of the body, the part near the earth: Judas; for the apostles are the body of the Lord. So I do not fear the betrayal of Judas at the time of the cross; since neither does each man fear the disobedience of Adam (for we hinted that this is the lawlessness of the heel). For no one is condemned for another’s wickedness. He called Adam’s disobedience the lawlessness of the heel, because the serpent has power against his heel. Or, since the apostles, or the prophet who says this, were not such that it could be said of him, “He committed no sin, nor was deceit found in his mouth,” it is likely that he sinned in the last and least things. Therefore Symmachus rendered it “the lawlessness of his footsteps.” For they had, as it were, only faint traces of lawlessness; therefore he says, “I do not fear the day of judgment.” And the heel of Christ is also those who are lower than all the believers. By the same. He calls the day of judgment the evil day, and the heel the way and the life. “Those who trust in their power,” etc. “A man will not give God a ransom for himself, and the price of the redemption of his soul”; for Jesus gave himself for all. “A brother does not redeem; will a man redeem?” etc. It must be read as a question: “Will a man redeem?” “And he toiled for ever,” etc. The one who toils for the whole of his age and the life here will live for ever the true life, ### Scripture references - Ps 49:3 (48:4 LXX): allusion, high confidence - Ps 49:4 (48:5 LXX): allusion, high confidence - Ps 49:5 (48:6 LXX): quotation, high confidence - Ps 49:6 (48:7 LXX): quotation, high confidence - Ps 49:7 (48:8 LXX): quotation, high confidence - Ps 49:8 (48:9 LXX): quotation, high confidence - Mark 7:21: allusion, high confidence - Eph 4:27: allusion, high confidence - Acts 9:15: allusion, high confidence - Gen 3:15: allusion, high confidence - Ezek 18:20: echo, low confidence - 1 Pet 2:22: quotation, high confidence - 1 Tim 2:6: allusion, high confidence ### Translation notes - The note on v. 6 LXX applies the verse to the Jews who will be judged, and to Judas as Christ’s “heel”; translated as written. It cites Symmachus’ version (“footsteps” for “heel”). Quotations and allusions: Mark 7:21–23; Eph 4:27; Acts 9:15; Gen 3:15; Ezek 18:20; 1 Pet 2:22; 1 Tim 2:6. ### Citation (SBL) Origen, Sel. Ps. 1439 (PG 12:1440a–1440d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1423/#p-1439). ## PG 12:1441 (Ps 48 LXX) - URL: https://sophiascriptura.com/fathers/origen-selecta-psalmos/1423/#p-1441 - Source: PG 12:1441a–1441d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Notes on Ps 48 LXX (49):9–12: the toil of repentance rewarded with true life (with Symmachus and Aquila), the death of the worldly wise, and tombs as unclean souls. ### Greek text ὀψόμενος καταφθορά-θ. Ἠνίκα ἂν ἀποθνήσκωσιν οἱ σοφοὶ, καὶ ἐπὶ τὸ αὐτὸ ἄφρων καὶ ἄνους ἀπολοῦνται. Τού αὑτοῦ. '0 κοπιῶν (Si) διὰ τῆς πρακτικῆς, ζήσεται εἰς τέλος διὰ τῆς γνώσεως. Καθαψάμενος τῶν ἀμετανοήτων, τρέπεται καὶ ἐπὶ τοὺς μετανοοῦντας, καὶ παρηγορεῖ τὸν κόπον τῆς μετανοίας ταῖς ἐλπίσι 105 μέλλοντος. Ἑκοπίασε, φησιν, ἐνταῦθα μετανοῶν, καὶ τὸ λοιπὸν ζήσεται διὰ παντός. Τοῦτο γὰρ σημαίνει τὸ ι εἰς τέλος. ι Ζωὴν δὲ λέγει τὴν κυρίως τὴν ἄπονον. 'II γὰρ ἐνταῦθα καταχρηστικῶς. Τέλος δὲ νοήσεις τὸν μέλλοντα αἰῶνα, ὅστις ἐστὶ τέλος 105 παρόντος. Τοῦτο ὁ μὲν Σύμμαχος οὕτω φησίνο ι Ἀ-δαπαυσὰμενος τῷ αἰῶνι τούτῳ, ζῶν εἰς αἰῶνα διατελέσειʼ ι ὁ δὲ Ἀκύλας ι Καὶ ἀνεπαύσατο είς τὸν αἰῶνα, καὶ ζήσεται εἰς νῖκος. › '0 γὰρ ὲνταῦοα ἐπίπονον κτησάμενος βίον καὶ ἕγκοπον, οὗτος τῆς ἐπηγγελμένης ζωῆς κατά τὸν μέλλοντα αἰῶνα ἀξιωθήσεται, οὐκ ὀψόμενος καταφθορὰν, ἡνίκα ἂν ἀποθνήσκωσιν οἱ σοςοί. ’Ότι οὐκ ὄψεται καταφθορὰν, ὅταν ἴδῃ σοφοὺς ἀποθνήσκοντας, ὲπιτοαυτὸ ἄφρων καὶ ἄνους ἀπολοῦνται, κ. 1. ὲ. Ὀψόμεθα τοὺς σοφοὺς 105 κόσμου τούτου ἐν τῷ αἰῶνι τῷ μέλλοντι στερηθέντας τῆς ζωῆς τῆς εἰπούσης· ι Ἐγώ εἰμι ἡ ζωή. ι Τίνες δὲ οὗτοι οἱ ἀποθνήσκοντες σοφοὶ, ἢ περί ῶν λέλεκται· ι Ἀπολῶ τὴν σοφίαν τῶν σοφῶν, ι ἀφʼ ὧν ἕκρυζεν ὁ Θεὸς τὰ μυστήρια ἂ νηπίοις ἀπεκάλυψε; Λέγει δὲ σοροὺς τοὺς πανούργους κατὰ τὸ, ι Σοφοί εἰσι 105 κακοποιῆσαι, ι καὶ τοὺς μαθητὰς τῶν ἀρχόντων 105 αἰῶνος τούτου· ὧν τὸν θάνατον οὐκ ὄψεται ὁ λυτρω θεὶς ὑπὲ τοῦ εὐδοκήσαντος aut τῆς μωρίας τοῦ κηρύγματος σῶσαι τοὺς πιστεύοντας. Ὀ πεπληροφορημένος περὶτῆς μελλούσης κρίσεως, ὅταν ἴδῃ τοὺς σοςιους ἀποθνήσκοντας, 05 νομίσῃ τὸ γινόμενον καταφθορὰν ὁμοῦ ψυχῆς τε καί σώματος, ὼς ἐκεῖνοι ζῶντες τὸν θάνατον ὼρίζοντο, ἀλλὰ μετοικίαν εἰς κόσμον ἕτερον. Καὶ οἱ τάφοι αὐτῶν οὶκίαι αὐτῶν εἰς τὸν αἰῶνα, κ. 1. έ. ι Ui. τοῖς τάφοις κεκ>νιαμένοις ὅμοιοι γέμοντες ὀστέων νεκρῶν, καὶ πάσης ἀκαθαρσίας, ι τούτους αἰτιᾶται ὁ Σωτήρ καὶ τοὺς οἰκοδομοῦντας τάφους, εἰ καὶ ’προφητῶν- καὶ τοὺς κοσμοῦντας μνημεῖα, εἰ καὶ δικαίων· οὐκ ἐπιτρέπει μαθητῇ θάπτειν νεκρὸν, εἰ καὶ πατρός. Καὶ ἐν τῷ Ἡσαΐᾳ· ι Τί, φησιν, ᾠκοδομησας σεαυτῷ μνῆμα, καὶ ἐλατόμησας σεαυτῷ μνημεῖονς ι Καὶ οἰ ὲν τοῖς μνημείοις, ὲάν ἀκούσωσι τῆς φωνῆς 105 Υἱοῦ 105 ἀνθρώπου, ζήσουσιν. Ἐπὶ τῶν γαιῶν δέ ἐστι τὰ ὀνόματα ἄνου καὶ ἀφ ρονος. Τοῦ αὑτοῦ. Τάφος v05 ἀκάθαρτος ψυχή· τάφοςδὲ. ψυχῆς σῶμα. ι Ἐπεκαλέσαντο τὰ ὀνόματα αὐτῶν ἐπὶ τῶν γαιῶν. ι Οὐκ ἀπὸ ἀρετῶν ὀνομάζονο -ιαι, ἀλλʼ ἀπὸγηΐνων πραγμάτων. Οὑ γὰρ δίκαιοι ### English translation (Claude) [Ps 48, continued] not seeing corruption, when the wise die; together the fool and the senseless will perish. By the same. The one who toils through the practical life will live for ever through knowledge. Having attacked the unrepentant, he turns also to the repentant, and consoles the toil of repentance with the hopes of what is to come. He toiled here, he says, repenting, and henceforth he will live always. For this is what “for ever” means. And he calls life the life in the proper sense, the one free of toil; for the life here is so called by a misuse of the word. You will understand the end as the age to come, which is the end of the present one. Symmachus says this as follows: “Having rested in this age, he will continue living for ever”; and Aquila: “And he rested for ever, and will live to victory.” For the one who has here acquired a laborious and toilsome life will be counted worthy of the life promised in the age to come, not seeing corruption when the wise die. “For he will not see corruption when he sees the wise dying; together the fool and the senseless will perish,” etc. We shall see the wise of this world deprived, in the age to come, of the life that said, “I am the life.” And who are these wise who die, if not those of whom it is said, “I will destroy the wisdom of the wise,” from whom God hid the mysteries that he revealed to infants? He calls the crafty wise, according to “They are wise to do evil,” and the disciples of the rulers of this age, whose death the one will not see who has been redeemed by him who was pleased, through the foolishness of preaching, to save those who believe. The one fully assured of the coming judgment, when he sees the wise dying, will not think what happens to be a destruction of soul and body together, as those men defined death while they lived, but a migration to another world. “And their graves are their houses for ever,” etc. “Those who are like whitewashed tombs, full of dead men’s bones and all uncleanness”—these the Saviour blames, and those who build tombs, even of prophets, and those who adorn monuments, even of the righteous; and he does not permit a disciple to bury a dead man, even his father. And in Isaiah: “Why,” he says, “have you built yourself a tomb and hewn yourself a monument?” And those in the tombs, if they hear the voice of the Son of Man, will live. The names of the senseless and the fool are “on the lands.” By the same. An unclean soul is a tomb of the mind, and the body is a tomb of the soul. “They called their names upon the lands.” They are named not from virtues but from earthly things. For they are not called righteous ### Scripture references - Ps 49:9 (48:10 LXX): quotation, high confidence - Ps 49:10 (48:11 LXX): quotation, high confidence - Ps 49:11 (48:12 LXX): quotation, high confidence - John 14:6: quotation, high confidence - 1 Cor 1:19: quotation, high confidence - Matt 11:25: allusion, high confidence - Jer 4:22: quotation, high confidence - 1 Cor 2:6: allusion, high confidence - 1 Cor 1:21: allusion, high confidence - Matt 23:27: quotation, high confidence - Matt 23:29: allusion, high confidence - Matt 8:22: allusion, high confidence - Isa 22:16: quotation, high confidence - John 5:25: allusion, high confidence - John 5:28: allusion, high confidence ### Translation notes - The excerpt cites the versions of Symmachus and Aquila for v. 10 LXX. “As those men defined death while they lived” refers to the philosophers who held that death destroys soul and body together. Quotations and allusions: John 14:6; 1 Cor 1:19; Matt 11:25; Jer 4:22; 1 Cor 2:6; 1 Cor 1:21; Matt 23:27, 29; Matt 8:22; Isa 22:16; John 5:25, 28. ### Citation (SBL) Origen, Sel. Ps. 1441 (PG 12:1441a–1441d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1423/#p-1441). ## PG 12:1443 (Ps 48–49 LXX) - URL: https://sophiascriptura.com/fathers/origen-selecta-psalmos/1443/#p-1443 - Source: PG 12:1444a–1444d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: End of Ps 48 LXX (49):12–21 (men named for earthly titles, likened to cattle, death as their shepherd, the glory that does not go down to the grave) and beginning of Ps 49 LXX (50). ### Greek text ικαὶ σώφρονες λέγονται, ἀλλὰ ῥήτορες, καὶ γραμματικοὶ, καὶ φιλόσοφοι, κα) τρίῦουνοι, καὶ κόμητες. Kai ἅνθρωπος ἐν τιμῇ ὢν οὐ συνῆκε, κ. τ. ὲ. 't) μὴ συνιεὶς ἄνθρωπος ἐν τιμῇ ὢν ἑαυτὸν παρασυνεβλήθη τοῖς κτήνεσι, καὶ ὡμοιώθη αὐτοῖς, ἐσθʼ ὅτε καὶ τοῖς τούτων διαφέρουσιν. Ἐκάστῳ διʼ ὧν πράττει ὁμοιοῦται τῷ τινι ἑαυτόν. Καλὸν δὲ τὸ ὁμοιοῦσθαι Θεῷ. ι Αὕτη ή ὁδὸς αὐτῶν σκάνδαλον αὐτοῖςʼ ι ἄφρονος δηλαδὴ καὶ ἄνου ἡ ὁδός. Ἀθη καὶ Χριστῦς σκάνδκλὸν ἐστι, πέτρα ὢν σκανδάλου. ι Ἐν τῷ στόματι αὐτῶν εὐδοκήσουσιν. ι Τὸ χρηστὸν Kal. μετὰ ταῦτα ἐν τῷ στόματι αὐτῶν εὐδοκήσουσιν, κ. τ. ἑ. Ἐλπὶς ἀγαθὴ τὸ μετὰ ταῦτα. αὐτοὺς εὐδοκῆσαι. ’ ἶ Ὡς πρόβατα ἐν ᾅδῃ ἔθεντο· θανατὸς ποιμανεῖ αὐτοὺς, κ. τ. ἐ. Θάνατος ποιμανεῖ τὸν ἄφρονα καὶτὸν ἄνουν· ἢ μᾶλλον τὸν μὴ συνιέντα ἄνθρωπον τὴν ἑαυτοῦ τιμήν. Σαφῶς δὲ ὁ εἰπὼν, ι Οὐκ ἐγκαταλείψεις τὴν ψυχήν μου εἰς ᾅδου, ι καὶ ταῦτα λέγει τὸ, ι Πλὴν ὁ Θεὸς λυτρώσεται τὴν ψυχήν μου, ι καὶ τὰ ἑξῆς. Τοῦ αὐτοῦ. Ἀγγέλοιις μὲν ποιμαίνει ζωὴ, ἀνθρώπους δὲ θάνατος καὶ ζωὴ, δαίμονας δὲ μόνον θάνατος. ι Καὶ κατακυριεύσουσιν αὐτῶν οἱ εὖθεῖς τὸ πρωΐ. ι Ἔσονται γὰρ ἐπάνω πέντε πόλεων, καὶ δέκα πόλεων οἱ εὐθεῖς, ἐν τῷ μέλλοντι. Καὶ Σολομὼν δὲ ἐν Παροιμίαις τὸ αὐτὸ τοῦτό φησι· ι Σπεύδει γὰρ πλουτεῖν ἀνὴρ βάσκανος, κα) οὐκ οἶδεν, ὅτι ἐλεήμυν κρατήσει αὐτοῦ. ι ἶ Mi; φοβοῦ ὅταν mlo-vniam ἅνθρωπος, κ. τ. ἑ. Τοῖς τοῦτον πλουτοῦσιν οὐαί· οὐ γὰρ λήώεταε τις ἀποθνήσκων αὐτόν. ι Οὐδὲ συγκαταβήσεται αὑτῴ δόξα τοῦ οἴκου αὑτοῦ. ι Ταύτην ζητοῦσι τὴν δόξαν οἱ μὴ πιστεύοντες, οὐ συγκαταβησομένην αὐτοῖς. '0 ἀποθνήσκων οὐ λήψεται τὴν πληθυνομένην δόξαν τοῦ οἴκου αὐτοῦ· ἀλλὰ καὶ τῷ μὲν ἀναβαίνοντι ὲναρὲτῳ συναναβήσεται ἡ δόξα αὐτοῦ, ἤγουν ἡ ἀρετή· τῷ δὲ καταβαίνοντι συγκαταβήσεται. Καὶ τοῦ ἁγίου δὲ ψυχὴ ὲν τῇ ζωῇ αὐτοῦ, ἥτις ἐστὶν ὁ Χριστὸς, εὐλογηθήσεται. Ὅστις ἅγιος τῷ Θεῷ ἐξομολογήσεται, Kal ἅνθρωπος ἐν τιμῇ ὢν, κ. τ. ὲ. Ἑπαπορῆτιὲον ὁ ὲν τιμῇ ὢν ἄνθρωπος καὶ μὴ συνιεὶς ’ποίας ἐστὶ φύσεως. Εἰ μὲν τῆς πνευματικῆς, πῶν ὁμοιοῦται τοῖς κτήνεσιν; El δὲ τῆς χοῖκῆς, πῶς ὲν τιμῇ ἐστινς Et δὲ τῆς ψυχικῆς, ἐὰν οὗτος ἐν τιμῇ, ΨᾹΛΜΟΣ MG’. Θεὸς θεῶν Κύριος ἐυίἁλησε, κ. τ. ἑ. ι '0 Θεὸς τῶν θεῶν ι διὰ Χριστοῦ ι λαλήσας, ἐκάλεσε τὴν ### English translation (Claude) [Ps 48, continued] and self-controlled, but rhetors and grammarians and philosophers and tribunes and counts. “And man, being in honour, did not understand,” etc. The man who does not understand, though in honour, compared himself with the cattle and was made like them, sometimes even to those that differ from them. Each man makes himself like something through what he does. It is good to be made like God. “This way of theirs is a stumbling block to them”: clearly the way of the fool and the senseless. But Christ too is a stumbling block, being a rock of stumbling. “In their mouth they will be well pleased.” The kind word: “And after this they will be well pleased with their mouth,” etc. It is a good hope that after this they will be well pleased. “Like sheep they were laid in Hades; death will shepherd them,” etc. Death will shepherd the fool and the senseless, or rather the man who does not understand his own honour. Clearly he who said, “You will not leave my soul in Hades,” also says, “But God will redeem my soul,” and what follows. By the same. Life shepherds angels; death and life shepherd men; death alone shepherds demons. “And the upright will have dominion over them in the morning.” For in the age to come the upright will be over five cities and ten cities. And Solomon says the same in Proverbs: “For an envious man hastens to be rich, and does not know that the merciful man will rule over him.” “Do not fear when a man becomes rich,” etc. Woe to those who are rich in this way; for no one will take it with him when he dies. “Nor will the glory of his house go down with him.” Unbelievers seek this glory, which will not go down with them. The one who dies will not take the multiplied glory of his house; but with the virtuous man who goes up his glory will go up, namely his virtue; and with the one who goes down it will go down. And the soul of the saint will be blessed in his life, which is Christ. Whoever is holy will give thanks to God. “And man, being in honour,” etc. One must raise the question of what nature the man is who is in honour and does not understand. If of the spiritual, how is he made like the cattle? If of the earthy, how is he in honour? If of the soulish, if this man is in honour, … [Ps 49 LXX / 50] Psalm 49. “The God of gods, the Lord, has spoken,” etc. “The God of gods,” having spoken through Christ, called the ### Scripture references - Ps 49:12 (48:13 LXX): quotation, high confidence - Ps 49:13 (48:14 LXX): quotation, high confidence - Ps 49:14 (48:15 LXX): quotation, high confidence - Ps 49:15 (48:16 LXX): quotation, high confidence - Ps 49:16 (48:17 LXX): quotation, high confidence - Ps 49:17 (48:18 LXX): quotation, high confidence - Ps 49:18 (48:19 LXX): allusion, high confidence - Ps 49:20 (48:21 LXX): quotation, high confidence - Ps 50:1 (49:1 LXX): quotation, high confidence - Rom 9:33: allusion, high confidence - Ps 16:10 (15:10 LXX): quotation, high confidence - Luke 19:17: allusion, high confidence - Prov 28:22: quotation, high confidence - Luke 6:24: allusion, medium confidence - Col 3:4: allusion, medium confidence ### Translation notes - Psalm 49 LXX is Psalm 50 in the English Bible (same verse numbers). The list of earthly titles includes the late Roman ranks of tribune and count (comes). The question on the nature of the man “in honour” breaks off in the scan text. Quotations and allusions: Rom 9:33; Ps 16:10 (15:10 LXX); Luke 19:17–19; Prov 28:22 LXX; Luke 6:24; Col 3:4. ### Citation (SBL) Origen, Sel. Ps. 1443 (PG 12:1444a–1444d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1443/#p-1443). ## PG 12:1445 (Ps 49 LXX) - URL: https://sophiascriptura.com/fathers/origen-selecta-psalmos/1443/#p-1445 - Source: PG 12:1445a–1445d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Notes on Ps 49 LXX (50):1–6: God speaking through Christ, the Word who comes openly in the flesh, equal in power to the Father, and the separation of God’s people at the judgment. ### Greek text γῆν ἀπὸ ἀνατολῶν ἡλίου μέχρι δυσμῶν ι ἀπὸ ἁναστολῶν τὸν Ἰσραὴλ, δυσμῶν δὲ τοὺς δυσγενεστάτους. Ἐκ Σιὼν ἢ εὐπρέπεια τῆς ὡραιότητος, κ. τ. ἐ. Εἴπερ εὐπρέπεια καὶ ὡραιότης Κυρίου ἡ σοφία ἐστίν· αὕτη ἐν τῇ Σιών ἐστιν. Οὗτος ἐφʼ οὗ τῇ γενέσει λέγομεν· Ἐμμανουὴλ ἐμφανῶς ἦλθε, καὶ οὐ παρασιωπᾷ, ἀλλὰ λέγει διʼ ὧν θέλει, ἐπεὶ Θεὸς ἡ μῶν ἐστι. Νῦν μὲν, φησὶν, ι οὑ παρασιωπήσεταιο ι ἐξῆς δέ, ι ταῦτα ἐποίησας, καί ἐσίγησα. Πῦρ ἐνώπιον αὐτοῦ. ι -— ι Πῦρ γὰρ, φησιν, ἦλθον βαλεῖν ἐπὶ τὴν γῆν. ι Καὶ ἐν τῷ Δανιήλ· ι Ποταμὸς πυρὸς εἷλκεν ἔμπροσθεν αὐτοῦ. ι Πῦρ δέ καὶ καταιγίς ἐπὶ τοὺς μὴ προσέχοντας αὐτοῦ τῇ ἐπιφανείᾳ καὶ τῷ Λόγῳ, ὃς ἥξει ἐκ τῆς ἐπουρανίου Σιὼν, ἰσοσθενὴς ὢν τῷ ῐίατρῖί· οὐράνίος γὰρʼἦν Θεὸς, καί ὅτε ἦλθεν ἐμφαξ νὼς, ἦτοι ὅτε γέγονε σάρξ. Τότε γὰρ ὁρατὸς γέγονεν ἐλθὼν, οὐ παρασιωπήσεται, ἀλλὰ τοῦ κόσμου ἐλέγξει τὴν ἁμαρτίαν, ἤγουν τὴν βούλησιν ἀναγγελεῖ τοῦ Πατρός. Καλεῖται γὰρ ι μεγάλης βουλῆς ἄγγελος. Τὸ δὲ πῦρ τὸ φῶς σημαίνει τὸ ἐξ αὐτοῦ· τῆς γὰρ γνώσεως τοῦ Χριστοῦ τὸ διὰ πίστεως νοητὸν φῶς ἡγεῖται. Νοήσεις δέ καὶ οὕτωσ Ἐν ἐξουσίᾳ καὶ δυνάμει θεότητος ὢν, καίπερ γεγονὼς ἐν σαρκὶ, καθάπερ τι πῦρ καὶ καταιγὶς προσέβαλε τοῖς ἀντικειμένοις αὑτῷ διαβόλῳ καὶ δαίμοσιν. Ὁ Θεὸς ἐμφανῶς ἥξει, ό Θεὸς ἡμῶν, καὶ οὐ παρασιωπήσετιιι, κ. τ. ἐ. '0 Θεὸς ἡμῶν ἐμφανῶς ἥξει· Θεὸς δέ ἡμῶν ὁ Χριστός ἐστι· Χριστὸς ἐμφανῶς ἥξει. Τοῦ αὐτοῦ. Χριστὸς ἐλήλυθεν ἐν σαρκί. Τὸ ι ἐμφανῶς ι ἄρα τὴν σάρκα δηλοῖ· αἰσθητὴ γὰρ ἦν ἡ σὰρξ τοῦ Χ ριστοῦ. Προσκαλέσεται τὸν οὐρανὸν ἄνω, κ. τ. ἐ. Ἐπεὶ ἐν Ᾰευτερονομίῳ δοθέντος τοῦ νόμου διε μαρτύῖ ρατο Μωῧσῆς τὸν οὐρανὸν καὶ τὴνῂγῆνχὸμοίφς δὲ. καὶ ἀρχόμενος τῆς ᾠδῆς τούτους καλεῖ ἔτι δὲ. καὶ ἐν Ἠσαίᾳ παραλαμβάνονται· διὰ τοῦτο, κρινομένου-ν του λαοῦ, -προσκαλέσεται τὸν οὐρανὸν καί τὴν Δγῆν ὀ Θεός. Νυν δέ τὸ ι διακρῖναι › λέγει ἀντὶ τοῦλ stay-oρίσαι τοὺς ἰδίους αὐτοῦ, ὄντας λαὸν αὑτοῦ, ἀπὸ τῶν αλλοτρίων αὑτοῦ τῶν συννεμομένων τοῖς αὐτοῦ· ἵνα τῷ μέν οὐρανῷ ἀποδῴ τοὺς ἰδίους, τῇ δὲ γῇ τοὺς αλλοέτρίους..“Ηʼπροσκαλέσεται τοὺς ἐν ουρανοῖς ἀγγέλους, καὶ τοὺς ἐξειλεγμένους ἐν γῇ πρὸς ἀποστολὴν, ὥστε τὸν αὐτοῦ λαὸν διακρῖναι. Οἰ γὰρ rita-tonat?- 10-9109; μέν πειθομένους προσεκόμιζον τῷ Θεῷ, τοὶς δὲ μὴ τοιούτους ἠφίεσαν τῷ Σατανᾷ. έυναγιίγετε αὺτῷ τοὺς ὁσίους αὐτοῦ, εοὺς (haudquia;on τὴν Διαθήκην αὑτοῦ ἐπὶ θυσίαις. Καὶ ἀπαγγελοῦσιν οἰ οὐρανοὶ τὴν δικαιοσιξνην αὑτοῦ, Θεὸς κριτής ἐστι, κ. τ. ἐ. Ἦ οὐρανοὶ οἰ ι τὴν εἰκόνα ι φοροῦντες ι τοῦ ἐπουρανίου. ι ### English translation (Claude) [Ps 49, continued] earth from the rising of the sun to its setting: from the rising, Israel; from the setting, the most lowborn. “Out of Zion is the splendour of his beauty,” etc. If the splendour and beauty of the Lord is wisdom, it is in Zion. He at whose birth we say “Emmanuel” came openly, and is not silent but speaks through whom he wills, since he is our God. Now, he says, “he will not keep silent”; but later, “These things you did, and I kept silent.” “Fire before him”: “For I came,” he says, “to cast fire on the earth.” And in Daniel: “A river of fire flowed before him.” And fire and tempest come upon those who do not attend to his appearing and to the Word, who will come from the heavenly Zion, being equal in power to the Father. For he was heavenly God even when he came openly, that is, when he became flesh. For then, having come, he became visible; he will not keep silent but will convict the world of sin, that is, he will announce the will of the Father; for he is called “the angel of great counsel.” The fire signifies the light that comes from him; for the intelligible light that comes through faith leads to the knowledge of Christ. You will also understand it thus: being in the authority and power of the Godhead, though he had come to be in the flesh, he attacked those opposed to him, the devil and the demons, like a fire and a tempest. “God will come openly, our God, and will not keep silent,” etc. Our God will come openly; our God is Christ; Christ will come openly. By the same. Christ has come in the flesh. “Openly,” then, signifies the flesh; for the flesh of Christ was perceptible. “He will call the heaven above,” etc. Since in Deuteronomy, when the law was given, Moses called heaven and earth to witness, and likewise at the beginning of the song he calls them, and further they are summoned in Isaiah: therefore, when the people are judged, God will call heaven and earth. Here he says “to judge” instead of “to separate” his own, who are his people, from those foreign to him who graze along with his own, so as to give his own to heaven and the foreign ones to the earth. Or he will call the angels in heaven and those chosen on earth for apostleship, to separate his people. For the apostles brought those who obeyed to God, and left those who were not such to Satan. “Gather to him his holy ones, who make his covenant with sacrifices. And the heavens will declare his righteousness, for God is judge,” etc. Or the heavens are those who bear the image of the heavenly. ### Scripture references - Ps 50:1 (49:1 LXX): quotation, high confidence - Ps 50:2 (49:2 LXX): quotation, high confidence - Ps 50:3 (49:3 LXX): quotation, high confidence - Ps 50:4 (49:4 LXX): quotation, high confidence - Ps 50:5 (49:5 LXX): quotation, high confidence - Ps 50:6 (49:6 LXX): quotation, high confidence - Ps 50:21 (49:21 LXX): quotation, high confidence - Isa 7:14: allusion, high confidence - Luke 12:49: quotation, high confidence - Dan 7:10: quotation, high confidence - John 1:14: allusion, high confidence - John 16:8: allusion, high confidence - Isa 9:6: quotation, high confidence - Deut 4:26: allusion, high confidence - Deut 32:1: allusion, high confidence - Isa 1:2: allusion, high confidence - 1 Cor 5:5: allusion, medium confidence - 1 Cor 15:49: quotation, high confidence ### Translation notes - The contrast of rising and setting plays on δυσμαί (“setting”) and δυσγενεῖς (“lowborn”). “The apostles” translates a garbled word in the OCR. Quotations and allusions: Isa 7:14 (Matt 1:23); Ps 50:21 (49:21 LXX); Luke 12:49; Dan 7:10; John 1:14; John 16:8; Isa 9:6 LXX; Deut 4:26; Deut 32:1; Isa 1:2; 1 Cor 5:5; 1 Cor 15:49. ### Citation (SBL) Origen, Sel. Ps. 1445 (PG 12:1445a–1445d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1443/#p-1445). ## PG 12:1447 (Ps 49 LXX) - URL: https://sophiascriptura.com/fathers/origen-selecta-psalmos/1443/#p-1447 - Source: PG 12:1448a–1448d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Notes on Ps 49 LXX (50):5–18: Christ as judge, sacrifices set aside, the sinner who recites God’s ordinances, and discipline as moderation of the passions. ### Greek text “ll τοῦτό ἐστιν ἐναργῶς, τὸ διακρίνεσθαι τὸν λαὸν Κυρίου παρὰ τε δυνάμεων λογικῶν καὶ τῶν ἱερουργούντων τὸ σωτήριον κήρυγμα, οἳ καὶ συναγείρουσι Χριστῷ τοὺς ὁσίους αὐτοῦʼ ι οὓς προέγνω, φησὶ, καὶ προώρισε· καὶ οὓς ἐκάλεσε, καὶ ἐδικαίωσεψ ι οἳ πληροῦσι τὴν Διαθήκην, ού διʼ αἱμάτων, ἀλλὰ ταῖς πνευματικαῖς θυσίαις. Τοῦ αὐτοῦ. Ἐνταῦθα προδήλως (l) τὸν Χριστὸν λέγει Θεόν. ι Πᾶσαν ι γὰρ ι τὴν κρίσιν ἔδωκεν ὁΠατὴρ τῷ Υἱῴ. ι Οὐκ ἐπὶ ταῖς θυσίαις σου ἐλέγξω σε, κ. τ. ἑ. Περὶ τῶν μετὰ τὴν παρουσίαν Χριστοῦ ἀθετουμένων παρὰ Ἰουδαίοις θυσιῶν ταῦτα ἁρμόσει προφητεύεσθαι. “Η οὐδὲ πονηρᾷ, φησὶ, διαθέσει πρόσαγε ἐφʼ ᾧ τὸν Κάῖν διήλεγξα. ’Ὁτι ἐμά ἐστι πάντα τὰ θηρία τοῦ ἀγροῦ, κ. τ. ἐ. Πάντα λέγει εἶναι ὑπὸ τὴν πρόνοιαν τοῦ Θεοῦ. ι Οὐχὶ γὰρ δύο στρουθία τοῦ ἀσσαρίου πωλεῖται, καὶ ἓν ἐξ αὐτῶν οὐ πεσεῖται ἄνευ τοῦ Πατρός μου τοῦ ἐν τοῖς ούρανοῖςς ι Μὴ φάγομαι κρέα ταύρων, ἣ αἷμα τράγων πίομαι; κ. τ. ἐ. Ἀναιρεῖ θυσίας αἰσθητάς· ι θυσία ι γὰρ ι τῷ Θεῷ πνεῦμα συντετριμμένον. › Τῷ δὲ ἁμαρτωλῷ εἶπεν ό Θεόςο Ἵνα τί σὺ διηγῇ τὰ δικαιώματά μου;κ. τ. ὲ. Οὐ μόνον, οἶμαι, τῷ ἁπλούστερον νοουμένῳ ἁμαρτωλῷ ταῦτα εἶπεν 6 Θεὸς, ἀλλὰ καὶ τῷ λαῷ τῆς κατατομῆς. 'O δὲ ἁμαρτωλὸς διὰ μόνου στόματος ἀναλαμβάνει τὴν Διαθήκην τοῦ Θεοῦ ο μισεῖ γοῦν παιδείαν καὶ τὰ ἐπιφερόμενα ἁμαρτάνων. ’Ἡ ἐπεὶ ι ό λαὸς οὗτος, φησὶ, τοῖς χείλεσί με τιμᾷ. ὴ δὲ καρδία αὐτῶν πόρρω ἀπέχει ἀπʼ ἐμοῦ. ι Οἱ ἐκ περιτομῆς ἐμίσησαν παιδείαν ἐν τῇ ἐπιδημίᾳ Χριστοῦ, καὶ ἐκβεβλήκασιν είς τὰ ὀπίσω τοὺς διὰ Ἰησοῦ Χριστοῦ λόγους τοῦ Θεοῦ· συνέδραμον δὲ τῷ κλέπτῃ καὶ προδότῃ Ἰούδα, καὶ μετὰ τῶν μοιχευόντων ξύλα καὶ λίθους ἔθηκαν ἑαυτῶν τὴν μερίδα· καὶ πρὸς ἄλλους καταλαλοῦ σι τοῦ ἐξ ἐθνῶν ἀδελφοῦ αὐτῶν λαοῦ· ἀλλὰ καὶ κατʼ αὐτῶν τῶν ὁμο μητρίων, καὶ ἐκ περιτομῆς πιστευόντων σκάνδαλα τιθέασι, βουλόμενοι διαστρέφειν αὐτούς· διὰ ταῦτα ἐσίγησεν αὐτοῖς ὁ Θεός. Δέον δὲ αὐτοὺς εἶναι πρὸ ὀφθαλμῶν, ὁ δὲ ἐκβάλλει αὐτοὺς είς τὰ ὀπίσω. Τοῦ αὐτοῦ. ’Ότι οὐ δεῖ ἁμαρτάνοντά τινα ἐν διδασκάλου προκαθέζεσθαι τάξει. Σὺ δὲ ἐμίσησας παιδείαν, κ. τ. ἐ. Παιδεία ἐστὶ μετριοπάθεια παθῶν. Καὶ μετὰ μοιχῶν τὴν μερίδα σου ἐτίθεις, κ. τ. ἐ. Ἡ μερὶς ἡμῶν ἐστιν ἡ γνῶσις τοῦ Θεοῦ. Ταύτην δέ τίθεμεν μετὰ μοιχῶν, τὴν ἐκείνων ἁναλαμόόινοντες. Μοιχὺν ἐνταῦθα τὸν πόρνον καλεῖ, καὶ παντοῖον ἁκόλα στον. ### English translation (Claude) [Ps 49, continued] Or this is clearly the separation of the Lord’s people both by rational powers and by those who minister the saving proclamation as priests, who also gather his holy ones to Christ (“those whom he foreknew,” he says, “he also predestined; and those whom he called, he also justified”), who fulfil the covenant not through blood but with spiritual sacrifices. By the same. Here he plainly calls Christ God; for “the Father has given all judgment to the Son.” “Not for your sacrifices will I rebuke you,” etc. These words would fit as a prophecy about the sacrifices set aside among the Jews after the coming of Christ. Or, he says, do not offer with an evil disposition, for which I convicted Cain. “For all the beasts of the field are mine,” etc. He says that all things are under the providence of God. “For are not two sparrows sold for a penny? And not one of them will fall without my Father in heaven.” “Shall I eat the flesh of bulls, or drink the blood of goats?” etc. He abolishes perceptible sacrifices; for “a sacrifice to God is a broken spirit.” “But to the sinner God said, Why do you recount my ordinances?” etc. God said this, I think, not only to the sinner understood more simply, but also to the people of the concision. The sinner takes up the covenant of God with his mouth only; at any rate, sinning, he hates discipline and what follows. Or since “this people,” he says, “honours me with their lips, but their heart is far from me.” Those of the circumcision hated discipline at the coming of Christ, and cast behind them the words of God spoken through Jesus Christ; they ran with Judas, the thief and traitor, and set their portion with those who commit adultery with wood and stones; and to others they slander their brother people from the nations; and even against those of their own mother, the believers from the circumcision, they set stumbling blocks, wishing to pervert them. For these reasons God was silent toward them. They ought to have been before his eyes, but he casts them behind. By the same. No one who sins should sit in the place of a teacher. “But you hated discipline,” etc. Discipline is moderation of the passions. “And you set your portion with adulterers,” etc. Our portion is the knowledge of God. We set it with adulterers when we take up theirs. Here he calls the sexually immoral man, and every kind of licentious man, an adulterer. ### Scripture references - Ps 50:5 (49:5 LXX): allusion, high confidence - Ps 50:8 (49:8 LXX): quotation, high confidence - Ps 50:10 (49:10 LXX): quotation, high confidence - Ps 50:13 (49:13 LXX): quotation, high confidence - Ps 50:16 (49:16 LXX): quotation, high confidence - Ps 50:17 (49:17 LXX): quotation, high confidence - Ps 50:18 (49:18 LXX): quotation, high confidence - Ps 50:20 (49:20 LXX): allusion, high confidence - Ps 50:21 (49:21 LXX): allusion, high confidence - Rom 8:29: quotation, high confidence - Rom 8:30: quotation, high confidence - John 5:22: quotation, high confidence - Gen 4:5: allusion, high confidence - Matt 10:29: quotation, high confidence - Ps 51:17 (50:19 LXX): quotation, high confidence - Phil 3:2: allusion, high confidence - Isa 29:13: quotation, high confidence - Jer 3:9: allusion, low confidence ### Translation notes - The note on vv. 16–20 LXX applies the psalm to the Jews who rejected Christ; translated as written. “Adultery with wood and stones” is the prophets’ image for idolatry (Jer 3:9). Quotations and allusions: Rom 8:29–30; John 5:22; Gen 4:5–7; Matt 10:29; Ps 51:17 (50:19 LXX); Phil 3:2; Isa 29:13. ### Citation (SBL) Origen, Sel. Ps. 1447 (PG 12:1448a–1448d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1443/#p-1447). ## PG 12:1449 (Ps 49–50 LXX) - URL: https://sophiascriptura.com/fathers/origen-selecta-psalmos/1443/#p-1449 - Source: PG 12:1449a–1449d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: End of Ps 49 LXX (50):21–23 and beginning of Ps 50 LXX (51): an excerpt on the story of David and Uriah, defending allegory, since the letter alone charges David with cruelty and leads the heterodox to invent another God. ### Greek text Ὺπέλαόες ἀνομίαν, ὅτι ἔσομαί σοι ὅμοιος, κ. τ. ὲ. Ὀμοίωσίς ἐστιν ἡ ’διά τῶν ἀγαθῶν πράξεων μίμησις. Διόπερ οὐ τοῖς ἁμαρτάνουσιν, ἁλλά τοῖς κατορθοῦσιν ἐξομοιοῦται ὁ Κύριος. η Μήποτε ἁρπάσῃ, καὶ οὺ μὴ ᾖ ό ῥυόμενος, κ. τ. ὲ. Ἃρπάζεται ψυχὴ παντελῶς ἐκπεσοῦσα Θεοῦ. Θυσία αἰνέσεως δοξάσει με, κ. τ. ἐ. Ἐν τῇ θυσία (Η), φησὶ, τῆς αἰνέσεως ὁδός ἐστι τῆς παρά Θεῷ σωτηρίας. Θυσία δὲ αἰνέσεως δοξάσει ἡμῶν τὸν Θεὸν, ὅτι οἱ βλέποντες τά καλά ἡμῶν ἔργα δοξάσουσι τὸν Πατέρα ἡμῶν τὸν ὲν τοῖς οὐρανοῖς. Ἐν δὲ τούτοις ὅντων ήμῶν, ὲστὶνή ὁδὸς ὲν δείξει ἡμῖν ὁ Θεὸς τό σωτήριον ἑαυτοῦ. H2)"Ex ζῶν είς τρι» ψαλμὸν ἐξηγητικῷν έν μέρει τῆς κατὰ τὸν Οὐρίαν ἱστορίας τὴν ἀρχὴν ἀλληγορήσας, ἐπιφέρει. El δέ τῳ βίαιον εἶναι δοκεῖ τὸ ὲκ μέρους μὲν ἱστορίαν ἀλληγορῆσαι, μὴ ὲξομαλίσαι δὲ αὐτὴν, δῆλον ὅτι ταῦτα μὲν μάτην λελέξεται, ἄλλα δὲ εἰς τὸν τόπον ζητητέον · εί μὴ ἀρα ἐπὶ πλέον τις βασανίσας τὰ κατά τὸν τόπον, εὖροι πάντα ἀποκαταστῆσαι, καὶ τά περὶ τὸν ἀναιρεθέντα ἄνδρα, καὶ τὴν δοκοῦσαν αὑτοῦ χρηστότητα· μὴ βουλομένου είς τὸν οἷκον αύτοῦ γενέσθαι καὶ ἀναπαύεσθαι, τοῦ λαοῦ ἐν στρατοπέδῳ τυγχάνοντος καὶ ἀγωνιῶντος. Οὐκ οἴδα δὲ πῶς οί φεύγοντες τὴν ὲν τούτοις ἀλληγορίαν, καὶ τὴν λέξιν διʼ ἑαυτὴν ἀναγεγράφθαι νομίζοντες, παραστήσονται τῷ βουλήματι τοῦ ἁγίου Πνεύματος πράγματα ἀναγραφῆς ἀξιώσαντος ἐφʼ οἷς ού μόνον ἀκολασία, ἀλλά καὶ ὠμότης καί ἀπανθρωπία κατηγορεῖται τοῦ Δαυῒδ. τολμήσαντος εἰς τὸν Οὐρίαν πρᾶγμα ἀλλότριον καὶ τοῦ τυχόντος ἤθους μετρίως βελτιωθέντος. Ἐγὼ δὲ εἴποιμι ἂν, ὃτι, ὥσπερ αί κρίσεις τοῦ Θεοῦ μεγάλαι καὶ δυσδιήγητοί είσι, δοκοῦσαι αἰτίαι τυγχάνειν τοῦ τὰς ἀπαιδεύτους πλανᾶσθαι ψυχὰς, οὓτω καὶ αί Γραφαὶ αὑτοῦ μεγάλαι μὲν καὶ πεπληρωμέναι νοη· μάτων εἰσιν ἀπορρήτων καὶ μυστικῶν καὶ δυσθεωρήτων· σφόδρα δὲ καὶ δυσδιήγητοί εἰσι, καὶ αἰτίαι δοκοῦσι τοῦ τάς ἀπαιδεύτους πλανᾶσθαι τῶν ἑτεροδόξων ψυχάς, ἀπερισκέπτως καὶ μετὰ προπετείας κατηγορούντων τοῦ Θεοῦ ἐξ ὧν οὐ νοοῦσι Γραφῶν, καὶ διά τοῦτο ἐκπιπτόντων ἐπὶ ἀναπλασμδν ἄλλου Θεοῦ. Ἀσφαλὲς οὖν τὺ περιμένειν τὴν ἑρμηνείαν τοῦ σαφηνιστοῦ Λόγου, καὶ ι τῆς ὲν μυστηρίῳ σοφίας ἀποκεκρυμμένης, ἢν οὐδεὶς τῶν ἀρχόντων τοῦ αἰῶνος τούτου ἔγνωκε, κατά ἀποκάλυψιν μυστηρίου χρόνοις αἰωνίοις σεσιγημένου, ι φανερωθέντος τοῖς ἀποστόλοις καὶ τοῖς ἐκείνοις παραπλησίοις, διά τε Γραφῶν προφητικῶν καὶτῆς γενομένης εις αὐτοὺς ἐπιφανείας τοῦ Σωτῆρος ἡμῶν Λόγου τοῦ ι ὲν ἀρχῇ πρὸς τὸν Θεόν. ι Ἐλέησόν mm! Θεὸς, κ. τ. ὲ. Ἑλεεῖ δὲ τὴν φύ- ### English translation (Claude) [Ps 49, continued] “You supposed lawlessness, that I would be like you,” etc. Likeness is imitation through good actions. Therefore the Lord makes himself like not those who sin but those who do right. “Lest he snatch, and there be none to rescue,” etc. A soul that has utterly fallen away from God is snatched. “A sacrifice of praise will glorify me,” etc. In the sacrifice of praise, he says, is the way of salvation with God. A sacrifice of praise will glorify our God, because those who see our good works will glorify our Father in heaven. And when we are in these things, that is the way in which God will show us his salvation. [Ps 50 LXX / 51] From the exegetical work on the fiftieth psalm. Having allegorized, in part, the beginning of the story of Uriah, he adds: If it seems forced to anyone to allegorize the story in part without making the whole of it consistent, clearly these things will have been said in vain, and something else must be sought for the passage; unless perhaps someone, examining the details of the passage further, should find how to restore all of it: both what concerns the man who was killed and his apparent goodness, when he would not go into his house and rest while the people were in camp and in the struggle. I do not know how those who flee allegory in these things, and think the letter was recorded for its own sake, will present the intention of the Holy Spirit, who deemed worthy of record things in which not only licentiousness but also cruelty and inhumanity are charged against David, who dared against Uriah a deed foreign even to an ordinary character moderately improved. But I would say that, as the judgments of God are great and hard to explain, and seem to be causes of the straying of uninstructed souls, so also his Scriptures are great and full of thoughts unspeakable and mystical and hard to contemplate; and they are very hard to explain, and seem to be causes of the straying of the uninstructed souls of the heterodox, who without circumspection and rashly accuse God from Scriptures they do not understand, and therefore fall into inventing another God. It is safe, then, to wait for the interpretation of the Word who makes things clear, and of “the wisdom hidden in a mystery, which none of the rulers of this age has known,” “according to the revelation of the mystery kept silent for eternal ages,” made manifest to the apostles and those like them, through the prophetic Scriptures and the appearing that came to them of our Saviour, the Word who was “in the beginning with God.” “Have mercy on me, O God,” etc. He has mercy on our nature ### Scripture references - Ps 50:21 (49:21 LXX): quotation, high confidence - Ps 50:22 (49:22 LXX): quotation, high confidence - Ps 50:23 (49:23 LXX): quotation, high confidence - Ps 51:1 (50:3 LXX): quotation, high confidence - Matt 5:16: allusion, high confidence - 2 Sam 11:11: allusion, high confidence - 1 Cor 2:7: quotation, high confidence - 1 Cor 2:8: quotation, high confidence - Rom 16:25: quotation, high confidence - Rom 16:26: allusion, high confidence - John 1:2: quotation, high confidence ### Extrabiblical texts - Wis 17:1 (Wisdom of Solomon): allusion, high confidence ### Translation notes - Psalm 50 LXX is Psalm 51 in the English Bible; the Septuagint counts the title as vv. 1–2, so its verse numbers run two higher. The heading of the excerpt is garbled in the OCR (“from the exegetical work on the … psalm”); “fiftieth” is supplied from the context. A column number at the head of the column is removed by a logged correction. The excerpt’s defence of allegory and its reference to those who “invent another God” (the Marcionites) are translated as written. Quotations and allusions: Matt 5:16; 2 Sam 11:11; Wis 17:1; 1 Cor 2:7–8; Rom 16:25–26; John 1:2. ### Citation (SBL) Origen, Sel. Ps. 1449 (PG 12:1449a–1449d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1443/#p-1449). ## PG 12:1451 (Ps 50 LXX) - URL: https://sophiascriptura.com/fathers/origen-selecta-psalmos/1443/#p-1451 - Source: PG 12:1452a–1452d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Notes on Ps 50 LXX (51):1–12: God’s mercy on a weak nature, baptism surpassing the cleansings of the law, “against you only,” and the pure heart that God alone creates. ### Greek text σιν 6 πλάσας αὐτὴν πολυνοσοῦσαν τὸ άδρανές· κατασείει γὰρ τὸν νοῦν 6 τῆς ἁμαρτίας εὑρετὴς, συνε ργὺν ἔχων τὸν ἐν τοῖς μέλεσι τῆς σαρκὸς ἀγριαίνοντα νόμον · προσιτέον οὖν Θεῷ· πᾶσα γὰρ ἰσχὺς παρʼ αὐτοῦ. Τάχα δὲ καὶ προγνοὺς, ὅτι κατὰ καιροὺς ἐπιλάμψει τοῖς ἐπὶ γῆς 6 Χριστὸς ὲξαλείιίων πᾶσαν ἁμαρτίαν τοῦ κόσμου, ἕλεος μέγα τὴν οὕτω λαμπρὰν είκότως χάριν καλεῖ· γέγραπται γάρ ὅτι ι πᾶσα ἁμαρτία ὲμφράξει τὸ στόμα αὐτῆς. › Κατὰ γὰρ τὸν Ἀπόστολον, ι Θεδς 6 δικαιῶν, τίς ὁ κατακρίνων; ι Ἐπὶ πλεῖον πλῦνάν με, κ. τ. ἐ. Τοῦ μηκέτι άνομοῦντος ἐξαλείφεται τὸ ἁνόμημα· ὀ δὲ ἐπὶ πλεῖον πλυθεὶς καθαρίζεται ἀπὸ τῆς ἁμαρτίας αὑτοῦ. Κατὰ μιᾶς τοίνυν ἐνεργείας ἐπίνοια διάφορος. Ἡ μὲν γὰρ χωρὶς νόμου, ἡ δὲ κατὰ νόμου παράβασιν δηλοῖ. Αἰτεῖ δὲ ταύτην ἐκπλῦναι τὸν καθᾶραι δυνάμενον ἀπὸ τῆς χείρονος ἕξεως. Ὅρα δὲ τοῦ Χριστοῦ πάλιν:6 μυστήριον · τὴν γὰρ ὲν νόμῳ κάθαρσιν ἡ τοῦ βαπτίσματος ὑπερὸαίνουσα δύναμις, καὶ ταύτης τῆς ψυχῆς ἐργάζεται κάθαρσιν. Σοὶ μόνῳ ἥμαρτον, κ. τ. ἐ. Οὐκ αἰτιατικόν ἐστι τοῦτο τὸ, ι ὅπως · ι οὐ γὰρ διὰ τοῦτο ήμάρτα-νον, ὅπως ἂν δικαιωοῇ 6 Θεὸς ἐν τοῖς λόγοις αὐτοῦ. Ἐδικαιοῦτο δὲ 6 Θεὸς εἰκότως ἀφʼ ὧν ἐκεῖνοι εὐεργετοῦ μενοι ἠγνωμόνουν. Ὅτι. πολὺν τοῦ Θεοῦ τὸν περὶ μετανοίας λόγον ποιησαμένου, ἐν τῷ λέγειν μὴ βούλεσθαι τὸν θάνατον τοῦ ἁμαρτωλοῦ, ὡς τὸ ἐπιστρέφειν, καὶ ζῇν αὐτὸν, σοφῶς τῶν προκειμένων ἐμνημόνευσε ῥημάτιον κατασκευάζων Ὅτι, ἐὰν ἐμοὶ μετανοοῦντι συγχωρήσῃςμκαὶ ἐπιστρέφοντι ίλασθήσῃ. δικαιωθήσῃ ἐν τοῖς λόγοις σου, ὡς ἀληθὴς ἀναδειχθεὶς ταῖς σαῖς ὑποσχέσεσι· καὶ ὲν καιρῷ τῆς ἀνταποδόσεως, ἐμὲ τὸν ἐκ μετανοίας έλεηθέντα είς μέσον παραγαγὼν, δικαίως κρινεῖς τοὺς μὴ μετανοήσαντας. Τοῦ αὐτοῦ. Κατʼ ἐνέργειαν ἁμαρτάνοντες, καὶ ἀνθρώποις καὶ Θεῷ ἁμαρτάνομεν· κατὰ δὲ διάνοιαν πλημμελοῦντες Θεῷ μόνῳ ἐξαμαρτάνομεν. Ἢ ἀντὶ τοῦ, Σοὶ μόνῳ ἔγνωσται τὸ ἡμαρτημένον. Ἀπόδος μοι τὴν ἀγαλλίασιῆ κ. τ. ἐ.ῼ ὀφείλεταί τι, ἀποδίδοται· ἀποδίδοται οὖν τῇ λογικῇ φύσει ἀγαλλίασις σωτηρίου Θεοῦ ο καὶ 6 τῷ ἡγεμονικῷ στηριζὸμενος πνεύματι οὐ δουλεύσει τῇ ἁμαρτίᾳ. ’Ὠσπερ ι ἐὰν μὴ Κύριος οἰκοδομήσῃ οἷκον, εἰς ttiqu ἐκοπίασαν οἱ οἰκοδομοῦντες αὐτόνʼ ι οὕτως, ἐὰν μὴ ὁ Θεὸς κτίσῃ καρδίαν καθαρὰν ἕν τινι, οὐκ αὐτάρκης πρὸς τοῦτο προαίρεσις καὶ δύναμις ἀνθρωπίνη. Πρῶτον δὲ καρδία κτίζεται καθαρὰ, εἷτα ἐπὶ ταύτῃ εὑθὲς πνεῦμα ἐγκαινίξεται τοῖς ἐγκάτοις, καὶ ταῦτα μὴ ἁνταναιρεθέντος τοῦ ἁγίου Πνεῦματος. Εἶτα μετὰ δύο πνεύματα πνεύματι ἡγεμονικῷ τις ὑπὸ Θεοῦ στηρίζεται. ἵνα έδραῖὀς τις καὶ ἅσειστος ### English translation (Claude) [Ps 50, continued] he who formed it, sick in many ways with weakness; for the inventor of sin shakes the mind, having as his helper the law that rages in the members of the flesh. So one must go to God, for all strength is from him. And perhaps, foreknowing that in due time Christ would shine on those on earth, wiping out all the sin of the world, he fittingly calls so splendid a grace “great mercy”; for it is written that “all sin will stop its mouth.” For according to the Apostle, “It is God who justifies; who is to condemn?” “Wash me thoroughly,” etc. The lawless deed of one who no longer acts lawlessly is wiped out; and the one washed thoroughly is cleansed from his sin. So one action is conceived in different ways: the one term signifies sin without law, the other transgression of law. He asks the one who is able to cleanse from the worse disposition to wash it out. And see again the mystery of Christ: the power of baptism, surpassing the cleansing in the law, works the cleansing of this soul too. “Against you only have I sinned,” etc. This “so that” is not causal; for they did not sin so that God might be justified in his words. But God was rightly justified by their ingratitude while they received benefits. Since God made much speech about repentance, saying that he does not want the death of the sinner so much as that he turn and live, he wisely recalled the present words, arguing: If you pardon me when I repent, and are propitious to me when I turn, you will be justified in your words, shown to be true in your promises; and at the time of recompense, bringing me forward, who received mercy through repentance, you will justly judge those who did not repent. By the same. When we sin in act, we sin against both men and God; but when we offend in thought, we sin against God alone. Or it stands for “To you alone the sin is known.” “Restore to me the joy,” etc. What is owed is restored. So the joy of God’s salvation is restored to the rational nature; and the one established by the leading spirit will not be a slave to sin. As “unless the Lord builds a house, those who build it labour in vain,” so, unless God creates a pure heart in someone, human choice and power are not sufficient for this. First a pure heart is created, then upon it a right spirit is renewed within, and this while the Holy Spirit is not taken away. Then, after two spirits, one is established by God with the leading spirit, so that one may be steadfast and unshaken … ### Scripture references - Ps 51:1 (50:3 LXX): allusion, high confidence - Ps 51:2 (50:4 LXX): quotation, high confidence - Ps 51:4 (50:6 LXX): quotation, high confidence - Ps 51:10 (50:12 LXX): allusion, high confidence - Ps 51:11 (50:13 LXX): allusion, high confidence - Ps 51:12 (50:14 LXX): quotation, high confidence - Rom 7:23: allusion, high confidence - Ps 107:42 (106:42 LXX): quotation, high confidence - Rom 8:33: quotation, high confidence - Rom 8:34: quotation, high confidence - Ezek 33:11: allusion, high confidence - Ps 127:1 (126:1 LXX): quotation, high confidence ### Translation notes - The end of Ps 50 LXX and the heading of Ps 51 LXX are not in the scan text after this column. Junk letters at the head of the column are removed by a logged correction. Quotations and allusions: Rom 7:23; Ps 107:42 (106:42 LXX); Rom 8:33–34; Ezek 33:11; Ps 127:1 (126:1 LXX). ### Citation (SBL) Origen, Sel. Ps. 1451 (PG 12:1452a–1452d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1443/#p-1451). ## PG 12:1453 (Ps 51 LXX) - URL: https://sophiascriptura.com/fathers/origen-selecta-psalmos/1443/#p-1453 - Source: PG 12:1453a–1453d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Notes on Ps 51 LXX (52):3–7: vaunting in wickedness, Doeg’s tongue serving his heart, and Doeg’s evil building pulled down at the end, when death is abolished. ### Greek text Τί ἐγκαυχᾷ ἑν κακίᾳ ό δυνατὸς ἀνομίαν, κ. τ. ἑ. ι 'U καυχώμενος, φησὶν ’Λπόστολος, ἐν Κυρίῳ καυχάσθω. › Τοῦ αὑτοῦ. Οὐκ εἶπεν ὄνομα μέσον, ἐμφαῖνον τὸ φαῦλον. Οὐ γὰρ εἷπε, ι Τί καυχᾷ; ι ἀλλὰ, ι Τί ὲγκαυχᾷ; ι οὐδέποτε δὲ ἐν ἀγαθῷ λέγεται τὸ ί ἐγκαυχᾶσθαι· ι ἀλλʼ εἴ τις ἁμαρτάνει, ὲγκαυχᾶται. Δύναται δὲ καὶ πρὸς τὸν Σαοὺλ 6 λόγος εἰρῆσθαι. Τοῦ αὐτοῦ. Ei ἔστι δυνατὸς ἐν ἀνομίᾳ, ἔστι καὶ ἀδύνατος ἐν ἀνομίᾳ. Καὶ 6 μὲν δυνατὸς ἐν ἀνομίᾳ ἀδύνατος ὲν δικαιοσύνῃ · ὁ δὲ ἀδύνατος ὲν ἀνομίᾳ δυνατὸς ὲν δικαιοσύνῃ. Τοῦ αὐτοῦ. Φαῦλον μὲν τὸ ι ὲγκαυχᾶσθαι,› μέσον δὲ τὸ ι καυχᾶσθαι. ι '0 μὲν ἀδύνατος καὶ ἄτονος καὶ ὀλίγος ὲν κακίᾳ, πλεονάζοντος αὑτῷ τοῦ κρείττονος τρόπου, ὡς ἀσθενέστερος ὲν κακίᾳ, ἐγκαλύψαιτο ἁμαρτάνων, καὶ ὑπὸ τῆς συνειδήσεως κεντούμενος, μετανοήσειεν ἄνʼ 6 δὲ δυνατὸς ἐν κακίᾳ τυφοῦται ἐπʼ αὐτῇ, καὶ ὲγκαυχᾶται, ὡς ἐπὶ μεγάλῳ κατορθώματι σεμνυνόμενος. Ἐν πάσῃ δὲ ἡμέρᾳ διδασκόμενός τις τὸν θεῖον λόγον, ἐὰν ἁμαρτάνῃ, καὶ λογίζεται ὃλην τὴν ἡμέραν. Ἢ τὸ, ἡμέραν, φανέρωσιν δηλοῖ, ἦ ὅλον τὸν χρόνον, καθʼ ὃν ἀνομεῖ. Ὅλην τὴν ἡμέραν ἀδικίαν ἐλογίσατο ἠ γλῶσσά σου· ὡσεὶ ξυρὸν ἠκονημένον ἐποίησας δόλον, κ. τ. ἐ. Τὸ λογιζόμενον, τὸ ἡγεμονικὸν, καὶ ή καρδία, οὐχ ἡ γλῶσσα τοῦ Δωὴκ ἀδικίαν ἐλογίσατο. Τὸ δὲ, ἐλογίσατο, ἦτουν ἀδίκους λογισμοὺς, ἐπεὶ ι ὲν στόματι μωρῶν ἡ καρδία αὐτῶν, ι διὰ τοῦτο ἡ γλῶσσα τοῦ Δωὴκ ἐφθέγξατο · οὐ γὰρ αὑτὴ ἡ λογιζομένῃ, ἀλλʼ ἡ τοῖς λογισμοῖς ὲξυπηρετουμένη. Ἠγάπησας κακίαν ὑπὲρ ἀγαθωσύνην, κ. τ. ὲ. Εἰσὶν οί ὡσπερεὶ τὰ ἐναντία ἀγαπῶντες τῷ μήποτε πάντη ἀνακεῖσθαι ἀρετῇ, μήτε ὅλῃ κακίᾳ προσέχειν ἐθέλειν · τούτων οἱ μὲν φαυλότεροι κακίαν μᾶλλον ἀγαπῶσιν ἢ ἀρετήν οἱ δὲ ἀνάπαλιν. Ἠγάπησας πάντα ῥήματα καταποντισμοῦ, κ. τ. ἑ. Ῥήματα καταποντισμοῦ, διαβάλλων τὸν Δαυῖδ, ἠγάπησεν 6 Δωήκ. Διὰ τοῦτο ό Θεὸς καθέλοι σε εις τέλος, suum σε καὶ μεταναστεύσαι σε ἀπὸ σκηνώματος, καὶ τὸ ῥίζωμά σου ἐκ γῆς (terrm, κ. τ. ὲ. Ὁ καθαιτὰ μοχθηρὰ* οἰκοδομήματα Θεὸς καθαιρεῖ τὸν Δωὴκ, ἦτοι τῷ μηδὲ τὸν τοῖχον τῆς οἰκοδομίας αὐτοῦ καταλιπεῖν τὸ πᾶν καὶ ἐξ ὅλων οἰκοδομεῖσθαι κακῶς ἢ ἐπεὶ οἱ χείρευς τελευταῖοι οἱκοδομοῦνται, κάκιστος δέ ἐστιν 6 Δωὴκ, ἐγγὺς τοῦ τὸν ἔσχατον ὲχ- Θρδν καταργεῖσθαι τὸν Θάνατον, ἐπὶ τῷ τέλει καθαιρεθήσεται. Εἰ δὲ τὸ ρίζωμα Ἰδουμαίου Δωὴκ ἐκτίλλεται ὲκ γῆς ζώντων, ἐκεῖ πεφύτευτο. ### English translation (Claude) [Ps 51 LXX / 52] “Why do you vaunt yourself in wickedness, you who are mighty in lawlessness?” etc. “Let him who boasts,” says the Apostle, “boast in the Lord.” By the same. He did not use a neutral word, but one indicating what is base. For he did not say, “Why do you boast?” but “Why do you vaunt yourself?” “Vaunting” is never said of something good; but if someone sins, he vaunts himself. The word can also be addressed to Saul. By the same. If one is mighty in lawlessness, one is also powerless in lawlessness. The one mighty in lawlessness is powerless in righteousness; and the one powerless in lawlessness is mighty in righteousness. By the same. “Vaunting” is base, but “boasting” is neutral. The man who is powerless, slack, and small in wickedness, since the better way abounds in him, being weaker in wickedness, would hide his face when he sins and, stung by his conscience, would repent; but the one mighty in wickedness is puffed up over it and vaunts himself, priding himself as on a great achievement. And someone taught the divine word every day, if he sins, also devises it all day long. Or “day” signifies manifestness, or the whole time in which he acts lawlessly. “All day long your tongue devised injustice; like a sharpened razor you worked deceit,” etc. It is the reasoning faculty, the ruling part and the heart, not the tongue of Doeg, that devised injustice. “Devised” means unjust thoughts; since “the heart of fools is in their mouth,” therefore the tongue of Doeg uttered it; for it is not the tongue that reasons, but the tongue serves the reasonings. “You loved evil more than good,” etc. There are those who, as it were, love opposites, in that they are never wholly given to virtue nor willing to attend wholly to wickedness; of these the baser love wickedness more than virtue, and the others the reverse. “You loved all words of drowning,” etc. Doeg loved words of drowning in slandering David. “Therefore God will destroy you for ever, will pluck you out and remove you from your tent, and your root from the land of the living,” etc. God, who pulls down wretched buildings, pulls down Doeg: either by not leaving even the wall of his building, since the whole of it was built badly from every part; or, since the worst are dealt with last, and Doeg is the worst, he will be pulled down at the end, near the time when death, the last enemy, is abolished. And if the root of Doeg the Idumaean is plucked out of the land of the living, it had been planted there. ### Scripture references - Ps 52:1 (51:3 LXX): quotation, high confidence - Ps 52:2 (51:4 LXX): quotation, high confidence - Ps 52:3 (51:5 LXX): quotation, high confidence - Ps 52:4 (51:6 LXX): quotation, high confidence - Ps 52:5 (51:7 LXX): quotation, high confidence - 1 Cor 1:31: quotation, high confidence - 1 Sam 22:9: allusion, high confidence - 1 Cor 15:26: allusion, high confidence ### Extrabiblical texts - Sir 21:26 (Sirach): quotation, high confidence ### Translation notes - Psalm 51 LXX is Psalm 52 in the English Bible; the Septuagint counts the title as vv. 1–2, so its verse numbers run two higher. The heading is not in the scan text. In the note on v. 7 LXX the printed text reads “the worst are built last”; “dealt with last” follows the sense of the sentence. The note’s placing of Doeg’s destruction near the abolition of death is translated as written. Quotations and allusions: 1 Cor 1:31; 1 Sam 22:9–10; Sir 21:26; 1 Cor 15:26. ### Citation (SBL) Origen, Sel. Ps. 1453 (PG 12:1453a–1453d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1443/#p-1453). ## PG 12:1455 (Ps 51–52 LXX) - URL: https://sophiascriptura.com/fathers/origen-selecta-psalmos/1443/#p-1455 - Source: PG 12:1456a–1456d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: End of Ps 51 LXX (52):9–11 (Doeg’s wealth, the fruitful olive of mercy) and beginning of Ps 52 LXX (53): the fool who denies God in his heart, and none who does good. ### Greek text Ἰδοὺ ἄνθρωπος, ὃς οὐκ ἔθετο τὸν Θεὸν,βοηθόν αὑτοῦ, ἀλλʼ ἐπήλπισεν ἐπὶ τὸ πλῆθος τοῦ πλού· του αὐτοῦ, κ. τ. ὲ. Μήποτε ἀπὸ τῶν ἡμιόνων, νόθου ζώου, ἐπλούτει, ἐφʼ ὧν ἦν ὑπὸ Σαοὺλ κατα. στάς. Ἐγὼ δὲ ὡσεὶ ἐλαία κατάκαρπος ἐν τῷ οἴκῳ τοῦ Θεοῦ, κ. τ. ὲ. ι Ὁ καρπὸς τοῦ πνεύματός ἐστι χαρὰ, εἰρήνη, ἀγάπη, μακροθυμία, ι κ. τ. ἐ. Τοῦτον τοίνυν τὸν καρπὸν ἔχων ὲν ἐαυτῷ 6 ἅγιος ἔλεγεν· ι Ἐγὼ δὲ ὡσεὶ ἐλαία κατάκαρπος. ι Ἐλαίᾳ δὲ κατα.κάρπῳ ὁμοιοῖ ἑαυτὸν, ἐπειδὴ ὲλεημοσύνης ἐπικρατούσης ὲν αὐτῷ, ἀκολούθως εἵποντο αἱ λοιπαὶ ἀρεταί. Οὕτω τὸν ’1ὼὸ ἀνδρεῖόν φαμεν, καὶ τὸν Ἰωσὴφ σὼφρονα, καὶ τοὺς λοιποὺς ἀπὸ τῆς ἐπικρατούσης ἀρετῆς ὀνομάζοντες αύτούς. ’Υπομενῶ τὸ ὄνομά σου, ὅτι χρηστὸν ἐναντίον τῶν ὁσίων σου, κ. τ. ὲ. ’Ὠσπερ τὸ φύσει χρηστὸν, ὁποῖόν ἐστι, τοιοῦτον ἐπὶ τῇ ὑγιαινούσῃ φύσει φαίνεται, οὕτω καὶ τὸ ὄνομα τοῦ Θεοῦ τοῖς ὁσίοις. ’ΨΑΛΜΟΣ Ν B'. Εἶπεν ἄφρων ἐν καρδίᾳ αὐτοῦ, κ. τ. ὲ. Φρονεῖ μὲν 6 ἄφρων, ὃτι οὐκ ἔστι Θεὸς, διὰ τοῦτο ἐν καρδίᾳ εἶπεν ούχ ὁμολογεῖ δὲ τῷ στόματι διὰ τὸν τῶν ἀνθρώπων φόβον. ’Ἦ ἄφρων 6 λαὸς, ὃς ἀρνεῖται Χριστὸν εἶναι Θεὸν, ὡς πρὸς τὴν προτέραν ἐκδοχὴν περ). ἄφρονος, ού στόματι, ἀλλά καρδίᾳ λέγεσθαι, μὴ εἶναι Θεὸν, φέρεται. Οὐκ ἔστι ποιῶν ἀγαθὸν, κ. τ. ὲ. Καὶ 6 Σωτὴρ τὸν εἰπόντα, ι Τί ποιήσας ζωὴν αἰώνιον κληρονομήσω; ι νουθετῶν φησι · ι Τί με λέγεις ἀγαθόν; ι ᾔδει γὰρ, ὅτι οὐκ ἐστι ποιῶν ἀγαθόν. Τάχα δὲ ἐπεὶ 6 νόμος σκιάν ἔχει τῶν μελλόντων ἀγαθῶν, ούκ ἐστιν ὲν τῷ βίῳ ποιῶν ἀγαθὸν, ἀλλʼ ἢ ἄρα σκιὰν ἀγαθοῦ. Καὶ ἐπεὶ οὐκ ἐστι ποιῶν ἀγαθὸν, ἐπιτιμᾶται 6 εἰπὼν, ι Τί με λέγεις ἀγαθόν; ι οι κατεσθίοντες τὸν λαόν μου βρώσει ἄρτου, τὸν Θεὸν οὐκ ἐπεκαλέσαντο, κ. τ. ὲ. Et τις ἐσθίει τινὰ τῶν ἀπὸ τοῦ λαοῦ τοῦ Θεοῦ, ἐκεῖνος κάν λέγῃ ἐπικαλεῖσθαι τὸν Θεὸν, ἐλέγχεται μὴ ἐπικαλούμενος αύτόν. ι Πᾶς γὰρ ὃς ἐπικαλέσηται τὸ ὖνομα Κυρίου, σωθήσεται. ι Ὅτι ὁ Θεὸς διεσκόρπισεν ὀστᾶ ἁνθρωπαρέο-κων, κ. τ. ἐ. Οὐκ εἰ τις ἀνθρώποις ἀρέσκει, ἀνθρωπάρεσκός ἐστιν · ἀλλὰ καὶ προθέμενός τις ἀνθρώποις ### English translation (Claude) [Ps 51, continued] “Behold the man who did not make God his helper, but hoped in the abundance of his wealth,” etc. Perhaps he grew rich from the mules, a bastard animal, over which he had been appointed by Saul. “But I am like a fruitful olive tree in the house of God,” etc. “The fruit of the Spirit is joy, peace, love, long-suffering,” etc. Having this fruit in himself, the saint said, “But I am like a fruitful olive tree.” He likens himself to a fruitful olive since mercy prevailed in him, and the other virtues followed in consequence. So we call Job courageous, Joseph self-controlled, and the others, naming them from the virtue that prevails. “I will wait for your name, for it is good before your holy ones,” etc. As what is good by nature appears such as it is to a healthy nature, so too the name of God to the holy. [Ps 52 LXX / 53] Psalm 52. “The fool said in his heart,” etc. The fool thinks that there is no God; therefore he said it in his heart, but does not confess it with his mouth, for fear of men. Or the fool is the people that denies that Christ is God; as with the former interpretation of the fool, it is said not with the mouth but in the heart that there is no God. “There is none who does good,” etc. The Saviour too, admonishing the one who said, “What shall I do to inherit eternal life?” says, “Why do you call me good?” For he knew that there is none who does good. Perhaps, since the law has a shadow of the good things to come, there is none in this life who does good, but only a shadow of good. And since there is none who does good, the man who spoke is rebuked with “Why do you call me good?” “Those who devour my people as they eat bread did not call on God,” etc. If anyone eats someone of the people of God, even if he says he calls on God, he is convicted of not calling on him. “For everyone who calls on the name of the Lord will be saved.” “For God scattered the bones of men-pleasers,” etc. Not everyone who pleases men is a men-pleaser; but if, intending ### Scripture references - Ps 52:7 (51:9 LXX): quotation, high confidence - Ps 52:8 (51:10 LXX): quotation, high confidence - Ps 52:9 (51:11 LXX): quotation, high confidence - Ps 53:1 (52:2 LXX): quotation, high confidence - Ps 53:4 (52:5 LXX): quotation, high confidence - Ps 53:5 (52:6 LXX): quotation, high confidence - 1 Sam 21:7: allusion, high confidence - Gal 5:22: quotation, high confidence - Mark 10:17: quotation, high confidence - Mark 10:18: quotation, high confidence - Heb 10:1: allusion, high confidence - Rom 10:13: quotation, high confidence ### Translation notes - Psalm 52 LXX is Psalm 53 in the English Bible; the Septuagint counts the title as v. 1, so its verse numbers run one higher. The olive tree (ἐλαία) is linked with mercy (ἐλεημοσύνη) by a play on words. The reading of the fool as “the people that denies that Christ is God” is translated as written. A column number at the head of the column is removed by a logged correction. Quotations and allusions: 1 Sam 21:7 LXX; Gal 5:22; Mark 10:17–18; Heb 10:1; Rom 10:13. ### Citation (SBL) Origen, Sel. Ps. 1455 (PG 12:1456a–1456d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1443/#p-1455). ## PG 12:1457 (Ps 52–53 LXX) - URL: https://sophiascriptura.com/fathers/origen-selecta-psalmos/1443/#p-1457 - Source: PG 12:1457a–1457d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: End of Ps 52 LXX (53) (who is a men-pleaser; salvation out of Zion) and Ps 53 LXX (54): the structure of the prayer and its thanksgiving, and the Father and the Son as helpers. ### Greek text ἔσθʼ ὅτε ἀρέσκειν, καθηκόντως αὐτὸ ποιήσει, καὶ οὐκ ἀνθρωπάρεσκος ἔσται. Ὀ γοῦν Παῦλος φη·σιν · ι Ἀπρόσκοποι καὶ Ἰουδαίοις γίνεσθε καὶ τῇ Ἐκκλησίᾳ τοῦ Θεοῦ, καθὼς κάγὼ πάντα πᾶσιν ἀρέσκω, μὴ ζητῶν τὸ ἐμαυτοῦ συμφέρον, ἀλλὰ τὸ τῶν πολ λῶν,ῖνα σωθῶσιν. ι Ἀλλʼ εἷ τις προτίθεται οὐδὲν ἄλλο ἢ ἀνθρώποις ἀρέσκειν, ἦ μᾶλλον ἀνθρώποις ἢ Θεῷ· καὶ ἐπίσης ἀνθρώποις καὶ Θεῷ, δέον μόνον ὥστε διʼ ἐκεῖνον γίνεσθαι καὶ τὸ, ἀνθρώποις· ὅτε τοῦτο ποιεῖν αἱρεῖ λόγος, ἐκεῖνος ἁνθρωπάρεσκος ἔσται. Δεῖ δὲ ἐπί τινων σκοπήσαντα, ὅτι οὐχ οἶόν τε τόδε τι διαπράξαντα ἢ εἰπόντα, καὶ Θεῷ καὶ ανθρώποις ἀρέσαιι καταφρονῆσαι μὲν τοῦ ἀρέσαι τοῖς ἀν- Θρώποις, ἑλέσθαι δὲ τὸ ἀρέσαι τῷ Θεῷ. Τίς δώσει ἐκ Σιὼν τὸ σωτήριον τοῦ 'lopaIM,’ κ. τ. ἐ. ι ’Ἥξει ἐκ Σιὼν ό ῥυόμενος, καὶ ἀποστρέψει ἀσεβείας ἀπὸ Ἰακώβ. ι Ἀλλά καὶ ταῖς ἠδη αἰχμαλωτισθείσαις δέκα φυλαῖς δώσει σωτηρίαν καὶ ἐπάνοδον. Ἀλλά τίς δώσει τὸν Χριστὸν ἰδεῖν τὸ τοῦ νοητοῦ Ἰσραὴλ σωτήριον '0 Θεὸς, ἐν τῷ ὀνόματί σου σῶσόν με, κ. τ. ἐ. Εῠχεται ἕως τοῦ, «ἐνώπιον αὐτῶν. ι Εἶτα ἐνεστηκυίας αὐτῷ βοηθείας αίσθόμενος, οἱονεὶ δείκνυσιν αὐτὴν ἐν τῷ ° ι Ἰδοὺ ό Θεὸς βοηθεῖ μοι, ι καὶ τῷ ἑξῆς καὶ τῷ μετʼ αὐτόν. Εἶτα περί τινων εὔχεται ἐντυγχάνειν, ἐπαγγελλόμενος ἑκούσιον ἐπὶ τούτῳ θυσίαν. Εἶτʼ εὐχαριστεῖ ἀνταποδοτικῶς τῶν εἰρημένων ἐν τῇ εὐχῇ καλ ἐντεύξει· καλ πρὸς τὸ, ι Ἐν τῇ ἀληθείᾳ σου ἐξολόθρευσον αὐτοὺς, ι ἀνταποδίδωσινʼ ε Ἑν τοῖς ἐχθροῖς μου ἐπεῖδεν ὁ ὀφθαλμός μου. ι Ἰδοὺ γὰρ ό Θεὸς,Βοηθεῖ μοι. κ. τ. ἐ. Αίσθεται εἰσακουσθεὶς καὶ λέγει ταῦτα διὰ μέσου τῶν πρὸς Θεὸν συναφθέντωψ Ἂν οὕτως κραταιοὶ ι ἐζήτησαν τὴν ψυχήν μου, καὶ οὑ προέθεντο τὸν Θεὸν ἐνώπιον αὐτῶν, ἐν τῇ ἀληθεία σου ἐξολόθρευσον αὐτούς. ι Βοηθὸν δὲ ἔχειν ὁμολογεῖ τάχα τὸν Πατέρα καὶ Κύριον ἀντιλαμβανόμενον τῆς ψυχῆς αὐτοῦ, ἵνα εἴπῃ τὸν Υίὸν, ὃς ἀποστρέψει τὰ κακὰ τοῖς ἐχθροῖς μου. ’Ἀ γὰρ ἐπάγειν μοι βεβούληνται κακωτικὰ, ταῦτα πρὸς αὐτοὺς ἀναστρέψει, οὕτω τοῦ Θεοῦ κρίνοντος. Τούτῳ συνο ᾴδει τὸ, ι Ποιήσατε αὐτὴν, ὃν τρόπον ἐποιήσατε τὸν πλούσιον. ι Καὶ τούτων, φησὶ, συμβεβηκότων αὑθαιρέτῳ γνώμῃ ἐπʼ εὐχαριστίαν ἐρχόμενος, ἐκουσίως θύσω σοι. Ἐξομολογήσομαι τῷ ὀνόματί σου, Κύριε, κ. τ. ἐ. Εὐχαριστεῖ, πρὸς τὸ ι Ἑν τῷ ὀνόματί σου σῶσόν με, ι ἀποδιδοὺς τὸ, ι Ἐξομολογὴσομαι τῷ ὀνόματί σου. ι Καὶ πρὸς τὸ, ι Ἀλλότριοι ἐπανέστησαν ἐπʼ ἐμὲ, ι τὸ. ι Ἐκ πάσης θλίψεως eaeam με, καὶ ἐν τοῖς ἐχθροῖς μου ἐπεῖδεν ό ὀφθαλμός μου. ι Ἀγαθὸν τὸ τὰ τέως μὴ ὁρώμενα ἐχθρὰ ἡμῶν, ἄν ἔτι λανθάνωνται ἡμᾶς, ἤδη ποτέ θεωρηθῆναι, καθὸ ἐχθρά ἐστι. ηοίου δέ ὀφθαλμοῦ καὶ τοῦτο ἔργον ἐστὶν ἢ τοῦ ### English translation (Claude) [Ps 52 LXX / 53, continued] at times to please men, he will do it fittingly and will not be a men-pleaser. Paul at any rate says, “Give no offence to Jews or to the church of God, just as I too please all in all things, not seeking my own advantage, but that of the many, that they may be saved.” But if someone intends nothing else than to please men, or to please men more than God, or men and God equally—when it should be only so that pleasing men too happens for God’s sake, whenever reason chooses to do this—that man will be a men-pleaser. And in some cases, having considered that it is not possible, by doing or saying a given thing, to please both God and men, one must despise pleasing men and choose to please God. “Who will give the salvation of Israel out of Zion?” etc. “The deliverer will come from Zion and will turn away ungodliness from Jacob.” But he will also give salvation and return to the ten tribes already taken captive. But who will grant to see Christ, the salvation of the intelligible Israel? [Ps 53 LXX / 54] “O God, save me in your name,” etc. He prays as far as “before them.” Then, perceiving that help is present to him, he as it were points to it in “Behold, God helps me,” and in the next verse and the one after it. Then he prays to intercede concerning certain persons, promising a voluntary sacrifice for this. Then he gives thanks, answering point by point what was said in the prayer and intercession; and to “In your truth destroy them” he answers, “My eye looked upon my enemies.” “For behold, God helps me,” etc. He perceives that he has been heard, and says these words in between the words addressed to God: “If the mighty thus sought my soul and did not set God before them, destroy them in your truth.” He confesses that he has the Father, perhaps, as helper, and the Lord as the one who upholds his soul, so as to mean the Son, who will turn back the evils on my enemies. For the harms they wished to bring on me he will turn back on them, God so judging. With this agrees the saying, “Do to her as you did to the rich man.” And when these things have happened, he says, coming to thanksgiving of my own free choice, I will sacrifice to you voluntarily. “I will give thanks to your name, O Lord,” etc. He gives thanks, answering “Save me in your name” with “I will give thanks to your name”; and “Strangers rose up against me” with “From every affliction you rescued me, and my eye looked upon my enemies.” It is good that our enemies, hitherto unseen, if they still escape our notice, should at last be seen for what they are, enemies. And of what eye is this the work, but of ### Scripture references - Ps 53:5 (52:6 LXX): allusion, high confidence - Ps 53:6 (52:7 LXX): quotation, high confidence - Ps 54:1 (53:3 LXX): quotation, high confidence - Ps 54:3 (53:5 LXX): quotation, high confidence - Ps 54:4 (53:6 LXX): quotation, high confidence - Ps 54:5 (53:7 LXX): quotation, high confidence - Ps 54:6 (53:8 LXX): quotation, high confidence - Ps 54:7 (53:9 LXX): quotation, high confidence - 1 Cor 10:32: quotation, high confidence - 1 Cor 10:33: quotation, high confidence - Rom 11:26: quotation, high confidence ### Translation notes - Psalm 53 LXX is Psalm 54 in the English Bible; the Septuagint counts the title as vv. 1–2, so its verse numbers run two higher. The heading is not in the scan text. The saying “Do to her as you did to the rich man” is unidentified. Quotations and allusions: 1 Cor 10:32–33; Rom 11:26. ### Citation (SBL) Origen, Sel. Ps. 1457 (PG 12:1457a–1457d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1443/#p-1457). ## PG 12:1459 (Ps 53–54 LXX) - URL: https://sophiascriptura.com/fathers/origen-selecta-psalmos/1443/#p-1459 - Source: PG 12:1460a–1460d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: End of Ps 53 LXX (54) and beginning of Ps 54 LXX (55): bold prayer, “musing” as prayer, and the devil’s powers troubling the heart of Jesus before his death. ### Greek text ιιιιι διορατικοῦ καὶ ἱκανοῦ βλέπειν τὸ φίλονς Ὁδέ μὴ διορατικὸς ὀφθαλμὸς, ἀπατώμενος καὶ παρορῶν, τὸ ἐχθρὸν ὡς φίλον βλέψεται, καὶ τὸ φίλον ὡς ἐχθρόν. ΨΑΛΜΟΣ NA’. 'E-rtbtto'm, o' Θεὸς, τὴν προσευχήν μου, κ. τ. ἑ. υὺδεὶς τῶν ἁμαρτανόντων, μάλιστα παρὰ τὸν τῆς ἁμαρτίας καιρὸν, θέλοι ἂν ἵνα προσέχῃ αὐτῷ ἀνὴρ σεβάσμιος, πόσῳ ἦττον Θεός. Εἴπερ συνιεῖς τὸ, ι Ἐνωτίσασθε, πάντες oi κατοικοῦντες τὴν οἰκουμένην, ι τὰ ἔρημα τοῦ λόγου τῆς κακίας χωρία καταλιπὼν, ἐλήλυθας ἐπὶ τὴνοίκουμένην, καὶ ἐλθὼν κατ· λέγε ι Ἐνώτισαι, ὁ Θεὸς, τὴν προσευχήν μου, ι καὶ ἐνωτίσεται, ἀλλὰ καὶ μὴ ὑπεριδὼν δεομένου σου. Θάρρει ὡς οὐχ ὑπεροφθησόμενος εἰπεῖν · ι Καὶ μὴ ὑπερίδῃς τὴν δέησίν μου. › Ἀλλὰ καὶ εί προσέχεις Θεῷ, πεποιθὼς αὐτῷ, λέγε τό · ι Πρόσχες μοι· ι ἐτι δὲ εἰ ἣκουσας αὐτοῦ, είσακούσεταί σου. Ἀλλὰ εί καὶ, ὡς ὁ Ἀπόστολος διὰ φιλανθρωπίαν λυπούμενος, κλαίεις μετὰ κλαιόντων, καὶ στενάζεις ἐν τῷ σκήνει βαρούμενος, εἰπέ τόσ ι ἐλυπήθην, ι καὶτὰ ἑξῆς. Ἐιμὶυπήθην ἐν τῇ ἀδολεσχίᾳ μου, κ. τ. έ. Ἦ ἀδολεσχίαν ἐνταῦθα τὴν εὐχὴν σημαίνει, ὡς καὶ ἐπὶ τῆς Ἀννης· ι Ἐκ πλήθους ἀδολεσχίας μου ἐκτέτηκα. ι Καὶ ὅσα δέ πράττομεν ἢ λέγομεν παρὰ τὸν ὀρθὸν λόγον, ἀδολεσχία ἐστὶ, ὡς καὶ ὅσα εἰκῆ λαλοῦμεν, Κατέγνω οῦν ἑαυτοῦ ἐπὶ τῷ τεταράχθαι, καὶ τήν τῆς ψυχῆς ἀπολωλεκέναι γαλήνην ι ἐπὶ τῇ φωνῇ τοῦ ἐχθροῦ καὶ ἀπὸ θλίψεως ἁμαρτωλοῦ. ι Ἐξομολογεῖται οὖν, διδάσκων ἡμᾶς ὁ Προφήτης ἐξομολογεῖσθαι, τὸ πρόσωπον ἡμῶν ἀναλαβών. Kal ἐταράχθην ἀπὸ φωνῆς ἐχθροῦ καὶ ἀπὸ θλίψεως ἀμορτωλοῦ · ὅτι ἐξέκλιναν ἐπʼ ἐμὲ ἀνομίαν, καὶ ἐν ὀργῇ eris-auitam“ μοι, κ. τ. ἐ. Χριστοῦ ἁποσπῶντος ἀνθρώπους ἀπὸ τῶν ἀντικειμένων ἐνεργειῶν, ἡ φωνὴ τοῦ ἀμαρτωλοῦ διαβόλου παρορμῶντος τὰς ὑπʼ αὐτὸν δυνάμεις κατὰ τοῦ Σωτῆρος αἰτία ἐγίνετο τοῦ ἐκείνας ἐκκλίνειν ἐπʼ αὑτὸν τὴν ἀνομίαν, καὶ ἐν ὀργῇ ἐγκοτεῖν αὐτῷ, ὡς τοῦ Ἰησοῦ ταράττεσθαι τὴν καρδίαν ἐν αὐτῷ, καὶ δειλίαν θανάτου ἐμπίπτειν αὐτῷ, φόβου καὶ τρόμου ἐρχομένων ἐπʼ αὐτὸν, καὶ σκότου καλύπτοντος αὐτόν. Ἡ καρδία μου ἐταράχθη ἐν ἐμοὶ, κ. τ. ἐ. Ἔχει τι ὅμοιον τὸ, ι Ἦ καρδία μου ἐταράχθη ἐν ἐμοὶ, › τῷ, ι Πρὸς ἐμαυτὸν ἡ ψυχή μου ἐταράχθη. ι Ἀλλὰ καὶ ἐπὶ θανάτῳ προσδοκωμένῳ δειλία ἀπό τινος πονηρᾶς ἐνεργείας γίνεται, ἣτις, βουλομένη ἐνεργῆσαι είς τὸν λέγοντα τὸν ψαλμὸν, ἐπέπεσεν αὐτῷ, οὐ πάντως δὲ καὶ ἐνήργησεν ὃ ἐβουλήθη. Τὸ δέ ὅμοιον ἐρεῖς καὶ ἐπὶ τοῦ ἐλθόντος ἐπʼ αὑτὸν φόὸου καὶ τρόμου ### English translation (Claude) [Ps 53, continued] the clear-sighted eye, able to see what is friendly? The eye that is not clear-sighted, deceived and overlooking, will see the hostile as friendly and the friendly as hostile. [Ps 54 LXX / 55] Psalm 54. “Give ear, O God, to my prayer,” etc. None of those who sin, especially at the moment of sin, would want a venerable man to attend to him, much less God. If you understand “Give ear, all who inhabit the world,” you have left the desert places of the reasoning of wickedness and have come to the inhabited world; and having come, say, “Give ear, O God, to my prayer,” and he will give ear, and will not overlook you when you make supplication. Take courage, as one who will not be overlooked, to say, “And do not overlook my supplication.” But also, if you attend to God, trusting in him, say, “Attend to me”; and further, if you have heard him, he will hear you. And if, like the Apostle grieving out of love for men, you weep with those who weep and groan in the tent, being burdened, say, “I was grieved,” and what follows. “I was grieved in my musing,” etc. Here “musing” signifies prayer, as in the case of Hannah: “Out of the abundance of my musing I have wasted away.” And whatever we do or say contrary to right reason is idle talk, as is all that we say at random. So he condemned himself for having been troubled and having lost the calm of his soul “at the voice of the enemy and from the affliction of the sinner.” So the prophet confesses, teaching us to confess, having taken on our person. “And I was troubled at the voice of the enemy and at the affliction of the sinner; for they turned lawlessness upon me, and in anger they bore a grudge against me,” etc. When Christ was drawing men away from the opposing activities, the voice of the sinner, the devil, urging the powers under him against the Saviour, was the cause of their turning lawlessness upon him and bearing a grudge against him in anger, so that the heart of Jesus was troubled within him, and the fear of death fell upon him, fear and trembling coming upon him, and darkness covering him. “My heart was troubled within me,” etc. “My heart was troubled within me” has something like “My soul was troubled within me.” But also, when death is expected, fear arises from some evil activity, which, wishing to act on the one who speaks the psalm, fell upon him, but by no means did what it wished. You will say the like also of the fear and trembling that came upon him, ### Scripture references - Ps 55:1 (54:2 LXX): quotation, high confidence - Ps 55:2 (54:3 LXX): quotation, high confidence - Ps 55:3 (54:4 LXX): quotation, high confidence - Ps 55:4 (54:5 LXX): quotation, high confidence - Ps 55:5 (54:6 LXX): allusion, high confidence - Ps 49:1 (48:2 LXX): quotation, high confidence - Rom 9:2: allusion, low confidence - Rom 12:15: allusion, high confidence - 2 Cor 5:4: allusion, high confidence - 1 Sam 1:16: quotation, high confidence - Ps 42:6 (41:7 LXX): quotation, high confidence ### Translation notes - Psalm 54 LXX is Psalm 55 in the English Bible; the Septuagint counts the title as v. 1, so its verse numbers run one higher. The heading is misread in the OCR. Greek ἀδολεσχία means both “musing” (prayer) and “idle talk,” which the note plays on. The note on Jesus’ troubled heart is translated as written. Quotations and allusions: Ps 49:1 (48:2 LXX); Rom 9:2; Rom 12:15; 2 Cor 5:4; 1 Sam 1:16; Ps 42:6 (41:7 LXX). ### Citation (SBL) Origen, Sel. Ps. 1459 (PG 12:1460a–1460d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1443/#p-1459). ## PG 12:1461 (Ps 54 LXX) - URL: https://sophiascriptura.com/fathers/origen-selecta-psalmos/1443/#p-1461 - Source: PG 12:1461a–1461d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Notes on Ps 54 LXX (55):4–9: sins of thought kept within, the passions that remain in human nature, the dove’s wings as contemplation, and flight into the desert. ### Greek text · ἅτινα, ἐπεὶ εὗρεν αὑτὸν ἐγρηγορότα, οὐκ ἐνήρ γησεν. ι Ἐκάλυψέ με δέ σκότος, ι εἷπε διὰ τὸ σῶμα σκοτοῦν τὴν ψυχὴν, ὅτε ἁμαρτωλὸς καὶ ἐχθρὸς ἐκ· τιιλίνουσιν ἐπʼ ἐμὲ ἀνόμιον ποίησιν. Ἀμαρτία γὰρ ἁμαρτίαν ἐρεθίζει· δίκαιος δὲ δικαίῳ συνὼν δικαιότερος γίνεται. ι Καὶ ἐν ὀργῇ ἐνεκότουν μοι. › Καὶ τοῦτο τῶν ἁμαρτωλῶν, οἳ καὶ τὴν ἔχθραν οὐχ ἁπλῶς ἐργάζονται, ἀλλὰ καὶ ἐν σκότῳ. ι Ἐγκοτεῖν ι δέ ἐστιν ἐναποκειμένην ἔχειν τὴν ὀργήν. Ἐπίσταται σπουδαῖος ἄπας ἕτερον εἶναι τὸ ἐν λογισμοῖς ἁμαρτάνειν (ὃ καὶ ἀνεκτόν ἐστι) καὶ ἕτερον, ἐν πράξει καὶ λόγοις (ὃ καὶ ἐπικίνδυνον καὶ βαρύ). Διὸ καὶ εῐ ποτε ἐν λογισμοῖς συμβαίη κλόνον καὶ βλάβην γίνεσθαι, ἐν ἐαυτῷ φυλάττει αὑτά, ούδέ προφέρει λόγον, κατὰ τὸ ἐν κρυπτῷ ἁμάρτημα, ούδέ πράττει ἁποτελεσματικῶς, είδὼςίἁσιμον εἶναι τὸ ἐνθύμημα. Τὸ δὲ ἐν πράξει καὶ λόγοις δυσίατον ἐσθʼ ὅτε καὶ ἀνίατον. Διό φησινʼ ι Ἦ καρδία μου ἐταράχθη ἐν ἐμοί. ι Οὐ γὰρ ἡρμήνευσα τὴν ταραχὴν, ἦ ἔπραξά τι κατʼ αὐτόν · ἀλλὰ καὶ δειλίας ἐπιπεσούσης θανάτου ἀκολουθοῦντος τῇ ἁμαρτία, ἐν ἐμαυτῷ αὐτὴν κατέσχον. Συμβαίνει γὰρ ἐκ τῶν ἔξω τὴν δειλίαν φανῆναι, καὶ ἐτέρων πρόσκομμα γενέσθαι τὸν δηλωθέντα. Τὸ δὲ, ι Φόβος καὶ τρόμος ἦλθεν ἐπʼ ἐμὲ, καὶ ἐκάλυψε με σκότος, ι τῆς φύσεως τῆς ἀνθρωπίνης ὑπάρχει, ἐχούσης τὸ παθητικὸν καὶ θυμικὸν καὶ ἐπιθυμητικόν. Κᾶν κατʼ ἀρετήν τις προκόπτῃ, οὐκ ἁφανιζομένου τοῦ παθητικοῦ [συμβαίνει ἐν τῇ λεγομένῃ συμπαest; γενέσθαι. Ἀμέλει γοῦν καὶ τὸ προκείμενον πρόσωπον, ὠθούμενον ὑπὸ φωνῶν ἐχθρῶν καὶ θλίᾠεως ἁμαρτωλοῦ, ἀναρριπιζόμενον ἔσχε τὸ ἐνυπάρχον παθητικὸν, ὡς φοβηθῆναι, καὶ τρόμῳ ὑποπεσεῖν ὑπὸ τοῦ τῆς ἀπορίας σκότους · τὴν γὰρ σκοτοδινίασιν σκότος ἐκάλεσεν. Καὶ εἷπον Τίς δώσει μοι πτέρυγας ὡσεὶ περιστερᾶς, κ. τ. ἐ. Πτέρυγές εἰσι τῆς ἁγίας περιστερᾶς ἠ θεωρία σωμάτων καὶ ἀσωμάτων, διʼ ἧς ὑψωθεὶς ό νοῦς καταπαύει είς γνῶσιν τῆς ἁγίας Τριὰδος. Ἰδοὺ ἐμάκρυνα φυγαδεύων, καὶ ηὐλίσθην ἐν τῇ ἐρήμῳ, κ. τ. ἐ. Ἠ τοῦ φυγαδεύειν λέξις τὸ διώκειν καὶ εἰς φυγὴν τρέπειν τοὺς ἐλαυνομένους δηλοῖ. Φησὶ γοῦν ὁ τὸν ψαλμὸν λέγων, ι Ἰδοὺ ἐ μάκρυνα, ι τουτέστιν ἐπὶ πολὺ φυγαδεύων τὸν ἐχθρὸν καὶ τὸν ἁμαρτωλὸν, ὠς ἐκείνων ἐληλασμένων αύλισθῆναί με ἐν τῇ ἐρήμῳ, τουτέστιν διαναπαύσασθαι ἐν καταστάσει είρηνικῇ. Εἰ δὲ τὸ ι φυγαδεύειν ι ἰδίως ἐνταῦθα ι φυγεῖν ι σημαίνει, ἐρεῖ ὁ δίκαιος τοὺς ἐκ περιτομῆς φεύγων καὶ μακρυνόμενος διὰ τὴν πρὸς αὐτοὺς ἀλαζονείαν· Ηύλίσθην ἐν τῇ ἐρήμῳ νόμου καὶ προφητῶν Ἐκκλησία. Ἀρμόζει δὲ καὶ τῷ κατʼ οἰκονομίαν Χριστῷ. Προσεδεχόμην τὸν σώζονταί με ἀπὸ όλιγοψυχίας καὶ καταιγίδος, κ. τ. ἑ. Καταιγὶς ὁ μέγας πειρασμὸς καὶ πολὺς κατὰ τῆς ψυχῆς πνέων, ὥστʼ ἂν καὶ ναυαγῆσαι τὴν μὴ προσέχουσαν ἑαυτῇ. ### English translation (Claude) [Ps 54, continued] which, since they found him watchful, did not act. “And darkness covered me,” he said, because the body darkens the soul, when the sinner and the enemy turn lawless doing upon me. For sin provokes sin; but a righteous man in company with a righteous man becomes more righteous. “And in anger they bore a grudge against me.” This too belongs to sinners, who work enmity not simply but in darkness as well. “To bear a grudge” is to have anger stored up. Every earnest man knows that sinning in thoughts (which is tolerable) is one thing, and sinning in act and words (which is dangerous and grave) another. Therefore, if at any time agitation and harm should arise in his thoughts, he keeps them within himself, and does not bring them out in speech, as a hidden sin, nor carry them out in deed, knowing that the thought is curable. But sin in act and words is hard to cure, sometimes even incurable. Therefore he says, “My heart was troubled within me.” For I did not express the trouble, nor did I do anything in accordance with it; but even when the fear of death, which follows sin, fell upon me, I held it within myself. For it happens that fear shows itself from outward things, and that the one in whom it is shown becomes a stumbling block to others. And “Fear and trembling came upon me, and darkness covered me” belongs to human nature, which has the passible, the irascible, and the desiring part. Even if one progresses in virtue, since the passible part is not abolished, it happens that something arises in what is called … Certainly the present speaker, pushed by the voices of enemies and the affliction of the sinner, had the passible part in him fanned up, so as to fear and fall into trembling from the darkness of perplexity; for he called dizziness darkness. “And I said, Who will give me wings like a dove?” etc. The wings of the holy dove are the contemplation of bodies and of bodiless things, through which the mind, lifted up, comes to rest in the knowledge of the holy Trinity. “Behold, I went far off, putting to flight, and lodged in the desert,” etc. The word “put to flight” signifies pursuing and turning to flight those who are driven out. So the one who speaks the psalm says, “Behold, I went far off,” that is, putting to flight for a long way the enemy and the sinner, so that, once they were driven out, I lodged in the desert, that is, rested in a peaceful condition. But if “put to flight” here properly means “flee,” the righteous man, fleeing those of the circumcision and going far off because of their arrogance toward him, will say, “I lodged in the desert,” that is, in the church, which was a desert without the law and the prophets. It fits also Christ in his dispensation. “I waited for the one who saves me from faintheartedness and tempest,” etc. The tempest is the great temptation blowing hard against the soul, so that a soul that does not attend to itself may even be shipwrecked. ### Scripture references - Ps 55:3 (54:4 LXX): allusion, high confidence - Ps 55:4 (54:5 LXX): quotation, high confidence - Ps 55:5 (54:6 LXX): quotation, high confidence - Ps 55:6 (54:7 LXX): quotation, high confidence - Ps 55:7 (54:8 LXX): quotation, high confidence - Ps 55:8 (54:9 LXX): quotation, high confidence ### Translation notes - The technical term after “what is called” is garbled in the OCR (perhaps προπάθεια, “pre-passion”); “…” marks it. The sense of “in the church, which was a desert without the law and the prophets” is uncertain. A leaked note from Migne’s apparatus (citing a Coislin manuscript) is removed by a logged correction. ### Citation (SBL) Origen, Sel. Ps. 1461 (PG 12:1461a–1461d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1443/#p-1461). ## PG 12:1463 (Ps 54 LXX) - URL: https://sophiascriptura.com/fathers/origen-selecta-psalmos/1463/#p-1463 - Source: PG 12:1464a–1464d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Notes on Ps 54 LXX (55):10–18: the confusion of tongues for the builders of evil cities, Jerusalem and the traitor, and going down alive into Hades. ### Greek text Καταπόντισον, Κύριε, καὶ καταδίελε τὰς τλώσο σας αὐτῶν, ὅτι εἶδον ἀνομίαν καὶ ἀντιλογίαν ἐν τῇ πόλει, κ. τ. έ. Τοῖς ἀπὸ κακίας καὶ ψευδῶν δογμάτων πόλιν οἰκοδομοῦσιν ἀγνωσία ὲπισυμὸαίνει καὶ σύγχυσις γλωσσῶν παύουσα αὐτοὺς τῆς κᾶκῆς ἐνεργείας, καθάπερ καὶ τοῖς ἐν Χαλάνῃ τδν πύργον κατασκευάσασιν. Ὀ καταποντισμὸς τὸν ἀφανισμὸν δηλοῖ, διότι πᾶν τὸ ὲν βυθῷ γεγονὸς ἀφανίζεται. Βυθὺς οὖν ἁμαρτία ἐστὶ καὶ ἀπώλεια ἡτοῦ συνεστῶτος τῆς κακίας διάλυσις. Διὰ τοῦτό φησι καταποντίζεσθαι παρὰ Θεοῦ τὸ κακὸν ἐν τῷ καταδιαιρεῖσθαι τὰς γλώσσας αὐτῶν ἐπὶ κακῷ συμφωνούντων. Τοῦ αὐτοῦ. ‹ Καταπόντισον, Κύριε. ι Τίνων αὐτῶν, ἢ ἐχθροῦ καὶ ἁμαρτωλοῦ; ἢ ὡς ἄβυσσος σοφία, ὲν ἐστι τὰ βάθη τοῦ Θεοῦ, καταποντίζει ὲπικλύζουσα γλώσσας καὶ φωνὰς ἐχθροῦ τῇ ἀληθείᾳ τοῦ λόγου, καὶ τῶν πρεσβευόντων αὑτὸν, καὶ καταδιαιιρεῖ αὑτὰς, διελέγχουσα τὸ ἀσύμφωνον καὶ τὸ διεσπασμένον αὐτῶν. Ἥ δὲ αἰτία τοῦ ταῦτα λέγεσθαι ἐπιφέρεται. Ἔστι γὰρ καὶ ἁντιλογίαή πρὸς τὴν ἀλή- Θειαν τῶν λογομαχούντων, εἰς οὐδὲν χρήσιμον εἰ μὴ ἐπὶ καταστροφῇ τῶν ἀκουόντων. Χριστὸς δὲ λέγοι ἂν τὰ ἑξῆς περὶτῆς Ἰερουσαλὴμ πόλεως, ἰδὼν τὴν ὲν αὑτῇ ἀνομίαν, καὶ τὴν περὶ αὐτοῦ ἀντιλογίαν, τῶν διάφορα περὶ αὐτοῦ λεγόντων. ι Καὶ οὐκ ἐξέλιπεν ὲκ τῶν πλατειῶν αὐτῆς. ι Εἰς πρόσωπον τοῦ προδότου ἀνεφέρετο ἂν δικαίως. ’ Ἐλθέτω θάνατος ἐπʼ αὐτοὺς, καί καταὸήτώσαν είς ᾅδου ζῶντες · ὅτι πονηρία ἐν ταῖς παροικίαις αὐτῶν ἐν μέσῳ αὐτῶν, κ. τ. έ. Ἐλθέτω δὴ θάνατος ἐπʼ αὐτοὺς, θάνατος ὁ διαιρῶν ψυχὴν ἀπὸ κακίας. Τοῦ αὑτοῦ. Ἐκεῖνοι εἰς ᾅδου ζῶντες κατέρχονται, οὐ κατήχησιν τῶν θείων παιδευμάτων ἔχοντες · ὁ γὰρ ἄγευστος τῶν τῆς ζωῆς λόγων νεκρός ἐστινʼ οὐ γὰρ οἶόν τε ζῶντά τινα τὴν κοινὴν ζωὴν εἰς ᾅδην κατέρχεσθαι. Ἐπεὶ οὖν Ἰούδας καὶ ὁ λαὸς Ἰουδαίων κατήχησιν εἶχον τοῦ νόμου καὶ τῶν προφητῶν, θανάτου ἐπʼ αὐτοὺς ἐρχομένου τοῦ ἑπομένου τῇ ἁμαρτίᾳ, ζῶντες εἰς ᾅδην κατέρχονται. Ἀκολούθως καὶὸ ἐπιφερόμενος λέγεται στίχος, ι Ὅτι πονηρία ὲν ταῖς παροικίαις αὐτῶν ὲν μέσῳ αὐτῶν. ι Et γὰρ καὶ πεῖραν εἶχον τῶν ζωοποιῶν Γραφῶν, οὐ κατᾤκησαν, ἀλλὰ παρῴκησαν, ὲν αὑταῖς. Τὸ, ι Πονηρία ὲν μέσῳ αὐτῶν, ι τουτέστι τῷ ἡγεμονικῷ. Ἐν μέσῳ γὰρ εἶναι λέγεται τοῦ ὅλου ζὼου.’Ὴ καὶ τὸ, ι Εἰς ᾅδου ζῶντες, ι αἰφνιδίως ἁποθάνειεν. t Παροικίας ι δὲ καλεί τὸν ἑκάστου βίον διὰ τὸ ὀλιγοχρόνιον. Φησὶ οὖν, ὅτι καὶ ὁ βίος αὐτῶν καὶ ἡ ζωὴ πάσης πεπλήρωται πονηρίας καὶ κακίας, οὐκ ὲννοούντων τὸ ὀλιγοχρόνιον. Ἐσπέρας καὶ πρωῒ καὶ μεσημβρίας διηγήσομαι, καὶ ἀπαγγελῶ, καὶ εὶσακούσεται τῆς φω. ### English translation (Claude) [Ps 54, continued] “Drown them, O Lord, and divide their tongues, for I saw lawlessness and contradiction in the city,” etc. To those who build a city out of wickedness and false doctrines, ignorance comes upon them and a confusion of tongues that stops them from their evil activity, as to those who built the tower in Chalanne. Drowning signifies disappearance, since everything that comes to be in the deep disappears. So the deep is sin, and destruction is the dissolution of what wickedness has put together. Therefore he says that evil is drowned by God when the tongues of those who agree in evil are divided. By the same. “Drown them, O Lord.” Whom? The enemy and the sinner? Or, as wisdom is an abyss, in which are the depths of God, it drowns the tongues and voices of the enemy by flooding them with the truth of the word and of those who champion it, and divides them, exposing their discord and their dividedness. The reason for saying this follows: for there is also the contradiction against the truth of those who fight about words, useful for nothing except the ruin of the hearers. And Christ would say what follows about the city of Jerusalem, seeing the lawlessness in it and the contradiction about him, of those who said different things about him. “And [usury and deceit] did not depart from its streets.” This would rightly be referred to the person of the traitor. “Let death come upon them, and let them go down alive into Hades; for wickedness is in their dwellings, in their midst,” etc. Let death indeed come upon them, the death that separates the soul from wickedness. By the same. Those go down alive into Hades who have instruction in the divine teachings; for the one who has not tasted the words of life is dead, and one who lives only the common life cannot go down to Hades alive. Since, then, Judas and the people of the Jews had instruction in the law and the prophets, when the death that follows sin came upon them, they go down alive into Hades. Consequently the following verse also is said, “For wickedness is in their sojournings, in their midst.” For even if they had experience of the life-giving Scriptures, they did not dwell in them but sojourned in them. “Wickedness in their midst,” that is, in the ruling faculty; for it is said to be in the middle of the whole living being. Or “alive into Hades” means that he would die suddenly. He calls each man’s life a sojourning because of its brevity. He says, then, that their life and living is filled with all wickedness and evil, since they do not consider its brevity. “Evening and morning and noon I will tell and proclaim, and he will hear my voice, ### Scripture references - Ps 55:9 (54:10 LXX): quotation, high confidence - Ps 55:11 (54:12 LXX): quotation, high confidence - Ps 55:15 (54:16 LXX): quotation, high confidence - Ps 55:17 (54:18 LXX): quotation, high confidence - Isa 10:9: allusion, medium confidence - Gen 11:9: allusion, high confidence - 1 Cor 2:10: allusion, high confidence - 2 Tim 2:14: allusion, high confidence ### Translation notes - “Chalanne” is the Septuagint place of the tower (Isa 10:9 LXX; Gen 10:10). In the note on v. 16 LXX the OCR reads “not having instruction” (οὐ), but the following sentence requires “those who have instruction” (οἱ); translated so. The notes on Jerusalem, Judas and the Jews are translated as written. Quotations and allusions: Gen 11:7–9; 1 Cor 2:10; 2 Tim 2:14. ### Citation (SBL) Origen, Sel. Ps. 1463 (PG 12:1464a–1464d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1463/#p-1463). ## PG 12:1465 (Ps 54–55 LXX) - URL: https://sophiascriptura.com/fathers/origen-selecta-psalmos/1463/#p-1465 - Source: PG 12:1465a–1465d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: End of Ps 54 LXX (55):18–23 (evening, morning and noon as passion, resurrection and faith; the one who exists before the ages) and Ps 55 LXX (56): Christ trampled by man, sinless in the flesh, and the demons who cannot read hearts. ### Greek text rip; μου. κ. τ. ὲ. Ἐν μέσῳ τοῦ πρωῒ καὶ τῆς ἑσπέρας ἐστὶν ἡ μεσημβρία. Καὶ ό μὲν Ἰακὼὸ ὀρθρίσας ὲπάλαιε μετὰ ἀγγέλου · Ἀβραὰμ δὲ ὲν μεσημβρίᾳ ἐώρα τοὺς ἀγγέλουςο Λὼτ δὲ ὲν ἑσπέρᾳ. Τοῦ αὑτοῦ. ι Ἐσπέρας I, κατὰ τὴν ἑνδεκάτην ὥραν, περὶ τὴν· τελευτὴν τοῦ κόσμου, ὅτε έπαθεν ό Σωτήρ( Πρωῒ, I ὅτε ἀνέστη. ι Μεσημβρίας, I ὅτε ίσχυρότερον πεισθέντες ἐπίστευσαν. Ἣ ἄρχεται τῆς διηγήσεως ἑσπέρας, καὶ ἀκμάζει ὲν αὐτῷ πρωϊ· κα). τελειοί ἀκμαζούσης ἡμέρας ὲν μεσημβρίᾳ. Εἱσακούσεται ό Θεὸς,καὶ ταπεινώσει αὐτοὺς ό ὑπάρχων πρὸ τῶν αἰώνων ° οὐ γάρ ἐστιν αὐτοῖς ἀντάλλαγμα, καὶ οὐκ ἐφοβήθησαν τὸν Θεὸν, κ. τ. έ. Ei πάντα διʼ αὑτοῦ ἐγένετο, καλῶς λέγεται ὑπάρχειν πρὸ τῶν αἰώνων. Καὶ ἐντεῦθεν γινώσκομεν, ὅτι αἰῶνες ἀπὸ τοῦ μὴ ὀντος είς τὸ εἶναι γεγόνασιν. Ἐπίρῤιψον ἐπὶ Κύριον τὴν μέριμνάν σου, καὶ αὐτός σε διαθρέψει, κ. τ. ὲ. Ὠς διέθρεψε (Si) τὸν εἰπόντα Ἰακώόο ι '0 Θεὸς ὁ τρέφων με ἐκ νεότητός μου. ι Ἐλέησόν με, ό Θεὸς, ὅτι κατεπάτησέ με ἄνθρωπος · ὅλην τὴν ἡμέραν πολεμῶν sextus με, κ.τ. ἑ. Ὁ Χριστὸς λέγει πρὸς τὸν Πατέρα· ι Ἐλέησόν με. ι Θεὸν γάρ με ὄντα ἄνθρωπος κατεπάτησε. Καὶ, οἶμαι, ἐντεῦθεν ἐλήφθη· ι '0 τὸν Υἱὸν τοῦ Θεοῦ καταπατήσας. I Τοῦ αὑτοῦ. Οἱ μὲν ἐπίγειοι δαίμονες καταπατοῦσιν ἡμᾶς · οἱ δὲ καταχθόνιοι ἐὰν ἀναβῶσι, καλύπτουσιν ἡμᾶςʼ διὸ εἴρηται· ι Ὅριον ἔθου ὃ ού παρελεύσονται, οὐδὲ ὲπιστρέψουσι καλύψαι τὴν γῆν. I Ὃύ φοβηθήσομαι τί ποιήσει μοι σὰρξ, κ. τ. ὲ. '0 τὴν τοῦ δούλου μορφὴν λαβὼν καὶ ἐν ὁμοιώματι γενόμενος σαρκὸς ἁμαρτίας, ὁ μὴ γνοὺς ἁμαρ. τίαν, ὑπὲρ ήμῶν ἁμαρτίαν ἐαυτὸν-ἐποίησε, σάρκα ἁναλαμβάνων, κα). μηδὲν μόνος τῶν ὲν σαρκὶ ζησάντων ἁμαρτὼν, θαρρούντως λέγοι τόο ι Τί ποιήσει μοι Παροικήσουσι καὶ κατακρύψουσιν, αὐτοὶ τὴν πτέρναν μου φυλάξουσι, κ. τ, ὲ. Διʼ ὧν ἐνεργοῦμεν ἐπιτηροῦντες μαθεῖν· καρδιογνῶσται γὰρ οὐκ εἰσὶν οἱ δαίμονες. Τοῦ αὐτοῦ. Ὁμοίως τῷ ὄφει οἱ πονηροὶ, ὡς εἴρηται· ι Καὶ σὺ τηρήσεις αὐτοῦ πτέρναν, I τὴν πτέρναν Χριστοῦ ἢ τοῦ δικαίου φυλάξουσι. Τοῦ εὺίροστῆσαι ἐνώπιον τοῦ Θεοῦ ἐν φωτὶ ζώντων, κ. τ. έ. Φῶς ζώντων ἐστὶν ἡ γνῶσις ἡ τῶν ἀγγέλων. ### English translation (Claude) [Ps 54, continued] etc. Noon is in the middle between morning and evening. Jacob, rising early, wrestled with an angel; Abraham saw the angels at noon; Lot in the evening. By the same. “Evening”: at the eleventh hour, near the end of the world, when the Saviour suffered. “Morning”: when he rose. “Noon”: when, more firmly persuaded, they believed. Or he begins the narrative in the evening, it reaches its height in him in the morning, and he completes it at full day, at noon. “God will hear and will humble them, he who exists before the ages; for they have no change, and they did not fear God,” etc. If all things came into being through him, he is rightly said to exist before the ages. And from this we learn that the ages came into being from non-being. “Cast your care upon the Lord, and he will sustain you,” etc. As he sustained Jacob, who said, “God who has fed me from my youth.” [Ps 55 LXX / 56] “Have mercy on me, O God, for man has trampled me; all day long fighting he has afflicted me,” etc. Christ says to the Father, “Have mercy on me.” For man trampled me, who am God. And I think it was taken from here: “who has trampled the Son of God.” By the same. The earthly demons trample us; and the subterranean ones, if they come up, cover us; therefore it is said, “You set a boundary which they will not pass, nor will they return to cover the earth.” “I will not fear what flesh will do to me,” etc. He who took the form of a slave and came to be in the likeness of sinful flesh, who knew no sin, made himself sin for us by taking up flesh; and he alone of those who have lived in flesh having committed no sin, would say boldly, “What will flesh do to me?” “They will sojourn and hide; they will watch my heel,” etc. They wish to learn by watching what we do; for the demons are not knowers of hearts. By the same. Like the serpent—as it is said, “And you will watch his heel”—the wicked will watch the heel of Christ or of the righteous man. “To be well pleasing before God in the light of the living,” etc. The light of the living is the knowledge of the angels. ### Scripture references - Ps 55:17 (54:18 LXX): quotation, high confidence - Ps 55:19 (54:20 LXX): quotation, high confidence - Ps 55:22 (54:23 LXX): quotation, high confidence - Ps 56:1 (55:2 LXX): quotation, high confidence - Ps 56:4 (55:5 LXX): quotation, high confidence - Ps 56:6 (55:7 LXX): quotation, high confidence - Ps 56:13 (55:14 LXX): quotation, high confidence - Gen 32:24: allusion, high confidence - Gen 18:1: allusion, high confidence - Gen 19:1: allusion, high confidence - Matt 20:6: allusion, medium confidence - John 1:3: allusion, high confidence - Gen 48:15: quotation, high confidence - Heb 10:29: quotation, high confidence - Ps 104:9 (103:9 LXX): quotation, high confidence - Phil 2:7: allusion, high confidence - Rom 8:3: allusion, high confidence - 2 Cor 5:21: allusion, high confidence - Gen 3:15: quotation, high confidence ### Translation notes - Psalm 55 LXX is Psalm 56 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. Quotations and allusions: Gen 32:24; Gen 18:1; Gen 19:1; Matt 20:6; John 1:3; Gen 48:15; Heb 10:29; Ps 104:9 (103:9 LXX); Phil 2:7; Rom 8:3; 2 Cor 5:21; Gen 3:15 LXX. ### Citation (SBL) Origen, Sel. Ps. 1465 (PG 12:1465a–1465d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1463/#p-1465). ## PG 12:1467 (Ps 56–57 LXX) - URL: https://sophiascriptura.com/fathers/origen-selecta-psalmos/1463/#p-1467 - Source: PG 12:1468a–1468d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Ps 56 LXX (57): the shadow of the Spirit’s wings, the Saviour sent from heaven, the demons’ teeth as evil thoughts, and mind and soul as harp and lyre; beginning of Ps 57 LXX (58). ### Greek text ν ΨΑΑΜΟΣ Ner. Καὶ ἑν σκιᾷ τῶν πτερύγιον σου sumo, ἕως οὗ παρέλθῃ ἠ ἀνομία, κ. τ. ὲ. Πρὸς τὸ Πνεῦμα λέγει τὸ ἆγιον ’ τοῦτο γὰρ ὲν εῖδει ὤφθη περιστερᾶς. Τοῦ αὑτοῦ. Ἕως μὲν παρέλθοι ἠ ἀνομία, ὲληπίζει 6 δίκαιος ὲν τῇ σκιᾷ τῶν πτερύγων τοῦ Θεοῦ· ἐπὰν δὲ παρέλθοι, καὶ ἀνύπαρκτος γένηται, οὐκέτι ὲλπίσει ἐν σκιᾷ, ἀλλʼ ἐν αὐτῷ. Δύναται δὲ καὶ οὕτω νομεῖσθαι ταῦτα Ἐλπιῶ μὲν ὲν σκιᾷ τῶν πτερύγων σου· ἕως δὲ παρέλθοιή ἀνομία, κεκράξομαι πρὸς τὸν Θεὸν τὸν ὕψιστον. Ἐξαπέστειλεν ἐξ ούρανοῦ, καὶ ἐσωσέ με, κ. τ. ἐ. Ἐξ ούρανοῦ ἦτοι τὸν Σωτῆρα ἐξαπέστειλεν, ἢ ἄγγελον σώζοντα. Ἐξαπέστειλεν ό Θεὸς τὸ ἕλεος αὐτοῦ καί τὴν ἀλήθειαν αὐτοῦ, κ. τ. ὲ. Μήποτε ὁ είπὼν (GI) · ι Ἐγώ εἰμι ἡ ἀλήθεια, ι ἐστὶ καὶ αὐτὸ ἔλεος, ἵνα μὴ ἄλλο ζητῶμεν ἢ τὸν αὑτὸν ἔλεον. Ἐκοιμήθην τεταραγμένος, κ. τ. ἐ. Εἰπὼν γάρ ( Ἡ ψυχή μου τετάρακται, ι μετʼ οὺ πολὺ κεκοίμηται. Υἱοὶ ἀνθρώπων, οἱ ὀδόντες αὐτῶν ὅπλα καὶ ,βέλη, καὶ ἡ γλῶσσα αὐτῶν μάχαιρα ὀξεῖα, κ. τ. ὲ. Ὀδόντες εἰσὶ τῶν δαιμόνων οἱ πονηροὶ λογισμοὶ, διʼ ὧν κατεσθίουσιν ἡμῶν τὴν ψυχήν. Τοῦ αὐτοῦ. Τῶν διαβαλλόντων ἡ γλῶσσα μάχαιρα ὀξεῖα, καὶ τῶν διδασκόντων τὰ τῆς ψευδωνύμου γνώσεως. ’Υψώθητι ἐπὶ τοὺς οὐρανοὺς, ό Θεὸς, κ. τ. ἑ. ι Ἐὰν ὑψωθῶ, φησιν 6 Σωτὴρ, πάντας ἑλκύσω πρὸς ἐμαυτόν. ι Ἐξεγέρθητι, ἡ δόξα μου, ἐξεγέρθητι, ψαλτήριον καὶ κιθάρα, κ. τ. ὲ. Δόξαν λέγει τὸ χάρισμα τοῦ νοῦ. Αὐτὸς 6 νοῦς ψαλτήριόν ἐστι, τὸ δὲ περικείμενον τῷ νῷ, ὅπερ ἐστὶν ἡ ψυχὴ,ικιθάρα. Ἐξομολογήσομαι σοι ἐν λαοῖς, Κύριε, ψαλῶ σοι ἐν ἔθνεσι, κ. τ. ὲ. Δύναται τοῦτο προτρεπτικὸν εἶναι πρὸς τὸ ἐξομολογεῖσθαι περὶ ἁμαρτιῶν ὲν Ἐκκλησία. ’Ὁτι ἐμετναλύνθη ἕως τῶν οὐρανῶν τὸ ἔλεός σου, καὶ ἕως τῶν νεφελῶν ἡ ἀλήθειά σου, κ. τ. ὲ. Ἐπεὶ 6 ἐλεούμενος μέχρι βασιλείας ἀναβαίνει τῶν οὐρανῶν, ἐμεγαλύνθη ὁ ἔλεος τοῦ Θεοῦ ἓως τῶν οὐρανῶν. ’Υψώθητι ἐπὶ τοὺς οὐρανοὺς, ό Θεὸς, καὶ ἐπὶ πᾶσαν τὴν γῆν ἡ δόξα σου, κ. τ. ὲ. Δὶς ὲν τῷ ψαλμῷ τούτῳ εἴρηνται οἱ δύο οὗτοι στίχοι. Ψ Δ ΛΜοΣ ΝΖʼ. Ei ἀληθῶς ἄρα δικαιοσύνην λαλεῖτε, κ. τ. ὲ. ### English translation (Claude) [Ps 56 LXX / 57] Psalm 56. “And in the shadow of your wings I will hope, until lawlessness passes by,” etc. He says this to the Holy Spirit; for the Spirit appeared in the form of a dove. By the same. Until lawlessness passes by, the righteous man hopes in the shadow of God’s wings; but when it passes by and comes to be nonexistent, he will no longer hope in a shadow, but in him. These words can also be divided thus: “I will hope in the shadow of your wings”; and, “Until lawlessness passes by, I will cry to God Most High.” “He sent from heaven and saved me,” etc. From heaven he sent either the Saviour or an angel to save. “God sent forth his mercy and his truth,” etc. Perhaps he who said, “I am the truth,” is also mercy itself, so that we may seek nothing other than the same mercy. “I slept troubled,” etc. For having said, “My soul is troubled,” not long after he slept. “Sons of men, their teeth are weapons and arrows, and their tongue a sharp sword,” etc. The teeth of the demons are the evil thoughts by which they devour our soul. By the same. The tongue of slanderers is a sharp sword, and that of those who teach the things of knowledge falsely so called. “Be exalted above the heavens, O God,” etc. “If I am lifted up,” says the Saviour, “I will draw all to myself.” “Awake, my glory; awake, harp and lyre,” etc. He calls the gift of the mind glory. The mind itself is a harp, and what surrounds the mind, which is the soul, a lyre. “I will give thanks to you among the peoples, O Lord; I will sing to you among the nations,” etc. This can be an exhortation to confess sins in church. “For your mercy has been magnified to the heavens, and your truth to the clouds,” etc. Since the one shown mercy ascends to the kingdom of heaven, the mercy of God has been magnified to the heavens. “Be exalted above the heavens, O God, and your glory over all the earth,” etc. These two verses are said twice in this psalm. [Ps 57 LXX / 58] Psalm 57. “If truly then you speak righteousness,” etc. ### Scripture references - Ps 57:1 (56:2 LXX): quotation, high confidence - Ps 57:2 (56:3 LXX): allusion, high confidence - Ps 57:3 (56:4 LXX): quotation, high confidence - Ps 57:4 (56:5 LXX): quotation, high confidence - Ps 57:5 (56:6 LXX): quotation, high confidence - Ps 57:8 (56:9 LXX): quotation, high confidence - Ps 57:9 (56:10 LXX): quotation, high confidence - Ps 57:10 (56:11 LXX): quotation, high confidence - Ps 57:11 (56:12 LXX): quotation, high confidence - Ps 58:1 (57:2 LXX): quotation, high confidence - Matt 3:16: allusion, high confidence - John 14:6: quotation, high confidence - John 12:27: quotation, high confidence - 1 Tim 6:20: allusion, high confidence - John 12:32: quotation, high confidence ### Translation notes - Psalms 56 and 57 LXX are Psalms 57 and 58 in the English Bible; the Septuagint counts the title as v. 1, so its verse numbers run one higher. The headings are garbled in the OCR. Quotations and allusions: Matt 3:16; John 14:6; John 12:27; 1 Tim 6:20; John 12:32. ### Citation (SBL) Origen, Sel. Ps. 1467 (PG 12:1468a–1468d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1463/#p-1467). ## PG 12:1469 (Ps 57 LXX) - URL: https://sophiascriptura.com/fathers/origen-selecta-psalmos/1463/#p-1469 - Source: PG 12:1469a–1469d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Notes on Ps 57 LXX (58):2–3: speaking righteousness truly, sin beginning in the heart and ending in the hands, with the readings of Theodotion, the fifth edition and Aquila. ### Greek text Ἰδωμεν τί ἐστιν ἀληθῶς δικαιοσύνην λαλεῖν, mi ὁσαχῶς ἐνδέχεται τὸ τοιοῦτον γίνεσθαι. καὶ καθʼ ’ένα μὲν τρόπον δικαιοσύνην ἔστι λαλεῖν, ὅτε ύγιῆ περὶ δικαιοσύνης ἔχων τις δόγματα, περὶ τούτων διαλέγεται · κατά δεύτερον δὲ τρόπον δικαιοσύνην τις λαλεῖ ό ἀπὸ δικαιοσύνης ἐνυπαρχούσης τῇ ψυχῇ πάντα λέγων. Συναγαγὼν δέ τις ἀμφότερα, εὖροι ἂν τὸν ἀληθῶς δικαιοσύνην λαλοῦντα. υί γὰρ ἔξωθεν φαινόμενοι τοῖς ἀνθρώποις δίκαιοι, ἔσωθεν δέ μεστοὶ ὑποκρίσεως καὶ ἀνομίας τυγχάνοντες, κάν λαλῶσι δικαιοσύνην, ούκ ἀληθῶς αὐτὴν λαλοῦσιν. Ἠγοῦμαι δὲ ὅτι οὐδεὶς δύναται δικαιοσύνην λαλῆσαι, μὴ μετέχων Χριστοῦ, ι ὃς ἐγενήθη ἡμῖν σοφία ἀπὸ Θεοῦ, δικαιοσύνη τε καὶ ἁγιασμὸς, καὶ ἀπολύτρωσις. ι Ἀκολουθεῖ δὲ τὸ ἀληθῶς λαλεῖν δικαιοσύνην τῷ εύθέα κρίνειν, ὥστε μηδὲν εἶναι σκολιὸν ἐν τοῖς κρίμασι καὶ τοῖς λογισμοῖς τοῦ ἀληθῶς δικαιοσύνην λαλοῦντος. Καὶ γὰρ ἐν καρδίῃ ἀνομίας, κ. τ. ὲ. Ἵνα δηλώσῃ {70) ό λόγος πηγὴν μὲν καὶ ἀρχὴν πάσης ἀμαρτίας τὸ τοῦ φαύλου ἡγεμονικὸν, ἀνομιῶν πεπληρωμένον, ὥς τι ρεὖμα ἀπὸ τῆς γῆςʼ τὴν δὲ πρᾶξιν, ἧς σύμβολον αἱ χεῖρες, τὴν ἀπὸ τοῦ ἡγεμονικοῦ προαχθεῖσαν μελέτην· πρότερον μὲν τὸ κατά τὴν καρδίαν ὠνόμασε, δεύτερον δὲ τὸ κατὰ τὰς χεῖρας. Καλή μὲν τῆς ἁμαρτίας ἀρχή ἐστιν ἀπὸ καρδίας, καὶ τὸ τέλος ἐν ταῖς πράξεσιν· ἐπὶ δὲ τῶν ἐπιστρεφόντων πρὸς (θεὸν ἡ ἀρχὴ μὲν ἀπὸ τῆς ἀποχῆς τῶν κακῶν πράξεων· τέλος δὲ ἡ καθαρότης τῆς καρδίας. Ὰιόπερ ἐν· ταῦθα μὲν ὅτε ἐλέγχονται el ψεκτοὶ, τὰ τῆς καρδίας ἀνομήματα πρότερον, καὶ τότε τά συμπλεκόμενα ἀδικήματα ταῖς χε ρσὶν ὠνόμασται. ’Λντὶ δὲ τοῦ ι συ μπλέκουσι ι Θεοδοτίων καλή πέμπτη έκδοσις, ι διασταθμίζουσιν· ι ’Λκύλας δὲ ι διασταθμίζεται ι περιέχει. Οὐχ ὼς ἔτυχε, φησι, συμπλέκουσι τὴν ἀδικίαν, ἀλλὰ διὰ ταύτας τὰς κακίας, ἐπελθόντος αύτῇ στρατοπέδου, ἔφθασεν ἡ ἀνομία καὶ ἡ ἀντιλογία, καὶ ἐπὶ τὰ τείχη αὐτῆς τοὺς φρουροῦντας αὐτὴν ἱεροὺς ἀγγέλους ' καὶ γὰρ οὗτοι ἐγκατέλιπον αὐτὴν ἀνομοῦσαν καὶ ἀντιλέγουσαν ἑωρακότες. Διότι ι ἀνομία καλ πόνος, ) ἐναντίος τῇ ἐπαινετῇ ἡδονῇ, ι ἐν μέσῳ αύτῆς ι σὺν ἀδικίᾳ γεγένηται, ὡς ι μὴ ἐκλείπειν ἐκ τῶν πλατειῶν αὐτῆς τόκον καὶ δόλον, ι δολιευομένων τῶν οἰκούντων αὐτὴν διʼ ὧν φρονοῦσι πονηρῶς · κοπιώντων δὲ τῷ αἴρειν ἐφʼ ἑαυτοῖς τὸ τῆς κακίας ἄχθος, μολίβδῳ παραβαλλομένης. Καὶ πλατείας αὐτῆς ήγητέον εἶναι τὰς διὰ τδ φιλήδονον πλατυνούσας ἑαυτὰς, τῷ τὴν πλατεῖαν καὶ εὐρύχωρον ὁδεύειν ὁδὸν, τουτέστι, τὸν ἡδονικδν καὶ παθητικὸν βίον· ἐν αύταίς γὰρ ἀεὶ μένων ό περὶ τὰ κακά κόπος, καὶ ό περί τὰς ἀπάτας δόλος, πληροῦσθαι ποιεί τὸ, ι Ούκ ἐξέλιπεν ἐκ τῶν πλατειῶν αὐτῆς τόκος καὶ δόλος. ι Καὶ γὰρ διασταθμίζοντες ἕκαστα τῶν ἀδικημάτων εἰς τὴν συμπλοκὴν τῆς κακίας οἱ πρὸς τὴν ἀδικίαν εὐχερεῖς, ἀδιαστάτως ἐνεργοῦσι τὰ αἱρετά εἰς ἀνεξάλειπτον στήλην παραλαμβανομένων τῶν πράξεων τῆς ἀδικίας αὐτῶν. ### English translation (Claude) [Ps 57, continued] Let us see what it is to speak righteousness truly, and in how many ways this can happen. In one way one speaks righteousness when, holding sound doctrines about righteousness, one discusses them; in a second way that man speaks righteousness who says everything out of the righteousness present in his soul. One who puts both together would find the man who truly speaks righteousness. For those who outwardly appear righteous to men, but inwardly are full of hypocrisy and lawlessness, even if they speak righteousness, do not speak it truly. And I think that no one can speak righteousness who does not share in Christ, “who became for us wisdom from God, and righteousness and sanctification and redemption.” Speaking righteousness truly is followed by judging uprightly, so that there is nothing crooked in the judgments and reasonings of the one who truly speaks righteousness. “For in your heart you work lawlessness,” etc. So that the word may show that the ruling part of the base man, filled with lawless deeds, is the spring and beginning of every sin, like a stream from the earth, and that action, of which the hands are a symbol, is the practice brought forth from the ruling part, he first named what concerns the heart, and second what concerns the hands. In sin the beginning is from the heart, and the end in actions; but for those turning to God the beginning is abstaining from evil actions, and the end is purity of heart. Therefore here, when the blameworthy are convicted, the lawless deeds of the heart are named first, and then the injustices woven together by the hands. Instead of “weave together,” Theodotion and the fifth edition have “weigh out,” and Aquila has “is weighed out.” Not at random, he says, do they weave injustice together; but because of these wickednesses, when an army came against it, lawlessness and contradiction overtook it, even on its walls, and the holy angels who guarded it; for these too abandoned it, having seen it acting lawlessly and contradicting. Because “lawlessness and toil,” the opposite of praiseworthy pleasure, “came to be in its midst” with injustice, so that “usury and deceit did not depart from its streets,” those who dwell in it practising deceit by their evil thinking, and toiling in lifting upon themselves the burden of wickedness, which is compared to lead. And its streets must be considered those who broaden themselves through love of pleasure, by walking the broad and spacious way, that is, the pleasure-loving and passionate life; for the toil over evils and the deceit over frauds, always remaining in them, fulfil “usury and deceit did not depart from its streets.” For those ready for injustice, weighing out each of their wrongs into the web of wickedness, work without intermission what they choose, while the deeds of their injustice are recorded on an indelible pillar. ### Scripture references - Ps 58:1 (57:2 LXX): quotation, high confidence - Ps 58:2 (57:3 LXX): quotation, high confidence - Ps 55:10 (54:11 LXX): allusion, medium confidence - Ps 55:11 (54:12 LXX): quotation, medium confidence - Matt 23:28: allusion, high confidence - 1 Cor 1:30: quotation, high confidence - Zech 5:7: allusion, low confidence - Matt 7:13: allusion, high confidence ### Translation notes - From “Not at random, he says” the note speaks of a besieged city and its streets, using the words of Ps 55:9–11 (54:10–12 LXX); this part seems to belong to that psalm and is out of place here. The sentence about the guardian angels is garbled and its construction uncertain. The “fifth edition” (Quinta) is one of the anonymous Greek versions in Origen’s Hexapla. Wickedness compared to lead recalls Zech 5:7–8. Quotations and allusions: Matt 23:28; 1 Cor 1:30; Matt 7:13. ### Citation (SBL) Origen, Sel. Ps. 1469 (PG 12:1469a–1469d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1463/#p-1469). ## PG 12:1471 (Ps 57 LXX) - URL: https://sophiascriptura.com/fathers/origen-selecta-psalmos/1463/#p-1471 - Source: PG 12:1472a–1472d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Notes on Ps 57 LXX (58):4–11: the deaf asp that will not hear the charms of prophets and apostles, the teeth broken as a mercy, and the sun not seen experienced as fire. ### Greek text ἐπλανήθησαν ἀπὸ γαστρὸς, ἐλάλησαν ψευδῆ, κ. τ. ἑ. Ἀλλοτριοῦνται ἀπὸ μήτρας, καὶ πλανῶνται ἀπὸ γαστρὸς οἱ ὲκ παιδὸς οὐκ ἐπὶ τὴν ἀρετὴν, ἀλλʼ ἐπὶ τὴν κακίαν ὁδεύοντες. Θυμύς αὐτοῖς κατὰ τὴν ὁμοίωσιν τοῦ ὄφεως. ὡσεὶ ἀσπίδος κωφῆς, καὶ,βυούσης τὰ ὦτα αὺτῆς, κ. τ. ὲ. Πᾶσα ψυχὴ μὴ ἀκούσασα λόγων σωζόντων αὐτὴν, ἀσπίς ἐστι βύουσα τὰ ὦτα a6της. Τοῦ αὐτοῦ. Διὰ τὸν ὡς ὄφεως τῶν ἁμαρτανόντων θυμὸν λέγεται αὐτοῖς ι "Docte, γεννήματα ἐχιδνῶν· ι μὴ ἀνειληφόσι τὸ καθʼ ὁμοιότητα τοῦ Θεοῦ, ἀλλὰ τοῦ ὄφεως. Καὶ 6 μὲν ἅγιος βύει τά ὦτα, ἵνα μὴ ἀκούσῃ κρίσιν αἵματος, καὶ ὡσεὶ κωφὸς οὐκ ἀκούει τῶν χειρόνων· ὁνδὲ ἁμαρτωλὸς οὐκ ἀκούει τῶν καλῶν, ὁμοίως ἀσπίδι κωφῇ βυούσῃ τὰ ὦτα αύτῆς, ἵνα μὴ ἀκούσῃ φωνὴν ἐπᾳδόντων. Βύουσι δὲ καὶ οὗτοι τὰ ὦτα, περὶ ὧν 6 λόγος, οὐ τὰ τῆς αἰσθήσεως, ἀλλά τῆς νοήσεως, ὅπως μὴ ἀκούσωσι τῶν τὰς σοφὰς ἐπῳδὰς προφητικὰς καὶ ἀωστολικάς προσφερόντων. Τούτων γὰρ ἕκαστος σοφός ἐστι φαρμακεύων, τουτέστι σκευάζων φάρμακον λογικὸν, ἀλε· ξοῦν τὴν τῆς ἀσπίδος ὁρμήν. '0 Θεὸς συντρίψει τοὺς ὀδόντας, κ.τ. ἐ. Τὸ s συνέθλασεν ι ἀντὶ τοῦ ι συνθλάσει δ κατʼ ἀλλον γὴν χρόνου. Τοῦτο δὲ αὐτοῖς 6 Θεὸς ποιεῖ εὐεργετῶν, ἵνα μὴ κατεσθίοντες τοὺς ὑπό σφων ἀπατωμένους ἀν· θρώπους ὑπερβαλλούσῃ τιμωρίᾳ ὑπεύθυνοι γένωνται. Καὶ τὰς μύλας δὲ αὐτῶν συνέθλασεν, ὅπως μὴ ιδάκνωσι, μηδὲ κατεσθίωσι. Σημειωτέον δὲ, ὅτι κατὰ τὴν Γραφὴν διαφέρουσι μύλαι ὀδόντωνο οἱ γὰρ το· μεύουσι καὶ διαιροῦσι τὴν τροφὴν ὀδόντες, αἱ δὲ μασσὼμεναι καὶ λεαίνουσαι μύλαι. Ὥσπερ δὲ τὸ διαπορευόμενον διά τινος πόρου ὕδωρ ού παραμένον, ἀλλά σκεδαννύ μενον ἐξουδενείται οὕτω καὶ οὗτοι ἐξευτελιο σθήσονται, οὐδὲν βέβαιον καὶ παράμονον ἔχοντες. Ὅθεν ἐπιφέρει· ι Ἐντενεί τὸ τόξον αὑτοῦ. ι Ἐσχημάτισε τὴν τοῦ Θεοῦ τιμωρίαν, ὡς ἐπὶ τόξου, συνεχῶς πέμποντος τὰ βέλη, καὶ πάντας ἀναιροῦντος. Μέχρι γὰρ τοσούτου, φησι, ταῖς ἀφέσεσι χρῆται τῶν βελῶν, μέχρις ἂν πάντας κατατοξεύων ἀσθενεῖς ἐργάσηται. Ὠσεὶ κηρὸς τακεὶς ἀνταναιρεθήσονται ἔπεσε πῦρ ἐπʼ αὑτοὺ-ς, καὶ οὐκ είδοῆ τὸιέ ἥλιον, κ. τ. ὲ. Ὥσπερ τῷ μέλιτι ὲπισυμβαίνει κηρὸς, οὕτως κακία ψυχῇ λογικῇ, Τοῦ αὐτοῦ. Ὃν ὡς ἥλιον οὐκ εἶδον, ὡς πυρὸς πειραθήσονται. Ε ὺφρανθήσεται δίκαιος ὅταν τδῃ ἐκδίκησιν, κ. τ. ὲ. ’Π κόλασις τοῦ ἁμαρτωλοῢ ἀσφαλέστερον καὶ καθαρώτερον τὸν δίκαιον ἀπεργάζεται. ### English translation (Claude) [Ps 57, continued] “… they went astray from the belly, they spoke lies,” etc. They are estranged from the womb and go astray from the belly who from childhood travel not toward virtue but toward wickedness. “Their rage is like that of the serpent, like a deaf asp that stops its ears,” etc. Every soul that has not listened to the words that save it is an asp that stops its ears. By the same. Because of the serpent-like rage of sinners it is said to them, “Serpents, brood of vipers,” since they have taken up likeness not to God but to the serpent. The saint stops his ears so as not to hear a judgment of blood, and like a deaf man does not hear the worse things; but the sinner does not hear the good, like a deaf asp that stops its ears so as not to hear the voice of the charmers. And these, of whom the word speaks, stop their ears—not those of sense but those of understanding—so as not to hear those who offer the wise charms of the prophets and apostles. For each of these is a wise man preparing a remedy, that is, a rational medicine that wards off the onset of the asp. “God will break their teeth,” etc. “He crushed” stands for “he will crush,” by an exchange of tense. God does this to them as a benefit, so that they may not, devouring the men deceived by them, become liable to an excessive punishment. And he crushed their molars, so that they might not bite or devour. Note that according to Scripture molars differ from teeth: the teeth cut and divide the food, but the molars chew and grind it. And as water passing through some channel, not remaining but scattered, comes to nothing, so these too will be brought to nothing, having nothing firm or lasting. Hence he adds, “He will bend his bow.” He has portrayed the punishment of God as a bow continually sending arrows and slaying all. For he uses the shooting of arrows so far, he says, until, shooting all down, he makes them weak. “Like melted wax they will be taken away; fire fell upon them, and they did not see the sun,” etc. As wax comes along with honey, so wickedness comes along with a rational soul. By the same. Him whom they did not see as sun they will experience as fire. “The righteous will rejoice when he sees vengeance,” etc. The punishment of the sinner makes the righteous man safer and purer. ### Scripture references - Ps 58:3 (57:4 LXX): quotation, high confidence - Ps 58:4 (57:5 LXX): quotation, high confidence - Ps 58:5 (57:6 LXX): allusion, high confidence - Ps 58:6 (57:7 LXX): quotation, high confidence - Ps 58:7 (57:8 LXX): quotation, high confidence - Ps 58:8 (57:9 LXX): quotation, high confidence - Ps 58:10 (57:11 LXX): quotation, high confidence - Matt 23:33: quotation, high confidence - Isa 33:15: quotation, high confidence - Ps 38:13 (37:14 LXX): allusion, medium confidence ### Translation notes - The first words of the lemma of v. 4 LXX (“The sinners were estranged from the womb”) are lost at the column break. Quotations and allusions: Matt 23:33; Isa 33:15; Ps 38:13 (37:14 LXX). ### Citation (SBL) Origen, Sel. Ps. 1471 (PG 12:1472a–1472d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1463/#p-1471). ## PG 12:1473 (Ps 57–59 LXX) - URL: https://sophiascriptura.com/fathers/origen-selecta-psalmos/1463/#p-1473 - Source: PG 12:1473a–1473d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: End of Ps 57 LXX (58), Ps 58 LXX (59) (the Saviour who ran without lawlessness, God rising to meet the returning son, the heterodox with swords on their lips), and the beginning of Ps 59 LXX (60). ### Greek text Τοῦ αὑτοῦ. '0 δίκαιος, ὀρῶν τὸ σοφὸν τῆς ιίς τὸ κολάζεσθαι τοὺς ἀδίκους θείας κρίσεως, εὐφρανθήσεται. Ἐξελοῦ με ἐκ τῶν ἐχθρῶν μου, ὀ Θεός μου, ιι. τ. ὲ. Διά τὸ, ‹ Ἀνευ ἀνομίας ἔδραμον καὶ κατεύθυνα · ι καὶ διὰ τὸ, ι Τὸ κράτος μου πρὸς σὲ φυλάξω, ι ὁ Σωτὴρ λέγει τὸν ψαλμόν · καὶ διὰ τὸ, ‹ Πρόσχες τοῦ ἐπισκέψασθαι πάντα τὰ ἔθνη. ι Ὅτι ιδοὺ ἐθήρευσαν τὴν ψυχήν μου, κ. τ. ὲ. Ἐθήρευσαν τὴν ψυχήν μου oi κραταιοὶ, καὶ ἐπέθεντό μοι. Οὐκ ὲκ παρέργου, φησὶ, τὴν πρὸς ἐμὲ μάχην ἐνίστανται, ἀλλʼ ἐπίκεινται, μὴ βραχὺν ὲκδιδόντες καιρὸν, παντὶ δὲ τρόπῳ πολεμοῦντες ἡμᾶς. Κραταιοὺς δὲ εἷπεν, ὥστε καὶ ἀπὸ τῆς προσούσης αὐτοῖς ἰσχύος μείζονα δεῖξαι τὴν κατʼ αὑτοῦ ἐπιβουλήν. ν. ήἌνευ ἀνομίας ἔδραμον καὶ κατεύθυνα, κ. τ. ὲ. '0 λέγων · ι Τὸν ἀγῶνα τὸν καλὸν ἠγώνισμαι, τὸν δρόμον τετέλεκα, τὴν πίστιν τετήρηκα· ι φήσει τὸ, ι Ἀνευ ἀνομίας ἔδραμον καὶ κατεύθυνα · › ἢ ὁΣωτὴρ μᾶλλον ταῦτα φήσει. Τοῦ αὑτοῦ. Οὐκ ἔστι κατευθῦναι τὴν ὁδὸν τὴν εἰποῦσαν· ι Ἐγώ εἰμι ἡ ὁδός· ι μὴ ἄνευ ἀνομίας δραμόντα. Ἐξεγέρθητι είς συνάντησιν μου, καὶ ἴδε, κ. τ. ὲ. Τίς ἄρα ἱκανὸς εἰπεῖν τῷ Θεῷ· ι Ἐξ·εγέρθητι είς συνάντησίν μου, καὶ ῖδε; › Τοῦ αὑτοῦ. Τῷ γὰρ ἀναβαίνοντι διʼ ὑγιοῦς βίου πρὸς Θεὸν ἐξεγείρεται είς συνάντησιν ὁ Θεός. Καὶ ὲν τῷ Εύαγγελίῳ δὲ ὁ πατὴρ ἀπαντᾷ τῷ ὲπανερχομένῳ πρὸς αύτὺν υἱῷ. Καὶ ῥομφαία ἐν τοῖς χείλεσιν αὐτῶν, κ. τ. ὲ. Ῥομφαία ὲν τοῖς χείλεσι τῶν δύσφημα καὶ ἀσεβῆ διδασκόντων ἑτεροδόξων. Μὴ ἀποκτείνῃς αὐτοὺς, μήποτε ἐπιλάθωνται τοῦ νόμου σου, κ. τ. ὲ. Ἀποκτείνει τούτους ὁ Κύριος οὓς συγχωρεῖ ἐπὶ πολὺ ἁμαρτάνειν· ὲκ γάρ τούτου συμβαίνει λήθην γενέσθαι Θεοῦ· ι Ἐν γὰρ τῷ ᾅδῃ τίς ὲξομολογήσεταί σοι; ι Καὶ ἐξ ἀρᾶς καί ψεύδους διαηελγὶσονται συντέλειαι, ἐν ὀργῇ συντελείας, καὶ οὺ μὴ ὑπάρξουσι, κ. τ. ὲ. Ἀρὰ κα) ψεῦδος αἰτία τῆς συντελείας· ώς εί μὴ ταῦτα ἦν, οὔτε ὀργὴ οὔτε συντέλεια ἦν. '0 Θεὸς, ἀπώσω ἡμᾶς, κ. τ. ὲ. Ὠς ἐκ προσώπου τῶν Ἰουδαίων σψῶν ἀποβολὴν αὐτῶν δηλοί διὰ τοῦ εἰπεῖν · ι '0 Θεὸς, ἀπώσω ἡμᾶς, καὶ καθεῖλες ### English translation (Claude) [Ps 57, continued] By the same. The righteous man, seeing the wisdom of the divine judgment in punishing the unjust, will rejoice. [Ps 58 LXX / 59] “Deliver me from my enemies, my God,” etc. Because of “Without lawlessness I ran and directed my course,” and because of “I will keep my strength for you,” the Saviour speaks the psalm; and because of “Attend to visit all the nations.” “For behold, they hunted my soul,” etc. The mighty hunted my soul and attacked me. Not in passing, he says, do they engage in battle against me, but they press upon me, not giving up even for a short time, but fighting us in every way. He called them mighty, so as to show, from the strength they possess, that the plot against him is the greater. “Without lawlessness I ran and directed my course,” etc. The one who says, “I have fought the good fight, I have finished the course, I have kept the faith,” will say, “Without lawlessness I ran and directed my course”; or rather the Saviour will say this. By the same. One cannot direct one’s course on the way that said, “I am the way,” unless one runs without lawlessness. “Rise up to meet me, and see,” etc. Who then is able to say to God, “Rise up to meet me, and see”? By the same. God rises up to meet the one who ascends to God through a sound life. And in the Gospel the father meets the son who returns to him. “And a sword is on their lips,” etc. A sword is on the lips of the heterodox who teach blasphemous and impious things. “Do not kill them, lest they forget your law,” etc. The Lord kills those whom he allows to sin for a long time; for from this comes forgetfulness of God: “For in Hades who will confess to you?” “And for cursing and lying consummations will be proclaimed, in the wrath of consummation, and they will not exist,” etc. Cursing and lying are the cause of the consummation; so that, if these did not exist, there would be neither wrath nor consummation. [Ps 59 LXX / 60] “O God, you cast us off,” etc. As in the person of the Jews, he shows their rejection by saying, “O God, you cast us off and pulled us ### Scripture references - Ps 58:10 (57:11 LXX): allusion, high confidence - Ps 59:1 (58:2 LXX): quotation, high confidence - Ps 59:3 (58:4 LXX): quotation, high confidence - Ps 59:4 (58:5 LXX): quotation, high confidence - Ps 59:5 (58:6 LXX): quotation, high confidence - Ps 59:7 (58:8 LXX): quotation, high confidence - Ps 59:9 (58:10 LXX): quotation, high confidence - Ps 59:11 (58:12 LXX): quotation, high confidence - Ps 59:12 (58:13 LXX): quotation, high confidence - Ps 60:1 (59:3 LXX): quotation, high confidence - 2 Tim 4:7: quotation, high confidence - John 14:6: quotation, high confidence - Luke 15:20: allusion, high confidence - Ps 6:5 (6:6 LXX): quotation, high confidence ### Translation notes - Psalm 58 LXX is Psalm 59 in the English Bible (Septuagint verse numbers one higher); Psalm 59 LXX is Psalm 60 (Septuagint numbers two higher). Neither heading is in the scan text. Quotations and allusions: 2 Tim 4:7; John 14:6; Luke 15:20; Ps 6:5 (6:6 LXX). ### Citation (SBL) Origen, Sel. Ps. 1473 (PG 12:1473a–1473d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1463/#p-1473). ## PG 12:1475 (Ps 59–60 LXX) - URL: https://sophiascriptura.com/fathers/origen-selecta-psalmos/1463/#p-1475 - Source: PG 12:1476a–1476d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: End of Ps 59 LXX (60) (the rejection of the Jews after Christ’s coming, the wine of compunction, the sign of the sealed) and beginning of Ps 60 LXX (61): the soul that feels its lack cries aloud, listless in mortal life. ### Greek text ιιμᾶς, ι ἢ, κατά Σύμμαχον, ι ἁπεβάλου ἡμᾶς, καὶ 6téxo+ag ἡμᾶς ι ὅπερ δηλοῖ αὐτῶν τὴν ἀποκοπὴν. Εἶτʼ ἐπιλέγει· ι Ὡργίσθης, καὶ ᾠκτείρησας ἡμᾶς· ι κατὰ δὲ τὸν Ἀκύλαν · ι Θυμωθεὶς μετέστρεψας ήμᾶς. ι Τοῦτον δὲ μᾶλλον τὸν λόγον ἡ τῶν πραγμάτων ἔκβασις παρίστησι· μετὰ γοῦν τὴν τοῦ Σωτῆρος παρουσίαν ταῦτα πεπόνθασι. Ὅτε γὰρ ἔφθασεν ἐπʼ αὐτοὺς ἡ ὀργὴ, εἰς τέλος ἀπώσθησαν καὶ καθῃρέθησαν, καὶ ἀπεβλήθησαν, διεκόπησάν τε καὶ περιήχθησαν, διασκορπισθέντες εἰς πάντα τά ἔθνη. Ἰησαι τὰ συντρίμματα αὐτῆς, κ. τ. ἑ. Κινηθεῖσα γὰρ, καὶ σαλευθεῖσα τῆς οἰκείας μονῆς καὶ στάσεως, ἡ προλεχθεῖσα γῆ συντρίμματα καὶ τραύματα ἐκτήσατο· διόπερ ἑξῆς λέγεται· ι Ἔδειξας τῷ λαῷ σου σκληρά. ι Ἕδειξας τῷ λαῷ σου σκληρὰ, κ. τ. ἑ. Δείκνυταί τινι σκληρὰ, ὅταν ἐπιπόνοις περιπέσῃ· άπερ ἄν τις δέξηται ἐπὶ μετάγνωσιν προτέρων ἁμαρτημάτων, οἷνον κατανύξεως πίνει, αἰτίαν τοῦ κατανύττεσθαι ἐπὶ μετανοίᾳ λαμβάνων. Πολλαχοῧ δὲ τῆς Γραφῆς ἀκράτῳ ὀμωνυμεῖ τὰ σκληρά τὰ περιστατικά· ὡς ἐν τῷ, ‹ Ποτήριον ἐν χειρὶ Κυρίου οἴνου ἀκράτου. ι Ὀμωνυμεῖ δὲ τὰ σκλη ρά ταῖς εἰρημέναις σκληραῖς ὁδοῖς ὲν ἑκκαιδεκάτῳ ψαλμῷ, οὕτως · ι Διὰ τοὺς λόγους τῶν χειλέων σου ἐγὼ ἐφύλαξα ὀδοὺς σκληράς. ι Ἐκεῖ ’μὲν γὰρ ὁδοὶ σκληραὶ εἴρηνται αἱ ἀρεταὶ διὰ τὸ σὺν ἱδρῶτι πολλῷ καὶ πόνῳ κατορθοῦσθαι αὐτάς · ἐνταῦθα δὲ εἶδεν ὁ λαὸς σκληρὰ, πειρασθεὶς κακωτικῶν. Ἶζδωκιις τοῖς φοβουμένοις σε σημείωσιν, κ. τ. ὲ. Ἡμεῖς μὲν, φησὶ, διʼ ἦν ἐπράξαμεν δυσσέβειαν, τετιμωρήμεθα · οἱ δὲ φοβούμενοί σε σηο μεῖον ἐδέξαντο, (δῆλον δὲ ὅτι ἐν ᾧ ὲσφραγίσθημεν·) ὅπως πάσης κολαστικῆς τιμωρίας ἔξω γένοιντο. Τούτου δὲ τοῦ σημείου τύπος ἦν τὸ ἐν ταῖς φλιαῖς τῶν προβάτιον ἐν Αἰγύπτῳ χριόμενον αἷμα. ΨΑΛΜΟΣ Ξ. Ἀπὸ τῶν πείάτων τῆς γῆς πρὸς σὲ ἐκέκραξα, κ. τ. ὲ. Ὀ αἰσθανόμενος ἑαυτοῦ ἐν ὅσοις λείπεται τῆς τελειότητος, ὲν τῷ νοεῖν τίς ὁ τέλειος, καὶ ἁναφέρων ὲν ταῖς εὐχαῖς, περὶ τούτου λέγει τὸ, ι Εἰσἀκουσον,ὁ Θεὸς,τῆς δεήσεώς μου, ι εἰσακουσθήσεται. Ὅταν δὲ ὁ ἀτελὴς ἀναισθητεῖ ὧν ἐστιν ἐνδεης, σιωπᾷ αὑτοῦ ἡ δέησις, τοῦ αἰσθανομένου, καὶ ἐμπαρέχοντος ἑαυτὸν τῷ Θεῷ εἰς τὸ τελειωθῆναι, βοήσαντος. Ἐν τῷ ἁκηδιᾶσαι τὴν καρδίαν μου, κ. τ. ὲ. Ἀκηδιᾷ γὰρ ὡς άληθῶς καὶ ἀδημονεῖ πᾶσα θεοφιλὴς ψυχὴ, τῷ θνητῷ ἐνδιατρίβουσα βίῳ· ἀκηδιᾷ δὲ καὶ ἁδημονεῖ καὶ διὰ φιλανθρωπίαν, τὸ 1:36“,θος τῶν ἀπολλυμένων θεωρῶν. Πενθεῖ δὲ καὶ πολλοὺς τῶν προημαρτηκότων, καὶ μὴ μετανοησάντων ἐπὶ τῇ ἁμαρτίᾳ, καὶ ἀνομία, καὶ ἀσεβείᾳ, ἔπραξαν, ὥσπερ οὖν καὶ ὁ Δαυῖδ · διὸ αὐτὸς μὲν ἔφυγε ### English translation (Claude) [Ps 59, continued] down,” or, according to Symmachus, “you cast us away and cut us off,” which shows their being cut off. Then he adds, “You were angry and had pity on us”; but according to Aquila, “Being enraged you turned us around.” The outcome of events supports this latter rendering; at any rate after the coming of the Saviour they suffered these things. For when the wrath came upon them, they were cast off for good, pulled down and cast away, cut off and carried about, scattered among all the nations. “Heal its breaches,” etc. For the land spoken of, moved and shaken from its own abode and standing, acquired breaches and wounds; therefore next it is said, “You showed your people hard things.” “You showed your people hard things,” etc. Hard things are shown to someone when he falls into toils; whoever receives them for a change of mind about former sins drinks the wine of compunction, taking occasion to be pierced to repentance. In many places in Scripture adversities share a name with unmixed wine, as in “A cup of unmixed wine in the hand of the Lord.” And the hard things share a name with the hard ways mentioned in the sixteenth psalm thus: “Because of the words of your lips I kept hard ways.” For there the virtues are called hard ways because they are achieved with much sweat and toil; but here the people saw hard things, having experienced ill-treatment. “You gave those who fear you a sign,” etc. We, he says, have been punished for the impiety we committed; but those who fear you have received a sign (clearly the one with which we were sealed), so that they may be outside every punishing penalty. A type of this sign was the blood of the sheep smeared on the doorposts in Egypt. [Ps 60 LXX / 61] Psalm 60. “From the ends of the earth I cried to you,” etc. The one who perceives in how many things he falls short of perfection, by understanding who the perfect man is, and bringing this up in his prayers, says concerning it, “Hear, O God, my supplication,” and will be heard. But when the imperfect man is insensible of what he lacks, his supplication is silent; whereas the one who perceives and offers himself to God to be perfected cries aloud. “When my heart was listless,” etc. Truly every God-loving soul, while it spends its time in mortal life, is listless and in anguish; and it is listless and anguished also out of love for men, seeing the multitude of those who perish. It mourns also many who sinned before and did not repent of the sin and lawlessness and impiety that they committed, as David also did; therefore he himself fled ### Scripture references - Ps 60:1 (59:3 LXX): quotation, high confidence - Ps 60:2 (59:4 LXX): quotation, high confidence - Ps 60:3 (59:5 LXX): quotation, high confidence - Ps 60:4 (59:6 LXX): quotation, high confidence - Ps 61:1 (60:2 LXX): quotation, high confidence - Ps 61:2 (60:3 LXX): quotation, high confidence - Ps 75:8 (74:9 LXX): quotation, high confidence - Ps 17:4 (16:4 LXX): quotation, high confidence - Eph 1:13: allusion, medium confidence - Exod 12:7: allusion, high confidence ### Translation notes - Psalm 60 LXX is Psalm 61 in the English Bible; the Septuagint counts the title as v. 1, so its verse numbers run one higher. The note on vv. 3–5 LXX cites Symmachus and Aquila and applies the psalm to the dispersion of the Jews after the coming of Christ; translated as written. “Listless” translates ἀκηδιᾶν (the noun is ἀκηδία, the monks’ “listlessness”). Quotations and allusions: Ps 75:8 (74:9 LXX); Ps 17:4 (16:4 LXX); Eph 1:13; Exod 12:7. ### Citation (SBL) Origen, Sel. Ps. 1475 (PG 12:1476a–1476d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1463/#p-1475). ## PG 12:1477 (Ps 60 LXX) - URL: https://sophiascriptura.com/fathers/origen-selecta-psalmos/1463/#p-1477 - Source: PG 12:1477a–1477d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Notes on Ps 60 LXX (61):2–6: Christ the rock and guide, the hope of the nations, the eternal tent and the state beyond it in the Trinity, and the inheritance of those who fear God. ### Greek text τὰ μέσα τῆς γῆς, καὶ ὲν ἄκροις αὑτῶν γενόμενος ὲβόοι πρὸς τὸν Θεόν· ἐπὶ δὲ τῇ τῶν πολλῶν καὶ αὑτοῦ τοῦ Σαοὺλ ἀπωλείᾳ, τὴν ψυχὴν ἀλγῶν, ἀπεκλαίετο. Ἐν πέτρᾳ ῦψωστὶς με, κ. τ. ὲ. Πέτραν σημαία »εσθαι ὲκδεξόμεθα ῥέουσαν πνευματικὴν πόμα, τὸν Χριστόν φημι. ὐ ἐν ταύτῃ τῇ πέτρᾳ γενόμενος, κ τῷ μετέχειν αὑτῆς (ὑπάρχει γὰρ ι σοφία, καὶ δικαιοσύνη, καὶ ἁγιασμὸς ι) μετεωρίζεται κατὰ τὸν νοῦν, ὐψούμενος ὑπὸ τοῦ Θεοῦ. Καὶ οἱ ἕπεσθαι δὲ τῷ Σωτῆρι προθέμενοι, κατὰ τὰς αὑτοῦ προτροπὰς λέγοντος, ι Δεῦτε ὀπίσω μου, ι ὁδηγῷ αὑτῷ χρώμενοι, τῆς αὑτῆς ὲπάρσεως κοινωνοῦσι, οὑκ ἄλλον ἐλπίσαντες ἠγεμόνα εὑρήσειν τῆς ἀγούσης πρὸς τὸν πάντων αἴτιον ὁδοῦ. Ταύτης τῆς δωρεᾶς τυχὼν καὶ Δαυῖδ, μεθʼ ὗμνου λέγειτῷ Κυρίῳ· ι Ὠδήγησὰς με, ὅτι ὲγενήΟης ἐλπίς μου· ι ού μόνον δὲ ὀδηγὸς, ἀλλὰ καὶ πύργος γέγονας μοι ἀπὸ προσώπου ἐχθροῦ· σὲ γὰρ ἰσχὺν ἔχων, καὶ ἰσχύος πύργον, ἀβλαβὴς διέμεινα· καίτοι τοῦ ἐχθροῦ τυγχάνοντος ἀντιπροσώπου, καὶ πολεμεῖν θέλοντος. Δύναται ἀναφορὰν ἔχειν είς τὸ, ι ἀπὸ προσώπου ἐχθροῦ, ι καὶτὸ, ι ὼδὴγησάς με, ι είρμῷ τοιούτῳ· Ὠὂήγησάς με ἀπὸ προσώπου ἐχθροῦ. ἐλπίς μου γεγενημένος· ἀλλὰ καὶ πύργος ἰσχύος πρὸς τὸ ιὶδηγηκέναι με, ἀπὸ προσώπου ἐχθροῦ γέγονάς μοι. Ἐλπὶς τῶν ἁγίων ἀληθινὴ καὶ ἀδιάπτωτος ὁ Σωτήρ· περὶ οὗ φησι Παῦλος· ‹ Καὶ Ἰησοῦ Χριστοῦ τῆς ἑλπίο δος ἡμῶν· ι καὶ ἡ προφητεία· ι Ἐπʼ αὐτῷ ἔθνη ἑλπιοῦσιν. ι Λὺτδς γὰρ ὀ προαναφωνηθεὶς ἔσεσθαι ὲῡνῶν προσδοκία. Παροικεῖ δέ τις τελειωθεὶς ὲν ἁγιότητι είς τοὺς αἰῶνας ἐν ἐκείνῳ τῷ σκηνώματι· δ δηλοῖ τὸ, ι Τίς κατασκηνώσει ὲν ὄρει ἁγίῳ σου; ι Aid)νιον γὰρ τοῦτο ταυτὸν ὂν τῇ σκηνῇ, ἣν ἔπηξεν ὁ Κύριος, καὶ οὐκ ἄνθρωπος. Πλὴν εἰ καὶ οὑτω τελειότητος ἔχει ὴ τοιαύτη σκηνὴ, ὡς καὶ ’Ἅγια ἁγίων εἶναι, ἀλλʼ οὖν ὲστι μετʼ αὑτὴν κατάστασις ὑπερέχουσα τῶν λογικῶν, καθʼ ἣν ἔσονται ὲν Πατρὶ καὶ Υίῷ, μᾶλλον δὲ τῇ Τριάδι· διὸ παροικεῖν εἰς τοὺς αἰῶνας, ἀλλʼ οὑ κατοικεῖν ὲν τῷ σκηνώματι εἴρηται '0 ὲν τούτῳ τῷ οἴκῳ γεγονὼς σκεπασοήσεται ἐν τῇτῶν πτερύγων τοῦ Θεοῦ σκέπῃ. Ἕδωκας κληρονομίαν τοῖς φοβουμένοις, κ. τ. ἐ. Πλούσιος γὰρ ὢν, φησι, καὶ μεγάλας δωρεὰς παρέχεις· μᾶλλον δὲ χαριζόμενος τοῖς τελείοις ἀνθρώποις τὸ γενέσθαι σου υἱοὺς, κληρονομίαν αὑτοῖς δέδωκας· εί γὰρ καὶ προσδοκᾶταιδοθησομένη μετὰ τὴν ἀνάστασιν ὲν τῷ μέλλοντι αἰῶνι· ἀλλά γε τῷ ἤδη ηύ τρεπίσθαι δέδοται τοῖς είς αὑτὴν κατὰ καιρὸν τὸν δέοντα ἀχοησομένοις. Καὶ ἔτι τοῖς φοβουμένοις τὸ ὄνομα αὑτοῦ ὁ Θεὸς κληρονομίαν ἔδωκεν. Ἐάν τις διαφορὰ εροῦουμένων τὸν Θεὸν καὶ τὺ ὄνομα αὑτοῦ, πιστευόντων αὑτῷ καὶ τῷ ὀνόματι αὑτοῦ, ἐπεὶ πολλάκις εἴρηται, ὑποδεεστέρους εἶναι τοὺς οίκειωθέντας τῇ τοῦ Θεοῦ προσηγορίᾳ, τῶν ἑνωθέντων αὑτῷ τῷ Θεῷ· ὅρα ὡς καὶ τοῖς φʼ,ὗουμένοις τὸν Θεὸν δέδοται ἡ κληρονομία· εί γὰρ τοῖς ὑποδεεστέροις ὑπῆρκται ἡ χάρις αῦτη, πολλῷ πλέον τοῖς ὑπεραναβεὸηκὸσιν. ### English translation (Claude) [Ps 60, continued] the middle of the land, and having come to its extremities he cried to God; but over the destruction of the many, and of Saul himself, he wept, grieving in his soul. “You lifted me up on a rock,” etc. We will take the rock to signify the spiritual rock that pours out drink, I mean Christ. The one who has come to be on this rock, by sharing in it (for it is “wisdom and righteousness and sanctification”), is raised aloft in mind, lifted up by God. And those who have resolved to follow the Saviour, according to his exhortations when he says, “Come after me,” using him as guide, share in the same exaltation, not hoping to find any other leader of the way that leads to the cause of all. Having obtained this gift, David too says to the Lord with a hymn, “You guided me, because you became my hope.” And not only a guide, but you became to me also a tower from the face of the enemy; for having you as strength and a tower of strength, I remained unharmed, although the enemy was facing me and wished to make war. “From the face of the enemy” can also be referred to “you guided me,” in this connection: You guided me from the face of the enemy, having become my hope; but you have also become to me a tower of strength in guiding me from the face of the enemy. The true and unfailing hope of the saints is the Saviour, of whom Paul says, “and of Jesus Christ our hope”; and the prophecy, “In him the nations will hope.” For he is the one foretold to be the expectation of the nations. One who has been perfected in holiness sojourns for ever in that tent which “Who will dwell on your holy mountain?” signifies. For this is eternal, being the same as the tent that the Lord pitched, and not man. Yet even if such a tent has such perfection as to be the Holy of Holies, still there is after it a condition that surpasses the rational beings, in which they will be in the Father and the Son, or rather in the Trinity. Therefore it is said “sojourn for ever,” but not “dwell,” in the tent. The one who has come to be in this house will be sheltered in the shelter of God’s wings. “You gave an inheritance to those who fear,” etc. Being rich, he says, you also give great gifts; or rather, granting perfect men to become your sons, you have given them an inheritance. For even if it is expected to be given after the resurrection in the age to come, yet by being already made ready it has been given to those who will enjoy it at the proper time. And further, God gave the inheritance to those who fear his name. If there is some difference between those who fear God and those who fear his name, those who believe in him and those who believe in his name—since it has often been said that those made his own by the title of God are lower than those united to God himself—note that the inheritance has been given also to those who fear God; for if this grace belongs to the lower, much more to those who have risen above. ### Scripture references - Ps 61:2 (60:3 LXX): quotation, high confidence - Ps 61:3 (60:4 LXX): quotation, high confidence - Ps 61:4 (60:5 LXX): allusion, high confidence - Ps 61:5 (60:6 LXX): quotation, high confidence - 1 Sam 31:4: allusion, medium confidence - 1 Cor 10:4: allusion, high confidence - 1 Cor 1:30: quotation, high confidence - Matt 4:19: quotation, high confidence - 1 Tim 1:1: quotation, high confidence - Isa 11:10: quotation, high confidence - Rom 15:12: quotation, high confidence - Gen 49:10: allusion, high confidence - Ps 15:1 (14:1 LXX): quotation, high confidence - Heb 8:2: allusion, high confidence - Heb 9:3: allusion, medium confidence - John 17:21: allusion, medium confidence ### Translation notes - The note on v. 5 LXX speaks of a condition beyond the heavenly tent “in which they will be in the Father and the Son, or rather in the Trinity”; translated as written. A running footer of Migne’s volume is removed by a logged correction. Quotations and allusions: 1 Sam 31; 1 Cor 10:4; 1 Cor 1:30; Matt 4:19; 1 Tim 1:1; Isa 11:10 (Rom 15:12); Gen 49:10 LXX; Ps 15:1 (14:1 LXX); Heb 8:2; Heb 9:3; John 17:21. ### Citation (SBL) Origen, Sel. Ps. 1477 (PG 12:1477a–1477d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1463/#p-1477). ## PG 12:1479 (Ps 60–61 LXX) - URL: https://sophiascriptura.com/fathers/origen-selecta-psalmos/1463/#p-1479 - Source: PG 12:1480a–1480d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: End of Ps 60 LXX (61) (paying vows daily, singing for ever) and beginning of Ps 61 LXX (62): the psalm of the coming Judge; the soul of the Saviour subject to God and shaken only a little. ### Greek text Τοῦ αὑτοῦ. Τάχα κληρονομίαν τὴν ἀνάλογον τῷ Ἰσραὴλ ἔδωκε τοῖς φοβουμένοις αὑτὸν 6 Κύριος, τὴν δὲ ἀνάλογον τοῖς Λευΐταις ἔδωκε τοῖς ἀγαπῶσιν αὑτόν. Οὕτως ’ψαλῶ τῷ ὀνόματί σου, κ. τ. ἑ. Ἐπεὶ ὧν ἠξίωσα παρὰ σοῦ τέτυχα, εὐχάριστος οὕτω «γεγονὼς ι ψαλῶ τῷ ὀνόματί σου, ι ὑμνῶν διʼ ἔργων, νοημάτων τε καὶ λόγων ἀγαθῶν τὴν ἐπʼ ἐμοὶ κληρωθεῖσαν προσηγορίαν σου. Kal. πρὸς τούτῳ ἡμέραν ἐξ ἡμέρας ἃ ηὐξάμην ἀποδώσω· ὥσπερ 6 Ἰακώβ φησινʼ ι Ἐὰν δῷ μοι 6 Θεὸς ἄρτον φαγεῖν, ι καὶ τὰ ἑξῆς, ι πάντων ὧν ἐάν μοι δῷς δεκάτην άποδεκατὼσω σοι αὑτά· ι πρὸ γὰρ τούτων τῶν λόγων φέρεται τὸ, (Ἡὺξατο 6 Ἰακῶῦ λέγων τὸ, Ἐὰν Κύριος μετʼ ἐμοῦ, ι ἓως τοῦ, ι Δεκάτην ἀποδεκατὼσω σοι αὑτά. › Εῦ δὲ καὶ τὸ εἰπεῖν, ἡμέραν ἐξ ἡμέρας τὰς εὐχὰς ἀποδοῦναι, ψάλλειν τε τῷ ὀνόματι τοῦ Θεοῦ εἰς τὸν αίῶνα τοῦ αἰῶνος τῷ τὸ μὲν ψάλλειν τῷ ὀνόματι τοῦ ὑμνουμένου παρεκτείνειν ἓως τοῦ μέλλοντος αἰῶνος τὺ δὲ τὰς εὐχὰς ἀποδοῦναι πληροῦσθαι, ἕως ἔτι 6 ἐξ ἡμερῶν συμπληρούμενος χρόνος ἐστίν· οὗτος δέ ἐστιν 6 παραμετροῦμενος τῇ ἑκάστου ζωῇ. Ἕως οῦν ὲν βίῳ ἐσμὲν τὰς εὐχὰς ἀποδώσωμεν, ἵνα καὶ ψάλλειν είς τὸν αἰῶνα τοῦ αἰῶνος τῷ ὀνόματι τοῦ Θεοῦ δυνηθῶμεν. ΨΑΛΜ ΟΣ ΞΝ. Εἷς τὸ τέλος ὑπὲρ Ἰδιθοὺμ ψαλμῶς τῷ Δαυῒδ, κ. τ. ὲ. Ίδιθοῦμ κριτοῦ ἐρχομένου Δαυῖδ ἱκανοῦ χειρί. Ἐστι δὲ 6 ψαλμδς περὶτοῦ Υίοῦ τοῦ Θεοῦ τοῦ αἰωνίου κριτοῦ ἐρχομένου, τοῦ ὄντος ἱκανοῦ χειρί. Οὐχὶ τῷ Θεῷ ὑποταγήσεται ἠ ψυχή μου ;κ. τ. ὲ. Πᾶς 6 ὑποτασσόμενος τινι τά αὑτὰ ἐκείνῳ φρονεῖ. Καὶ εί κατὰ τὸν Παῦλον πάντες ὑποταγησόμεθα τῷ Χριστῷ, πάντες τὰ αὐτὰ Χριστῷ φρονήσωμεν. Τοῦ αὑτοῦ. Τὸ, ι ὑποταγήσεται, ι ἐπεὶ 6 Σωτὴρ λέγει, ἀναφέρεται εἰς τὸ, ι τότε Υἱὸς ὑποταγήσεται τῷ ὑποτάξαντι αὑτῷ τὰ πάντα. ι Ὅτι δὲ τὸν Πατέρα λέγει, δῆλον ὲκ τοῦ, ι Πλὴν τὴν τιμήν μου ἐβουλεύσαντο ἀπώσασθαι, ἔδραμον ὲν δίψει. ι ’Ἁμαδὲ μανθάνομεν, ὅτι τὸ κὺποταγησόμενον ψυχή ἐστιν· ὅτι. τὸ σωτήριον τῆς ψυχῆς ὴ αὑτοσωτηρία παρὰ Θεοῦ ἐστι, διὸ αὐτὸς 6 Σωτήρ ἐστι τοῦ ταῦτα λέγοντος· καὶ οὐκ ἔστι σωτήριον ἀπό τινος λαβεῖν ὑποταγέντα ἢ ἀπὸ Θεοῦ. Διὸ Θεῷ ὑποτασσῶμεθα, τῷ ἀντιλαμβανομένῳ τῶν αὐτῷ μόνῳ ὑποτασσομένων, καὶ σώζοντι αὐτοὺς, ὥστε διὰ τὴν πρὸς τὸν Θεδν αὐτῶν ὑποταγὴν ἐπὶ πλεῖον ἑστηκέναι αὐτοὺς ὑπὸ μηδενὸς σαλευομένους. ι Ἀντιλήπτωρ μου, οὑ μὴ σαλευθῶ ἐπὶ πλεῖον. ι "litor. ὅτι ἐσαλεύθη, ἐξ οὗ ἑαυτὸν ὲκένωσε μορφὴν δούλου λαβὼν, ταῦτά φησιν, ὡς ὀλίγον σαλευθεὶς διὰ τὸν ὀλίγον ἐν σώματι χρόνον· εῖτουν περίλυπος γενόμενος τὴν ψυχὴν. ΙΙγρξοιτο μόνον λυπεῖσθαι, καὶ τεταράχθαι ὀλίγον, λέγει τὸ, ι Οὑ μὴ σαλευθῶ ἐπὶ πλεῖον. ι ### English translation (Claude) [Ps 60, continued] By the same. Perhaps the Lord gave to those who fear him the inheritance corresponding to that of Israel, and to those who love him the one corresponding to that of the Levites. “So I will sing to your name,” etc. Since I have obtained what I asked of you, having thus become thankful, “I will sing to your name,” hymning through works, thoughts and good words your name that has been allotted to me. And besides this, day by day I will pay what I vowed; as Jacob says, “If God gives me bread to eat,” and what follows, “of all that you give me I will give you a tenth.” For before these words it is recorded, “Jacob vowed, saying, If the Lord is with me,” up to “I will give you a tenth.” It is well said, too, that the vows are paid day by day, and that one sings to the name of God for ever and ever: since singing to the name of the one hymned extends into the age to come, while paying the vows is fulfilled as long as there is still the time made up of days; and this is the time measured out to each one’s life. So while we are in this life let us pay our vows, so that we may also be able to sing to the name of God for ever and ever. [Ps 61 LXX / 62] Psalm 61. “For the end, for Idithun, a psalm of David,” etc. Idithun means “of the judge who comes”; David, “strong of hand.” The psalm is about the Son of God, the eternal judge who comes, who is strong of hand. “Will not my soul be subject to God?” etc. Everyone who is subject to someone thinks the same as he. And if, according to Paul, we shall all be subject to Christ, let us all think the same as Christ. By the same. “Will be subject,” since the Saviour says it, refers to “then the Son will be subject to him who subjected all things to him.” That he means the Father is clear from “But they plotted to thrust away my honour; I ran in thirst.” At the same time we learn that what will be subject is a soul; that the salvation of the soul, salvation itself, is from God, and that he is therefore the Saviour of the one who says these things; and that it is not possible to receive salvation by being subject to anyone but God. Therefore let us be subject to God, who upholds those subject to him alone and saves them, so that through their subjection to God they stand more firmly, shaken by nothing. “My upholder; I shall not be shaken any more.” He says this because he was shaken from the time he emptied himself, taking the form of a slave; as shaken a little because of the short time in the body, that is, having become very sorrowful in soul. He began only to be grieved and to be troubled a little; and he says, “I shall not be shaken any more.” ### Scripture references - Ps 61:8 (60:9 LXX): quotation, high confidence - Ps 62:1 (61:2 LXX): quotation, high confidence - Ps 62:2 (61:3 LXX): quotation, high confidence - Ps 62:4 (61:5 LXX): quotation, high confidence - Gen 28:20: quotation, high confidence - Gen 28:22: quotation, high confidence - 1 Cor 15:28: quotation, high confidence - Phil 2:7: allusion, high confidence - Matt 26:37: allusion, high confidence ### Translation notes - Psalm 61 LXX is Psalm 62 in the English Bible; the Septuagint counts the title as v. 1, so its verse numbers run one higher. The meanings given for Idithun and David are traditional name-etymologies. The note reading v. 2 LXX of the soul of the Saviour “subject” to the Father (1 Cor 15:28) and “shaken a little” is translated as written. A garbled word at the start of a sentence is translated by sense. Quotations and allusions: Gen 28:20–22; 1 Cor 15:28; Phil 2:5–7; Matt 26:37–38. ### Citation (SBL) Origen, Sel. Ps. 1479 (PG 12:1480a–1480d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1463/#p-1479). ## PG 12:1481 (Ps 61 LXX) - URL: https://sophiascriptura.com/fathers/origen-selecta-psalmos/1463/#p-1481 - Source: PG 12:1481a–1481d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Notes on Ps 61 LXX (62):3–12: Christ who did not sin, subjection to God, the remnant and all Israel, and human vanity as vapour (with Theodotion’s version). ### Greek text Ἀμαρτίαν γὰρ οὐκ ἐποίησεν, ὼς 0i ἐπὶ πλεῖον σαλευόιιενοι. ιἐνιότε ἐπιτίθεσθε εις ἄνθρωπον; κ. τ. ὲ. Τοῦτο ὅμοιόν ἐστι τῷ, ι Νῦν ζητεῖτέ με ἀποκτεῖυ ναι. ι Ἄνθρωπον ζητοῦσιν ἀποκτεῖναν καὶ οἱ ἐπιτιθέμενοι ἀνθρώπῳ ἐπιτίθενται. Πλὴν τὴν τιμήν μου ἐβουλεύσαντο ἀπώσασθαι, κ. τ. ἑ. Τιμὴ τῆς λογικῆς ψυχῆς ἀρετὴ καὶ γνῶςσις. Πλὴν τῷ Θεῷ ὑποτάγηθι ἡ ψυχή μου, κ. τ. ὲ. Ἐπὶ μὲν τῇ προτέρα ὑποταγῇ σωτήριον, ἐπὶ δὲ τῇ δευτέρᾳ ὑπομονὴ παρὰ Θεοῦ. Καὶ γὰρ, φησὶ, πολλὰ τὰ παρὰ τούτων ὲπαγόμενα κακάʼ ἀλλὰ πρὸς αὐτὸν βλέπω τὸν Θεὸν, αὑτὸν ἔχων προσδοκίαν καὶ ἐλπίδα· διὸ καὶ ὑπομένω τὰ γενόμεναι εἰωθὼς γάρ μοι βοηθεῖν, βοηθήοει καὶ νῦν, καί οὐ συγχωρήσείτούτοις τὸν οἰκεῖον ἐξανύσαι σκοπὸν, ὥστε περιγενέσθαι μὲν ἡμῶν, ἀναστῆσαι δὲ καὶ ἀποδιῶξαι τῶν ἡμετέρων, καί ἐν φυγῇ καταστῆσαι. Ἐλπίσατε ἐπʼ αὑτὸν, πᾶσα συναγωγὴ λαοῦ, κ. τ. ὲ. Ὠσεὶ ἔλεγε· Μὴ μόνον τὸ κατʼ ἐκλογὴν χάριτος τὸ λεῖμμα· ὅπερ ἔσται, ὅτε πᾶς Ἰσραὴλ σωα θήσεται. ι Ἐκχέατε ἐνώπιον αὐτοῦ τὰς καρδίας ὑμῶν. ι '0 πάντα τὸν φαῦλον ἀποθέμενος διαλογισμὸν, καὶ ἄκρως μετανοήσας, ὡς μηδὲ μεμνῆσθαι τῶν χειρόνων, ἐξέχεεν ἐνώπιον αὑτοῦ τὴν καρδίαν ἑαυτοῦ. ι Ὅτι σὺ ἀποδώσεις ἑκάστῳ κατὰ τὰ ἔργα αὑτοῦ. ι Ἐκὸιστῳ ἀποδώσει ὀ Θεὸς κατὰ τὰ ἕργα,ἦ τὰ ἀγαθὰ, ἢ τὰ κακὲ, ἢ τὰ πολλὰ, ἢ τὰ ὀλίγαʼ κατὰ ὁποίων δήποτε μέτρων ποιότητα ἢ ποσότητα, ὧν ἀποδίδωσι. Πλὴν μάταιοι οἱ υἱοὶ ἀνθρώπων, ψευδεῖς οἱ υἱοὶ τῶν ἀνθρώπων ἐν ζυγοῖς, τοῦ ἀδικῆσαι αὐτοὶ ἐκ ματαιότητος ἐπὶ τὸ αὐτὸ, κ. τ. ὲ. Μάταιοί εἰσιν οἱ τοῖς ματαίοις καὶ φθαρτοῖς τοῦ αἰῶνος τούτου προσκαθεζόμενοι πράγμασι. Μάταια τὰ ἀνθρώπινα πάντα καὶ μεταβολὴν ὀξεῖαν δεχόμενα. Τοῦ αὐτοῦ. Οὐ ψεύδομαιπερ“ι τὴν δικαιοσύνην* αὐτὴ γὰρ ζυγός ἐστι τῶν ἀρετῶν. Ψευδεῖς εἰσιν υἱοὶ ὲκ τοῦ πατρὸς τοῦ διαβόλου γελγεννημένοι. Ἀμελοῦσι γὰρ, φησὶ, τῆς ἰσότητοςσ ἀνίσως δὲ κατέχουσι τὰ τῆς διανοίας ζυγὰ, καὶ τοῦ μὲν δικαίου καταφρονοῦσι, ἀδικία δὲ χαίρουσι. Τοῦ αὑτοῦ. Οἱ κατὰ τοὺς 0’ οὕτωσ κατὰ δὲ Θεοδοτίωνα· ι Ἀτμὶς υἱοὶ τῶν ἀνθρώπων, ψευδεῖς υἱοὶ ἀνδρὸς ὡς ῥοπὴ ζυγοῦ. ι Οὐδὲν, φησὶ, μόνιμον τῶν ἀνθρωπίνων, ἀλλʼ ἀτμῷ ἔοικε ἀναπεμπομένῳ καὶ παραυτίκα σκεδαννυμὲνῳ, καὶ ῥοπῇ ζυγοῦ ποτὲ μὲν καθιεμένῃ, ποτὲ δὲ ἁνανευούσῃ. Ζητεϊταιδὲ εἰ οἱ ἅγιοι οὐ μάταιοι. Οὐχ υἱοὶ τῶν ἀνθρώπων οἱ ἅγιοι. Κατηργήθη γὰρ αὐτῶν ή κατὰ ἄνθρωπον γένεσιςε ’Ἁπαξ ἐλάλησεν ό Θεὸς, δύο ταῦτα ἥκουσα, κ. τ. ὲ. Τὸν λόγον ἅπαξ ἐλάλησεν ὁ Θεὸς, τὸν ### English translation (Claude) [Ps 61, continued] For he committed no sin, as do those who are shaken further. “How long will you attack a man?” etc. This is like “Now you seek to kill me, a man.” Those who attack a man also seek to kill a man. “But they plotted to thrust away my honour,” etc. The honour of the rational soul is virtue and knowledge. “But be subject to God, my soul,” etc. Upon the first subjection follows salvation, upon the second endurance from God. For many, he says, are the evils brought upon me by these men; but I look to God himself, having him as expectation and hope; therefore I also endure what happens. For since he is accustomed to help me, he will help me now too, and will not allow these men to accomplish their purpose, so as to overcome us, and to rouse us and drive us from our own and put us to flight. “Hope in him, all the assembly of the people,” etc. As if he were saying: not only the remnant according to the election of grace; which will be when all Israel will be saved. “Pour out your hearts before him.” The one who has put away every base reasoning, and repented utterly, so as not even to remember the worse things, has poured out his heart before him. “For you will render to each according to his works.” God will render to each according to his works, good or evil, many or few, according to the quality or quantity of whatever measures he renders. “But the sons of men are vain; the sons of men are false in the scales, to do wrong; they are of vanity together,” etc. Vain are those who sit by the vain and perishable things of this age. All human things are vain and undergo swift change. By the same. I do not lie about righteousness; for it is the scale of the virtues. False are the sons born of their father the devil. For they neglect equality, he says, and hold the scales of the mind unequally; they despise justice but rejoice in injustice. By the same. So it reads according to the Seventy; but according to Theodotion, “The sons of men are vapour; the sons of a man are false, like the tipping of a scale.” Nothing human, he says, is lasting, but it is like vapour sent up and at once scattered, and like the tipping of a scale, now sinking and now rising. It is asked whether the saints are not vain. The saints are not sons of men; for their birth according to man has been abolished. “God spoke once; these two things I heard,” etc. God spoke the word once, ### Scripture references - Ps 62:3 (61:4 LXX): quotation, high confidence - Ps 62:4 (61:5 LXX): quotation, high confidence - Ps 62:5 (61:6 LXX): quotation, high confidence - Ps 62:8 (61:9 LXX): quotation, high confidence - Ps 62:9 (61:10 LXX): quotation, high confidence - Ps 62:11 (61:12 LXX): quotation, high confidence - Ps 62:12 (61:13 LXX): quotation, high confidence - 1 Pet 2:22: allusion, high confidence - John 8:40: quotation, high confidence - Rom 11:5: allusion, high confidence - Rom 11:26: quotation, high confidence - John 8:44: allusion, high confidence ### Translation notes - The excerpt cites Theodotion’s version of v. 10 LXX. Quotations and allusions: 1 Pet 2:22; John 8:40; Rom 11:5, 26; Rom 2:6; John 8:44. ### Citation (SBL) Origen, Sel. Ps. 1481 (PG 12:1481a–1481d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1463/#p-1481). ## PG 12:1483 (Ps 61–62 LXX) - URL: https://sophiascriptura.com/fathers/origen-selecta-psalmos/1483/#p-1483 - Source: PG 12:1484a–1484d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Beginning of Ps 62 LXX (63): rising early to God, flesh in the desert as purity, God’s mercy better than lives, and hands lifted in the Lord’s name. ### Greek text περὶ προνοίας καὶ κρίσεως ἔχοντα λόγον· τοῦτο γάρ δηλοῦται ἐκ τῶν ἐπιφερομένων ῥητῶν. ΨΑΛΜΟΣ EB’. '0 Θεὸς, o’ Θεός μου, πρὸς σὲ ὀρθρίζῑυ. Ἐδίψησέ σοι ἡ ψυχή μου, ποσαπλῶς σοι ἡ σάρξ μου, ἐν γῇ ἐρήμῳ καὶ ἀβάτῳ καὶ ἀνύδρῳ· οὕτως ἐν τῷ ἁγίῳ ὤφθην σοι, τοῦ ἰδεῖν τὴν δύναμίν σου καὶ τὴν δόξαν σου, κ. τ. ὲ. Πᾶς 6 ἀποθέμενος (ltl) τά ἔργα τοῦ σκότους grai. ἐνδυσάμενος τὰ ὅπλα τοῦ φωτὸς, ὀρθρίζει πρὸς τὸν Θεόν. · Τοῦ αὑτοῦ. Τῷ Θεῷ μὲν διψᾷ 6 τοῦ καλοῦ διψῶν, διαβόλῳ δὲ 6 τοῦ αἰσχροῦ.. Ἀλλὰ καὶ ὲν τῷ ἁγίῳ ὀφθῆναι δεῖ τῷ Θεῷ τὸν ὀψόμενον τὴν δύναμιν καὶ τὴν δόξαν αὐτοῦ. Χριστὸς δὲ Θεοῦ δύναμις καὶ ἀπαύγασμα τῆς δόξης αὐτοῦ. Καὶ 6 μὲν ἄγαμος με·ριμνῶν τὰ τοῦ Κυρίου, πῶς ἀρέσει τῷ Θεῷ, ἵνα ἆγιος τῷ σώματι καὶ τῷ πνεύματι, εἴποι ἂν περὶτῆς ἑαυτοῦ σαρκὸς τῷ Κυρίῳο ι Σοὶὴ σάρξ μου· ι ὁ δὲ πορνεύων εἴποι ἂν τῷ διαβόλῳ· ί Σοὶή σάρξ μου· ι 6 ἐν ἁγνείᾳ δʼ ὣν λέγοι ἂν τὴν ἑαυτοῦ σάρκα ι ἐν τῇ ἐρήμῳ· ι ἐπείπερ ὲν ἐρημίᾳ ἐστὶν ἡ σὰρξ αὐτοῦ, κα). ι ἐν ἀβάτῳ, ι οὐδὲ πονηροῦ λογισμοῦ ἐπιβαίνοντος αὐτῷ. ι Καὶ ἐν ἀνύδρῳ· › ὑγρὸν μὲν γὰρ ut σῶμα τοῦ καταφεροῦς, ξηρὸν δὲ τὸ τοῦ καθαρεύοντος. Ὅθεν 6 εὐνοῦχος λέγει· ι ’Ὁτι ἐγώ εἰμι ξύλον ξηρόν. ι Πλὴν 6 λέγων οὕτως, ι ἓν ἁγιῳ ῶῴθην σοι, ι ὀρθρίζει πρὸς Θεὸν, καὶ διψᾷ ἑαυτῷ τῇ ψυχῇ ἑαυτοῦ πολλαπλῶς. καὶ ἡ σὰρξ αὐτοῦ ὲν γῇ ἐστιν ἐρήμῳ, ἀβάτῳ καὶ ἀνύδρῳ. (ἲ Ὅτι κρεῖσσον τὸ ἔλεός σου ὑπὲρ ζωὰς, τὰ χείλη μου ἐπαινέσουσί σε, κ. τ. ὲ. ’11 μὲν τοῦ ἀνθρώπου ζωὴ ἡ ἁγία γνῶσις ὑπάρχει· τὸ δὲ ἕλεος Κυρίου ἡ τῶν γεγονότων θεωρία ἐστί. Πολλοὶ δὲ ἡμῖν τοῦ αἰῶνος τούτου καθυπέσχοντο γνώσεις ἀλλὰ κρεῖσσον τὸ ἕλεος Κυρίου ὑπὲρ ζωάς. Τοῦ αὐτοῦ. Τά χείλη μου, φησιν, ἐπαινεῖ, ’ψυχὴ δὲαίνεῖ, πνεῦμα δὲ καὶ νοῦς ψάλλουσι. Οὕτως εὐλογήσω σε ἐν τῇ ζωῇ μου, ἐν τῷ ὀνόματί σου ἀρῶ τὰς χεῖράς μου, κ. τ. ὲ. Αἵρει καὶ ἐπαίρει τὰς χεῖρας ἑαυτοῦ 6 ἅγιος, οὐράνια πράττων. Λῖρει δὲ καὶ τὰς χεῖρας ὁ δίκαιος ὲν ὀνόματι τοῦ Κυρίου, ὅτε ἀπὸ ὑγιῶν δογμάτων περ). Θεοῦ, καὶ τῆς εἰς αὐτὸν εὐσεβείας ἐπαίρει ἀπὸ τῶν γηΐνων τὸ πρακτικὸν ἑαυτοῦ· ὅτε δὲ ἐξ ἀλλοφύλου τινος διδασκαλίας, αἴρει μὲν τὰς χεῖρας ἑαυτοῦ, οὐ μὲν δὴ ἐν ὀνό. ματι Κυρίου. · Ὠσεὶ στέατος καὶ πιότητος ἐμπλησθείη ἡ ψυχή μου, κ. τ. ὲ. Λιπαρὰ καὶ εὐτραφὴς Τὸ, ι Ἔφαγον καὶ προσεκύνησαν πάντες οἱ πίονες τῆς γῆς, ι χρήσιμον εἰς τὸ ῥητόν. Καῡάπερ γὰρ ἐπὶ τῶν σωματικῶν βρωμάτων δοκεῖ τὰ πίονα καὶ εὐτραφῆ τῶν ζώων κρείττω τυγχάνειν πρὸς ἡδονὴν, τῶν ### English translation (Claude) [Ps 61, continued] the word concerning providence and judgment; for this is shown by the texts that follow. [Ps 62 LXX / 63] Psalm 62. “O God, my God, I rise early to you. My soul thirsted for you; how many times my flesh for you, in a desert land, trackless and waterless. So in the sanctuary I appeared to you, to see your power and your glory,” etc. Everyone who has put away the works of darkness and put on the armour of light rises early to God. By the same. He thirsts for God who thirsts for the good; for the devil, the one who thirsts for the shameful. But the one who is to see his power and his glory must appear to God in the sanctuary. And Christ is the power of God and the radiance of his glory. The unmarried man, who is anxious about the things of the Lord, how to please God, that he may be holy in body and spirit, would say of his own flesh to the Lord, “My flesh is yours”; but the one who commits sexual immorality would say to the devil, “My flesh is yours.” And the one who lives in purity would say that his own flesh is “in the desert,” since his flesh is in solitude; and “trackless,” since not even an evil thought treads upon it; “and waterless”: for the body of the dissolute is moist, but that of the one who keeps pure is dry. Hence the eunuch says, “For I am a dry tree.” But the one who says thus, “In the sanctuary I appeared to you,” rises early to God, and thirsts for him in his soul many times, and his flesh is in a desert land, trackless and waterless. “For your mercy is better than lives; my lips will praise you,” etc. The life of man is holy knowledge; the mercy of the Lord is the contemplation of the things that have come to be. Many have promised us the forms of knowledge of this age; but the mercy of the Lord is better than lives. By the same. My lips, he says, praise; the soul praises; spirit and mind sing. “So I will bless you in my life; in your name I will lift up my hands,” etc. The saint lifts and raises his hands when he does heavenly things. And the righteous man lifts up his hands in the name of the Lord when, from sound doctrines about God and godliness toward him, he raises his practical part from earthly things; but when it is from some foreign teaching, he lifts up his hands, yet not in the name of the Lord. “As with fat and richness may my soul be filled,” etc. Rich and well-fed. “All the fat ones of the earth ate and worshipped” is useful for this text. For as with bodily foods the fat and well-fed animals seem better for pleasure than those ### Scripture references - Ps 62:11 (61:12 LXX): allusion, high confidence - Ps 63:1 (62:2 LXX): quotation, high confidence - Ps 63:2 (62:3 LXX): quotation, high confidence - Ps 63:3 (62:4 LXX): quotation, high confidence - Ps 63:4 (62:5 LXX): quotation, high confidence - Ps 63:5 (62:6 LXX): quotation, high confidence - Rom 13:12: allusion, high confidence - 1 Cor 1:24: quotation, high confidence - Heb 1:3: quotation, high confidence - 1 Cor 7:32: allusion, high confidence - 1 Cor 7:34: quotation, high confidence - Isa 56:3: quotation, high confidence - Ps 22:29 (21:30 LXX): quotation, high confidence ### Translation notes - Psalm 62 LXX is Psalm 63 in the English Bible; the Septuagint counts the title as v. 1, so its verse numbers run one higher. The Septuagint of v. 2 has “how many times” (ποσαπλῶς) for “my flesh longs.” Quotations and allusions: Rom 13:12; 1 Cor 1:24; Heb 1:3; 1 Cor 7:32–34; Isa 56:3; Ps 22:29 (21:30 LXX). ### Citation (SBL) Origen, Sel. Ps. 1483 (PG 12:1484a–1484d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1483/#p-1483). ## PG 12:1485 (Ps 62–63 LXX) - URL: https://sophiascriptura.com/fathers/origen-selecta-psalmos/1483/#p-1485 - Source: PG 12:1485a–1485d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: End of Ps 62 LXX (63) (the soul’s rich food, remembering God on one’s bed, clinging to God, the foxes as punishing demons) and beginning of Ps 63 LXX (64): fear that is a friend and fear that is an enemy. ### Greek text οὐχ οὕτως ἑχόντων,ῦτω καλ ἐπὶ τῶν πνευματικῶν ἀνάλογόν ἐστιν ἑκατέροις. Τῆς ψυχῆς γὰρ τὴν ὑπερἔχουσαν τροφὴν εἰδὼς 6 προφήτης, ταῦτά φησι. Τοιαῦτα γάρ ἦν τάχα καὶ τὰ κατὰ τὴν παραβολὴν ὲν Εὑαγγελίοις τοῦ μόσχου τοῦ σιτευτοῦ. ι Καὶ χείλη ἀγαλλιάσεως αἰνέσει τὸ στόμα μου. ι Ἀμφίβολος ἡ λέξις· ἢτοι γὰρ αἰνεσθήσεται τὸ στόμα μου ὑπὸ χειλέων ἀγαλλιάσεως, ἦ αίνεσθήσεται τὰ χείλη ἀγαλλιάσεως ὑπὸ τοῦ στόματός μου. Ὅταν, φησι, τοῦ σοῦ ὀνόματος ὲν μνήμῃ γένωμαι, τότε δὴ τότε χαρᾶς πληροῦται τά χείλη μου. · El ἐ·μιιήμόνευόν σου ἐπὶ τῆς στρωμνῆς μου, κ τ. ἑ. Πιθανὸν είς ἁγνείαν προτρεπτικόν ° ὡς τοῦ ἐπὶ τῆς στρωμνῆς μνημονεύοντος τῶν κατά Θεὸν, πάντως καθαρεύοντας. Ὁμοίως καὶ τὸ, ι Ἐν δάκρυσί μου τὴν στρωμνήν μου βρέξω. ι Καὶ γὰρ ἀποστεροῦσιν ἀλλήλους oi σχολάζοντες τῇ προσευχῇ.. Ἐκολλήθη ἡ ψυχή μου ὀπίσω σου, κ. τ. ἑ. Εἰ ό κολλώμενος τῷ Κυρίῳ ἓν πνεῦμά ἐστιν, ἐκολλήθη δὲ 6 Δαυῖδ τῷ Κυρίῳ, ἄρα ἓν γέγονε πνεῦμα. Πνεῦμα δὲ τὸν πνευματικὸν ὀνομάζει, ὡς καὶ ἡ μὴ περπερευομένη ἀγάπη τὸν ἔχοντα τὴν ἀγάπην δηλοῖ. Καὶ Μωῦσῆς ὅτε τά ὀπίσθια εἶδε τοῦ Θεοῦ, τότε ἐκολλήθη ἡ ψυχὴ αὑτοῦ ὀπίσω τοῦ Θεοῦ. Εἰσελεύσονται είς τὰ κατώτατα, κ. τ. ὲ. Ὄσῳ χεῖται ἡ κακία τινος, τοσούτῳ κατωτέρω γινόμενος, εἰσέρχεται εἰς τὰ κατώτερα τῆς γῆς. Τροπικῶς δὲ ι χεῖρες ῥομφαίας, ι ὡς χεῖρες γλώσσης. ι Μερίδες ἀλωπέκων ἔσονται. ι Φασὶ, τοὺς λέοντας, ὲπειδάν τινος ἐπιλάβωνται ζώου, ῥοφεῖν τε τὸ αἷμα, καὶ ἁρπακτικῶς ἐσθίειν τὸ προσπεσὸν, καὶ μάλιστα τά κυριώτερα τῶν μελῶν, τὰ δὲ περιττὰ καταλιμπάνειν· ταῦτα δὲ τὰς ἀλώπεκας εὑρούσας ἐσθίειν· ἐπεὶ οῦν ἐσθίουσιν αὗται τὰ παρʼ ἐκείνοις ἠδη ἀναιρεθέντα, τοῦτό φησιν, ὅτι τιμωρίαι αὐτοὺς διάφοροι διαδέξονται, καὶ ἀπὸ τούτων εἰς ἐτέρους ἐμπεσόντες, διαφόρῳ τῇ τιμωρίᾳ περιβληθήσονται. Τοῦ αὑτοῦ. ’Ὶνα πιστεύσαντες σωθῶσιν τῷ κατελθόντι είς τά κατώτερα μέρη τῆς γῆς. Τοῦ αὑτοῦ. Τοὺς καταχθονίους δαίμονας νῦν ἀλώπεκας ὀνομάζει, οἷς καὶ παραδίδονται πρὸς κόλασιν οἱ ἐπίγειοι δαίμονες. Εισάκουσον,ὀ Θεὸς,τῆς φωνῆς, μου, κ. τ. ὲ. Ἐστι τις φωνὴ καρδίας ἀκουστὴ μόνῳ Θεῷ. ι Ἀπὸ φόβου ἐχθροῦ, ι ἦτοι ἀπὸ τοῦ φοβεῖσθαι τὸν ἐχθρὸν, ι ἐξελοῦ τὴν ψυχήν μου· ι ἢ ι ἀπὸ φόβου, ι ὃς φόβος ού φίλος, ἀλλʼ ἐχθρός ἐστι. Φίλος μὲν ὁ τοῦ θεοῦ ὲπιστημονικὺς φόβος, ἐχθρὸς δὲ 6 μὴ τοιοῦτος φόβος· ὁποῖος 6 τῶν ἑτεροδόξων, ἢ 6 τῶν ὁποίων δηποτοῦν, ἀλλά παρά τὸν Θεὸν, φοβουμένων· περὶ ὧν δύναται τὺ ἐν Ἡσαΐᾳ πνεῦμα παραστατικῶς είρηκέναι· ι Τὸν δὲ φόβον αὐτῶν ού μὴ φοβηθῆτε, οὐδʼ ### English translation (Claude) [Ps 62, continued] that are not so, so also in spiritual things there is something corresponding to each. For the prophet, knowing the surpassing food of the soul, says this. Such too, perhaps, was the fatted calf in the parable in the Gospels. “And with lips of rejoicing my mouth will praise.” The expression is ambiguous: either my mouth will be praised by lips of rejoicing, or the lips of rejoicing will be praised by my mouth. When, he says, I come to remember your name, then indeed my lips are filled with joy. “If I remembered you on my bed,” etc. Probably an exhortation to purity; since the one who remembers the things of God on his bed is altogether pure. Likewise also, “With my tears I will wet my bed.” For those who devote themselves to prayer deprive one another. “My soul clung behind you,” etc. If the one who clings to the Lord is one spirit, and David clung to the Lord, then he became one spirit. He calls the spiritual man spirit, as also “love that does not boast” signifies the one who has love. And Moses, when he saw the back of God, then his soul clung behind God. “They will go into the lowest parts,” etc. The more someone’s wickedness is poured out, the lower he becomes, and he enters into the lower parts of the earth. “Hands of the sword” is figurative, as “hands of the tongue.” “They will be portions for foxes.” They say that lions, when they seize some animal, suck its blood and greedily eat what falls to them, especially the principal members, but leave the rest; and the foxes find these and eat them. Since, then, the foxes eat what has already been killed by the lions, he says this: that various punishments will succeed one another upon them, and, falling from these into others, they will be surrounded with different punishments. By the same. So that, believing, they may be saved by the one who went down into the lower parts of the earth. By the same. Here he calls the subterranean demons foxes, to whom the earthly demons too are handed over for punishment. [Ps 63 LXX / 64] “Hear, O God, my voice,” etc. There is a voice of the heart heard by God alone. “From fear of the enemy,” that is, from fearing the enemy, “deliver my soul”; or “from fear,” the fear that is not a friend but an enemy. The knowing fear of God is a friend; but fear not of that kind is an enemy, such as that of the heterodox, or of any whatever who fear, but apart from God. Of these the Spirit in Isaiah can have spoken in representation: “Do not fear their fear, nor ### Scripture references - Ps 63:5 (62:6 LXX): quotation, high confidence - Ps 63:6 (62:7 LXX): quotation, high confidence - Ps 63:8 (62:9 LXX): quotation, high confidence - Ps 63:9 (62:10 LXX): quotation, high confidence - Ps 63:10 (62:11 LXX): quotation, high confidence - Ps 64:1 (63:2 LXX): quotation, high confidence - Luke 15:23: allusion, high confidence - Ps 6:6 (6:7 LXX): quotation, high confidence - 1 Cor 7:5: allusion, high confidence - 1 Cor 6:17: allusion, high confidence - 1 Cor 13:4: quotation, high confidence - Exod 33:23: allusion, high confidence - Eph 4:9: allusion, high confidence - Isa 8:12: quotation, high confidence ### Translation notes - Psalm 63 LXX is Psalm 64 in the English Bible; the Septuagint counts the title as v. 1, so its verse numbers run one higher. Its heading is not in the scan text. “Those who devote themselves to prayer deprive one another” alludes to Paul’s counsel to married couples (1 Cor 7:5). The note on the foxes uses ancient animal lore. Quotations and allusions: Luke 15:23; Ps 6:6 (6:7 LXX); 1 Cor 6:17; 1 Cor 13:4; Exod 33:23; Eph 4:9; Isa 8:12. ### Citation (SBL) Origen, Sel. Ps. 1485 (PG 12:1485a–1485d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1483/#p-1485). ## PG 12:1487 (Ps 63 LXX) - URL: https://sophiascriptura.com/fathers/origen-selecta-psalmos/1483/#p-1487 - Source: PG 12:1488a–1488d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Notes on Ps 63 LXX (64):3–11: the heterodox who conspire, their tongues as swords and their dialectic as snares, the deep heart, and the joy of the righteous (with Aquila and Symmachus). ### Greek text οὐ μὴ ταραχθῆτε ι ἀπὸ συστροφῆς πονηρευομένων τῶν ἑτεροδόξων ἐν πίστει. Ἀντί ι συστροφῆς, »ἁπορο ῥήτου Ἀκύλας εἴρηκεν· ὁ δὲ Σύμμαχος ι σκὲψεως. ι — ι Ἀπὸ πλήθους ἐργαζομένων ἀδικίαν, ι τῶν τὴν πλατεῖαν καὶ εὐρύχωρον ὁδευόντων. Τοῦ αὐτοῦ. Ἐχθρὸς φόβος ἐστὶν ἦτοι ὁ παρὰ τοῦ ἐχθροῦ ἡμῖν ἐγγινόμενος,ἢ ὁ ἐναντίος τῷ τοῦ Χριστοῦ θάρσει. ι Θαρσεῖτε γὰρ, φησιν, ἐγώ εἰμι· μὴ φοβεῖσθε. ι Οἵτινες ἠκόνησαν ὡς ῥομφαίαν, κ, τ. ἑ. Oi ἱκανοὶ ὑπὲρ τῶν ψευδῶν δογμάτων ι ἐνέτειναν τόξον πρᾶγμα πικρόν· ι γλυκὺ δὲ τὸ τῶν προϊσταμένων τῆς ἀληθείας. Ἀντὶ τοῦ ι πρᾶγμα, »ῥῆμα Ἀκύλας εἷπε. r Τοῦ κατατοξεῦσαι ὲν ἅποκρύφοις ἄμωμον, ι Ἀκύλας ι ἁπλοῦν. ι Τὰ βέλη μέντοιγε, ἐν οἷς τὸν ἄμωμον ἢ ἁπλοῦν κατατοξεύουσιν oi ἀκονήσαντες ὼς ῥομφαίαν τὰς γλώσσας αὐτῶν, οί ἀπό· κρυφοί εἰσι καὶ μυστηριώδεις αὐτῶν λόγοι. Ἑκραταίωσαν ἑαυτοῖς λόγον πονηίύν, κ, τ. ὲ. Θεὸς μὲν ἀγαθὸν κραταιοῖ λόγον, ἄνθρωπος δὲ πονηρόν. Διόπερ ὁ μὲν Θεὸς ὲκραταίωσε θείᾳ δυνάμει τὸν ἑαυτοῦ λόγον* ἄνθρωποι δὲ ἑαυτοῖς τῇ καλου-ο μένῃ διαλεκτικῇ φιλοσοφίᾳ, καὶ κενῇ ἀπάτῃ διηγήσαντο τοῦ κρύψαι παγίδα, οἱ πιθανοῖς σοφίσμασι καὶ λόγοις ἀπατηλοῖς ἀπατῶντες, ἐν οἷς λανθάνον κεκρυμμένον ἐστὶ τὸ παγιδεύειν. ι Εἶπαν, Τίς ὅψεται αὐτούς; ι Μέγα φρονοῦντες ὡς ἐπὶ δυσθεωρήτοις οἷς εὑρίσκειν νομίζουσι, κραταιοῦντες ἑαυτοῖς λόγον πονηρὸν, ἐξηρεύνησαν ἀνομίαν. Δέον τὸν νόμον ἐρευνᾷν, ἵνα ὁ ὲν αὐτῷ εὑρεθῇ πνευματικὸς νοῦς ο οἰ δὲ ἔξω νόμον ζητοῦντες ὲξηρεύνησαν ἀνομίαν. Ἐξηρεύνησαν ἀνομίιν, ἐξέλιπον ἐξερευνῶντες ἐξερευνήσει, κ. τ. ὲ. Τοῦτο καὶ Ol τῆς ἀληθείας παραχαρὰκται ποιοῦσι. Δέον τὸν νόμον ἐρευνᾷν, ἵνα ὲν αὐτοῖς εὑρεθῇ πνευματικὸς νοῦς, oi δὲ ἔξω νόμου ζητοῦντες ἐξηρεύνησαν. Τὴν ἐπίτασιν ἐνταῦθα τῆς κακίας σημαίνει. Προσελεύσεται ἄνθρωπος, καί καρδία βαθεῖα, κ. τ. ἐ. Καρδία βαθεῖά ἐστιν ἡ θεωρήσασα τὸ βάθος τοῦ πλούτου καὶ τῆς γνώσεως τοῦ Θεοῦ. Βέλος νηπίων ἐγενήθησαν, κ. τ. ὲ. Καὶ πάντες ἀπήγγελλον, ὅτι σὸν ἔργον τοῦτο, καὶ σοὶ τὰ γιγνόμενα ἐπέγραψαν, γνωρίσαντες ὡς οὐκ ἦν ἄλλου. Οὕτως αὐτοῖς πᾶσαν τὴν σπουδὴν είς τὸ μηδὲν περιτρέψαι ὀ θεῖος ἐθέλησεν ὀφθαλμός- τούναντίον δὲ καὶ τιμωρήσασθαι ᾑρετίσατο. Εὑρρανθήο-εται δίκαιος ἐν τῷ Κυρίῳ, καί eaπιεῖ ἐπʼ αὐτόν· καὶ ἐπαινεθήσονται πάντες οι εὐθεῖς τῇ καρδίᾳ, κ. τ. ὲ. Εὐφραίνει ἄδικον πλοῦτος φθαρτός ο τὸν δὲ δίκαιον γνῶσις Θεού. Τοῦ αὐτοῦ. Καρδίαν εὐθεῖαν ἐπαινεί Κύριος· δ.εστραμμένην δὲ ψυχὴν ἀπώσεται ἀπʼ αὑτοῦ. ### English translation (Claude) [Ps 63, continued] be troubled,” “from the conspiracy of evildoers,” of the heterodox in the faith. Instead of “conspiracy” Aquila said “secret counsel,” and Symmachus “scheming.” “From the multitude of those who work injustice”: those who travel the broad and spacious way. By the same. Hostile fear is either that which arises in us from the enemy, or that which is opposite to Christ’s courage: “Take courage,” he says, “it is I; do not be afraid.” “Who sharpened their tongues like a sword,” etc. Those who are able on behalf of false doctrines “bent a bow, a bitter thing”; but that of those who champion the truth is sweet. Instead of “thing” Aquila said “word.” “To shoot the blameless in secret”: Aquila has “the simple.” The arrows with which those who sharpened their tongues like a sword shoot the blameless or simple are their secret and mysterious words. “They strengthened for themselves an evil word,” etc. God strengthens a good word, man an evil one. Therefore God strengthened his own word by divine power; but men strengthened theirs for themselves by the so-called dialectical philosophy and empty deceit; they “talked of hiding a snare,” those who deceive with plausible sophisms and deceitful words, in which the ensnaring lies hidden. “They said, Who will see them?” Proud of the hard-to-see things they think they find, strengthening for themselves an evil word, they searched out lawlessness. One ought to search the law, so that the spiritual sense in it may be found; but those who seek outside the law searched out lawlessness. “They searched out lawlessness; they failed, searching with searchings,” etc. This the counterfeiters of the truth also do. One ought to search the law, so that the spiritual sense may be found in it; but those who seek outside the law searched out lawlessness. Here he signifies the intensification of wickedness. “A man will approach, and a deep heart,” etc. A deep heart is one that has contemplated the depth of the riches and knowledge of God. “Their wounds became an arrow of infants,” etc. And all proclaimed that this is your work, and ascribed what happened to you, knowing that it was no one else’s. So the divine eye willed to turn all their effort to nothing, and chose rather to punish them. “The righteous will rejoice in the Lord and hope in him; and all the upright in heart will be praised,” etc. Perishable wealth gladdens the unjust, but the knowledge of God the righteous. By the same. The Lord praises an upright heart; but a perverse soul he will thrust away from himself. ### Scripture references - Ps 64:2 (63:3 LXX): quotation, high confidence - Ps 64:3 (63:4 LXX): quotation, high confidence - Ps 64:4 (63:5 LXX): quotation, high confidence - Ps 64:5 (63:6 LXX): quotation, high confidence - Ps 64:6 (63:7 LXX): quotation, high confidence - Ps 64:7 (63:8 LXX): quotation, high confidence - Ps 64:9 (63:10 LXX): allusion, high confidence - Ps 64:10 (63:11 LXX): quotation, high confidence - Isa 8:12: quotation, high confidence - Matt 7:13: allusion, high confidence - Matt 14:27: quotation, high confidence - Col 2:8: allusion, high confidence - Rom 11:33: allusion, high confidence ### Translation notes - The excerpts cite the versions of Aquila and Symmachus. Quotations and allusions: Isa 8:12; Matt 7:13; Matt 14:27; Col 2:8; Rom 11:33. ### Citation (SBL) Origen, Sel. Ps. 1487 (PG 12:1488a–1488d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1483/#p-1487). ## PG 12:1489 (Ps 63–64 LXX) - URL: https://sophiascriptura.com/fathers/origen-selecta-psalmos/1483/#p-1489 - Source: PG 12:1489a–1489d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: End of Ps 63 LXX (64) (the upright from the nations) and beginning of Ps 64 LXX (65): the hymn in the heavenly Zion, flesh becoming spirit, the chosen few, and Christ as the holy temple. ### Greek text Τοῦ αὑτοῦ. Εὐθεῖς τῇ καρδίᾳ oi ἐξ ὲθνῶν πιστεύσαντες · οἰ δὲ αὐτοὶ καὶ δίκαιοι, ὡς τῇ πίστει δικαιωθέντες· εὐθεῖς δὲ, ὡς μηδέποτε τῇ παρὰ τοῦ Θεοῦ διδασκαλίᾳ τὴν πλάνην τῶν εἰδώλων προσμίξαντες, ὅπερ πολλάκις οἱ παῖδες τῶν Ἰουδαίων πε- ~, ποιηκότες φαίνονται. Οὗτοι τοίνυν εὐφρανθήσονται ὡς νήψαντες, καὶ τὴν τῶν ῥᾳθυμησάντων κληρονομίαν κερδάναντες. Σοὶ πρέπει ὖμνος,ό Θεὸς,ἐν Σιὼν, κ. τ. _é. ο Ἐν Σιὼν, ι τῇ ἐπουρανίῳ δηλαδὴ, τουτέστι τῷ νοητῷ σκοπευτηρίῳ· ἐν γὰρ αἰσθητοῖς οὐ πρέπει ’ ὕμνος τῷ Θεῷ· διὸ οὐ ψαλοῦμεν σώματι ἢ γράμματι, ἀλλὰ πνεύματι, καὶ οὐκ αἰσθήσει, ἀλλὰ νοΐ. ι Καὶ,σοί ἀποδοθήσεται εὐχὴ ὲν Ἰερουσαλὴμ, ι ἀπὸ κοινοῦ ι ὲν Σιών· ι εὐχὴ δὲ ὁποία ἐστιν ή τοῦ Ναζωραίου. Εἰσοικουσον προσευχῆς μου, κ. τ. ὲ. ι Εἰσάκουσον προσευχῆς μου ι ὲν Σιώνο ι Πρὸς σὲ ο δὲ τὸν Θεὸν, ὃς πνεῦμα ποιεῖς, ‹ πᾶσα σὰρξ ἥξει. ι Μετα- 6αλεῖγὰρ ή γενομένη σὰρξ διʼ ἁμαρτίαν ψυχὴ. καὶ ἔσται πνεῦμα. Λόγοι ἀνόμων ὑπερεδυνάμωσαν, κ. τ. ἑ. Λόγοι ἀνόμων ἐγγενόμενοι ἡμῖν ὑπερεδυνάμωσαν ἡμᾶς, διʼ οὓς γεγόναμεν σάρκες. ι Καὶ ταῖς ἀσε. βείαις ἡ μῶν σὺ ἱλάσῃ. ι Σοῦ ίλασκομένου ταῖς ἀσεβείαις ἡμῶν, τῶν ὐπὸ λόγων ἀνόμων ὐπερδυναμωθέντων, καὶ γενομένων σαρκῶν, ὡς ήκειν ἡμᾶς πρὸς σὲ τοὺς γενομένους σάρκας, πιστεύομεν ὅτι( πρὸς σὲ πᾶσα σάρξ ἥξει. 1 Μακάριος, ὃν ἐξελέξω, κ. τ. ὲ. Εἰ μακάριος, ὃν ἐξελέξω καὶ προσελάβου · μακάριοι οὖν ὀλίγοι οἰ ἐκλεκτοί · ἀλλʼ οὐχ οἰ πολλοὶ μόνον κλητοί. Οἰ μὲν γὰρ ὀλίγοι ἐκλεκτοὶ εὑρήσουσι τὴν αἰώνιον ζωὴν, ὁδεύσαντες στενὴν καὶ τεθλιμμένην ὁδὸν ἀπάγουσαν ἐπʼ αὐτήν· οἰ δὲ πολλοὶ μόνον κλητοὶ, τὴν ἀπάγουσαν ἐπὶ τὴν ἀπώλειαν καὶ εὐρύχωρον ὁδὸν διοδεύσαντες, οὐ κατασκηνώσουσιν ὲν ταῖς αὐλαῖς σου ὲν σοὶ, οὐδὲ πεφυτευμένοι ὲν τῷ οἴκῳ τοῦ Κυρίου ἐξανο θήσουσιν. Αὐται δὲ αἱ πύλαι εἰσιν αἱ πολλαί ὲν τῷ οἴκῳ τοῦ Πατρὸς μοναί. ι Πλησθησὸμεθα ἐν τοῖς ἀγα. θοῖς τοῦ οἴκου σου. ι υἱ πεφυτευμένοι ὲν τῷ οἴκῳ Κυρίου, πλησθέντες ὲν τοῖς ἀγαθοῖς αὐτοῦ, ἐξανθήσουσιν ἐν αἶς κατοικήσουσιν αὐλαῖς. ι ’Ἄγιος ὁ ναός σου, θαυμαστὸς ἐν δικαιοσύνῃ. ι '0 Χριστὸς, ναὸς ὣν τοῦ Πατρδς τοῦ ἐν αὐτῷ, καὶ ἅγιός ἐστι καὶ θαυξμαστὸς ἐν δικαιοσύνῃ. υύχ ἁρμόζει δὲ τὸ δεύτερον ,ἐπὶ τοῦ αἰσθητοῦ λέγεσθαι ναοῦ. ι Ἠ ἐλπὶς πάντων τῶν περάτων τῆς γῆς, ι καὶ τὰ ἑξῆς. Ὃ λέγων, μανκρὰν τῆς θαλάσσης ὢν, προφητεύει περὶ τῶν ὲν θαλάσσῃ μακρὰν αὐτοῦ κυματουμένων, ἢ περ). τῶν ὲν βαθυτάταις ὄντων περιστάσεσι, καὶ λεγόντων · «Ἦλθον εἰς τὰ βάθη τῆς θαλάσσης. ι ιζατιιονκηνὼονει ἐν ταῖς αὐλαῖς αὑτοῦ, κ. τ. ὲ. ### English translation (Claude) [Ps 63, continued] By the same. The upright in heart are those from the nations who believed; the same are also righteous, as justified by faith; and upright, as never having mixed the error of idols with the teaching that comes from God, which the children of the Jews often appear to have done. These, then, will rejoice as men who have become sober, having gained the inheritance of those who were careless. [Ps 64 LXX / 65] “A hymn befits you, O God, in Zion,” etc. “In Zion,” clearly the heavenly one, that is, in the intelligible watchtower; for a hymn to God does not befit perceptible things. Therefore we will sing not with the body or the letter but with the spirit, and not with sense but with the mind. “And to you a vow will be paid in Jerusalem”: “in Zion” is to be taken with this too; and the vow is such as that of the Nazirite. “Hear my prayer,” etc. “Hear my prayer” in Zion. “To you,” God, who make things spirit, “all flesh will come.” For the soul that became flesh through sin will change and will be spirit. “Words of the lawless overpowered us,” etc. Words of the lawless, coming to be in us, overpowered us, and through them we became flesh. “And you will be propitious to our impieties.” When you are propitious to our impieties, we who were overpowered by words of the lawless and became flesh, so that we who became flesh come to you, we believe that “to you all flesh will come.” “Blessed is he whom you chose,” etc. If blessed is he whom you chose and took to yourself, then blessed are the few who are chosen, but not the many who are only called. For the chosen few will find eternal life, having travelled the narrow and afflicted way that leads to it; but the many who are only called, having travelled the broad and spacious way that leads to destruction, will not dwell in your courts, in you, nor, planted in the house of the Lord, will they flourish. These courts are the many dwellings in the Father’s house. “We shall be filled with the good things of your house.” Those planted in the house of the Lord, filled with his good things, will flourish in the courts in which they will dwell. “Your temple is holy, wonderful in righteousness.” Christ, being the temple of the Father who is in him, is both holy and wonderful in righteousness. The second does not fit being said of the perceptible temple. “The hope of all the ends of the earth,” and what follows. The one who speaks, being far from the sea, prophesies about those who are tossed by waves in the sea far from him, or about those who are in the deepest adversities and say, “I came into the depths of the sea.” “He will dwell in your courts,” etc. ### Scripture references - Ps 64:10 (63:11 LXX): allusion, high confidence - Ps 65:1 (64:2 LXX): quotation, high confidence - Ps 65:2 (64:3 LXX): quotation, high confidence - Ps 65:3 (64:4 LXX): quotation, high confidence - Ps 65:4 (64:5 LXX): quotation, high confidence - Ps 65:5 (64:6 LXX): quotation, high confidence - Rom 5:1: allusion, high confidence - Num 6:2: allusion, high confidence - Matt 22:14: allusion, high confidence - Matt 7:14: allusion, high confidence - Ps 92:13 (91:14 LXX): allusion, high confidence - John 14:2: allusion, high confidence - Ps 69:2 (68:3 LXX): quotation, high confidence ### Translation notes - Psalm 64 LXX is Psalm 65 in the English Bible; the Septuagint counts the title as v. 1, so its verse numbers run one higher. Its heading is not in the scan text. “Courts” in the note on v. 5 LXX translates a word printed as “gates” (πύλαι), probably an error for αὐλαί. Quotations and allusions: Rom 5:1; Num 6:2; Matt 22:14; Matt 7:13–14; Ps 92:13 (91:14 LXX); John 14:2; Ps 69:2 (68:3 LXX). ### Citation (SBL) Origen, Sel. Ps. 1489 (PG 12:1489a–1489d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1483/#p-1489). ## PG 12:1491 (Ps 64 LXX) - URL: https://sophiascriptura.com/fathers/origen-selecta-psalmos/1483/#p-1491 - Source: PG 12:1492a–1492d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Notes on Ps 64 LXX (65):5–11: Christ the hope of the nations foretold by Jacob, the calming of the sea, spiritual food prepared before the world, and Christ coming down like rain. ### Greek text Λ Λὺλὴ Κυρίου γνῶσις Θεοῦ” ὀ δὲ κατοικῶν ὲν αὐτῇ πλησθήσεται ἀγαθῶν. Ἑπὰκουσον ἡμῶν, ὀ Θεὸς ὀ σωτὴρ, κ. τ. ὲ. Πά‹ λιν ἐνταῦθα τὴν τῆς οἰκουμένης σωτηρίαν προλέγων, τῆς Ἰακὼὸ ἀναμιμνήσκει προρρήσεως, εζπόντος· ι Οὐκ ἐκλείψει ἄρχων ἐξ Ἰούδα, οὐδὲ ἡγούμενος ὲκ τῶν μηρῶν αὑτοῦ, ἓως ἂν ἔλθῃ ᾧ ἀπόκειται. καὶ αὐτὸς προσδοκία ἐθνῶν· ι ὃν νῦν ἐλπίδα καλε. τῶν περάτων τῆς γῆς. Εἶτα δηλοῖ καὶ τὰς νήσους καὶ τὰ ἐν θαλάσσῃ. Ἐπάκουσον οὖν ήμῶν, φησιν, ὁ μικρὸν ὕστερον πᾶσαν ἀνθρώπων τὴν φύσιν τῷ τῆς δικαιοσύνης καταυγὰσων φωτί. Εἶτα τὴν δύναμιν ὡς ἔνεστι τοῦ Θεοῦ διηγεῖται. Ἑτοιμάζων ὄρη ἐν τῇ ἰσχύϊ αὑτοῦ, κ. τ. ὲ. Ἑτοιμάζων ὅρη, ἀντὶ τοῦ, τοὺς μεγίστους τῶν ἐπὶ Ti}; ἐν εὐσεβείᾳ-Ὗ, ὁ Θεὸς, μεταδιδοὺς αὐτοῖς τῆς θείας ἰσχύος. '0 Uurmpcizmwr τὸ κύτος τῆς θαλάσσης, κ τ. ἐ. Ἐπιτιμᾷ Κύριος τῷ ἀνέμῳ καὶ τῇ ὑαλάεςσξ, καὶ ποιεῖ γαλήνην μεγάλην. Τοῦ αὐτοῦ. ‹ Κύτος ι ιρητὶν, ἀντὶ τοῦ κοί- )ςωμα ἢ βάθος. Τιιριιχθὴσονται τὰ ἔθνη, κ. τ. ὲ. Ἐπὶ τιῖς Ἰησοῦ Χριστοῦ σημείοις ἐφοβήθησαν καὶ οἱ ἐν τοῖς πέρασι, μᾶλλον Ἰουδαῖοι, καὶ τοῦτο ἀκούσαντες, μᾶλλον δὲ καὶ ἰδόντες. Ὲπλήθυνίις τοῦ πλουτίσαι αὐτὴν, κ. τ. ὲ. Πλοῦτον τὴν γνῶσιν λέγει· ι Ἐν παντὶ γὰρ ἐπλουτίσθητε ἐν πάσῃ γνώσει, ι φησὶν ὁ ’Δπόστολος. ἩτοΙμασας τὴν τροφὴν αὐτῶν, κ. τ. ἑ. Τροφὴν μὲν τὴν πνευματικήν φησινʼ ἡτοιμάσθαι δὲ αὺτὴν λέγει· διότι πρὸ καταβολῆς τοῦ κόσμου ὥρισται τὸ περὶ Χριστοῦ μυστήριον, ὃς ἐστιν ἄρτος ἐκ τοῦ οὐρανοῦ καταβὰς, καὶ ζωὴν διδοὺς τῷ κόσμῳ. Καὶ τῇ παρὰ σοῦ προνοίᾳ ἑτοίμην αὐτοῖς παρέξεις τὴν τροφὴν, ὥστε μηδενὸς δεῖσθαι. Τὸ δὲ, ι υῦτως ἡ ὲτοιμασία σου, ι τουτέστιν, ἐπειδὴ ἔργον σοι τὰ τοιαῦτα εὐτρεπίζειν καὶ ἑτοιμάζειν τοῖς ἀνθρώποις, ἀφʼ ὧν ἁπάντων αὐτοῖς χορηγεῖς τὴν ἀφθονίαν. Ὥσπερ γὰρ τὸ ἑτοιμάζειν τὸ ὲδράζ ειν λέγει ἀπὸ τοῦ τὰ παρεσκευασμένα ἓτοιμαεῖναι καὶ βέβαια πρὸς τὴν χρείαν· οὕτω καὶ ὲτοιμασίαν αὐτὴν καλεῖ τὴν παρασκευήν· ὠς ἐνταῦθα. Ἵνα εἴπῃ, ὅτι· Οὐδενὸς ἐνδεηοήσονται, ἕτοιμα γὰρ αὐτοῖς πάντα καὶ παρεσκευασμένα, ὡς μη- Βδὲν δεῖν αὐτοῖς φροντίδος· τὸ δὲ τοιοῦτον καὶ βέβαιον. Ἐν ταῖς στωηόσιν αὐτῆς, κ. τ. ὲ. Κατὰ μικρὰ, φησὶ, τῶν θείων χαρισμάτων διδομένων αὑτῇ, εὐφραίνειν καὶ ἀνατέλλειν παρασκευάζει, τὸν νοητὸν δηλονότι καρπόν. Νοήσεις δὲ τὰς σταγόνας αὐτῆς ἀπὸ τοῦ εἰρημένου περ). Χριστοῦ· ι Καταῆήσςται ὡς ὑετὸς ἐπὶ τόκον, καὶ ὡσεὶ σταγὼν ἡστάζουσα ἐπὶ τὴν γῆν. ι ### English translation (Claude) [Ps 64, continued] The court of the Lord is the knowledge of God; and the one who dwells in it will be filled with good things. “Hear us, O God our Saviour,” etc. Here again, foretelling the salvation of the world, he recalls the prophecy of Jacob, who said, “A ruler shall not fail from Judah, nor a leader from his thighs, until he comes for whom it is laid up, and he is the expectation of the nations,” whom he now calls the hope of the ends of the earth. Then he indicates also the islands and those in the sea. Hear us, then, he says, you who a little later will illumine all the nature of men with the light of righteousness. Then he recounts the power of God as far as is possible. “Preparing mountains in his strength,” etc. “Preparing mountains”: that is, God prepares the greatest of those on earth in godliness, sharing with them the divine strength. “Who troubles the hollow of the sea,” etc. The Lord rebukes the wind and the sea and makes a great calm. By the same. “Hollow,” he says, instead of cavity or depth. “The nations will be troubled,” etc. At the signs of Jesus Christ even those at the ends of the earth feared, and the Jews more so, both hearing of this and, still more, seeing it. “You multiplied it to enrich it,” etc. He calls knowledge wealth: “For in everything you were enriched, in all knowledge,” says the Apostle. “You prepared their food,” etc. He means spiritual food; and he says it has been prepared because before the foundation of the world the mystery concerning Christ was determined, who is the bread that came down from heaven and gives life to the world. And by your providence you will provide them food ready, so that they lack nothing. “For so is your preparation”: that is, since it is your work to make such things ready and prepare them for men, from all of which you supply them in abundance. For as he says “to prepare” for “to establish,” because things prepared are ready and firm for use, so too he calls the provision itself “preparation,” as here; so that he may say: They will lack nothing, for all things are ready and prepared for them, so that they need no anxiety; and such a thing is also firm. “In its drops,” etc. When the divine gifts are given to it little by little, he says, it makes ready to rejoice and to spring up, that is, the intelligible fruit. You will understand its drops from what is said about Christ: “He will come down like rain on a fleece, and like a drop dripping on the earth.” ### Scripture references - Ps 65:4 (64:5 LXX): allusion, high confidence - Ps 65:5 (64:6 LXX): quotation, high confidence - Ps 65:6 (64:7 LXX): quotation, high confidence - Ps 65:7 (64:8 LXX): quotation, high confidence - Ps 65:8 (64:9 LXX): quotation, high confidence - Ps 65:9 (64:10 LXX): quotation, high confidence - Ps 65:10 (64:11 LXX): quotation, high confidence - Gen 49:10: quotation, high confidence - Matt 8:26: allusion, high confidence - 1 Cor 1:5: quotation, high confidence - Eph 1:4: allusion, medium confidence - John 6:33: allusion, high confidence - Ps 72:6 (71:6 LXX): quotation, high confidence ### Translation notes - Quotations and allusions: Gen 49:10 LXX; Matt 8:26; 1 Cor 1:5; Eph 1:4; John 6:33; Ps 72:6 (71:6 LXX). ### Citation (SBL) Origen, Sel. Ps. 1491 (PG 12:1492a–1492d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1483/#p-1491). ## PG 12:1493 (Ps 64–65 LXX) - URL: https://sophiascriptura.com/fathers/origen-selecta-psalmos/1483/#p-1493 - Source: PG 12:1493a–1493d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: End of Ps 64 LXX (65) (the year of the Lord’s favour after the incarnation, the fruitful desert) and beginning of Ps 65 LXX (66): a shout of resurrection after repentance, and the fearful works of God. ### Greek text Εὐλογὴσεις τὸν στέφανον τοῦ ἐνιαυτοῦ, κ. τ. ἐ. Λ Ἐν Ἡσαΐᾳ (Η) φησί· ι Πνεῦμα Κυρίου ἐπʼ ἐμὲ, οὗ ἕνεκεν ἐχρισέ με, εὐαγγελίσασθαι πτωχοῖς ἁπέσταλκέ με, ίάσασῦαι τοὺς συντετριμμένους τὴν καρδίαν, κηρύξαι αἰχμαλώτοις ἄφεσιν, καὶ τυφλοῖς ἀνάβλεψιν, καὶ καλέσαι ἐνιαυτὸν Κυρίου δεκτόν. ι Ἐνιαυτὸν τοίνυν χρηστότητος τὸν μετὰ τὴν ἐνανθρώπησιν τοῦ Σωτῆρος ὀνομάζει χρόνον, ὼς μίαν αύτῷ καρποφορίαν προσάγοντα. Τούτῳ τὴν εὐλογίαν 6 προφήτης ἐπηύ. ξατο. Πιανθήσονταιτὰ ὡραῖα τῆς ἐρήμου, κ. τ. ἐ. ,Ἐπιφανείσης τῆς χρηστότητος, ἔρημος δώσει καρπὸν, καὶ οἱ βουνοί, ἐφʼ ὧν ἔθυον δαίμοσι, τοὺς ,εὐαγγελικὸν μετιόντας ὑποδέξονται βίον, περίβλεπτοι διὰ τούτους γενόμενιι. Καὶ νῦν δέ ἅπαντες πρὸς τοὺς τὰς ἀκρωρείας κατειληφότας τρέχουσι. Καὶ αὶ κοιλάδες πληθυνοῦσι, κ. τ. ἐ. Ἐπὶ τὸ βέλτιον, φησὶ, μεταβαλοῦσαι αἱ κοιλάδες, καὶ πληθυνθεῖσαι νοητῶν καρπῶν, ἐκτενῶς σοι τοὺς ὓμ- Ανους ἀναπέμψουσι. Ἁλαλιὶξατε τῷ Θεῷ, κ. τ. ἐ. ’Λλλὰ καὶ τῆς μετὰ μετάνοιαν ἀναστάσεως πᾶσι προκειμένης πάντες ἁλαλαζέτωσαν· πρὸς ἕκαστον γὰρ λέγεται· ι Μήτι 6 πεσὼν οὐκ ἀνίσταται; ι Καὶ πρὸς ἃπασαν τὴν ,ἀπὸ τῶν ἐθνῶν Ἐκκλησίαν 6 Κύριος λέγει· ι Ἀνάστα, ἐλθέ ἡ πλησίον μου. ι Ὁ γὰρ ἀναστὰς διὰ μετα. νοίας οὐκ ἐστι πόρρω Χριστοῦ. Γενομένης δὲ τῆς ἐν ἀλαλαγμῷ κατὰ τῶν ἡττωμένων φωνῆς, oi. ἐλευθερω- Οέντες προστάττονται τῷ τῆς νίκης αἰτίῳ ψάλαι Θεῷ. Δόξαν δὲ δίδωσιν αἰνέσει αὑτοῦ 6 ἔχων τῇ αἰνέσει πρᾶξιν κατάλληλον· ι Τοῖς γὰρ εὺοέσι πρέπει αἴνεσις· ι διὸ κωλύεται 6 φαῦλος τοῦτο ποιεῖν· ι ούκ δντος ὡραίου αἴνου ἐν στόματι ἁμαρτωλοῦ. ι Εἴπατε τῷ Θεῷ· Ὠς φοβερὰ, κ. τ. ἐ. '0 ίδὼν διαφορὰν τοῦ ἀναγγείλαντος τὰ ἔργα τοῦ Θεοῦ πρὸς τὸ, ι Καὶ τὰ ποιήματα αὑτοῦ συνῆκαν· ι εἰρημένον ἐν ἑξηκοστῷ τρίτῳ ψαλμῷ- καὶ πῶς εἴρηται ἐν ἐκατοστῷ ἕκτῳ· ι Ol. καταβαίνοντες είς θάλασσαν ἐν πλοίοις, ποιοῦντες ἐργασίαν ἐν ῦδασι πολλοῖς, αὐτοὶ εἶδον τὰ ἔργα Κυρίου, καὶ τὰ θαυμάσια αὐτοῦ ἐν τῷ βυθῷ· ι ὄψεται πῶς δεῖ λέγειν τῷ Θεῷ· ι Ὠς φοβερὰ τὰ ἔργα σου· ι οὐχὶ δὲ, ι Φοβερὰ τὰ ποιήματά σου. ι Καὶ γὰρ τὰ ἔργα Κυρίου εῖδοσαν oi καταβαίνοντες εἰς θάλασσαν ἐν πλοίοις, ἐπιτήδειοι κατὰ τοῦτο ὄντες ίδείν τὰ φοβερὰ ἔργα Κυρίου· τὸ. γὰρ ἀνάλογα τοῖς ποιήμασι Κυρίου θαυμάσια αὐτοῦ ἐν τῷ βυοῴ οὐκ ἐστι φοβερά. ι Πᾶσα ἡ γῆ προσκυνησάτωσαν, κ. τ. ἐ. Καὶ ’.ταρὰ τῷ ’Λποστόλῳ πρῶτον ι προσεύξομαι, ι δεύτερον ι ψαλῶ. ι Ἐπιστήσεις δὲ, εἰ ἐτερῦν ἐστι τὸ, ι Ψαλάτωσάν σοι, ι καὶ ἕτερον τὸ, ι Ψ αλάτωσαν τῷ ὀνόματί σου· ι 6 δὲ Σύμμαχος ἐξέδωκε· t Πάντες ἐπὶ ### English translation (Claude) [Ps 64, continued] “You will bless the crown of the year,” etc. In Isaiah he says, “The Spirit of the Lord is upon me, because he anointed me; he has sent me to bring good news to the poor, to heal the broken-hearted, to proclaim release to captives and sight to the blind, and to call the acceptable year of the Lord.” So he calls the time after the incarnation of the Saviour the year of goodness, as bringing him a single harvest. On this the prophet prayed the blessing. “The beautiful places of the desert will be made fat,” etc. When goodness appears, the desert will give fruit; and the hills, on which they used to sacrifice to demons, will receive those who pursue the gospel life, becoming conspicuous because of them. And now all run to those who have occupied the mountain heights. “And the valleys will abound,” etc. The valleys, he says, changing for the better and filled with intelligible fruits, will earnestly send up hymns to you. [Ps 65 LXX / 66] “Shout to God,” etc. But since resurrection after repentance lies before all, let all shout; for to each it is said, “Does not he who falls rise again?” And to the whole church from the nations the Lord says, “Arise, come, my neighbour.” For the one who has risen through repentance is not far from Christ. When the shout has been raised over the defeated, those set free are commanded to sing to God, the cause of the victory. And the one whose action matches his praise gives glory to his praise; for “praise befits the upright.” Therefore the base man is prevented from doing this, “since praise is not fitting in the mouth of a sinner.” “Say to God, How fearful,” etc. The one who sees the difference between “they announced the works of God” and “they understood his doings,” said in the sixty-third psalm, and how it is said in the hundred and sixth, “Those who go down to the sea in ships, doing business in many waters, these saw the works of the Lord and his wonders in the deep,” will see how one must say to God, “How fearful are your works,” and not, “Fearful are your doings.” For those who go down to the sea in ships saw the works of the Lord, being fit in this respect to see the fearful works of the Lord; for his wonders in the deep, which correspond to the doings of the Lord, are not fearful. “Let all the earth worship,” etc. In the Apostle too, first “I will pray,” second “I will sing.” You will consider whether “let them sing to you” is one thing and “let them sing to your name” another. Symmachus rendered: “All on the earth will worship you; making melody they will sing to your name.” ### Scripture references - Ps 65:11 (64:12 LXX): quotation, high confidence - Ps 65:12 (64:13 LXX): quotation, high confidence - Ps 65:13 (64:14 LXX): quotation, high confidence - Ps 66:1 (65:1 LXX): quotation, high confidence - Ps 66:2 (65:2 LXX): allusion, high confidence - Ps 66:3 (65:3 LXX): quotation, high confidence - Ps 66:4 (65:4 LXX): quotation, high confidence - Isa 61:1: quotation, high confidence - Isa 61:2: quotation, high confidence - Jer 8:4: quotation, high confidence - Song 2:10: quotation, high confidence - Ps 33:1 (32:1 LXX): quotation, high confidence - Ps 64:9 (63:10 LXX): quotation, high confidence - Ps 107:23 (106:23 LXX): quotation, high confidence - Ps 107:24 (106:24 LXX): quotation, high confidence - 1 Cor 14:15: allusion, high confidence ### Extrabiblical texts - Sir 15:9 (Sirach): quotation, high confidence ### Translation notes - Psalm 65 LXX is Psalm 66 in the English Bible (same verse numbers); its title in the Septuagint calls it “a psalm of resurrection,” to which the first note alludes. The heading is not in the scan text. “Those who have occupied the mountain heights” are probably the monks. Quotations and allusions: Isa 61:1–2 (Luke 4:18–19); Jer 8:4; Song 2:10; Ps 33:1 (32:1 LXX); Sir 15:9; Ps 64:9 (63:10 LXX); Ps 107:23–24 (106:23–24 LXX); 1 Cor 14:15. The excerpt cites Symmachus’ version of v. 4. ### Citation (SBL) Origen, Sel. Ps. 1493 (PG 12:1493a–1493d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1483/#p-1493). ## PG 12:1495 (Ps 65 LXX) - URL: https://sophiascriptura.com/fathers/origen-selecta-psalmos/1483/#p-1495 - Source: PG 12:1496a–1496d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Notes on Ps 65 LXX (66):4–9: the fearful works of God, the sea turned to dry land as a lasting figure of teaching, and Israel warned not to exalt itself over the nations (with Theodotion, Aquila and Symmachus). ### Greek text γῆς προσκονήσουσί σοι, μελῳδοῦντες ᾄσουσι τῷ ὀνόματι σου. ι ’Υμνήσατε, φησὶν, ὡς ’Υψηλοῦ μνημονεύοντες. Τοῦ αὐτοῦ. ι Εὑθυμεῖ τις ὲν ὑμῖν, ψαλλέτω, ι φη civ ὁ Ἀπόστολος. Δεῦτε, καὶ laete τὰ ἔργα τοῦ Θεοῦ, κ. τ. ἑ. Βλέπει τὰ ἔργα τοῦ Θεοῦ ὁ συνιεὶς πῶς καλά ἐστι· καὶ ὀ ἐλθὼν πρὸς τὸ λέγον πνεῦμα, ε Δεῦτε, ι συνίησιν. Ὄσα δὲ ἂν βουλευσάμενος ἄνθρωπος Mm τὰ περὶ τῶν ἔργων τοῦ Θεοῦ, τούτων πολλῷ μείζονα ἐστι τὰ ἔργα τοῦ Θεοῦ, ὥστε φοβηθῆναι ἄν ἐκπλαγέντα τὸν ἰδόντα πῶς φοβερός ἐστιν ὲν βουλαῖς· ὁ Θεὸς ὑπὲρ τοὺς υἱοὺς τῶν ἀνθρώπων. '0 μεταστρέφων τὴν θάλασσαν, κ. τ. ὲ. Πρῶτον διὰ Μωῦσέως Θάλασσα ξηραίνεταιʼ εἶτα διὰ Ἰησοῦ ὲν ποταμῷ διελεύσονται ποδί. Τοῦ αὑτοῦ. Οὐκ εἷπε ι μεταστρέψας, ι ἀλλὰ ‹ μεταστρέφωνο ι κατὰ μὲνγὰρ τὴν ἱστορίαν ἐπὶ Ἰουδαίαν ἅπαξ ἐγένετο κατὰ δὲ διάνοιαν ἀεὶ τοῦτο συμβαίνει, ψυχὰς τεταραγμένας ὑπὸ τῶν ἁλμυρῶν τοῦ βίου κυμάτων καὶ περιφερομένας παντὶ ἀνέμῳ, τῇ διδασκαλίᾳ ἐπʼ ἀρετὴν καὶ γνῶσιν μεταφέροντες Θεοῦ. '0 Σύμμαχος οὕτως· ι Μετέβαλε τὴν θαλατσαν είς ξηρὰν, ποταμὸν διέβησαν ποδί. ι Ἐκεῖ εἰιφρανθησόμεθα ἐναῦτῷ, κ. τ. ὲ ι Ἐκεῖ,ι δηλονότι ὲν ποταμῷ, ἔνθα εύφρανθησόμεθα ἐπὶ τῷ Κυρίῳ, διελθόντες τῷ ποδὶ ὲν ποταμῷ ὅτε γεγέ νητσι ταῦτα, ὧν τύπος ἦν τὸ ἐν τῷ Ἰησοῦ θαῦμα, ὅτε ἔστη τὰ ὕδατα καταβαίνοντα ἄνωθεν. οι ὀφθαλμοὶ αὑτοῦ ἐπὶ τὰ ἔθνη, κ. τ. ἐ. Oi (εἶ ὀφθαλμοὶ αὑτοῦ τῷ παραπτώματι τοῦ Ἰσραὴλ τὰ ἔθνη ἐπιβλέπουσιν. 0i πικραίνοντες μὴ ὺψούσθωσαν, κ. τ. ἑ. Οί παραπικραίνοντες οἱ ἐξ Ἰσραήλ εἰσιν· οὗτοι ὧν μὴ ὑψούσθωσαν ἑαυτοῖς, γινώσκοντες, ὅτι οἱ ὀφθαλμοὶ τοῦ Θεοῦ ἐπὶ τὰ ἔθνη ὲπιβλέπουσι. Τοῦ αὑτοῦ. Παραπικραίνοντές εἰσιν οξ δεδωκότες εἰς τὸ βρῶμα αὐτοῦ χολὴν, καὶ είς τὴν δίψαν ποτίσαντες ὅξος. Τούτους ὁ μὲν Θεοδοτὶων ε ἐκκλίναντας ι εἶπεν, ι ἀφισταμένους ι δὲὸ Ἀκύλας· σαφέστερον δὲ ὁ Σύμμαχος εἴρηκεψ ι 0i ἀπειθεῖς μὴ ὑψούτωσαν ἑαυτούς. › Μὴ τοίνυν μέγα φρονείτω ὀ ὑπέροπτος λαὸς τοῦ Ἰσραὴλ, μηδὲ κατὰ τῆς τῶν ὲθνῶν πληθύος ὑψηλὴν ὲπαιρέτω τὴν ὀφρὺν, μηδὲ λεγέτω καθʼἐαυτόν· Ἐγὼ πρωτότοκόςείμι ὲν τέκνοις Θεοῦ. Τοῦ θεμένου τὴν ψυχήν μου εὶς ζωὴν, κ. τ. ὲ. Τοῦ θεμένου είς ζωὴν τὸν είπὸνταʼ ι Ἐγώ εἰμι ή ζωή. ι Et; σάλον ἐδόθησαν οἱ πόδες Κάῐν, ὅτε, ι ἐξελθὼν ἀπὸ προσώπου τοῦ Θεοῦ, ᾤκησεν ἐν τῇ ῗαὴδ, ι ὃ ἐστι σάλος· ἀλλʼ οὐχ οἱ Μωῦσέως, ᾧ εἶρτςἶ ται- ι Σὺ δὲʼστῆθι μετʼ ἐμοῦιῇι οῦ αι Menaeis; ### English translation (Claude) [Ps 65, continued] “Hymn,” he says, as remembering the Most High. By the same. “Is anyone among you cheerful? Let him sing,” says the Apostle. “Come and see the works of God,” etc. The one who understands how good they are sees the works of God; and the one who has come to the Spirit who says “Come” understands. Whatever a man might plan concerning the works of God, the works of God are much greater than these, so that one who sees how fearful God is in counsels, beyond the sons of men, would fear in amazement. “Who turns the sea,” etc. First through Moses the sea is dried up; then through Joshua they will pass through the river on foot. By the same. He did not say “who turned” but “who turns.” For according to the history it happened once, in Judaea; but according to the sense it always happens, when teachers by their teaching move souls that are troubled by the salt waves of life and carried about by every wind, to virtue and the knowledge of God. Symmachus thus: “He changed the sea into dry land; they crossed the river on foot.” “There we will rejoice in him,” etc. “There,” clearly in the river, where we will rejoice in the Lord, having passed through the river on foot when these things have come about, of which the miracle under Joshua was a type, when the waters coming down from above stood still. “His eyes look upon the nations,” etc. His eyes look upon the nations through the transgression of Israel. “Let those who embitter not be exalted,” etc. Those who embitter are those from Israel; let these, then, not exalt themselves, knowing that the eyes of God look upon the nations. By the same. Those who embitter are those who gave gall for his food, and for his thirst gave him vinegar to drink. These Theodotion called “those who turn aside,” and Aquila “those who depart”; and Symmachus said more clearly, “Let the disobedient not exalt themselves.” Let, then, the haughty people of Israel not think great things, nor raise its brow high against the multitude of the nations, nor say to itself, “I am the firstborn among the children of God.” “Who set my soul in life,” etc. Who set in life him who said, “I am the life.” The feet of Cain were given to shaking, when, “going out from the face of God, he dwelt in the land of Naid,” which means shaking; but not those of Moses, to whom it was said, “But you, stand here with me.” His feet ### Scripture references - Ps 66:4 (65:4 LXX): allusion, high confidence - Ps 66:5 (65:5 LXX): quotation, high confidence - Ps 66:6 (65:6 LXX): quotation, high confidence - Ps 66:7 (65:7 LXX): quotation, high confidence - Ps 66:9 (65:9 LXX): quotation, high confidence - Jas 5:13: quotation, high confidence - Rev 22:17: allusion, low confidence - Exod 14:21: allusion, high confidence - Josh 3:16: allusion, high confidence - Eph 4:14: allusion, high confidence - Rom 11:11: allusion, high confidence - Ps 69:21 (68:22 LXX): allusion, high confidence - Exod 4:22: allusion, medium confidence - John 14:6: quotation, high confidence - Gen 4:16: quotation, high confidence - Deut 5:31: quotation, high confidence ### Translation notes - The excerpts cite the versions of Symmachus, Theodotion and Aquila. The note on v. 7 LXX addresses Israel’s pride over the nations; translated as written. The meaning given for Naid (Nod) is a traditional etymology. Quotations and allusions: Jas 5:13; Rev 22:17; Exod 14:21; Josh 3:16; Eph 4:14; Rom 11:11; Ps 69:21 (68:22 LXX); Exod 4:22; John 14:6; Gen 4:16; Deut 5:31. ### Citation (SBL) Origen, Sel. Ps. 1495 (PG 12:1496a–1496d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1483/#p-1495). ## PG 12:1497 (Ps 65 LXX) - URL: https://sophiascriptura.com/fathers/origen-selecta-psalmos/1483/#p-1497 - Source: PG 12:1497a–1497d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Notes on Ps 65 LXX (66):9–18: testing as silver is refined, entry into the kingdom through afflictions, and the burnt offerings, rams, oxen and goats read as virtues, the body and repentance. ### Greek text ἦσαν μαρμάρινοι, τεθεμελιωμένοι ἐπὶ βάσεις χρυσᾶς ὡς ἐν τῷ ᾊσματι τῶν ᾀσμάτων εἴρηται. l τιμάς. δ θεὸς, κ. τ. ι. Σαφῶς τοῦτο ὄψει άπὸ τοῦ Ἰεζεκιὴλ, ῑνθα γέγραπταιο ἀνθρώπου, ίδοὺ γεγόνασί μοι οἶκος Ἰσραὴλ, ἀναμεμιγμένοι πάντες χαλκῷ, καὶ κασσιτέρῳ, καὶ μολίβδῳ, καὶ σιδήρῳ, ἐν μέσῳ καμίνου ἀργυρίου ἀναμεμιγμένος ὲστί. ι Etenim-rec ἡμᾶςʼ εἰς τὴν πατίδα, κ. τ. ἑ. Διὰ γὰρ πολλῶν θλίψεων εἰσελθεῖν δεῖ είς τὴν βασιλείαν τῶν οὐρανῶν. Ἀλλʼ εἰ καὶ ὲπεὸίβασας ἀνθρὼmo; ὲπὶ τὰς κεφαλὰς ἡμῶν, ἀλλʼ οὖν θαρροῦμεν διά ὑπομονῆς μετεωρίσαι αὐτάς, κατασπωμένων ἀπʼ αὐτῶν τῶν ἐπικειμένων πολεμίων ἀνθρώπων. Εἰσελεύοόμαι εὶς τὸν οἶκόν ἇου, κ. τ. ὲ. "A ηὐξάμην, φησὶ, θλιβόμενος ἀποδώσω σοι. Ηύξάμην δὲ ὡς, τῆς Θλίψεως τῆς παρούσης ρυσθεὶς, διαπαντὸς ἀναπέμψω σοι τὰς αἰνὲσεις· ἦτοι τὰς κατὰ νόμον θυaiat; πρὸ τῆς τοῦ Σωτῆρος ἐπιδημίας· ἢ τὰς πνευματικὰς. εἰσερχόμενος είς τὸν οἷκον τοῦ Θεοῦ, τὴν ’Ἐκκλησίαν, ἐν ὀλοκαυτὼμασι, τελείας τε καὶ ὁλοκλήρους ἀρετὰς ἐξ ὅλων ίερουργῶν, καὶ τὰς καταλλήλους cf» τοῖς ὲκτιννύων εὐχάς. Ὀλοκαυτώματα μεμυαλωμένα, κ. τ. ἑ. Εἰ εὐχὴ, ι τὸ ὀλοκαύτωμά σου πιανάτωʼ ι ἀκολούθως αὐτῇ ἐροῦμεν τὸ, ι ὁλοκαυτώματα μεμυαλωμένα· › ὃ τυγχάνει, ὅτε μὴ ἄλλου τυγχάνει, ἀλλὰ τῷ Θεῷ ἀναφέρεται καθʼ ὃν τρόπον δεῖ τὸ θυμίαμα ἐνώπιον αὑτοῢ. Καὶ μετὰ κριῶν δὲ ἡ προσευχὴ γίνεται ἦτοι ἡ προσφορά. Εἰσὶ δὲ κριοὶ κινήσεις καὶ ὁρμαὶ, ἀπὸ τοῦ θυμικΘῦ τῆς ψυχῆς τὴν ἀρχὴν ἔχουσαι. Μετὰ δὲ τῶν εἰρημένων καὶ βόας, φησὶ, μετὰ χιμάρων ἀνοίσω· ίειι ρουργοῦντος τάχα γοῦν τοῦ προσάγοντος θυσίαν ζῶσαν τῷ Θεῷ τὸ ίδιον σῶμα. Ἀναλογεῖ γὰρ τῷ σώματι γεωπόνον ὑπάρχον τὸ ζῶον, ἕχον τὴν πλάσιν ὲκ γῆς. Χίμαροι δὲ μετανοίας ἔργαο περὶ γὰρ ἁμαρτίας προσεφέροντο. Τοῦ αὑτοῦ. Πᾶς ὀ ἔχων τὸ ἡγεμονικὸν καθα-ο ρὸν, καὶ προσευχόμενος τῷ Θεῷ, οὗτος θυμίαμα μετά κριῶν προσφέρει Θεῷ. Δεῦτε, ἀκούσατε, καὶ διηγήσομαι, κ. τ. ὲ. Οὐκ ἀρχαίων διηγημάτων ποιεῖται μνήμην, ἀλλʼ οὐ· δὲ τίνα τρόπον ὲξΛίγύπτου λελύτρωται κατὰ καιροὺς ὁ Ἰσραήλ. Διδάσκει δὲ οὐ κατὰ, φησὶ, τὸ γράμμα τὸ νομικδν, ἀλλʼ ὡς Νέας Διαθήκης κῆρυξ, τὰ νέα τοῦ Σωτῆρος ἡμῶν θαυμάζει κατορθώματα, ὅσα ταῖς ἁπάντων ἡμῶν ἐχαρίσατο ψυχαῖς. Τοῦ αὐτοῦ. Μόνοι oi φοβούμενοι τὸν Θεὸν ἀκούειν δύνανται διηγημάτων πνευματικῶν. Ἀδικίαν εί ἐθεώρουν ἐν καρδίᾳ μου, κ. τ. ὲ. Τὸ μὴ θεωρεῖν ἀδικίαν ὲν τῇ καρδίᾳ σύμρωνον τῷ, ### English translation (Claude) [Ps 65, continued] were marble, set on bases of gold, as it is said in the Song of Songs. “For you tested us, O God,” etc. You will see this clearly from Ezekiel, where it is written, “Son of man, behold, the house of Israel has become to me all mixed with bronze and tin and lead and iron; it is mixed in the midst of a furnace of silver.” “You brought us into the snare,” etc. For through many afflictions we must enter the kingdom of heaven. But even if you set men over our heads, yet we are confident of lifting our heads through endurance, when the enemy men who lie upon them are pulled off them. “I will go into your house,” etc. What I vowed when afflicted, he says, I will pay you. I vowed that, once rescued from the present affliction, I would send up praises to you continually: either the sacrifices according to the law, before the coming of the Saviour, or the spiritual ones, entering into the house of God, the church, with whole burnt offerings, offering up perfect and complete virtues wholly, and paying the vows that correspond to them. “Whole burnt offerings full of marrow,” etc. If the prayer is, “May your whole burnt offering be made fat,” we will consistently with it speak of “whole burnt offerings full of marrow”; which happens when it is not offered to another but brought up to God, in the way that incense must be before him. And the prayer, or the offering, is made with rams. Rams are movements and impulses that have their beginning in the irascible part of the soul. With the things mentioned, he says, I will also offer oxen with goats: perhaps when one who presents his own body as a living sacrifice to God performs the sacred rite. For the animal that tills the earth corresponds to the body, which has its formation from earth. And goats are works of repentance; for they were offered for sin. By the same. Everyone who has a pure ruling faculty and prays to God offers to God incense with rams. “Come, hear, and I will tell,” etc. He makes mention not of ancient stories, nor of the manner in which Israel was once redeemed from Egypt. He teaches, he says, not according to the letter of the law, but as a herald of the New Covenant he marvels at the new achievements of our Saviour, all that he has graciously given to the souls of us all. By the same. Only those who fear God can hear spiritual narratives. “If I regarded injustice in my heart,” etc. Not to regard injustice in the heart agrees with ### Scripture references - Ps 66:10 (65:10 LXX): quotation, high confidence - Ps 66:11 (65:11 LXX): quotation, high confidence - Ps 66:12 (65:12 LXX): allusion, high confidence - Ps 66:13 (65:13 LXX): quotation, high confidence - Ps 66:15 (65:15 LXX): quotation, high confidence - Ps 66:16 (65:16 LXX): quotation, high confidence - Ps 66:18 (65:18 LXX): quotation, high confidence - Song 5:15: allusion, high confidence - Ezek 22:18: quotation, high confidence - Acts 14:22: quotation, high confidence - Ps 20:3 (19:4 LXX): quotation, high confidence - Ps 141:2 (140:2 LXX): allusion, medium confidence - Rom 12:1: allusion, high confidence - Lev 16:5: allusion, low confidence ### Translation notes - The first sentence completes the contrast between Cain and Moses (previous column). Quotations and allusions: Song 5:15; Ezek 22:18; Acts 14:22; Ps 20:3 (19:4 LXX); Ps 141:2 (140:2 LXX); Rom 12:1; Lev 16:5. ### Citation (SBL) Origen, Sel. Ps. 1497 (PG 12:1497a–1497d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1483/#p-1497). ## PG 12:1499 (Ps 65–67 LXX) - URL: https://sophiascriptura.com/fathers/origen-selecta-psalmos/1483/#p-1499 - Source: PG 12:1500a–1500d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Notes on the end of Psalm 66 (LXX 65), on Psalm 67 (LXX 66), and the beginning of Psalm 68 (LXX 67). ### Greek text ι Οὐδὲν ἐμαυτῷ σύνοιδα, ἀλλʼ οὐκ ἐν τούτῳ δεδικαίω. μαι, t καθὰ Παῦλος ὁ μέγας φησί· τῷ δύνασθαι τὸν Θεὸν όρᾷν ἆπερ ἡμεῖς οὐχ ὁρῶμεν. Ὅμοιον καὶ τὸ, ι Παραπτώματα τίς συνήσει; ἀπὸ τῶν κρυφίων μουι Τοῦ αὑτοῦ. Οὐκ εἶπεν, ι Είὲθεώρησα, ι ἀλλ” t Ei ἐθεώρουν. ι Τὸ μὲν γὰρ πρῶτον ὀλιγοχρόνιον σημαίνει τὸν πονηρὸν λογισμόν· τὸ δὲ δεύτερον πολυχρονιώτε ρον. Εὐλογητὸς d Θεὸς,ὃς οὐκ ἀπέστησε τὴν προσ-ο ευχήν μου, καὶ τὸ ἕλεος αὐτοῦ ἀπʼ ἐμοῦ, κ. τ. ὲ. Τοῦ μὴ καθαρὰν ἔχοντος τὴν καρδίαν ἀφίσταται ἡ καθαρὰ προσευχή εί δὲ ἡ προσευχὴ, καὶ τὸ ἔλεος δηλονότι · διὰ γὰρ τῆς προσευχῆς τὸν ἔλεον αἰτοῦμεν παρὰ Θεοῦ. ’ΨΛΛΜΟΣ sq". '0 Θεὸς οἰκτειρήσω ἡμᾶς, κ. τ. ἑ. Προκηρόττει τοῦ Θεοῦ Λόγου τὴν ἐπιφάνειαν καὶ τῶν ἐθνῶν ἁπάντων τὴν σωτηρίαν · ὅθεν t εἰς τὸ τέλος ι ἐπιγέγραπται. Καὶ ἐπεὶ μὴ ἀνθρώπινα τὰ κατορθωθέντα, οὑκ ὲν ἐγκωμίοις ἢ ἐπαίνοις, ἀλλʼ ‹ ὲν ὕμνοις ι emo γέγραπται ὁ ψαλμός. Θεῖος οὖν ό ὕμνος τυγχάνων, τῷ δὲ καὶ πράξεις δηλοῦν τοῦ Σωτῆρος καὶ θεωρίαν αὑτῶν μεγίστην, ὲν Et," τέτακται ἀριθμῷ, τελείῳ Τοῦ γνῶναι ἐν τῇ τῇ τὴν ὀδόν σου, κ. τ. ὲ. Ἐν τῇ γῇ ὄντες ἔγνωμεν τὴν ὁδὸν τῆν εἰποῦσαν· t Ἐγώ εἰμι ἡ ὁδός. ι Kal ἔθνη ἐν τῇ τῇ ὁδηγήσεις, κ. τ. ὲ. Ὁδηγετ ἡμᾶς Ι)διὰ τῆς πρακτικῆς καὶτῶν ἀληθῶν δογμάτων. Γῆ ἔδωκε τὸν καρπὸν αὐτῆς, κ. τ. ὲ. Ὅσοι γήῖνοι (ἹΞ) ὄντες ἐγένοντο ἐπουράνιοι, δηλονότι διὰ μετανοίας. ‹ '0 δὲ καρπὸς τοῦ πνεύματός ἐστι χαρὰ, ἀγάπη, εἰρήνη, μακροθυμία, t καὶ τὰ ἑξῆς. Ὥσπερ δὶς τὰ ἔθνη πρὸς ὑμνῳδίαν διήγειρεν, οῦτω δὶς αὐτοῖς τὴν εὐλογίαν ἐξῄτησεν. Οἱ εὐλογοῦντες δὲ τὸν Θεὸν λόγους αὐτῷ προσφέρουσι μόνους, ἔργῳ δὲ αὐτὸν εὑεργετῆσαι οὐ δύνανταιο ὁ δὲ Θεὸς εὐλογῶν βεβαιοῖ τοὺς λόγους τῷ ἔργῳ, καὶ παντοδαπῶν καρπῶν ἁγαθῶν παρέχει τοῖς εὐλογουμένοις φοράν· εἶτα διδάσκει ι) ΨΑΛΜΟΣ ΞΖ. Ἀνίιοντήτω ό Θεὸς, κ. τ. ὲ. Ὁ Μωῦσῆς φησινι Ἐξεγέρθητι, Κύριε, διασκορπισθήτωσαν οἱ ἐχθροί σου, καὶ φυγέτωσαν οἱ μισοῦντές σε. ι Καὶ φυγέτωσαν οἱ μισοῦντες αὑτὸν ἀπὸ προσώπου αὑτοῦ, κ. τ. ὲ. Μισοῦσι τὸν κτίσαντα (TI) οἱ κακολογοῦντες τὴν Πρόνοιαν, ἢ τὰς παλαιὰς Γραφὰς, ἀλλὰ καὶ τὰ ἐχθρὰ τῇ ἀγάπῃ πράττοντες. t '0 ### English translation (Claude) [Ps 65 LXX / 66, continued] "I am aware of nothing against myself, but I am not justified by this," as the great Paul says: because God is able to see what we do not see. Similar also is: "Who will understand transgressions? From my hidden faults [cleanse me]." Of the same. He did not say, "If I had beheld," but, "If I was beholding." For the first signifies an evil thought of short duration, the second one of longer duration. "Blessed be God, who has not turned away my prayer, nor his mercy from me," etc. From one who does not have a pure heart, pure prayer departs; and if prayer departs, clearly mercy does too, for through prayer we ask mercy from God. [Ps 66 LXX / 67] "God be merciful to us," etc. It proclaims in advance the manifestation of God the Word and the salvation of all the nations; that is why it is headed "For the end." And since what was achieved is not human, the psalm is written not in encomia or praises but "in hymns." Being, then, a divine hymn, and because it shows the deeds of the Saviour and the highest contemplation of them, it is placed at the number sixty-six, a perfect … "That we may know your way on the earth," etc. While on the earth we came to know the Way that said, "I am the way." "And you will guide the nations on the earth," etc. He guides us through the practical life and through true doctrines. "The earth has yielded its fruit," etc. All those who, being earthly, became heavenly, that is, through repentance. "The fruit of the Spirit is joy, love, peace, patience," and so on. Just as he twice roused the nations to sing hymns, so twice he asked the blessing for them. Those who bless God offer him words only and cannot benefit him by deed; but God, when he blesses, confirms the words by deed and supplies those he blesses with a harvest of every kind of good fruit. Then he teaches … [Ps 67 LXX / 68] "Let God arise," etc. Moses says: "Rise up, Lord, let your enemies be scattered, and let those who hate you flee." "And let those who hate him flee from his face," etc. Those hate the Creator who speak evil of Providence or of the old Scriptures, and also those who do what is hostile to love. "For God ### Scripture references - 1 Cor 4:4: quotation, high confidence - Ps 19:12 (18:13 LXX): quotation, high confidence - Ps 66:18 (65:18 LXX): quotation, high confidence - Ps 66:20 (65:20 LXX): quotation, high confidence - Ps 67:1 (66:2 LXX): quotation, high confidence - Ps 67:2 (66:3 LXX): quotation, high confidence - Ps 67:4 (66:5 LXX): quotation, high confidence - Ps 67:6 (66:7 LXX): quotation, high confidence - John 14:6: quotation, high confidence - Gal 5:22: quotation, high confidence - Num 10:35: quotation, high confidence - Ps 68:1 (67:2 LXX): quotation, high confidence - 1 John 4:8: quotation, high confidence ### Translation notes - The column begins in the notes on Ps 65 LXX (66). The words about the number of Ps 66 LXX are garbled in the scan ("ἐν Et," τέτακται ἀριθμῷ, τελείῳ"); "sixty-six" is the probable reading, and the rest of the sentence is lost. The comment on the blessing breaks off after "Then he teaches". Quotations: 1 Cor 4:4; Ps 18:13 LXX (19:12); Ps 65:18, 20 LXX (66:18, 20); Ps 66:2, 3, 5, 7 LXX (67:1, 2, 4, 6); John 14:6; Gal 5:22; Num 10:35; Ps 67:2 LXX (68:1); 1 John 4:8. ### Citation (SBL) Origen, Sel. Ps. 1499 (PG 12:1500a–1500d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1483/#p-1499). ## PG 12:1501 (Ps 67 LXX) - URL: https://sophiascriptura.com/fathers/origen-selecta-psalmos/1483/#p-1501 - Source: PG 12:1501a–1501d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Notes on Psalm 68:1–6 (LXX 67:2–7): the enemies of God as smoke and wax, the Lord who rides on the west, and the solitary whom God settles in a house. ### Greek text γὰρ Θεὸς ἀγάπη ἐστίν. ι Ἣ μισοῦντας Θεὸν καταφεύγοντας ἀπὸ προσώπου αὐτοῦ λέγει τοὺς περὶ πρακτικὴν κακίαν ἔχοντας. Εἰ γὰρ ὁ ἀγαπῶν αὑτὸν τηρεῖ τὰς ἐντολὰς αὑτοῦ, ὁ μὴ τηρῶν αὐτὰς οὐκ ἀγαπᾷ αὐτόν. (ὶῦτοι δέ εἰσιν oi μισοῦντες τὸν Θεὸν, οἱ τὰ μεέ μιση μένα αὐτῷ πράττοντες. Ὧς ἐκλείπει καπνὸς, κ. τ. ὲ. Ταῖς παραβολαῖς ἐμφαντικωτέραν τῶν ἐναντίων,τὴν ἀπώλειαν ἐργάσασθαι βουλόμενος, ἐμνημόνευσε καὶ κα·πνοῦ καὶ κηροῦ ’ αῦτη γὰρ ἠ κηροῦ φύσις πυρὶ πλησιάζοντος τήκεσθαι καὶ ἀπόλλυσθαι. Οὕτως οῦν, φησὶν, ἅπαντας αὐτοὺς ἀναλώσεις, ὥσπερ τὸ πῦρ τὸν κηρόν. Τοῦ αὐτοῦ. Ού πῦρ ὡς ἄγγελοι, οὐδὲ φῶς ὡς οἱ δίκαιοι, ἀλλʼ ὡς καπνός εἰσιν oi μισοῦντες, καπνὸς ὁ βλαβερὸς δμμασιν. ι Ὠς τήκεται κηρὸς ἀπὸ προσ ὡπου τωρὸς, ι καὶ τὰ ἑξῆς. Ὥσπερ σῖτος μὲν oi δίκαιοι, ἄχυρον δὲ οἱ ἄδικον οὕτω μέλι μὲν οἱ σοφοὶ, κηρὸς δὲ οἱ ἑτερόδοξοι, ὃς καὶ τήκεται ὑπὸ τοῦ ἐν τῷ δικαίῳ πυρὸς καθαιροῦντος τὸ σύστημα τῶν ἐναντίων τῷ ἀληΟεῖ λόγῳ. Τὸ δὲ πῦρ τοῦτο ὁ Θεὸς ἐστιʼ τὸ δὲ αὐτὸ πρόσωπον τοῦ Θεοῦ τήκει μὲν ἁμαρτωλοὺς, διο καίους δὲ εὐφραίνει. Τοῦ αὐτοῦ. Τοῦτον τὸν καπνὸν ἀποδιώκει τὸ πῦρ ὃ ἦλθεν ὁ Κύριος βαλεῖν ἐπὶ τὴν γῆν. Καὶ ot δίκαιοι εὐφρανθήτωσαν, ἀγαλλιάσθωσαν ἐνώπιον τοῦ Θεοῦ, τερφθήτωσαν ἐν εὐφροσύνῃ, κ. τ. ἐ. ἸΙ τῶν δικαίων ἐνώπιον τοῦ Θεοῦ ἀγαλλίασις, χαρά τις οὖσα, καρπός ἐστι τοῦ πνεύματος · καρπὸς γάρ ἐστι τοῦ πνεύματος χαρὰ, εἰρήνη. Εὐ- (ppocrtivq δὲ, ἡ διαχέουσα τῆς ψυχῆς τὸ φρονοῦν, εὐπάθεια. ’ᾼσατε τῷ Θεῷ, ψάλατε τῷ ὀνόματι αὐτοῦ, ὀδοποιήσατε τῷ ἐπιβεβηκότι ἐπὶ δυσμῶν, Κύριος ὄνομα αὐτῷ, κ. τ. ἐ. sane: τῷ τοῦ Θεοῦ ὀνόματι ὁ διὰ τὸ ὄνομα αὐτοῦ. Εἰ κει) τῆς ἡμετέρας δέ πτωχείας ἐπέβη, κα). τὴν οἰκείαν συνεσκίασε δόξαν, ὡς ἐκ δυσμῶν ἀνατέλλων, ἀλλʼ οὖν Κύριος ὄνομα αύτῷ. Καὶ γὰρ ἄνθρωπος γεγονὼς, οὐκ ἀπέβαλε τὸ εἶναι Κύριος ὁ Θεός. Ττιριιχθήσονται ἀπὸ προσώπου αὐτοῦ τοῦ πατρὸς τῶν ὀρφανῶν καί κριτοῦ τῶν χηρῶν, κ. τ. ἐ. Ὀρφανὸς ἐστιν ὁ στερηθεὶς διὰ κακίαν τοῦ ἐπουρανίου Πατρὸς, ἢν αὐτὸς ἐκὼν ἐπεσπάσατο. ι Ὁ Θεὸς ὲν τύπῳ ἁγίῳ αὐτοῦ. ι Τόπος Θεοῦ ψυχὴ καθαρά· διὸ καὶ ἐπιφέρειν ι '0 Θεὸς κατοικίζει μονοτώπους ἐν οἴκῳ. t Μονοτρόπους φησὶ τοὺς αύτῷ καὶ μόνῳ ἀναθέντας τὴν ἰδίαν ζωὴν, πάσης διχοψυχίας καὶ κοσμικῆς ἐπιθυμίας αὐτὴν ἀλλοτριώσαντας. Τούτους δὴ οὖν καὶ ἐν τῷ οἴκῳ αὑτοῦ, τουτέστι τῇ ἐπουρανίῳ βασιλείᾳ κατοικίζεσθαι ἐπαγγέλλεται. Οἵδε δὲ ὴ Γραφὴ καὶ τὰ ἐπιτηδεύματα τόπον καλεῖν. Ἐν τόπῳ οὖν ἁγίῳ, οἱονεὶ ἐν τοῖς ἐξῃρημένοις κα) ἀγνοτὰτοις αὑτοῦ ἐπιτηδεύμασιν. ι Ἐξὰγων πεπεδημένους ἐν ἀνδρεία · ὁμοίως τοὺς παραπικραίνοντας, τοὺς κατοικοῦντας ### English translation (Claude) is love." Or he calls those who hate God and flee from his face those who are engaged in vice of conduct. For if the one who loves him keeps his commandments, the one who does not keep them does not love him. These are the ones who hate God: those who do what is hateful to him. "As smoke vanishes," etc. Wishing by the comparisons to make the destruction of the adversaries more vivid, he mentioned both smoke and wax; for it is the nature of wax to melt and perish when fire comes near. So, he says, you will consume them all, as fire consumes wax. Of the same. Not fire like angels, nor light like the righteous, but smoke are those who hate him: smoke that harms the eyes. "As wax melts before the fire," and so on. As the righteous are wheat and the unrighteous chaff, so the wise are honey and the heterodox wax, which melts under the fire that is in the righteous man, the fire that destroys the system opposed to the true word. This fire is God; and the same face of God melts sinners but gladdens the righteous. Of the same. This smoke is driven off by the fire which the Lord came to cast upon the earth. "And let the righteous be glad, let them exult before God, let them delight in gladness," etc. The exultation of the righteous before God, being a kind of joy, is a fruit of the Spirit; for the fruit of the Spirit is joy, peace. Gladness is a good emotion that expands the thinking part of the soul. "Sing to God, sing psalms to his name; make a way for him who rides upon the west; the Lord is his name," etc. He sings psalms to the name of God who [does everything] for the sake of his name. And even if he came upon our poverty and veiled his own glory, as if rising from the west, still "the Lord is his name." For having become man, he did not cast off being the Lord God. "They will be troubled at his face, the father of orphans and judge of widows," etc. An orphan is one who has been deprived of the heavenly Father through vice, which he drew upon himself willingly. "God in his holy place." The place of God is a pure soul; that is why it adds: "God settles the solitary in a house." He calls solitary those who have dedicated their own life to him alone and have estranged it from all double-mindedness and worldly desire. These, then, he promises to settle in his house, that is, in the heavenly kingdom. Scripture also knows how to call pursuits a "place"; "in a holy place," then, means as it were in his chosen and most pure pursuits. "Leading out those bound, in courage; likewise those who embitter, who dwell in tombs." ### Scripture references - 1 John 4:8: quotation, high confidence - John 14:21: allusion, medium confidence - Ps 68:2 (67:3 LXX): quotation, high confidence - Ps 68:3 (67:4 LXX): quotation, high confidence - Ps 68:4 (67:5 LXX): quotation, high confidence - Ps 68:5 (67:6 LXX): quotation, high confidence - Ps 68:6 (67:7 LXX): quotation, high confidence - Luke 12:49: allusion, high confidence - Gal 5:22: quotation, high confidence ### Translation notes - The words before "to the name of God" are garbled in the scan ("sane:"), and the verb of the relative clause is lost; "[does everything]" gives the sense. Quotations: 1 John 4:8; John 14:21, 24; Ps 67:3–7 LXX (68:2–6); Luke 12:49; Gal 5:22. The ideas of "vice of conduct" (πρακτικὴ κακία) and of the solitary (μονότροποι) are in the vocabulary of Evagrius; some of these catena notes may be his. ### Citation (SBL) Origen, Sel. Ps. 1501 (PG 12:1501a–1501d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1483/#p-1501). ## PG 12:1503 (Ps 67 LXX) - URL: https://sophiascriptura.com/fathers/origen-selecta-psalmos/1503/#p-1503 - Source: PG 12:1504a–1504d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Notes on Psalm 68:7–18 (LXX 67:8–19): the voluntary rain as Christ, the dove's wings, the chariot of God, and Christ's ascent leading captivity captive. ### Greek text ἐν τάφοις. ι νʼὨσπερ τοὺς πεπεδημένους ἐξάγει ὲν ἀνδρείᾳ, οὕτως καὶ τοὺς ἀδίκους ἐξάγει ἐν δικαιοσύνῃ, καὶτοὺς ἄφρονας ἐν φρονήσει. '0 Θεὸς, ἐν· τῷ ἐκπορεύεσθαί σε ἐνώπιον τοῦ λαοῦ σου, ἐν τῷ διαβαίνειν σε τὴν ἔρημον, κ. τ. ὲ. Δοκεῖ μὲν ἁρμόζειν ταῦτα τοῖς κατὰ τὴν ἔρημον, (Ξιε) δὲ γίνεται. Ὅπου μὲν ἔστηκεν, ὅπου δὲ διαβαίνει. Είστήγει μὲν ὲν τόπῳ ἁγίῳ αὑτοῦ, διαβαίνει δὲ ὲν τῇ ἐρήμῳ. ι Γῆ ἐσείσθη, καὶ γὰρ οἱ οὐρανοὶ ἔστιξαν ἀπὸ προσώπου τοῦ Θεοῦ τοῦ Σινᾶ, ο τουτέστι τοῦ ὲν τῷ Σινᾷ φανέντος. Βροχὴν ἑκούσιον ἀφοριεῖς, ό Θεὸς, τῇ κληρονοο Illo. σου, κ. τ. ἑ. '0 μὴ τυχὼν τῆς ἑκουσίου βροχῆς ὲν ἀβροχία ἐστί. Βροχὴ δὲ ἑκούσιος ἐστιν 6 Χριστὸς 6 ἐκ τοῦ οὐρανοῦ καταβὰς, ὥς φησιν · ι Ἐγώ εἰμι ὁ ἄρτος 6 ζῶν. ι Τὰ («id σου κατοικοῦσιν ἐν αὐτῇ. Viro/paea; ἐν τῇ χρηστότητί σου τῷ πτωχῷ, κ. τ. Ζῶα τὰ χερουβὶμ καὶ τὰ σεραφὶμ κατοικοῦσιν ὲν τῇ κληρονομίᾳ τοῦ Θεοῦ, περὶ ὧν, οἶμαι, εἴρηται τὸ, ι Ἐν μέσῳ δύο ζώων γνωσθήσῃ. ι Τοῦ αὐτοῦ. Ζῶα λέγει φύσεις λογικὰς, ἀλογωτέρας οὔσης καταστάσεως. Ἐὰν κοιμηθῆτε ἀναμέσον τῶν κλήρων, πτέρυτες περιστερᾶς περιηργυρωμένοιι, καὶ τά μετάφρενα αὐτῆς ἐν χλωρότητι χρυσίου, κ. τ. ἐ. Τ οὺς κλήρους καὶ τὰς πτέρυγας οἱ μὲν εἰρήκασι Παλαιὰν καὶ Καινὴν Διαοήκην οἱ δὲ πρᾶξιν καὶ θεωρίαν· ἄλλοι δὲ γνῶσιν σιιιμὰτων καὶ ἀσωμάτων ' ἕτεροι. δὲ γνῶσιν Θεοῦ, καὶ τοῦ ἀποσταλέντος ὑπʼ αὒτοῦ Χριστοῦ. Ἐν τῷ διαστέλλειν τὸν ἐπουράνιον βασιλεῖς ἐπʼ αὐτῆς, κ. τ. ἐ. Βασιλεῖς εἰσιν ἦτοι οἱ ὑπο·τάξαντες τὰ πάθη, ἦ οἱ τῆς θεωρίας τῶν γεγονότων τετυχηκότες. Αέγονται δὲ βασιλεῖαι καὶ αὐτὰ τὰ χαρίσματα τοῦ Πνεῦματος τοῦ ἁγίου, καθʼ δι βασιλεύειν λέγονται οἱ μέτοχοι αὐτῶν. T6 ἅρμα τοῦ Θεοῦ μυριοπλάσιον, κ. τ. ὲ. ’Ἅρμα Θεοῦ ψυχαὶ καθαραὶ, ἐφʼ ἂς ἐπιβαίνει· ι ’ἐπέβη ι γὰρ ι ἐπὶ χερουβὶμ. καὶ έπετάσοη. ι Ἀναβὰς εἰς ὕψος, ᾐχμαλώτευσας αἰχμαλωσίαν ἔλαβες δόματα ἐν ἀνθρώπῳ, κ. τ. έ. Δίχμαλωσία ἐστὶ Χριστοῦ, φύσεως λογικῆς ἀπὸ κακία, καὶ ἀγνωσίας ἐπʼ ἀρετὴν καὶ γνῶσιν ἐπάνοδος, Καὶ ἄλλως 6 Παῦλος φησι περὶ τοῦ Χριστοῦ ο ι Ἀναβὰς είς ὕψος, ᾐχμαλώτευσεν αἰχμαλωσίαν · καὶ ἔδωκε δόματα τοῖς ἀνθρώποις · ι δόματα λέγων τὰ χαρίσματα τοῦ ἁγίου Πνεύματος. Οὕτω τὴν κατάβασιν τοῦ Σωτῆρος δείξας καὶ τὴν τῶν δαιμονίων κατάλυσιν, δείκνυσιν αὑτὸν ἀνιόντα κα) τοὺς πρὶν αἰχμαλώτους ἐλευθερώσαντα. Ἢ καὶ ὕψος τὸ τοῦ σταυροῦ λέγει, ἐν ἀναβὰς καὶ τοὺς ὲν ἀέρι δαίμονας τὰ πνεύματα τῆς πο· ### English translation (Claude) As he leads out those bound in courage, so he also leads out the unjust in justice and the foolish in prudence. "O God, when you went out before your people, when you passed through the wilderness," etc. These words seem to fit what happened in the wilderness, but … In one place he stands, in another he passes through: he stood in his holy place, but passes through in the wilderness. "The earth shook, for the heavens too dropped [rain] at the face of the God of Sinai," that is, of the one who appeared on Sinai. "You will set apart a voluntary rain, O God, for your inheritance," etc. Whoever has not received the voluntary rain is in drought. The voluntary rain is Christ, who came down from heaven, as he says: "I am the living bread." "Your living creatures dwell in it; you prepared in your goodness for the poor," etc. The living creatures, the cherubim and the seraphim, dwell in the inheritance of God; of them, I think, it is said: "In the midst of two living creatures you will be known." Of the same. He calls rational natures "living creatures" when their condition has become rather irrational. "If you sleep between the lots, wings of a dove covered with silver, and its back with the pale green of gold," etc. The lots and the wings some have said are the Old and New Testament; others, practice and contemplation; others, knowledge of bodies and of incorporeal things; others again, knowledge of God and of Christ whom he sent. "When the heavenly one sets apart kings over it," etc. Kings are either those who have subdued the passions, or those who have attained the contemplation of created things. The gifts of the Holy Spirit themselves are also called kingdoms, inasmuch as those who share in them are said to reign. "The chariot of God is ten-thousandfold," etc. The chariot of God is pure souls, on which he rides; for "he rode upon cherubim and flew." "Having ascended on high, you led captivity captive, you received gifts among man," etc. The captivity of Christ is the return of rational nature from vice and ignorance to virtue and knowledge. And Paul says otherwise of Christ: "Ascending on high, he led captivity captive, and gave gifts to men," meaning by gifts the gifts of the Holy Spirit. Having thus shown the descent of the Saviour and the overthrow of the demons, he shows him ascending and setting free those who were captives before. Or he calls the cross "height": ascending it, and pulling down the demons in the air, the spirits of ### Scripture references - Ps 68:7 (67:8 LXX): quotation, high confidence - Ps 68:8 (67:9 LXX): quotation, high confidence - Ps 68:9 (67:10 LXX): quotation, high confidence - Ps 68:10 (67:11 LXX): quotation, high confidence - John 6:51: quotation, high confidence - Hab 3:2: quotation, high confidence - Ps 68:13 (67:14 LXX): quotation, high confidence - John 17:3: allusion, medium confidence - Ps 68:14 (67:15 LXX): quotation, high confidence - Ps 68:17 (67:18 LXX): quotation, high confidence - Ps 18:10 (17:11 LXX): quotation, high confidence - Ps 68:18 (67:19 LXX): quotation, high confidence - Eph 4:8: quotation, high confidence ### Translation notes - After "what happened in the wilderness, but" one or two words are garbled in the scan ("(Ξιε) δὲ γίνεται"); probably "they are taken figuratively". Quotations: Ps 67:8–19 LXX (68:7–18); John 6:51; Hab 3:2 LXX ("in the midst of two living creatures"); John 17:3; Ps 17:11 LXX (18:10); Eph 4:8. The note on "living creatures" as rational natures whose condition has become more irrational, and the classifications (practice and contemplation, bodies and incorporeals), read like Evagrius. ### Citation (SBL) Origen, Sel. Ps. 1503 (PG 12:1504a–1504d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1503/#p-1503). ## PG 12:1505 (Ps 67 LXX) - URL: https://sophiascriptura.com/fathers/origen-selecta-psalmos/1503/#p-1505 - Source: PG 12:1505a–1505d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Notes on Psalm 68:18–34 (LXX 67:19–35): the heads of the enemies, Bashan as shame, Benjamin as Paul, and the one who rides toward the east. ### Greek text νηρίας ἀφʼ ἧς εἶχον ὑπερηφανίας κατασπάσας, τὰς ὑπʼ αὐτῶν αἰχμαλωτισθείσας ψυχὰς διὰ τῶν πονηρῶν πράξεων, καὶ ἀπὸ Θεοῦ ἀποστάσας, καθάπερ τινὰ αἰχμαλωσίαν ἀπὸ τῶν τοῦ ᾇδου κευθμώνων ἀνελκύσας ἠλευθέρωσεν. Πλὴν ό Θεὸς συνθλὰσει κεφαλὰς ἐχθρῶν αὐτοῦ, κορυφὴν τρι κὸς διαπορευομένων ἐν πλημμελείιιις αὐτῶν, κ. τ. ὲ. Κεφαλα). ἐχθρῶν οἱ ἄρχοντες, ἢ τὰ ήγεμονικά. Οἱ ἐχθροὶ οὗτοι, οἰ ὀντες ὲκ τοῦ πλημμελεῖν, διαπορεύονται ἐν πλημμελείαις αὐτῶν. Ἦ ὲχθρῶν κεφαλαὶ τὰ πρώτως ἐκ τῶν δαιμόνων ὲπισυμβαίνοντα νοήματα τῇ ψυχῇ. Εἷπε Κύριος· Ἐκ Βασὰν ἐπιστρέψω, ἐπιστρέψω ἐν,βυθοῖς θαλάσσης, ὅπως ἂν,βαφῇ ό ποῦς σου ἐν αἵματι, κ. τ. ἐ. Βασὰν ἐρμηνεύεταιψθ) αἰσχύνη, ἣν διʼ ἡμᾶς κατέβη 6 Κύριος, αἰσχύνης καταφρονήσας. Βάπτεται δὲ καὶ 6 ποῦς αὐτοῦ αἵματι τῷ ὲκ τῆς ἐκάστου κεφαλῆς τῶν ἐχθρῶν ἀπορρέοντι. ι Κατεπάτησα ι γὰρ ‹ αὐτοὺς, ι φησὶν Ἡσαΐας, ι ὲν θυμῷ μου. ι Ἐθεωρήθησαν al πορεῖαί σου, ὁ Θεὸς, κ. τ. ἑ. Ἓν τῇ Χριστοῦ ἐπιδημίᾳ. ὲοεωρήθησαν αἱ πορεῖαι τοὺ Θεοῦ ὑπὸ τῶν κεκοσμημένων λόγῳ γνὼσεως. ἘνἘκκλησιάις εὐλογεῖτε τόν Θεὸν τὸν Κύριον ἐκ πηγῶν Ἰσραὴλ, κ. τ. ἐ. υὺ ταυτόν ἐστιν ἐπὶ τῶν ἕξω τῆς Ἐκκλησίας Θεῷ εὐλογεῖν τῷ ἐν Ἑκκλησία τοῦτο ποιεῖν. Καὶ ἀπὸ μὲν τῶν πηγῶν Ἰσραὴλ εὐλογεῖ τὸν Θεδν 6 κατὰ τὸν ἐν ταῖς Γραφαῖς θησαυρὸν τῆς σοφίας τοῦ Θεοῦ εὐλογῶν 6 δὲ μὴ κατὰ τοῦτο οὐκ ὲκ- πηγῶν Ἰσραὴλ εὐλογεῖ τὸν Θεόν. Ἐκεῖ Βενιαμὶν νεώτερος, κ. τ. ὲ. Περὶ flatiλου, φασὶ, τοῦτο προφητεύει. Ἀπὸ τοῦ ναοῦ σου ἐπὶ Ἰερουσαλήμ σοι οἴσουσι,βασιλεῖς δῶρα, κ. τ. ὲ. '0 Παῦλος οὐ μόνον αὐτὸς ἑαυτὸν προσῆγε Θεῷ, ἀλλὰ γὰρ καὶ ἄλλους διὰ τῆς διδασκαλίας προσέφερε τῷ Θεῷ. Τοῦ ἐγκλεισθῆναι τοὺς δεδοκιμασμένους τῷ dpγυρίῳ, κ. τ. ὲ. Τοῦ χωρισθῆναι τοὺς δεδοκιμασμένους ὡς ἀργύριοι. Ἡξουσι πρέσβεις ἐξ Αἰγύπτου, Αἰθιοπία προφθάσει χεῖρα αὐτῆς τῷ Θεῷ, κ. τ. ὲ. Τὴν μὲν διάθεσιν τῆς κακίας διὰ. τῶν Αἰγυπτίων ᾐνίξατο ο δὲ ἕξιν διὰ τῶν Αἰθιόπων δεδήλωκεν. Ψάλατε τῷ Θεῷ τῷ ἐπιβεβηκότι ἐπὶ τὸν οὐρανὸν ’τοῦ οὐρανοῦ κατὰ ἀνατολὰς, κ. τ. ὲ. Πρότερον μὲν ι ὡδοποιήσατε τῷ ἐπιβεβηκότι ἐπὶ δυσμῶνο s νῦν δὲ ι ψάλατε τῷ ὲπιβεόηκότι ἐπὶ τὸν οὐρανὸν τοῦ οὐ ρανοῢ κατὰ ἀνατολάς. ι Ὀ γὰρ ι καταβὰς, αὐτός ἐστι καὶ 6 ἀναβὰς ὑπεράνω πάντων τῶν οὐρανῶν ἵνα πληρώσῃ τὰ πάντα.» ι Δότε δόξαν τῷ Θεῷ, ἐπί τὸν Ἰσραὴλ ἡ μεγαῖοπρέπειίι ### English translation (Claude) wickedness, from the pride they had, he set free the souls they had taken captive through wicked deeds and turned away from God, drawing them up like a captivity out of the recesses of Hades. "But God will crush the heads of his enemies, the hairy crown of those who go on in their offences," etc. The heads of the enemies are their rulers, or their ruling faculties. These enemies, whose being comes from offending, go on in their offences. Or the heads of the enemies are the thoughts that first come upon the soul from the demons. "The Lord said: I will return from Bashan, I will return in the depths of the sea, so that your foot may be dipped in blood," etc. Bashan is interpreted "shame," into which the Lord came down for our sake, despising shame. And his foot is dipped in the blood that flows from the head of each of the enemies. "For I trod them down," says Isaiah, "in my wrath." "Your processions were seen, O God," etc. At the coming of Christ the processions of God were seen by those adorned with the word of knowledge. "In churches bless God, the Lord, from the fountains of Israel," etc. It is not the same for those outside the Church to bless God as to do this in the Church. And he blesses God from the fountains of Israel who blesses according to the treasure of God's wisdom in the Scriptures; but whoever does not do so does not bless God from the fountains of Israel. "There is Benjamin the younger," etc. They say this prophesies about Paul. "From your temple at Jerusalem kings will bring you gifts," etc. Paul not only brought himself to God but also offered others to God through his teaching. "That those tested with silver may be shut out," etc. That those tested like silver may be set apart. "Ambassadors will come out of Egypt; Ethiopia will stretch out her hand first to God," etc. Through the Egyptians he hinted at the disposition toward vice; through the Ethiopians he showed the settled habit of it. "Sing psalms to God who rides upon the heaven of heaven toward the east," etc. Earlier: "Make a way for him who rides upon the west"; now: "Sing psalms to him who rides upon the heaven of heaven toward the east." For "he who descended is the same who also ascended far above all the heavens, that he might fill all things." "Give glory to God; his magnificence is over Israel, ### Scripture references - Ps 68:21 (67:22 LXX): quotation, high confidence - Ps 68:22 (67:23 LXX): quotation, high confidence - Isa 63:3: quotation, high confidence - Ps 68:24 (67:25 LXX): quotation, high confidence - Ps 68:26 (67:27 LXX): quotation, high confidence - Ps 68:27 (67:28 LXX): quotation, high confidence - Ps 68:29 (67:30 LXX): quotation, high confidence - Ps 68:30 (67:31 LXX): quotation, high confidence - Ps 68:31 (67:32 LXX): quotation, high confidence - Ps 68:33 (67:34 LXX): quotation, high confidence - Eph 4:10: quotation, high confidence - Ps 68:34 (67:35 LXX): quotation, high confidence ### Translation notes - A few letters of garble after the quotation of Eph 4:10 ("Ιιίὲξνηο _ Ἀ. “.") are removed. Quotations: Ps 67:22–35 LXX (68:21–34); Isa 63:3; Eph 4:10. "Bashan" = "shame" is an etymology found in Origen's lists of Hebrew names. Benjamin the younger as Paul (of the tribe of Benjamin, Phil 3:5) is reported as others' view ("they say"). ### Citation (SBL) Origen, Sel. Ps. 1505 (PG 12:1505a–1505d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1503/#p-1505). ## PG 12:1507 (Ps 67–68 LXX) - URL: https://sophiascriptura.com/fathers/origen-selecta-psalmos/1503/#p-1507 - Source: PG 12:1508a–1508d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Notes on the end of Psalm 68 (LXX 67) and the beginning of Psalm 69 (LXX 68), read as the prayer of the Word who went down to Hades and repaid what he did not seize. ### Greek text ἡ δύναμις αὑτοῦ ἐν νεφέλαις, κ. τ. ὲ. Νεφέλας λέγει νῦν ἁγίας δυνάμεις. ι Ἐντελοῦμαι γὰρ, φησὶ, ταῖς νεφέλαις τοῦ, μὴ βρέξαι ἐπʼ αὐτοὺς ὑετόν. ι Καὶ ἔσται ι λιμὸς, οὐ λιμὸς ἄρτου, οὐδὲ δίψα ὕδατος, ἀλλά λιμὸς τοῦ ἀκοῦσαι λόγον Κυρίου. ι Οἶμαι δὲ αὑτὸν νεφέλας λέγειν τοὺς ἀγγέλους. Αὐτοὶ γάρ εἰσιν οἱ διδάσκοντες, ἡμᾶς. ΨΔΛΜΟΣ ΞΙΡ. Σῶσόν με, ό Θεὸς. ὅτι εὶσήλθοσαν ὕδατα ἕως ψυχῆς μου, κ. τ. ὲ. ’Ὑδατα λέγει τοὺς λογισμοὺς καὶ τοὺς πειρασμοὺς τοὺς εἰσερχομένους εἰς τὴν ψυχήν. Ένεπάγην εἰς ἰλὺν βυθοῦ, καί οὐκ ἔστιν ὑπόorae-“te.11λοον εἰς τὰ,βάθη τῆς θαλάσσης. καὶ καταιγὶς κατεπόντισέ με, κ. τ. ἐ. Οὐδὲν τοιοῦτον (ι) εὑρίσκομεν παθόντα τὸν Δαυῖδ ἐν ταῖς ἱστορίαις εί δὲ ἐπὶ Iov Σωτῆρα ἀναφέρεται ό ψαλμὺς διὰ τὺ, t Ὃ ζῆλος τοῦ οἴκου σου κατέῳαγέ με, ι οὐδὲ ἐπὶ τοῦ Σωτῆρος αὑτοῦ ἔγνωμεν τοιοῦτό τι γεγονός. Τοῦ αὑτοῦ. El ἐν τῷ πρὶν τούτου ψαλμῷ re λέγον πρόσωπον ἐδίδασκε πῶς είς Βασὰν κατῆλθε, καὶ ἔλεγεν, ι Ἐπιστρέψω ὲν βυθοῖς θαλάσσης, ι ἕπεται τοίνυν τὸν αὐτὸν εἶναι ἡγεῖσθαι τὸν τὰ προκείμενα λέγοντα. Αὐτὸς τοίνυν ὁ Θεὸς Λόγος εὐχὴν ἀναπέμπει τῷ Πατρὶ, ίδιοποιοῦμενος τὰ καθʼ ὃν εἴληφεν ἄνθρωπον πάθη, Δηλοϊ δὲ τὰ τοῦ ᾆδου χωρία, ἔνθα μόνος αὐτὸς καταβὰς διεξῆλθεν. Ἐκοπίασα κράζων, ἐβραγχίιισεν ό λάρυγξ μου, ἐξέλιπον ol ὀφθαλμοί μου ἀπὸ τοῦ ἐλπίζειν με ἐπὶ τὸν Θεόν μου, κ. τ. ὲ. Τοῦτο προς το ἀντ ήκοον τῶν μὴ πειθομένων αὑτοῦ τῇι διδασκαλίᾳ λέγεται. Εἰ δὲ καὶπρὸς τὸ μὴ δεῖν ὲκκακεῑν προσευχόμενον, me. βοᾷν ἡμέρας καὶ νυκτὸς πρὸς τὸν Θεὸν, εἷπε κεκοπιακέναι ἐν τῷ κράζειν, συμφώνως τδμετὰ κραυγῆς ἰσχυρᾶς καὶ δακρύων συνεπίσκεαι. αι. ψ Ὲπληθύνθησαν ὑπὲρ τὰς τρίχας τῆς κεφαλῆς μου οι,μισοῦντές με δωρεάν· ἂκρατααῦθησαν οι, ἐχθροί μου ol ἐκδιώκοντές με ἀδίκως. Ἃ οὐχ ἢρπασα, τότε ἀπετίννυον, κ. τ. ὲ. Ἐντεῦθεν, οἷμαι, δυνατὸν γνῶναι τὸ πλῆθος τῶν δαιμόνων. Τοῦ αὑτοῦ. Εἰ καὶ ἀπέδωκεν ἃ. μὴ ἡρπασεν, ἀλλʼ οὖν ἡμᾶς ὲλυτρώσατο (καὶ τοῦτό ἐστιν ἀποτιννύναι), ὲξαλείφων τὸ καθʼ ήμῶν χειρόγραφον. Ἀ ἠναγκάσμεθα ὰποτιννύναι ἐπιφερόμενα καθʼ ἡμῶν, ὲξήλειπται ταῦτα καὶ ᾖρται ὲκ τοῦ μέσον, ἀφέσεως ἁμαρτιῶν δοθείσης. Τοῦ αὐτοῦ. Οὐδένα τῶν ἀνθρώπων ἄκοντα ἀρπάζει ό Θεός ο εί γὰρ ἥρπαζεν, οὐκ ἂν ἔλεγε · ι Δεῦτε πρὸς μὲ,πάντες οἱ κοπιῶντες καὶ πεφορτισμένοι, κάγὼ ἀναπαύσω ὑμᾶς· ι καί· ι Ἐὰν θέλητε, καὶ ### English translation (Claude) and his power is in the clouds," etc. He now calls holy powers clouds. "For I will command the clouds," he says, "not to rain rain upon them." And "there will be a famine, not a famine of bread nor a thirst for water, but a famine of hearing the word of the Lord." I think he calls the angels clouds; for they are the ones who teach us. [Ps 68 LXX / 69] "Save me, O God, for the waters have come in up to my soul," etc. He calls waters the thoughts and the temptations that come into the soul. "I am stuck in the mire of the deep, and there is no standing; I have come into the depths of the sea, and a storm has drowned me," etc. We find nothing of this kind suffered by David in the histories; and if the psalm is referred to the Saviour because of "Zeal for your house has consumed me," we do not know of anything of the kind happening to the Saviour himself either. Of the same. If in the psalm before this the speaking person taught how he went down to Bashan, and said, "I will return in the depths of the sea," it follows that we should consider the one saying the present words to be the same. So God the Word himself sends up a prayer to the Father, making his own the sufferings of the man he assumed. He indicates the regions of Hades, where he alone went down and passed through. "I am weary with crying out, my throat has become hoarse, my eyes have failed from my hoping in my God," etc. This is said with reference to the obstinacy of those who would not obey his teaching. And if he said he had grown weary with crying out in view of the duty not to lose heart in praying but to cry to God day and night, this agrees with "with loud crying and tears" … "Those who hate me without cause are more than the hairs of my head; my enemies who persecute me unjustly have grown strong. What I did not seize, I then repaid," etc. From this, I think, one can know the multitude of the demons. Of the same. Though he repaid what he did not seize, still he redeemed us (and this is "to repay"), blotting out the handwriting that was against us. What we were bound to repay, being charged against us, has been blotted out and taken out of the way, since forgiveness of sins has been given. Of the same. God seizes no human being against his will. For if he seized, he would not say: "Come to me, all who labour and are burdened, and I will give you rest"; and: "If you are willing and ### Scripture references - Ps 68:34 (67:35 LXX): quotation, high confidence - Isa 5:6: quotation, high confidence - Amos 8:11: quotation, high confidence - Ps 69:1 (68:2 LXX): quotation, high confidence - Ps 69:2 (68:3 LXX): quotation, high confidence - Ps 69:9 (68:10 LXX): quotation, high confidence - Ps 68:22 (67:23 LXX): quotation, high confidence - Ps 69:3 (68:4 LXX): quotation, high confidence - Luke 18:1: allusion, medium confidence - Heb 5:7: quotation, high confidence - Ps 69:4 (68:5 LXX): quotation, high confidence - Col 2:14: allusion, high confidence - Matt 11:28: quotation, high confidence - Isa 1:19: quotation, high confidence ### Translation notes - A stray Latin word at the start of the column ("acroama") is removed. The sentence on Heb 5:7 breaks off in the scan. Quotations: Ps 67:35 LXX (68:34); Isa 5:6; Amos 8:11; Ps 68:2–5, 10 LXX (69:1–4, 9); Ps 67:23 LXX (68:22); Luke 18:1, 7; Heb 5:7; Col 2:14; Matt 11:28; Isa 1:19. The note on the Word making his own the sufferings of the man he assumed is translated as written. ### Citation (SBL) Origen, Sel. Ps. 1507 (PG 12:1508a–1508d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1503/#p-1507). ## PG 12:1509 (Ps 68 LXX) - URL: https://sophiascriptura.com/fathers/origen-selecta-psalmos/1503/#p-1509 - Source: PG 12:1509a–1509d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Notes on Psalm 69:5–14 (LXX 68:6–15): the folly and offences Christ took up for us, zeal for God's house, and fasting as a covering of the soul. ### Greek text είσακούσησθέ μου, ιὰ ἀγαθὰ τῆς γῆς φάγεσθε. ι 'Ilg πάγη δὲ 6 Παῦλος ’ἐως τρίτου οὐρανοῦ, ἤδη ἑαυτὸ ἐπιδεδωκὼς τῷ Θεῷ '0 Θεὸς, σὺ ἔγνως τὴν ἀφροσύνην μου, καί al πλημμέλειαι μου ἀπὸ σοῦ οὐκ ἑκρύὄησαν, κ. τ. ὲ. Οὐ πάντων τὴν ἀφροσύνην γινώσκει Θεὸς, ἀλλὰ τοῦ γενομένου ἄφρονος διὰ τοὺς ἄφρονας, καὶ τοῦ γενομένου ἀνόμου διὰ τοὺς ἀνόμους, καὶ τοῦ γενομένου ἀσθενοῦς διὰ τοὺς ἀσθενεῖς. Τοῦ αὐτοῦ. Ἐπειδὴ ψευδομάρτυρες ἔστησαν κατʼ ἐμοῦ, σὺ οἶδας, 6 Θεὸς, εί τινά μοι πεπλημμέληται· οὐ γὰρ ἂν ὲκρύβησάν σοι. Καὶ ἄλλως δὲοὍτι τὰς ἡμετέρας ἀνεδέξατο ἁμαρτίας, καὶ γέγονεν ὑπὲρ ἡμῶν κατάρα, καὶ ταύτας, φησὶ, τὰς πλημμελείας, ἃς ὑπὲρ ἀνθρώπων ἀνεδεξάμην, σὺ ἔγνως. ’Ότι ό ζῆλος τοῦ οἴκου σου κατέφαγε με, καὶ οὶ ὀνειδισμοὶ τῶν ὀνειδιζόντων σε ἐπέπεσον ἐπʼ ἐμὲ, κ. τ. ἐ. Οὗτος ὁ στίχος τέθειται ὲν τοῖς Εὐαγγελίοις ἐπὶ τοῖς ἐκβληθεῖσιν ἐκ τοῦ ἱεροῦ κολλυβισταῖς καὶ τραπεζίταις. Τὸ, ι Κατέφαγέ με, ι 6 Σύμμαχος, ι κατανάλωσεν, › ἐξέδωκεν. Τοῦ αὑτοῦ. Εἴποι δʼ ἂν ταῦτα καὶ πᾶς ὑπὲρ τοῦ Δημιουργοῦ λέγων πρὸς τοὺς προσκόπτοντας τῇ Προνοίᾳ, ἡ πρὸς τοὺς κακολογοῦντας τὸν κτίσαντα ὲτεροδόξους. Καὶ μάλιστα ὑπὲρ τοῦ Θεοῦ ὀνειδιζόμενος λέγοι ἄν · ι Ol ὀνειδισμοὶ, ι καὶ τὰ ἑξῆς. Καὶ συνεκάλυψα ἐν νηστείᾳ τὴν ψυχήν μου, καί ἐγενήθη εὶς ὀνειδισμοὺς ἐμοὶ, κ. τ. ἐ. Τοῦτο οἱ μαθηταὶ ἐμνήσθησαν, ὡς ἐν τῷ κατὰ Ἰωάννην γέγραπται ο ι Καὶ συνεκάλυψα ὲν νηστείᾳ τὴν ψυχήν μου, καὶ ἐγενήθη εἰς ὀνειδισμοὺς ἐμοὶ, καὶ ἐθέμην τὸ ἓνδυμά μου σάκκον, καὶ ἐγενόμην αὐτοῖς εἰς παραβολήν. ι Τοῦ αὐτοῦ. Κάλυμμα τῆς ψυχῆς ἡ νηστεία κρύπτουσα τὰ πάθη αὐτῆς, τουτέστιν ἐπιθυμίαν αἰσχρὰν, καὶ θυμὸν ἄλογον. Ὀ τοίνυν μὴ νηστεύων γεγύμνωται ὰσχη μονῶν. Τοῦ αὑτοῦ. Οὐδὲν, φησὶ, ξένον γέγονεν, ἀλλʼ oi ὲν τῇ Παλαιᾷ ὀνειδίσαντες καὶ ὑβρίσαντες σε, Θεὲ Πάτερ, οῦτοι κα) κατὰ τοῦ Υίοῦ σου ἐμοῦ ἦλθον. Kal είς ἐμὲ ἔψαλλον οὶ πίνοντες τὸν οἶνον, κ.τ.ὲ. Οὗτος 6 οἶνος θυμός ἐστι τῶν δρακόντων. Σῶσόν με ἀπὸ πηλοῦ, ἵναμὴ ἐμπαί)ηῶ · ῥυσθείην ἐκ τῶν μισούντων με, καὶ ἐκ τοῦ,βάθους τῶν ὑδάτων, κ. τ. ὲ. Σκοπὸς οὐχ 6 τυγὼν ἀλληγορῆσαι τὰ γεγραμμένα ἐπὶ τοῦ Σωτῆρος ἡμῶν γεγονότα. Οἶμαι δὲ ταῦτα πάντα ἐπὶ τῇ ἐν ᾅδου πορείᾳ λα μὸάνε σθαι. Τοῦ αὑτοῦ. Βάθος ὑδάτων ἐστὶν είς ὃ γίνον- ### English translation (Claude) listen to me, you will eat the good things of the land." And Paul was caught up to the third heaven when he had already given himself to God. "O God, you know my folly, and my offences are not hidden from you," etc. God does not know the folly of all, but of him who became foolish for the sake of the foolish, and lawless for the lawless, and weak for the weak. Of the same. Since false witnesses stood up against me, you know, O God, whether any offence has been committed by me; for they would not be hidden from you. And otherwise: since he took up our sins and became a curse for us, "these offences too," he says, "which I took up on behalf of men, you know." "For zeal for your house has consumed me, and the reproaches of those who reproach you have fallen upon me," etc. This verse is placed in the Gospels at the casting out of the money-changers and bankers from the temple. For "has consumed me" Symmachus rendered "has used me up." Of the same. Anyone speaking on behalf of the Creator might say these things to those who stumble at Providence, or to the heterodox who speak evil of the Creator. And especially one reproached on God's behalf might say: "The reproaches," and so on. "And I covered my soul with fasting, and it became a reproach to me," etc. The disciples remembered this, as is written in the Gospel according to John: "And I covered my soul with fasting, and it became a reproach to me; and I made sackcloth my garment, and I became a byword to them." Of the same. Fasting is a covering of the soul, hiding its passions, that is, shameful desire and irrational anger. So whoever does not fast is stripped of decency. Of the same. Nothing strange, he says, has happened; those who in the Old [Testament] reproached and insulted you, God the Father, have come also against me, your Son. "And those who drink wine sang against me," etc. This wine is the wrath of dragons. "Save me from the mire, that I may not stick fast; may I be rescued from those who hate me and from the depth of the waters," etc. It is no ordinary task to allegorize what is written as things that happened to our Saviour. I think all these are to be taken of his journey into Hades. Of the same. The depth of the waters is that into which ### Scripture references - Isa 1:19: quotation, high confidence - 2 Cor 12:2: allusion, high confidence - Ps 69:5 (68:6 LXX): quotation, high confidence - 1 Cor 9:22: allusion, high confidence - Gal 3:13: allusion, high confidence - Ps 69:9 (68:10 LXX): quotation, high confidence - John 2:17: allusion, high confidence - Ps 69:10 (68:11 LXX): quotation, high confidence - Ps 69:11 (68:12 LXX): quotation, high confidence - Ps 69:12 (68:13 LXX): quotation, high confidence - Deut 32:33: allusion, high confidence - Ps 69:14 (68:15 LXX): quotation, high confidence ### Translation notes - The note says the disciples "remembered" the verse on fasting as written in John; John 2:17 cites v. 10 ("zeal for your house"), not v. 11; the catena text may have lost a line here. The sentence at the end breaks off where the column ends; the next column continues in another note. Quotations: Isa 1:19; 2 Cor 12:2; Ps 68:6, 10–15 LXX (69:5, 9–14); 1 Cor 9:21–22; Gal 3:13; John 2:14–17; Deut 32:33 ("wrath of dragons"). ### Citation (SBL) Origen, Sel. Ps. 1509 (PG 12:1509a–1509d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1503/#p-1509). ## PG 12:1511 (Ps 68 LXX) - URL: https://sophiascriptura.com/fathers/origen-selecta-psalmos/1503/#p-1511 - Source: PG 12:1512a–1512b - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Notes on Psalm 69:14–25 (LXX 68:15–26): the pit, the reproach of Christ, the gall and vinegar at the cross, and the table that became a snare. ### Greek text Θεὸς μόνος ῥύεται τοὺς δυναμένους εἰπεῖν· ι Ἐκ βαθέων ἐκέκραξα πρὸς σὲ, Κύριε. s — ι Ἐκ τοῦ βά- Θους δὲ τῶν ὑδάτων ι γράφεται, καὶ οὐχὶ, ἐκτῶν Μηδὲ συσχέτω ἐπʼ ἐμοῦ φρέαρ τὸ στόμα αὐτοῦ, κ. τ. ἑ. Ἐνταῦθα φύσιν τινὰ λογικὴν κειταχθόνιον εἴρηκε φρέαρ, ὲν ᾧ πολλαὶ-τῶν ψυχῶν ἐμπεπτώκασιν. Σὺ γὰρ γινώσκεις τὸν ὀνειδισμόν μου, καὶ τὴν αὶσχύνην μου, καὶ τὴν ἐντροπὴν μου, κ. τ. ὲ. Ἀξιος τῆς περὶ Θεοῦ γνώσεώς ἐστιν 6 Χριστοῦ ὀνειδισμὺς, ὃν ὠνειδίζετο διὰ δικαιοσύνην. Οὕτω καὶ 6 δίκαιος ὀνειδίζοιτο. _ Τοῦ αὐτοῦ. Αἰσχύνεται δὲ ἐφʼ ἡμῖν ὀάρχιερεὺς ἡμῶν, ὅς ἐστι Χριστὸς 6 διελήλυθόλς τοὺς νόὺς, ὀνειδιζόμενος ὑπὸ τῶν ὲναντίων πνευμάτιιΝ. Kal ὑπέμεινα συΜυπούμενον, καὶ οὐχ ὑπῆρξε, καὶ παρακαλοῦντα, καὶ οὐχ εὗρον, κ. τ. ἑ. οὐκ εἴρηται συλλυπούμενόν μοι, ἀλλὰ ι συλλυπούμενον, s τὸν κλαίοντα μετὰ κλαιόντων · οὐδὲ παρακαλοῦντά με, ἀλλὰ παρακαλοῦντα τὸν δυνάμενον elπεῖν· ι Παρακαλοῦμεν τοὺς ὲν θλίψει. ι Ἦ τάχα συλλυπεῖται Χριστῷ καὶ παρακαλεί αὑτὸν 6 ἑνὶτῶν ἐν τῇ Ἐκκλησία ταῦτα ποιῶν, ὡς καὶ ἐπὶ τοῦ( Ἐπείο Kal ἔδωκαν εἰς τὸ,βρῶμά μου χολὴν, καὶ εἰς τὴν δίψαν μου ἐπότισάν με ὄξος, κ. τ. ὲ. Ταῦτα πάντα γέγονε κατὰ τὸν καιρὸν τοῦ σταυροῦ. Ξ Τοῦ αὐτοῦ. Οἶνος τραπεὶς γεννᾷ ὅξος, καὶ ἀρετὴ φθαρεῖσα τίκτει κακίαν. Γενηθήτω ἡ τράπεζα αὐτῶν ἐνώπιον αὐτῶν εἰς παγίδα, καὶ εις ἀνταποδόσεις, καί εις σκάνδαλον, κ. τ. ἑ. Τράπεζα τῶν Ἰουδαίων ἐστὶνή παλαιά Διαθήκη, ἐν σκανδαλίζονται, τὰ περὶ Χριστοῦ μὴ νοοῦντες. Αὕτη γὰρ κηρύσσει Χριστὸν ἐσταυρωμένον, Ἰουδαίοις μὲν σκάνδαλον, ἔθνεσι δὲ Τοῦ αὐτοῦ. Μῄποτε τράπεζα ἀφʼ ἦς ἡ λογική τροφὴ τοῦ λαοῦ ἦν, 6 νόμος καὶ οἱ προφῆται. Αὕτη ἡ τράπεζα, μὴ νοουμένης τῆς Γραφῆς, γεγένηται τοῖς Ἰουδαίοις εἰς παγίδα καὶ εἰς ἀνταπόδοσιν, καὶ εἰς σκάνδαλον. Οὐ πᾶσι δὲ τοιαύτη ἡ τράπεζα δύναται λέγεσθαι. Ὀ Κύριος σοφία τυγχάνει 6 λέγων · «Δεῦτε, ) φάγετε τὸν ἐμὸν ἄρτον· ι καὶ 6 ἄρτος ζωῆς 6 ἐξ οὐ ρανοῦ καταβὰς, οὗ ἡ σὰρξ ἀληθής ἐστι βρῶσις, καὶ τὸ αἷμα ἀληθής ἐστι πόσις. Γενηθήτω ἠ ἔπαυλις αὐτῶν ἡρημωμένη, xal ἐν τοῖς σκηνώμασιν αὐτῶν μὴ ἔστω ό κατοικῶν. κ. τ. έ. Δυνατδν ταῦτα περὶ τοῦ ναοῦ τῶν Ἴου· δαίων ἐκλαμβάνειν καὶ περὶτῆς πόλεως αὐτῶν προ· φητευόμενα. ### English translation (Claude) God alone rescues those able to say: "Out of the depths I have cried to you, Lord." It is written "from the depth of the waters," and not "from the …" "Nor let the pit shut its mouth upon me," etc. Here he has called some subterranean rational nature a pit, into which many souls have fallen. "For you know my reproach and my shame and my disgrace," etc. Worthy of the knowledge of God is the reproach of Christ, which he suffered for righteousness. So too the righteous man may be reproached. Of the same. Our high priest, Christ, who has passed through the heavens, is ashamed on our account, being reproached by the adverse spirits. "And I waited for one who would grieve with [me], and there was none, and for one who would comfort, and I found none," etc. It is not said "one who would grieve with me," but "one who would grieve with others," the one who weeps with those who weep; nor "one who would comfort me," but one who would comfort the person able to say: "We comfort those in affliction." Or perhaps whoever does these things to one of those in the Church grieves with Christ and comforts him, as also in the saying "Inasmuch as …" "And they gave gall for my food, and in my thirst they made me drink vinegar," etc. All these things happened at the time of the cross. Of the same. Wine that turns produces vinegar, and virtue corrupted gives birth to vice. "Let their table become a snare before them, and a recompense, and a stumbling block," etc. The table of the Jews is the Old Covenant, at which they stumble, not understanding what concerns Christ. For it proclaims Christ crucified, to Jews a stumbling block, to the Gentiles [folly]. Of the same. Perhaps the table from which the people's rational food came is the Law and the Prophets. This table, when Scripture is not understood, has become to the Jews a snare and a recompense and a stumbling block. But not for all can the table be called such. The Lord, being Wisdom, is the one who says: "Come, eat my bread"; and he is the bread of life that came down from heaven, whose flesh is true food and whose blood is true drink. "Let their dwelling be made desolate, and let there be no one to dwell in their tents," etc. One can take these words as prophecies about the temple of the Jews and about their city. ### Scripture references - Ps 130:1 (129:1 LXX): quotation, high confidence - Ps 69:15 (68:16 LXX): quotation, high confidence - Ps 69:19 (68:20 LXX): quotation, high confidence - Heb 4:14: allusion, high confidence - Ps 69:20 (68:21 LXX): quotation, high confidence - Rom 12:15: allusion, high confidence - 2 Cor 1:4: quotation, high confidence - Matt 25:40: allusion, medium confidence - Ps 69:21 (68:22 LXX): quotation, high confidence - Ps 69:22 (68:23 LXX): quotation, high confidence - 1 Cor 1:23: allusion, high confidence - Prov 9:5: quotation, high confidence - John 6:51: allusion, high confidence - John 6:55: allusion, high confidence - Ps 69:25 (68:26 LXX): quotation, high confidence ### Translation notes - The sentence on "the depth of the waters" breaks off in the scan. The text reads "who has passed through τοὺς νόὺς", an OCR slip for τοὺς οὐρανούς ("the heavens", Heb 4:14). The note on 1 Cor 1:23 lacks its last word ("folly"). The comments on the table of the Jews are translated as written. Quotations: Ps 129:1 LXX (130:1); Ps 68:16, 20–26 LXX (69:15, 19–25); Heb 4:14; Rom 12:15; 2 Cor 1:4; Matt 25:40; 1 Cor 1:23; Prov 9:5; John 6:51, 55. ### Citation (SBL) Origen, Sel. Ps. 1511 (PG 12:1512a–1512b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1503/#p-1511). ## PG 12:1513 (Ps 68–70 LXX) - URL: https://sophiascriptura.com/fathers/origen-selecta-psalmos/1503/#p-1513 - Source: PG 12:1513a–1513d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Notes on the end of Psalm 69 (LXX 68), on Psalm 70 (LXX 69), and the opening of Psalm 71 (LXX 70), read as spoken by Christ. ### Greek text Τοῦ αὐτοῦ. ’Πρημὼθη μετά τὸν σταυρὸν ή ἔπαυλις αὐτῶν, ὁ ναὸς κιὶ Ἰερουσαλήμ. ἴ Πρόσθες ἀνομίαν ἐπὶ τὴν ἀνομίαν αὐτῶν, καὶ μὴ εὶσελθέτωσαν ἐν δικαιοσύνῃ σου,κ. τ. ὲ. Ὅτε oi ἀνόμως ἁμαρτήσαντες ἀνόμως ἀπολοῦνται, προστίθεται τῇ τῶν ἁμαρτησάντων ἀνομίᾳ ἡ κατὰ τὴν ἀνομίαν αὐτῶν κόλασις. t ᾯ γὰρ μέτρῳ με· τρεῖτε, ἀντιμετρηθήσεται ὑμῖν. ι Τοῦ αὐτοῦ. Πῶς γὰρ δύνανται εἰσελθεῖν εἰς τὴν δικαιοσύνην ἐσκοτισμένοι τοὺς ὀφθαλμούς ; Ἐξαλειφθήτωσαν ἐκ,βίβλου ζώντων, καὶ μετὰ δικαίων μὴ γραφήτωσαν, κ. τ. ἑ. Βίβλος ζώντων ἡ γνῶσις ἡ τοῦ Θεοῦ, ἐξ ἧς ἐκπίπτουσιν οξ ἀκαθάρτους ἔχοντες τὰς καρδίας· ι Μακάριοι γὰρ, φησὶν, oi καθαροὶ τῇ καρδίᾳ, ὅτι αὐτοὶ τὸν Θεὸν ὄψονται. s Τὸ δὲ ἰδεῖν Θεὸν, τὸ γνώσεως τῆς αὑτοῦ ἐστι καταξιωθῆναι. Τοῦ αὐτοῦ. ’Ἄδικος μετὰ δικαίου γράφεται, ἐὰν ἀπόσχηται τοῦ εἶναι ἄδικος. Ἀράσει τῷ Θεῷ ὑπὲρ μόσχον νέον κέρατα ἐκφέροντα καὶ ὁπλὰς, κ. τ. ὲ. Τουτέστιν ὑπὲρ τὴν ἄλογον καὶ αἰσθητὸν θυσίαν. ὀτι είσήκουσε τῶν πενήτων ὁ Κύριος, καὶ τοὺς πεπεδημένους αὑτοῦ οὐκ ἐξουδένωσεν, κ. τ. ὲ. Γενώμεθα πένητες, ἵνʼ ὁ Κύριος ἡμῶν ἐπακούσῃ. Αίνεσάτωσαν αὐτὸν οι οὐρανοί καὶ ἡ τῆ, θάλασσα καί πάντα τὰ ἕρποντα ἐν αὐτοῖς, κ. τ. ὲ. Τοὺς ἑπουρανίους καὶ ἐπιγείους λέγει ἐνταῦθα ὁμωνύμως ’τοῖς αὐτων ’κόσμοις Τοιοῦτόν ἐστι καὶ τό · ε Οί οὐρανοὶ διηγοῦνται δόξαν Θεοῦ. s Τοῦ αὐτοῦ. Ἆρα τὰ ὲρπυστικὰ ζῶα αἰνέσει, σωζομένης τῆς Σιὼν καὶ οίκοδομουμένης τῆς Ἰουδαίας El. δὲ τὰ ἓρποντα νοητῶς ῥητέον, καὶ τὰ οἰκοδομούpavo δηλονότι νοητῶς ὲκληφθήτωσαν. ’Ότι ὁ Θεὸς σώσει τὴν Σιὼν, καὶ οἰκοδομηθήσονται αἱ πόλεις τῆς Ἰουδαίας, κ. τ. ὲ. Ψυχὰς λογικὰς λέγει πόλεις τῆς Ἰουδαίας. Αἰσχωθειησαν, καὶ ἐντραπειησαν οἱ ζητοῦντες τὴν ψυχήν μου, κ. τ. ὲ. Οί ἀόρατοι ἡμῶν πολέμιοι ζητοῦσι τὴν ψυχὴν, ὑποχείριον θέο λοντες λαδεῖν πρὸς κακίαν αὐτὴν προτρεπόμενοι. Ὅτι Χριστὸς λέγει τὰ ἐν τῷ ψαλμῷ, δῆλον. Εὖχεται τόπον αὐτῷ ὀχυρὸν εἶναι, τὸν Θεόν. ’0 λέιδεο ### English translation (Claude) [Ps 68 LXX / 69, continued] Of the same. After the cross their dwelling, the temple and Jerusalem, was made desolate. "Add lawlessness to their lawlessness, and let them not come into your righteousness," etc. When those who have sinned lawlessly perish lawlessly, the punishment that answers to their lawlessness is added to the lawlessness of those who sinned. "For with the measure you measure, it will be measured back to you." Of the same. For how can those whose eyes are darkened enter into righteousness? "Let them be blotted out of the book of the living, and let them not be written with the righteous," etc. The book of the living is the knowledge of God, from which those who have impure hearts fall away. "For blessed," he says, "are the pure in heart, for they shall see God." And to see God is to be counted worthy of knowledge of him. Of the same. The unrighteous man is written with the righteous if he ceases to be unrighteous. "It will please God more than a young calf that puts forth horns and hoofs," etc. That is, more than the irrational and sensible sacrifice. "For the Lord has heard the poor, and has not despised his prisoners," etc. Let us become poor, so that our Lord may hear us. "Let the heavens and the earth praise him, the sea and all that creep in them," etc. Here he calls the heavenly and the earthly beings by the same names as their worlds. Such also is: "The heavens declare the glory of God." Of the same. Will the creeping animals, then, give praise when Zion is saved and Judea built up? If the creeping things are to be taken in a spiritual sense, clearly the things built up should also be taken in a spiritual sense. "For God will save Zion, and the cities of Judea will be built," etc. He calls rational souls the cities of Judea. [Ps 69 LXX / 70] "Let those who seek my soul be put to shame and confounded," etc. Our invisible enemies seek the soul, wishing to get it into their hands by urging it toward vice. [Ps 70 LXX / 71] That Christ speaks the words in this psalm is clear. He prays that God may be a strong place for him. He who ### Scripture references - Ps 69:27 (68:28 LXX): quotation, high confidence - Matt 7:2: quotation, high confidence - Ps 69:28 (68:29 LXX): quotation, high confidence - Matt 5:8: quotation, high confidence - Ps 69:31 (68:32 LXX): quotation, high confidence - Ps 69:33 (68:34 LXX): quotation, high confidence - Ps 69:34 (68:35 LXX): quotation, high confidence - Ps 19:1 (18:2 LXX): quotation, high confidence - Ps 69:35 (68:36 LXX): quotation, high confidence - Ps 70:2 (69:3 LXX): quotation, high confidence - Ps 71:3 (70:3 LXX): allusion, high confidence ### Translation notes - The psalm headings of Ps 69 and 70 LXX are not in the scan text; the notes begin with their verses. The remarks on the desolation of the temple and Jerusalem are translated as written. Quotations: Ps 68:28–29, 32, 34–36 LXX (69:27–28, 31, 33–35); Matt 7:2; Matt 5:8; Ps 18:2 LXX (19:1); Ps 69:3 LXX (70:2); Ps 70:3 LXX (71:3). ### Citation (SBL) Origen, Sel. Ps. 1513 (PG 12:1513a–1513d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1503/#p-1513). ## PG 12:1515 (Ps 70 LXX) - URL: https://sophiascriptura.com/fathers/origen-selecta-psalmos/1503/#p-1515 - Source: PG 12:1516a–1516d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Notes on Psalm 71:1–11 (LXX 70): Christ who leaned on God from the womb and was sheltered from Herod, and who became a portent to the many on the wide road. ### Greek text γωνʼ ι Ἐγὼ ἐν τῷ Πατρὶ, ι φησὶ καὶ τύ· ι Ἐπὶ σὲ ἐπερρίφην ἐκ γαστρός ὲκ κοιλίας μητρός μου σύ μου εἴ σκεπαστήςʼ ι τὸ μὲν, εἰς ἀμα γενέσει μόνος συνῃσθημένος Θεοῦ, καὶ ἐπερεισάμενος αὑτῷ · τὸ δὲ, διὰ τὴν ἐπὶ τῇ προσκυνήσει τῶν μάγων ἐπιβουλὴν εἰς Χριστὸν, Ἡρώδου μηδὲν παθόντα τῷ ἐσκεπάσθαι ὑπὸ Θεοῦ ὅτε τὰ ἀπὸ διετοῦς καὶ κατωτέρω ἀνῃρεῖτο παιδία ὲν ὁρίοις Βηθλεέμ. Τίς δὲ καὶ ι ὁ προσθεὶς ἐπὶ πᾶσαν τὴν αἴγεσιν ι τοῦ Θεοῦ τὴν ὲν νόμῳ καὶ προφήταιςῆ ὁ Υἱόςς Οὗτος δὲ, ταλανίζων γραμματεῖς, οὑκ ἔγνω τὰς γραμματείας αὑτῶν. Καὶ γὰρ οἶδε τὸ ἀποκτείνον γράμμα διδάσκειν τὰ τοῦ ζωοποιοῦντος Πνεύματος. Οὗτος δὲ, ἐκ νεκρῶν ἀναστὰς, οὗτος καὶ ἀπαγγείλας βραχίονα τοῦ Θεοῦ τῇ γενεᾷ πάσῃ, φησι τῷ Πατρίο ι Ἐκ τῶν ἀβύσσων τῆς γῆς πάλιν ἀνήγαγες με. › Ἐπὶ σοὶ, Κύρπε, ἤλπισα, μὴ καταισχυνθεῖην εἰς τὸν αἰῶνα, κ. τ. ὲ. Ἐὰν ὲν ταῖς θλίψεσιν ὑπομένωμεν, οὑκ αἰσχυνθησόμεθα ἐν τῷ αἰῶνι τῷ μέλλοντι ο ι Ἦ γὰρ θλίψις ὑπομονὴν κατεργάζεται · ἡδὲ ὑπομονὴ δοκιμήν ’ ἡ δὲ δοκιμὴ ἐλπίδα · ἡ δὲ ἐλπὶς οὑ καταισχύνει. ι, '0 Θεός μου, ῥῦσαί με ἐκ χειρὸς ἁμαρτια.2οὗ, ἐκ χειρὸς παρανομοῦντος καὶ ἀδικοῦντος, κ. τ. ὲ. Τὸν Σατανᾶν λέγει ἁμαρτωλὸν, καὶ παράνομον καὶ ἄδικον· ἁμαρτωλὸν μὲν διὰ τὴν χειρίστην ἕξιν παράνομον δὲ διὰ τὸ παραβῆναι τὸν φυσικὸν νόμον αὑτοῦ ο ἀδικον δὲ διὰ τὸ αὑτὸν ἀποστερεῖν τῆς γνώσεως τοῦ Θεοῦ. Ἐπὶ σὲ ἐπεστηρίχθην ἀπὸ γαστρός· ἐκ κοιλίας μητρός μου σύ μου εἷ σκεπαστὴς, κ. τ. ὲ. '0 εξδὼς ἀπὸ γαστρὸς μόνος ἐπιστηρίζεσθαι Θεῷ Ἰησοῦς ταῦτά φησι. Σκεπαστὴς δὲ αὑτοῦ ἐγένετο ὅτε οἱ μάγοι ὲχρη ματίσθησαν διʼ ἄλλης ὁδοῦ ἀναχωρῆσαι εἰς τὴν χώραν αὑτῶν, καὶ Ἰωσὴφ, παραλαὸὼν τὸ παιδίον ἅμα τῇ μητρὶ αὑτοῦ, εἰς Αἴγυπτον κελευσθεὶς ἀπῆλθεν, ἵνα μὴ ἀναιρεθῇ μετὰ τῶν παίδων ὁ ’1ησοῦς. Ὠσεὶ τέρας ἐγενήθην τοῖς πολλοῖς, κ. τ. ἑ. Τοῖς τὴν πλατεῖαν καὶ εὐρύχωρον ὁδεύουσι καὶ ἐπάγουσαν ἐπὶ τὴν ἀπώλειαν πολλούς· πολλο) γὰρ οἱ διερχόμενοι διʼ αὐτῆς ὡσεὶ τέρας ἐγενήθη ὁ Ἰησοῦς· ἀλλʼ οὑ τοῖς ὀλίγοις εὑρίσκουσι τὴν στενὴν καὶ τεθλιμμένην ἀπάγουσαν εἰς ζωήν. Πληρωθήτω τὸ στόμα μου αίνέσεως, ὅπως ὐμνήσω τὴν δόξαν σου, ὅλην τὴν ἡμέραν τὴν μεγαλοπρέπειάν σου, κ. τ. ὲ. Ἐὰν μὴ πληρωθῇ ὁ νοῦς χάριτος Θεοῦ, ὑμνῆσαι τὴν δόξαν Θεοῦ ού δύναται. Στόμα γὰρ τῆς ψυχῆς τὸν νοῦν ὠνόμασε, δόξαν δὲ τὸν Υἱὺν τοῦ Θεοῦ. Λέγοντες- Ὁ Θεὸς ἐγκατέλιπεν αὑτὸν, κ. τ. ὲ. Ταύτας τὰς φωνὰς τέθεικεν ὡς ὑπὸ τῶν δαιμόνων λεγομένας. ### English translation (Claude) says, "I am in the Father," also says: "On you I was cast from the womb; from my mother's belly you are my protector." The first, because from his birth he alone was conscious of God and leaned upon him; the second, because of the plot against Christ after the worship of the magi: he suffered nothing from Herod, being sheltered by God when the children of two years old and under were killed in the region of Bethlehem. And who is "the one who adds to all the praise" of God, the praise in the law and the prophets, but the Son? He, pronouncing woe on the scribes, "did not know" their "letters." For he knows how to teach from the letter that kills the things of the Spirit who gives life. He, risen from the dead, he who also declared the arm of God to the whole generation, says to the Father: "From the depths of the earth you brought me up again." "In you, Lord, I have hoped; let me not be put to shame for ever," etc. If we endure in afflictions, we shall not be put to shame in the age to come: "For affliction produces endurance, and endurance character, and character hope, and hope does not put to shame." "My God, rescue me from the hand of the sinner, from the hand of the lawless and the unjust," etc. He calls Satan sinner, lawless, and unjust: sinner because of his very evil habit; lawless because he transgressed his natural law; unjust because he deprives himself of the knowledge of God. "On you I have leaned from the womb; from my mother's belly you are my protector," etc. Jesus, who alone knew how to lean on God from the womb, says this. And God became his protector when the magi were warned to go back to their own country by another way, and Joseph, taking the child with his mother, went to Egypt at the command, so that Jesus would not be killed with the children. "I have become as a portent to many," etc. To those who walk the wide and spacious road that leads to destruction, to many (for many are those who go through it), Jesus became as a portent; but not to the few who find the narrow and hard road that leads away to life. "Let my mouth be filled with praise, that I may hymn your glory, your majesty all the day," etc. Unless the mind is filled with the grace of God, it cannot hymn the glory of God. For he named the mind the mouth of the soul, and the Son of God the glory. "Saying: God has forsaken him," etc. He has set down these words as spoken by the demons. ### Scripture references - John 14:10: quotation, high confidence - Ps 22:10 (21:11 LXX): quotation, medium confidence - Matt 2:16: allusion, high confidence - Ps 71:14 (70:14 LXX): allusion, high confidence - Matt 23:13: allusion, medium confidence - Ps 71:15 (70:15 LXX): allusion, high confidence - 2 Cor 3:6: allusion, high confidence - Ps 71:18 (70:18 LXX): allusion, high confidence - Ps 71:20 (70:20 LXX): quotation, high confidence - Ps 71:1 (70:1 LXX): quotation, high confidence - Rom 5:3: quotation, high confidence - Ps 71:4 (70:4 LXX): quotation, high confidence - Ps 71:6 (70:6 LXX): quotation, high confidence - Matt 2:12: allusion, high confidence - Matt 2:14: allusion, high confidence - Ps 71:7 (70:7 LXX): quotation, high confidence - Matt 7:13: allusion, high confidence - Ps 71:8 (70:8 LXX): quotation, high confidence - Ps 71:11 (70:11 LXX): quotation, high confidence ### Translation notes - The opening summary mixes Ps 21:11 LXX (22:10, "on you I was cast from the womb") with Ps 70:6 LXX (71:6). Quotations: John 14:10; Ps 70:14, 15, 18, 20 LXX (71:14, 15, 18, 20); Matt 2:12–16; Matt 23:13–29; 2 Cor 3:6; Rom 5:3–5; Ps 70:1, 4, 6–8, 11 LXX (71:1, 4, 6–8, 11); Matt 7:13–14. The notes on the "letters" play on γραμματεία (Ps 70:15 LXX, "I did not know letters") and γράμμα ("letter"). ### Citation (SBL) Origen, Sel. Ps. 1515 (PG 12:1516a–1516d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1503/#p-1515). ## PG 12:1517 (Ps 70–71 LXX) - URL: https://sophiascriptura.com/fathers/origen-selecta-psalmos/1503/#p-1517 - Source: PG 12:1517a–1517d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Notes on Psalm 71:12–22 (LXX 70) and the title of Psalm 72 (LXX 71), applied to Christ, the arm of God, who rose from the depths of the earth. ### Greek text '0 Θεὸς, μὴ μακρόν-ης ἀπʼ ἐμοῦ, κ. τ. ὲ. Tim Mi μακρύνῃςμ-ί), ι ἀντὶ τοῦ, Μὴ μακρὰν γένῃ ἀπʼ ἐμοῦ. Τοῦ αὑτοῦ. Μακρὰν ἀπὸ ἀνθρώπου γίνεται ὁ Θεὸς, ού κατὰ τὴν οὐσίαν (πανταχοῦ γὰρ πάρεστι καὶ τὰ πάντα πληροῖ·) ἀλλὰ κατᾶ τὴν τῆς προνοίας καὶ τὴν τῆς βοηθείας ἐνέργειαν. Χωρίζεται δὲ ἡμῶν διὰ τὺ δυσῶδες τῶν ἡμετέρων ἁμαρτημάτων, καθώς φησι προφήτης ἕτεροςο ι Ai ἁμαρτίαι ὑμῶν διῖστῶσιν ἀνὰ μέσον ἐμοῦ καὶ ὑμῶν. ι Περιβαλέσθωσαν ίιὶσχύιιοην καὶ ἐντροπὴν οἱ ζητοῦντές μοι κακὰ, κ. τ. ὲ. Τὸ, ι ’Λφες αύτῷ τὸ ἱμάτιον, ι δύναται ἀναφέρεσθαι ἐπὶ τὴν αἰσχύνην καὶ ἐντροπὴν, ἂς περιβάλλεταιὸ τοιόσδε. Ἐγὼ δὲ διὰ παντὸς emo, καὶ προσθήσω ἐπὶ πᾶσαν τὴν αἵνεσίν σου, κ. τ. ὲ. Πολλαὶ αἰνέσεις εἴρηνται τοῦ Θεοῦ ἐν νόμῳ καὶ προφήταις, αἷς προστίθησιν ὁ είπιίινο ι υύκ ἦλθον καταλῦσαι τὸν νόμον ἧτοὺς προφήτας, ἀλλὰ πληρῶσαι, ι ὡς ἀρέσκει τῇ τοῦ Χριστοῦ ἐπωνύμῳ Ἐκκλησία. Ὅτι οὐκ ἔγνων πραμματείας, κ. τ. ἐ. Ei ἐστι γράμμα μὲν ἀποκτεῖνον, πνεῦμα δὲ ζωοποιοῦν, τὸ μὲν παρώνυμον τοῦ γράμματος οὐκ ἔγνω ὁ γινώσκων Κύριος τοὺς ὄντας αὐτοῦ· τὸ δὲ παρώνυμον τοῦ πνεύματος ἔγνω. Κύριε, μνησθήσομαι τῆς δικαιοσύνης σου μό·ονου, κ. τ. ὲ. Τῆς τοῦ Πατρὸς δικαιοσύνης Χριστὸς μνησθήσεται. ’Ἑως ἂν ἀπαγγείλω τὸν βραχίονά σου πάσῃ τῇ γενεᾷ τῇ ἐρχομένῃ, κ. τ. ὲ. Βραχίων τοῦ θεοῦ ὁ Χριστός. '0 Θεὸς, ἕως ὑψίστων ἃ ἐποίησας μεγαλεῖα, κ. τ. ὲ. ι Εἰρηνοποιήσας (BI) διὰ τοῦ αἵματος αὑτοῦ τὰ ὲν οὐρανοῖς καὶ τὰ ἐπὶ γῆς. ι Ὅσας ἐδειξάς μοι θλίψεις πολλὰς καὶ κακάςί καὶ ἐπιστρέψας ἐζωοποίησάςμε, καὶ ἐκ τῶν ἀβύσσων τῆς γῆς πάλιν ἀνήγαγές με, κ. τ. ὲ. Σαφῶς πε pi τῆς ὲκ νεκρῶν ἀναστάσεως ταῦτα εἴρηται. Τοῦ αὑτοῦ. Ἀβυσσον νῦν ὠνόμασε τὸ χωρίον τῶν καταχθονίων δαιμόνων. Elei. δέ τινες οῖ καὶ αύτοὺς τοὺς δαίμονας ἀβύσσους λέγουσι διὰ τὸ ἀπέραντον τῆς κακίας αὐτῶν. Καὶ γὰρ ἐγὼ ἐξομολογήσομαι ἐν σκεύει ψαλjtot'; τὴν ἀλήθειάν σου, κ. τ. ὲ. Σκεῦος ψαλμοῦ Ψυχὴ καθαρά. Εἰς Σαλομὼν, κ. τ. ὲ. Εἰς Σαλομὼν τὸν υἱὸν Δαυΐδοι Βίβλος γὰρ γενέσεως Ἰησοῦ Χριστοῦ υἱοῦ sane. › Σαλομὼν γὰρ ἑρμηνεύεται εἰρηνικός· αὐτὸς γάρ ἐστιν ἡ εἰρήνη ἡμῶν, ### English translation (Claude) "O God, do not be far from me," etc. "Do not be far" means "Do not become far from me." Of the same. God becomes far from a man not in his essence (for he is present everywhere and fills all things) but in the working of his providence and his help. And he is separated from us by the stench of our sins, as another prophet says: "Your sins stand between me and you." "Let those who seek evil for me be clothed with shame and disgrace," etc. The saying "Let him have your cloak as well" can be referred to the shame and disgrace with which such a person is clothed. "But I will hope continually, and will add to all your praise," etc. Many praises of God are spoken in the law and the prophets, and to them he adds who said, "I did not come to abolish the law or the prophets but to fulfil them," as is pleasing to the Church that bears the name of Christ. "For I did not know letters," etc. If there is a letter that kills and a spirit that gives life, then "the Lord who knows those who are his" did not know what is named after the letter, but knew what is named after the spirit. "Lord, I will remember your righteousness alone," etc. Christ will remember the righteousness of the Father. "Until I declare your arm to all the generation that is to come," etc. The arm of God is Christ. "O God, the great things you have done reach to the highest," etc. "Having made peace through his blood, both the things in heaven and the things on earth." "How many afflictions, many and evil, you have shown me! And you turned and gave me life, and brought me up again from the depths of the earth," etc. Clearly this is said of the resurrection from the dead. Of the same. He has now named the region of the subterranean demons "abyss." There are some who call the demons themselves abysses because of the boundlessness of their wickedness. "For I too will confess your truth on the instrument of psalm," etc. The instrument of psalm is a pure soul. [Ps 71 LXX / 72] "For Solomon," etc. For Solomon, the son of David: "The book of the genealogy of Jesus Christ, the son of David." For Solomon is interpreted "peaceable"; for he is our peace. ### Scripture references - Ps 71:12 (70:12 LXX): quotation, high confidence - Jer 23:24: allusion, medium confidence - Isa 59:2: quotation, high confidence - Ps 71:13 (70:13 LXX): quotation, high confidence - Matt 5:40: quotation, high confidence - Ps 71:14 (70:14 LXX): quotation, high confidence - Matt 5:17: quotation, high confidence - Ps 71:15 (70:15 LXX): quotation, high confidence - 2 Cor 3:6: allusion, high confidence - 2 Tim 2:19: quotation, high confidence - Ps 71:16 (70:16 LXX): quotation, high confidence - Ps 71:18 (70:18 LXX): quotation, high confidence - Ps 71:19 (70:19 LXX): quotation, high confidence - Col 1:20: quotation, high confidence - Ps 71:20 (70:20 LXX): quotation, high confidence - Ps 71:22 (70:22 LXX): quotation, high confidence - Ps 72:1 (71:1 LXX): quotation, high confidence - Matt 1:1: quotation, high confidence - Eph 2:14: quotation, high confidence ### Translation notes - The garbled end of the Matthew quotation ("υἱοῦ sane.") is read as "son of David". Quotations: Ps 70:12–16, 18–20, 22 LXX (71:12–16, 18–20, 22); Jer 23:24; Isa 59:2; Matt 5:40; Matt 5:17; 2 Cor 3:6; 2 Tim 2:19; Col 1:20; Ps 71:1 LXX (72 title); Matt 1:1; Eph 2:14. "Solomon" = "peaceable" is the usual etymology. ### Citation (SBL) Origen, Sel. Ps. 1517 (PG 12:1517a–1517d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1503/#p-1517). ## PG 12:1519 (Ps 71 LXX) - URL: https://sophiascriptura.com/fathers/origen-selecta-psalmos/1503/#p-1519 - Source: PG 12:1520a–1520d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Notes on Psalm 72:1–11 (LXX 71): Christ the king who will hand over the kingdom, the judgment of the poor, the moon taken away, and every rational nature serving Christ. ### Greek text Ὀ Θεὸς, τὸ λιι-ῖμὰ σου τῷ βασιλεῖ δὸς, καὶ τὴν δικαιοσύνην σου τῷ υἱῷ τοῦ βασιλέως, κ. τ. ὲ. Βασιλεὺς Χριστὸς, βασιλέως Θεοῦ Υἱόςʼ διὸ δὴ αὐτὸς βασιλεύει, ἕως πάντες οἱ ἐχθροὶ ὑπωαγῶσιν αὐτῷ. Εἶτα παραδώσει τὴν βασιλειαν τῷ Θεῷ καὶ Πατρί. Κρίνειν τὸν λαόν σου ἐν δικαιοσύνη καὶ τοὺς πτωχούς σου ἐν κρίσει, u. τ. ἑ. Ut) πάντες oi πτωχοὶ τοῦ Θεοῦ εἰσιν, ἀλλʼ οἱ διὰ τὸ παρεῖναι τῷ ἰησοῦ μακαριζόμενοι ὑπʼ αὐτοῦ. Ἀνωαόἐτω τὰ ὄρη εἰρήνην, κ. τ. ὲ. ιΜακάριοι γὰρ οἱ εἰρηνοποιοί. ι Κρινεῖ τοὺς πτωχοὺς τοῦ λαοῦ, καὶ σώσει τοὺς υἱοὺς τῶν πενήτων, καὶ ταπεινώσει συκοφάντην, κ. τ. ὲ, Et 6 πιστεύων ού κρίνεται, μήποτε 6 μὲν ὲν παντὶ πλουτῶν λόγῳ καὶ γνώσει, καὶ πλουτῶν ὲν ἔργοις ἀγαθοῖς κα). θησαυρίσας, ι οὗ λύτρον ἐστὶ τῆς ψυχῆς 6 ἴδιος πλοῦτος, ι οὐκ κρίνεται· 6 δὲ πτωχεύων τὸ ἀπὸ τοῦ λαοῦ κρίνεται οὔτε κατορθώσας ἐπὶ τοσοῦτον τὴν πίστιν, ὡς τυχεῖν τοῦ, ι ’Ότι 6 πιστεύων εἰς ἐμὲ ού κρίνεται· ι οὔτε ὡς ἀποπεσὼν, ὡς ὲν ἐκείνοις εἶναι περὶ ὧν εἴρηται ἰ '0 μὴ πιστεύων ἢδη κέκριται. ι Ἀκούω δὲ τοῦ «ὁ μὴ πιστεύων, ι ἀντὶ τοῦ, ι ὁ ἀπιστῶν. ι Καταβήσεται ὡς ὑετὸς ἐπὶ πόκον, καὶ ὡσεὶ σταγὼν ἡ στάζουσα ἐπὶ τὴν γῆν, κ. τ. ὲ. Ὠς ὑετὸς μὲν ἐπὶ τὰ ἔθνη, ὡς σταγόνες ἐπὶ τὸν Ἰσραήλ. Ἀνατελεῖ ἐν ταῖς ἡμέραις αὐτοῦ δικαιοσύνη καὶ πλῆθος εἰρήνης ἕως οὗ ἀνταναιρεθῇ ἡ σε·sitim, κ. τ. ὲ. ’Λντὶ τοῦ, μέχρι τῆς συντελείας. Σελήνης γὰρ ἀναιρουμένης, ἀναιρεῖται χρόνος - χράνου δὲ ἀναιρεθέντος, τέλος eam 6 αἰσθητὸς κόσμος. Δύναται δὲ σελήνην λέγειν καὶ τὴν ἀντικειμένην δύναμιν, ὡς ἄρχουσαν τῆς νυκτός. Ἐ-ιὼπιον αὐτοῦ προσπεσοῦνται Αὲθίοπες, καὶ ol ἐχθροὶ αὑτοῦ χοῦν λείξουσι. Βασιλεῖς-Θαρσὶς καὶ αἱ νῆσοι. κ. τ. ὲ. Δια-φορὰν οἶμαι δηλοῦσθαι ὲν τούτοις τῶν τῷ Χριστῷ προσιόντων. Τοῦ αὑτοῦ. Θαρσεῖς ἐΟνος Αἰθιοπικόν ἐστιν. ‘ Ἔτι τὸ Θαρσεῖς σημαίνει τὸ χρῶμα τὸ ὑακίνθινον, ὼς παρὰ τῷ προφήτῃ ἔχομεν· ι Ὀμοίωμα αὐτῶν ὡς Θαρσεῖς. ι Σημαίνει δὲ παρὰ τῷ Ἰωνᾷ καὶ Ταρσὸν τὴν πόλιν. Σαβὰ δὲ πόλις τῆς Ἰνδίας, ἀφʼ ἧς ἦλθεν ἡ βασίλισσα νότου πρὸς Σαλομῶντα. Θαρσεῖς δὲ ἑρμηνεύεται κατάσκοποι, κατασκοπὴ εὐφροσύνης καὶ χωρας- Πάντα τὰ ἔθνη δουλεύσουσιν αὐτῷ, κ. τ. ὲ. Εἰ δουλεύσουσιν αύτῷ πάντα τὰ ἕθνη,δουλεύσουσι πάντως καὶ τὰ τους πολέμους ἔχοντα. Εἰ δὲ τοῦτο, πᾶσα ἄρα φύσις λογικὴ δουλεύσει τῷ Χριστῷ· καὶ τοῦτό ἐστι τὸ παρὰ τῷ Παύλῳ εἰρημένον, ὅτι αὐτῷ κάμψει πᾶν γόνυ. ### English translation (Claude) "O God, give your judgment to the king, and your righteousness to the king's son," etc. Christ is king, the Son of God the king; that is why he reigns until all his enemies are subjected to him. Then he will hand over the kingdom to God the Father. "To judge your people in righteousness and your poor in judgment," etc. Not all the poor are God's, but those whom Jesus declares blessed because they are with him. "Let the mountains bring peace," etc. "For blessed are the peacemakers." "He will judge the poor of the people, and save the sons of the needy, and humble the false accuser," etc. If the one who believes is not judged, perhaps the one who is rich in all speech and knowledge, rich in good works, who has stored up treasure ("a man's own wealth is the ransom of his soul"), is not judged; while the one who is poor and of the people is judged, since he has neither advanced so far in faith as to attain "He who believes in me is not judged," nor fallen away so as to be among those of whom it is said, "He who does not believe is already judged." I take "he who does not believe" to mean "the unbeliever." "He will come down like rain upon a fleece, and like drops that drip upon the earth," etc. Like rain on the nations, like drops on Israel. "In his days righteousness will rise, and abundance of peace, until the moon is taken away," etc. That is, until the consummation. For when the moon is taken away, time is taken away; and when time is taken away, the sensible world will come to an end. But he can also call the opposing power the moon, as ruling the night. "The Ethiopians will fall down before him, and his enemies will lick the dust. The kings of Tharsis and the islands," etc. I think these words show a difference among those who come to Christ. Of the same. Tharsis is an Ethiopian nation. Again, Tharsis signifies the hyacinth colour, as we have in the prophet: "Their likeness was as Tharsis." In Jonah it signifies the city of Tarsus. Saba is a city of India, from which the queen of the south came to Solomon. Tharsis is interpreted "spies," a spying-out of gladness and of land. "All the nations will serve him," etc. If all the nations will serve him, then surely those that wage the wars will serve him too. And if so, then every rational nature will serve Christ; and this is what Paul says, that every knee will bow to him. ### Scripture references - Ps 72:1 (71:1 LXX): quotation, high confidence - 1 Cor 15:25: allusion, high confidence - 1 Cor 15:24: allusion, high confidence - Ps 72:2 (71:2 LXX): quotation, high confidence - Ps 72:3 (71:3 LXX): quotation, high confidence - Matt 5:9: quotation, high confidence - Ps 72:4 (71:4 LXX): quotation, high confidence - Prov 13:8: quotation, high confidence - John 3:18: quotation, high confidence - Ps 72:6 (71:6 LXX): quotation, high confidence - Ps 72:7 (71:7 LXX): quotation, high confidence - Ps 72:9 (71:9 LXX): quotation, high confidence - Ps 72:10 (71:10 LXX): quotation, high confidence - Ezek 1:16: quotation, high confidence - Jonah 1:3: allusion, medium confidence - Matt 12:42: allusion, high confidence - Ps 72:11 (71:11 LXX): quotation, high confidence - Phil 2:10: allusion, high confidence ### Translation notes - The reason given for the blessedness of God's poor ("because they are with Jesus", διὰ τὸ παρεῖναι τῷ Ἰησοῦ) may be a corrupt reading. "Every rational nature will serve Christ" is translated as written. Quotations: Ps 71:1–4, 6–7, 9–11 LXX (72:1–4, 6–7, 9–11); 1 Cor 15:24–25; Matt 5:3, 9; 1 Cor 1:5; 1 Tim 6:18; Prov 13:8; John 3:18; Gen 1:16; Ezek 1:16; Jonah 1:3; Matt 12:42; Phil 2:10. ### Citation (SBL) Origen, Sel. Ps. 1519 (PG 12:1520a–1520d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1503/#p-1519). ## PG 12:1521 (Ps 71–72 LXX) - URL: https://sophiascriptura.com/fathers/origen-selecta-psalmos/1503/#p-1521 - Source: PG 12:1521a–1521d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Notes on the end of Psalm 72 (LXX 71) and the beginning of Psalm 73 (LXX 72): Christ living in believers, the nations as his fruit, and the prosperity of the wicked. ### Greek text Kal ζήσεται, καὶ δοθήσεται αὐτῷ ἐκ τοῦ χρυσίου τῆς Ἀραβίας, κ. τ. ἑ. Ζῇ Χριστὸς ἐντοῖς δεχομένοις αὐτόν· ι Ζῶ ι γὰρ, φησὶν, ‹ οὐκέτι ἐγώ· ζῇ δὲ ὲν ἐμοὶ Χριστός. ι Ἕτερος δέ φησι περὶ Σολομῶντος ὅτι καὶ Ἄραβες καὶ οἱ προσεχεῖς ἐπιχώριοι φόρον αυτῳ τεΛουσιν. Kal προσεύξονται περὶ αὑτοῦ διαπαντός· ὅλην τὴν ἡμέραν εὐλογήσουονιν αὑτὸν, κ. τ. ὲ. Λέγοντες· t Τὸν ἄρτον ήμῶν τὸν ἐπιούσιον δὸς ἡμῖν τὸ καθʼ ἡμέραν. ι Τοῦ αὐτοῦ. Μαοόντες οἱ ἅγιοι, ὡς οὐδεὶς τῶν γεννητῶν λυτρὼσεται τοὺς ἀνθρώπους ὲκ τῆς κατεχούσης κακοπραγίας, περὶ τοῦ δυναμένου ῥύσασθαι ἑκ χειρὸς δυνάστου συνεχῶς εὐχὴν τῷ Πατρὶ ἀνέπε μπον. ’Υπεραρθήσεται ὑπὲρ τὸν Λίβανον ό καρπὸς αὑτοῦ, κ. τ. ὲ. Λίβανον λέγει πολλαχοῦ τι ὅρος καὶ τὸν ναὸν, καὶτοὺς υἱοὺς Ἰσραήλ. Τοῦ αὐτοῦ. Καρπὺς Χριστοῦ τὰ πιστεύσαντα ἔθνη καὶ ὑψωθέντα ἐπὶ θεοσεβείᾳ ύπὲρ τὸν Ἰσραὴλ, ὃν τροπικῶς Λίβανον καλεῖ. Πάντα τὰ ἔθνη μακαριοῦσιν αὑτὸν, κ. τ. ὲ. '0 Παῦλός φησιν· ‹ ὐ μακάριος καὶ μόνος δυνάστης. ι Ὧς ἀγαθὸς ὀ Θεὸς τοῦ Ἰσραὴλ, τοῖς εὺθέσι καρδίᾳ, κ. τ. ἑ. Εἰς τὸ ἐφʼ ἑαυτῷ πᾶσιν ἀγαθός ἐστιν ὁ Ξεός· t Eurch ι γὲρ ι παντων ἀνθρώ· c πων, μάλιστα. πιστῶν. ι Μήποτε δὲ τὸ γεγραμμένον ἴσον δύναται τῷ, Θεωρεϊται τοῖς εὐθέσι τῇ καρδίᾳ ἀγαθός ἐστιν ὁ Θεός. Πῶς γὰρ οὐχὶ καὶ τοῖς κακῶς ἔχουσιν ἀγαθός ἐστιν ὁ ἰατρὸς, οὗ χρῄζουσιν; ’Ότι ἐζήλωσα ἐν τοῖς ἀνόμοις, ειρήνην ἀμαρτωλῶν θεωρῶν, κ. τ. ἑ. Εἰρήνην νῦν τὴν εὔροιαν τοῦ αἰσθητοῦ βίου ὠνόμασεν. Ὅτι οὐκ ἔστιν ἀνάνευσις ἐν τῷ θανάτῳ αὺτῶν κ. τ. ἑ. Ἀνάνευσιν λέγει τὴν μνήμην τοῦ θανάτοιν ὅθεν ὁ Σύμμαχος, ι Ὅτι οὐκ ὲνεθυμοῦντο περ). τοῦ Θανάτου ἑαυτῶν, ι πεποίηκεν. Περιεβάλοντο ἀδικίαν καὶ ἀσέβειαναὺτῶν, κ.τ.ὲ. 'H μὲν ἀδικία ὲν τῷ κακῷ βίῳ θεωρεῖται, ἡ δὲ ἀσέβεια ὲν τοῖς ψευδέσι δόγμασι. Ἐξελεύονεται ὡς ἐκ στέατος ἡ ἀδικία αὺτῶν, κ. τ. ἐ. t Ἐξίεσαν ἀπὸ λίπους οἱ ὀφθαλμοὶ, ι κατὰ Σύμμαχον. Ἕθεντο είς οὐρανὸν τὸ στόμα αὐτῶν. καὶ ἡ γλῶσσα αὐτῶν διῆλθεν ἐπὶ τῆς γῆς, κ. τ. ἑ. Τὸ, ### English translation (Claude) "And he will live, and there will be given to him of the gold of Arabia," etc. Christ lives in those who receive him: "I live," he says, "no longer I, but Christ lives in me." Another says of Solomon that the Arabs too and the neighbouring inhabitants pay him tribute. "And they will pray for him continually; all the day they will bless him," etc. Saying: "Give us each day our daily bread." Of the same. The saints, having learned that no one born will redeem men from the evil state that holds them, continually sent up prayer to the Father about the one who is able to rescue from the hand of the mighty. "His fruit will be exalted above Lebanon," etc. In many places he calls a certain mountain, and the temple, and the sons of Israel, Lebanon. Of the same. The fruit of Christ is the nations that believed and were exalted in godliness above Israel, which he figuratively calls Lebanon. "All the nations will call him blessed," etc. Paul says: "The blessed and only Sovereign." [Ps 72 LXX / 73] "How good is the God of Israel to the upright in heart," etc. As far as it rests with him, God is good to all: "For he is the Saviour of all men, especially of believers." But perhaps what is written is equivalent to: "To the upright in heart God is seen to be good." For how is the physician not good also to the sick, who need him? "For I was jealous of the lawless, seeing the peace of sinners," etc. He has here named the prosperity of the sensible life "peace." "For there is no refusal in their death," etc. He calls the remembrance of death "refusal"; that is why Symmachus rendered, "For they did not think about their own death." "They clothed themselves with their injustice and impiety," etc. Injustice is seen in an evil life, impiety in false doctrines. "Their injustice will come out as from fat," etc. "Their eyes went out from fatness," according to Symmachus. "They set their mouth against heaven, and their tongue went through the earth," etc. ### Scripture references - Ps 72:15 (71:15 LXX): quotation, high confidence - Gal 2:20: quotation, high confidence - Matt 6:11: quotation, high confidence - Ps 49:7 (48:8 LXX): allusion, medium confidence - Ps 72:16 (71:16 LXX): quotation, high confidence - Ps 72:17 (71:17 LXX): quotation, high confidence - 1 Tim 6:15: quotation, high confidence - Ps 73:1 (72:1 LXX): quotation, high confidence - 1 Tim 4:10: quotation, high confidence - Matt 9:12: allusion, high confidence - Ps 73:3 (72:3 LXX): quotation, high confidence - Ps 73:4 (72:4 LXX): quotation, high confidence - Ps 73:6 (72:6 LXX): quotation, high confidence - Ps 73:7 (72:7 LXX): quotation, high confidence - Ps 73:9 (72:9 LXX): quotation, high confidence ### Translation notes - The quotation of 1 Tim 4:10 is garbled in the scan ("Eurch" for Σωτήρ). Quotations: Ps 71:15–17 LXX (72:15–17); Gal 2:20; Matt 6:11; Ps 48:8 LXX (49:7); 1 Tim 6:15; Ps 72:1, 3–4, 6–7, 9 LXX (73:1, 3–4, 6–7, 9); 1 Tim 4:10; Matt 9:12. The note that the believing nations were exalted above Israel is translated as written. ### Citation (SBL) Origen, Sel. Ps. 1521 (PG 12:1521a–1521d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1503/#p-1521). ## PG 12:1523 (Ps 72 LXX) - URL: https://sophiascriptura.com/fathers/origen-selecta-psalmos/1503/#p-1523 - Source: PG 12:1524a–1524d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Notes on Psalm 73:9–28 (LXX 72): the doubt about Providence answered in God's sanctuary, the parts of the soul, and God as the portion of the righteous. ### Greek text ι Ἔθεντο, ι ἀντὶ τοῦ,« Ἔταξαν, ι φησὶ, βλασφημεῖν μὲν Θεὸν, ἀνθρώπους δὲ ἀδικεῖν. Καὶ εἶπαν ' Πῶς ἔγνω ό Θεὸς, καὶ el ἔστι γνῶσις ὲν τῷ ’Υψίστρλ κ. τ. ὲ. Τὸ,« Ei ἔστι γνῶσις ὲν τῷ Ὕψίστῳ,›ἀντὶ τοῦ, Εἰ γινώσκει ὁ Κύριος καὶ ἐφορᾷ τὰ ἀνθρώπινα. Καὶ εἶπαι Ἄρα ματαίως ἐδικαίωσα τὴν καρδίαν μου, καὶ ἐνιψάμην ὲν ἀθώοις τὰς χεῖράς μου, κ. τ. ὲ. ’Λντὶ τοῦ, καθαρὸς ἐγενόμην. Τοῦ αὑτοῦ. Τοιαῦτα καὶ ἐν τῷ Μαλαχίᾳ· ι Εἴπατε, ὅτι μάταιος ὁ δουλεύων Θεῷ · καὶ τί πλέον, ὅτι ὲφυλάξαμεν τὰ φυλάγματα αὐτοῦ ; ι Ταῦτα κατελάλησαν οἱ φοβούμενοι τὸν Κύριον, ἕκαστος πρὸς τὸν πλησίον αὑτοῦ. τ Καὶ ὑπέλαβον τοῦ γνῶναι τοῦτο, κόπος ἐστὶν ἐναντίον μου, κ. τ. ὲ. Κόττος ἐστὶ τοῦ γνῶναι τὸν λόγον τὸν περὶ Προνοίας. ’Ἑως οὗ εἰσέλθω εἰς τὸ ἁγιαστήριον τοῦ Θεοῦ, καὶ συνῶ εὶς τὰ ἔσχατα αὐτῶν, κ. τ. ἐ. Ὅταν εἱσἔλθωμεν εἰς τὸ ἀγιαστήριον τοῦ Θεοῦ, τὸ τηνικαῦτα τὸν λόγον τὸν περὶ Προνοίας γνωσόμεθα. Κύριε, ἐν τῇ πόλει σου τὴν εἰκόνα αὐτῶν ἑξουδενώσεις, κ. τ. ὲ. Εἰκών ἐστι τοῦ ἀμαρτωλοῦ ὁ παλαιὸς ἄνθρωπος ὁ φθειρόμενος κατά τάς ἐπιθυμίας τῆς ἀπάτηςο ὃν ὲξουδενεῖ διὰ τῆς αὑτοῦ γνώσεως. Ὅτι ἐξεκαύθη ἡ καρδία μου, καὶ οἱ νεφροί μου ἡλλοιώθησαν, κ. τ. ὲ. Καρδίαν μὲν λέγει τὸ διανοητικὸν, νεφροὺς δὲ τὸ παθητικὸν, ἀφʼ οὗ τίκτεται τύ τε ἐπιθυμητικὸν καὶ τὸ θυμικόν. Τί γάρ μοι ὑπάρχει ἐν τῷ οὐρανῷ, καὶ παρὰ σοῦ τί ἐθέλησα ἐπὶ τῆς γῆς, κ. τ. ὲ. Οἱ τῶν ἐπουρανίων προτιμῶντες τὰ ἐπίγεια τοῦτο λεγέτωσαν ἐνταῦθα γὰρ, εἰ καὶ μὴ τῷ λόγῳ τοῦτο ὁμολο· γούμεν, ἀλλά γοῦν διὰ τῶν ἔργων τοῦτο δεικνύομεν. Ἐξὲλιπεν ἡ καρδιά μου καὶ ἡ σάρξ μου, κ. τ. ἐ. Ἀπὸ τῶν βιωτικῶνʼ δηλαδὴ καὶ ἀνθρωπίνων πρά· ξεων · ὅταν γὰρ ἐκεῖθεν ἐκλίπῃ, τουτέστιν ἁπάντων ἀναχωρήσῃ, τότε μερίδα τὸν Θεὸν εἰς τὸν αἰῶνα ἕξει. Καὶ ἡ μερίς μου ὁ Θεὸς εἰς τὸν αἰῶνα, κ. τ. ἑ. Μερὶς τοῦ δικαίου ἐστὶν ἡ γνῶσις ἡ τοῦ Θεοῦ. Ἐξωλόθρευσας πάντα τὸν πορνεύοντα ἀπὸ σοῦ, κ. τ. ἐ. Οὗτος πορνεύει ἀπὸ Θεοῦ, ὁ ἐπιδεδωκὼς ὲαυτὸν τῇ τῶν δαιμόνων λατρεία. Ἐμοὶ δὲ τὸ προσκολλᾶσθαι τῷ Θεῷ ἀγαθόν ἐστι, τίθεσθαι ἐν τῷ Κυρίῳ τὴν ἐλπίδα μου, κ. τ. ἐ. Ὅμοιον τό. «Τῷ αύτῷ κολληθήσῃ,ι καὶ τὸ, ### English translation (Claude) "They set" means "they appointed," he says, to blaspheme God and to wrong men. "And they said: How does God know, and is there knowledge in the Most High?" etc. "Is there knowledge in the Most High" means: does the Lord know and watch over human affairs? "And I said: In vain then have I justified my heart, and washed my hands among the innocent," etc. That is, I became pure. Of the same. Such things are in Malachi too: "You said: He who serves God is vain; and what profit is it that we kept his charges?" Those who feared the Lord spoke these things against him, each to his neighbour. "And I undertook to know this; it is toil before me," etc. It is toil to know the doctrine of Providence. "Until I enter the sanctuary of God and understand their last end," etc. When we enter the sanctuary of God, then we shall know the doctrine of Providence. "Lord, in your city you will bring their image to nothing," etc. The image of the sinner is the old man, corrupted according to the desires of deceit; this he brings to nothing through knowledge of himself. "For my heart was inflamed, and my kidneys were changed," etc. By the heart he means the thinking part, by the kidneys the passible part, from which arise both the desiring and the irascible parts. "For what have I in heaven, and besides you what have I desired on earth?" etc. Let those who prefer the earthly to the heavenly say this; for here, even if we do not confess it in word, we show it by our deeds. "My heart and my flesh have failed," etc. From the affairs of this life, that is, human affairs; for when he fails from there, that is, withdraws from them all, then he will have God as his portion for ever. "And God is my portion for ever," etc. The portion of the righteous is the knowledge of God. "You have destroyed everyone who goes whoring away from you," etc. He goes whoring away from God who has given himself over to the worship of demons. "But for me it is good to cleave to God, to put my hope in the Lord," etc. Similar is: "To him you shall cleave," and: ### Scripture references - Ps 73:11 (72:11 LXX): quotation, high confidence - Ps 73:13 (72:13 LXX): quotation, high confidence - Mal 3:14: quotation, high confidence - Mal 3:16: allusion, high confidence - Ps 73:16 (72:16 LXX): quotation, high confidence - Ps 73:17 (72:17 LXX): quotation, high confidence - Ps 73:20 (72:20 LXX): quotation, high confidence - Eph 4:22: allusion, high confidence - Ps 73:21 (72:21 LXX): quotation, high confidence - Ps 73:25 (72:25 LXX): quotation, high confidence - Ps 73:26 (72:26 LXX): quotation, high confidence - Ps 73:27 (72:27 LXX): quotation, high confidence - Ps 73:28 (72:28 LXX): quotation, high confidence - Deut 10:20: quotation, high confidence ### Translation notes - The second note on v. 9 seems to summarize another commentator ("he says"). Quotations: Ps 72:11, 13, 16–17, 20–21, 25–28 LXX (73:11, 13, 16–17, 20–21, 25–28); Mal 3:14, 16; Eph 4:22; Deut 10:20. The division of the soul (thinking, passible, desiring, irascible parts) and "the doctrine of Providence" are common in the catena notes; some may be Evagrius's. ### Citation (SBL) Origen, Sel. Ps. 1523 (PG 12:1524a–1524d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1503/#p-1523). ## PG 12:1525 (Ps 72–73 LXX) - URL: https://sophiascriptura.com/fathers/origen-selecta-psalmos/1525/#p-1525 - Source: PG 12:1525a–1525d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Notes on the end of Psalm 73 (LXX 72) and Psalm 74:1–7 (LXX 73): degrees of rejection, God's congregation acquired from the beginning, and the sanctuary burned, fulfilled at the fall of Jerusalem. ### Greek text ι '0 κολλώμενος τῷ Κυρίῳ ἓν πνεῦμά ἐστιν. ι ’Ἅμα ὃὲ καὶ μανθάνομεν διὰ τούτων τὴν τοῦ ἀγαθοῦ Θεοῦ O'J σ ί αν. Ἵνα τί, ό Θεὸς, ἀπώσω εἰς τέλος, κ. τ. ὲ. Ὡς πρὸς τὸ ῥητὸν ταῦτά φασιν οἱ ὲν τῇ αἰχμαλωσίᾳ. Ἀπωθεῖται δὲ οὓς, ἀπωθεῖται Κύριος κατά τὸ πλῆθος τῶν ἀσεβειῶν αὑτῶνο καί τινας ἀπωθεῖται, ὡς γέγραπται, ἕως σφόδραο οὓς δὲ ι εἰς τέλος ι καὶ τὰ ἔσχατα. Ὡργίσθη ό θυμός σου ἐπὶ πρόβατα νομῆς σουξκ. τ. Τὸ, ιΕίσελεῦσεται, καὶ ἐξελεῦσέ ται, καὶ νομὴν εὑρήσει, ι τούτῳ χρήσιμον. Μνήσθητι τῆς συναγωγῆς σου ἧς ἐκτήσω ἀπʼ ἀρχῆς, κ. τ. ἐι. Ζητήσεις ἀπὸ ποίας ἀρχῆς ἐκτήσατο τὴν συναγωγὴν ἑαυτοῦ 6 Θεὸς, καὶτὸ πότερον προγνώσει, ἢ ἄλλως. Τὸ, ι ἵνα τί ι πρὸς Θεὸν λεγόμενον πευστικῶς, αἰτητικόν ἐστιν ἀποκρίσεως διδασκούσης τὴν αἰτίαν τῆς ἀπώσεως καὶ τῆς ὀργῆς· τὸ δὲ. ‹ ώργίσθης ἐπὶ πρόβατα, ι διὰ ἱλασμὸν τοῦ ὀργιζομένου λέγεται· τοῖς γὰρ ὡς πρόβατα ἀνοήτοις συγγνώμην ἐπὶ τοῖς είς διάνοιαν ἡμαρτημένοις αἰτεῖ. ’Λλλά καὶ ὲπιλοίόμενος διὰ τὰ ἁμαρτήματα τῆς συναγωγῆς, μνήσθητι αὐτῆς γενομένης ἀπʼ ἀρχῆς κτήματος. Πῶς δὲ ι ἀπʼ ἀρχῆς, ι οὐκ ἐμφαίνεται, οὐδʼ ἂν ἐξ Αἰγύπτου νοῇς αὐτὴν κτῆσιν γεγονέναι Θεοῦ. Ἐλυτρώσω ῥάβδον κληρονομίας σου· ὅρος Σιὼν τοῦτο ὃ κατεσκήνωσας ἐν αὐτῷ, κ. τ. ὲ. Ζητήσεις εἴτε ἐκτήσατο 6 Θεὸς ὅρος Σιὼν, εἴτε ἐλυτρώσατο αὐτὸ, πῶς ἀπʼ ἀρ)ἦς ἐκτήσατο ἢ ἐλυτρώσατο. Ζήτει μυ στικώς. ’Ὀσα ἑπονηρεύσατο ό ἐχθρὸς ἐν τῷ ἁγίῳ σου, καὶ ἐνεκαυχήσαντο οἱ μισοῦντές σε, ἐνʼ μέσῳ τῆς ἑορτῆς σου, κ. τ. ἑ. Οὐ τόπου, ἀλλʼ ἀρετῆς ὁ Θεός. Ἦ δὲ τοῦ τόπου μνήμη διὰ φιλανθρωπίας ἐλπίδα· ὥστε τοὺς ἐπιβάντας τοῖς ἀφιερωθεῖσι Θεῷ χωρίοις ἀμείβεσθαί φησι τοῦτο, ὅτι ὁ λόγος 6 πονηρὸς ἐχθρὸς ἐν τοῖς ἁγίοις ὲστί. Καὶ νῦν πονηρεύεται 6 ἐχθρὸς ὲν τῷ ἁγίῳ, τουτέστιν ὲν τῇ Ἐκκλησία. Καὶ ἐὰν ἐκπέσῃ τις τῶν ἑορτῶν τοῦ Θεοῦ, ἐγκαυχῶνται οἱ μισοῦντες τὸν Χριστὸν καὶ ἀναιροῦντες αὑτὸν, εἴτε 6 λαὸς, εἴτε αἱ ἀνακείμεναι δυνάμεις. Ὡς ἐν δρυμῷ ξύλων ἀξίναις ἐξέκοψαν τὰς θύρας αὐτῆς, κ. τ. ὲ. Ταῦτα πάντα πεπλήρωται· ἐν τῇ τῶν Ἰεροσολύμων ἁλώσει, ὥσπερ Ἰώσηπος ἱστορεῖ καθένα διηγούμενος τῶν. πεπραγμένων. Ἐνεπύρισαν ἐν πυρὶ τὸ ἀγιαστήριόν σου εις τὴν γῆν ἐβεβιξλωσαν τὸ σκήνωμα τοῦ ὀνόματός σειν, κ. τ. ὲ. Σκήνωμα τοῦ ὀνόματος τοῦ Θεοῦ ἐστιν 6 νοῦς, ὅστις βεβηλοῦται, γήϊνος ἀντὶ ἐπουρανίου) γενόμενος. ### English translation (Claude) "He who cleaves to the Lord is one spirit." At the same time we learn through these words the essence of the good God. [Ps 73 LXX / 74] "Why, O God, have you rejected us to the end?" etc. In the literal sense, those in the captivity say these things. The Lord rejects some "according to the multitude of their impieties"; and some he rejects, as it is written, "exceedingly"; and some "to the end" and to the uttermost. "Your anger was kindled against the sheep of your pasture," etc. The saying "He will go in and go out and find pasture" is useful for this. "Remember your congregation, which you acquired from the beginning," etc. You will inquire from what beginning God acquired his congregation, and whether by foreknowledge or otherwise. The "why," addressed to God as a question, asks for an answer that teaches the cause of the rejection and of the anger; but "you were angry with the sheep" is said to propitiate the one who is angry, for he asks pardon for those who, senseless as sheep, have sinned in thought. Yet even if you have forgotten it because of the sins of the congregation, remember it, which became your possession from the beginning. How it was "from the beginning" is not made clear, not even if you understand it to have become God's possession from Egypt. "You redeemed the rod of your inheritance, this Mount Zion in which you dwelt," etc. You will inquire, whether God acquired Mount Zion or redeemed it, how he acquired or redeemed it from the beginning. Inquire into it mystically. "All the evil the enemy did in your holy place; and those who hate you boasted in the midst of your feast," etc. God belongs not to a place but to virtue. The mention of the place is for the sake of hope in his love for mankind; so he says that those who trampled the places consecrated to God receive this requital, that the wicked word, the enemy, is in the holy things. And now too the enemy does evil in the holy place, that is, in the Church. And if anyone falls away from the feasts of God, those who hate Christ and kill him boast, whether the people or the hostile powers. "As in a thicket of trees they hewed down its doors with axes," etc. All these things were fulfilled at the capture of Jerusalem, as Josephus relates, describing each of the deeds done. "They burned your sanctuary with fire; they profaned the dwelling of your name to the ground," etc. The dwelling of the name of God is the mind, which is profaned when it becomes earthly instead of heavenly. ### Scripture references - 1 Cor 6:17: quotation, high confidence - Ps 74:1 (73:1 LXX): quotation, high confidence - Ps 5:10 (5:11 LXX): quotation, medium confidence - Lam 5:22: allusion, medium confidence - John 10:9: quotation, high confidence - Ps 74:2 (73:2 LXX): quotation, high confidence - Ps 74:3 (73:3 LXX): quotation, high confidence - Ps 74:4 (73:4 LXX): quotation, high confidence - Ps 74:5 (73:5 LXX): quotation, high confidence - Ps 74:7 (73:7 LXX): quotation, high confidence ### Extrabiblical texts - Josephus, J.W. 6 (Josephus (works)): allusion, medium confidence ### Translation notes - The sentence on requital for those who trampled the holy places is obscure in the Greek and translated literally. The reference to "the people" among those who hate Christ is translated as written. Quotations: 1 Cor 6:17; Ps 73:1–7 LXX (74:1–7); Ps 5:11 LXX (5:10); Lam 5:22; John 10:9. Josephus: the capture of Jerusalem in the Jewish War, book 6. ### Citation (SBL) Origen, Sel. Ps. 1525 (PG 12:1525a–1525d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1525/#p-1525). ## PG 12:1527 (Ps 73 LXX) - URL: https://sophiascriptura.com/fathers/origen-selecta-psalmos/1525/#p-1527 - Source: PG 12:1528a–1528d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Notes on Psalm 74:11–22 (LXX 73): the hand and the right hand of God, salvation in the midst of the earth, summer and spring, and the demons as beasts. ### Greek text ’Ίνιι τι ἀποστρέφεις τὴν χεῷἀ σου καὶ τὴν δεξιάν σου ὲκ μέσου τοῦ κόλπου σου εις τέλος-ς κ. τ. ὲ. El διαφέρει ἠ χεὶρ καὶ ὴ δεξιὰ τοῦ Θεοῦ, ἐφίστημι μήποτε ὴ μὲν χεὶρ τὰ κατὰ τῶν ἐχθρῶν τοῦ λαοῦ ποιεῖ, ἡ δεξιὰ. δὲ τὰ ὑπὲρ τοῦ λαοῦ ἀγαθά.οἶον ἡ χεὶρ, ὅτε θυμὸν καὶ ὀργὴν καὶ θλίψιν ἀποστολὴν διʼ ἀγγέλων πονηρῶν Αἰγυπτίοις ὑπὲρ Ἑβραίων ἀπέστειλεν ὁ Θεὸς ὲκ μέσου τοῦ κόλπου· ὡς πάλαι μὲν δεδομένων ὲκ μέσου τοῦ κόλπου ἀγαθῶν ἀπὸ τῆς χειρὸς τοῦ Θεοῦ· ὕστερον δὲ ἀποστραφείσης τῆς θείας χειρὸς ἀπὸ τοῦ λαμβάνειν ἐκ μέσου τοῦ κόλπου ἀγαθὰ, καὶ διδόναι τῷ λαῷ. ’Ἅμα δὲ ζητήσεις εἰ δύο εἰσὶν ἡ χεὶρ καὶ ἡ δεξιὰ τοῦ Θεοῦ. '0 δὲ Θεὲς,βασιλεὺς ἡμῶν πρὸ attint-oc, εἰργάσατο σωτηρίαν ἐν μέσῳ τῆς γῆς, κ. τ. ὲ. "the 6 Υἱὸς τοῦ ἀνθρώπου ἐποίησεν ὲν τῇ καρδίᾳ τῆς γῆς τρεῖς ἡμέρας καὶ τρεῖς νύκτας. Τάχα δὲ ι τὸ μέσον τῆς γῆς › τὸ κέντρον αὐτῆς λέγει, σφαιροειδοῦς .éxpazalwo'ac ἐν τῇ δυνάμει σου τὴν 0.:λοῦσαν, σὺ συνέτριψας τὰς κεφαλὰς τῶν δρακόντων ἐπὶ τοῦ ὕδατος, κ. τ. ὲ. Ἵνα μηκέτι} ἐναντίος ᾗ ό ἄνεμος τοῖς πλέουσι μαθηταῖς, καὶ γει νομένης αὐτοῖς γαλήνης γένωνται εἷς τὴν γῆν εις ἣν ὑπῆγον, Θέρος καὶ ἔαρ σὺ ἐποίησας,’ κ. τ. ἐ. Διὰ τί παρῆκε τὺ μετόπωρον καὶ τδν χειμῶνας Φασὶ τοίνυν ἀντικεῖσθαι τὸ μὲν θέρος τῷ μετοπώρῳ, τὸν δὲ χειμῶνα τῷ ἔαρι· καὶ τὸ μὲν ἔαρ ἐστὶ καιρὸς γενέσεως, τδ δὲ θέρος καιρὸς τελειώσεως. Μνήσθητι ταύτης, κ. τ. έ. Μνήσθητι ταύτης (I) τῆς κτίσεως δηλονότι. Εἰ διὰ τοὺς ἀνθρώπους, φησὶ, τὴν κτίσιν πεποίηκας, παράσχου τὴν ἐπικουρίαν αὖ τοῖς, διʼ οὒς ἡ κτίσις γεγένηται· ἢ καὶ οὕτως ταύτης τῆς συναγωγῆς ἦς ἐκτήσω ἀπʼ ἀρχῆς” καὶ πρὸς ἐκεῖνο γὰρ ἀποδίδοται. Μὴ πιιραόῷς τοῖς θηρίοις ’ψυχὴν ἐξομολογουμένην σοι, κ. τ. ἑ. El θηρία λέγεται τὰ διιμόνια, ὲν δὲ τοῖς θηρίοις ἐπικρατεῖ ὁ θυμὸς, ὲν τοῖς δαίμοσιν ἄρα ἐπικρατεῖ ὁ θυμός. Καὶ ὲν τῷ Ἰὼβ λέγει· ι Θῆρες ἄγριοι είρηνεύσουσί σοι. ι Ἐπιβλεψον· εις τὴν διαθήκην σου, κ. τ. ἑ. Μνήσθητι τῶν ἐπαγγελιῶν σου, ὧν ἐπηγγείλωῲ Ἀβραὰμ, δοῦναι τῷ σπέρματι αὑτοῦ γῆν ῥέουσαν γάλα καὶ μέλι. Ὅτι ἐπληρώθησαν οι ἐσκοτισμέν-οι τῆς τῆς οἴκων ἀνομιῶν, κ. τ. ἑ. Ἑσκοτισμὲνος νοῦς πληροῦται ἀνομιῶν· σκότος γὰρ περὶ γνῶσιν, καὶ ἀνομία περὶ πρᾶξιν νοεῖται. Ἀνάστα, ό Θεὸς, δίκασοντὴν δίκην σου· μνήσθητι τῶν ὀνειδισμῶν σου τῶν ὑπὸ ἄφρονος ὅλην τὴν ἡμέραν, κ. τ. ἐ. ι Ἀνάστα, ὁ Θεδς,» ### English translation (Claude) "Why do you turn away your hand, and your right hand, from the midst of your bosom, to the end?" etc. If the hand and the right hand of God differ, I consider whether the hand does what is against the enemies of the people, and the right hand the good things for the people: as the hand, when God sent out of the midst of his bosom wrath and anger and affliction, a mission through evil angels, against the Egyptians on behalf of the Hebrews; just as formerly good things were given from the midst of the bosom by the hand of God, but later the divine hand turned away from taking good things from the midst of the bosom and giving them to the people. At the same time you will inquire whether the hand and the right hand of God are two. "But God, our king before the ages, has wrought salvation in the midst of the earth," etc. The Son of Man spent three days and three nights in the heart of the earth. Perhaps by "the midst of the earth" he means its centre, since it is spherical. "You strengthened the sea by your power; you crushed the heads of the dragons upon the water," etc. So that the wind might no longer be against the disciples as they sailed, and when calm came they might reach the land to which they were going. "Summer and spring you made," etc. Why did he leave out autumn and winter? They say that summer is the opposite of autumn and winter of spring; and spring is the season of coming to be, summer the season of completion. "Remember this," etc. Remember this, that is, this creation. If you made the creation for men's sake, he says, give help to those for whom the creation came to be; or thus: this congregation "which you acquired from the beginning"; for it refers back to that too. "Do not deliver to the beasts a soul that confesses you," etc. If the demons are called beasts, and anger prevails in beasts, then anger prevails in the demons. And in Job he says: "Wild beasts will be at peace with you." "Look upon your covenant," etc. Remember your promises, which you promised to Abraham, to give his seed a land flowing with milk and honey. "For the darkened ones of the earth are filled with houses of lawlessness," etc. A darkened mind is filled with lawlessness; for darkness concerns knowledge, and lawlessness concerns conduct. "Arise, O God, judge your cause; remember the reproaches against you from the fool all the day," etc. "Arise, O God," ### Scripture references - Ps 74:11 (73:11 LXX): quotation, high confidence - Ps 78:49 (77:49 LXX): allusion, high confidence - Ps 74:12 (73:12 LXX): quotation, high confidence - Matt 12:40: allusion, high confidence - Ps 74:13 (73:13 LXX): quotation, high confidence - Matt 14:24: allusion, medium confidence - John 6:21: allusion, medium confidence - Ps 74:17 (73:17 LXX): quotation, high confidence - Ps 74:18 (73:18 LXX): quotation, high confidence - Ps 74:19 (73:19 LXX): quotation, high confidence - Job 5:23: quotation, high confidence - Ps 74:20 (73:20 LXX): quotation, high confidence - Exod 3:8: allusion, high confidence - Ps 74:22 (73:22 LXX): quotation, high confidence ### Translation notes - The lemma of v. 13 runs into the note on v. 12 in the scan (".éxpazalwo'ac … 0.:λοῦσαν" = σὺ ἐκραταίωσας … τὴν θάλασσαν). The note on the hand and the right hand is obscure and translated closely. Quotations: Ps 73:11–13, 17–20, 22 LXX (74:11–13, 17–20, 22); Ps 77:49 LXX (78:49); Matt 12:40; Matt 14:24, 32; John 6:21; Job 5:23; Exod 3:8. ### Citation (SBL) Origen, Sel. Ps. 1527 (PG 12:1528a–1528d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1525/#p-1527). ## PG 12:1529 (Ps 73–74 LXX) - URL: https://sophiascriptura.com/fathers/origen-selecta-psalmos/1525/#p-1529 - Source: PG 12:1529a–1529d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Notes on the end of Psalm 74 (LXX 73) and on Psalm 75:1–3 (LXX 74): God's own cause, the title "Do not destroy", and the Saviour who will tell the wonders of the Father. ### Greek text ἓως, ι ὃλην τὴν ἡμέραν. ι Οὐκ εἷπε, τὴν δίκην μου, ἀλλὰ t τὴν δίκην σου. ι Ἐγὼ μὲν γὰρ, φησὶ, ἐνδίκως ὑπομένω ταῦτα· ἐκεῖνοι δὲ πολλὰς ἐτόλμησαν κατὰ σοῦ βλασφημίας. Εἰς τὴν τῶν ἁπατησάντων τὸν λαὸν τιμωρίαν διανίστησι τὸν Θεὸν. Ἣ καὶ οὖτωςο Μνήσθητι τῆς συνθήκης σου αὐτοῖς διὰ τοῦ Χριστοῦ δεδωρημένης. Εἰ γὰρ καὶ τὰ μάλιστα γεγόνασί τινες ἐσκοτωμένοι τὴν διάνοιαν, καὶ οἴκων ἀνομιῶν πεπληρωμένοι οἱ μὴ καταδεξάμενοι τὸν Χριστόν σου, ἀλλὰ σύ γε ὡς Θεὸς τῶν σῶν πτωχῶν μὴ ἀποστραφῇς τὰς ἱκεσίας. Ἐπειδὴ οὐχ ἡμεῖς ὴδική· μεθα, ἀλλὰ σὺ,(σὲ γὰρ ὠνείδισεν 6 ἐχθρὸς, καὶ λαὸς ἄφρων παρώξυνε · ) τούτου χάριν «ἀνάστηθι καὶ δίκασον τὴν δίκην σου. ι Τοῦ αὑτοῦ. Νῦν ἄφρονα τὸν διάβολον ὀνομάζει. Εἰς τὸ τέλος, μὴ διαφθείρῃς, ψαλμὸς ᾠδῆς τῷ Ἀσάφ, κ. τ. ἐ. Γέγραπται ἐν τῇ πρώτῃ τῶν Βααιλειῶνο ι Καὶ εἷπε Δαυτδ πρὸς Ἀδεσαῖ· Μὴ διαφθεί- Ρῃς αὐτὸν, ι δηλονότι τὸν Σαούλο ᾇπερ ὅρα. εἰ χρήσιμά. ἐστι πρὸς τὴν ἐπιγραφήν. Ἐξομουῑοτησόμεθὰ σοι, ό Θεὸς, ἐξομολογησάμεθα, καὶ ἐπικαμσόμεθα τὸ ὄνομά σου, κ. τ. ἐ. Ἥ ἐν Χριστῷ Ἐκκλησία τοὺς δύο στίχους λέγει. Δωγήσομαι πάντα τὰ θαυμάσιά σου. Ὅταν λάβω καιρὸν, κ. τ. ἐ. ὐ Σύμμαχος· ι Ὅταν λάβω τὴν συναγωγήν. ι Ὅταν, φησὶν, ἐπανέλθωμεν, καὶ εις τὸν ἱερόν σου συναθροιαθῶμεν ναὸν, τότε σε ἐννόμως ὑμνήσομεν· καὶ τὰς σας εὐεργεσίας τοὺς ἀγνοοῦντας διδάξομεν· ἐκεῖνος γὰρ ἡμῖν 6 καιρὸς τοῦτο ποιεῖν ἐπιτρέψει. Οὕτως ἃ ἐχρῆν τοὺς ἐν Βαβυο λῶνι δορυαλώτους διδάξας, ὑποδείκνυσι τὸν Θεὸν πρὸς τὰς γεγενημένας ἐπαγγελίας ἀποκρουόμενον καὶ λέγοντα · ι Ἐγὼ εὐθύτητας κρινῶ. ι Ὅρα τοίνυν εί μὴ διὰ τούτων ὁ Σωτὴρ τὰς οἰκείας ἐνεργείας διδάσκει, τὴν τοῦ Πατρὸς διεξιὼν θεολογίαν. Φησὶ γοῦν· ι Διηγήσομαι τὰ θαυμάσια σου, 6 Θεὸς, ὅταν λάβω τὴν συναγωγήν t ἐπαγγέλλεται γὰρ, καιροῦ ἐπιτηδείου λαβόμενος, πάντα τὰ θαύματα τοῦ Πατρὸς διηγήσασθαι. Δικαιοσύνης δὲ καὶ εὐθύτητος ἔργον τὺ μὴ μόνους Ἰουδαίους προσίεσθαι, ἀλλʼ ἐξ ἁπάντων ἐθνῶν τὴν ἐκλογὴν ποιεῖσθαι τῶν σωζομένων. Ἐτὰκη ἡ γῆ καὶ πάντες οὶ κατοικοῦντες αὐτὴν, κ. τ. ὲ. Γῆν λέγει τὴν φύσιν τὴν λογικὴν, ἣτις ἐτάκη ἀπὸ πυρὸς τοῦ πνευματικοῦ ὃ ἦλθε βαλεῖν 6 Σωτὴρ ἐπὶ τῆς γῆς. Τῆξις δέ ἐστι χωρισμὸς ψυχῆς ἀπὸ κακίαςο πῦρ δέ ἐστι νοητὸν διδασκαλία πνευματικὴ τοῦ Σωτῆρος, φθαρτικὴ κακίας καὶ ἀγνωσίας. Ἐγὼ ἐστερέωσα τοὺς στύλους αὐτῆς, κ. τ. ἐ. ι Καὶ γνόντες (Η) τὴν χάριν, φησιν 6 ’Δπόστθλος, ### English translation (Claude) [Ps 73 LXX / 74, continued] … "all the day." He did not say "my cause" but "your cause." For I, he says, endure these things justly; but they have dared many blasphemies against you. He rouses God to punish those who deceived the people. Or thus: Remember your covenant, granted to them through Christ. For even if some have indeed become darkened in understanding, and those who did not receive your Christ are filled with houses of lawlessness, yet you at least, as God, do not turn away from the supplications of your poor. Since it is not we who have been wronged but you (for the enemy reproached you, and a foolish people provoked you), for this reason "arise and judge your cause." Of the same. He now names the devil "the fool." [Ps 74 LXX / 75] "For the end; do not destroy; a psalm of a song, for Asaph," etc. It is written in the first book of Kingdoms: "And David said to Abishai: Do not destroy him," that is, Saul. See whether this is useful for the title. "We will confess to you, O God, we will confess, and will call upon your name," etc. The Church in Christ speaks the two verses. "I will tell all your wonders. When I receive the time," etc. Symmachus: "When I receive the congregation." When, he says, we return and are gathered into your holy temple, then we will hymn you lawfully and teach your benefits to those who do not know them; for that time will allow us to do this. Having thus taught what the captives in Babylon ought to say, he shows God answering in reply to the promises made and saying: "I will judge uprightness." See, then, whether through these words the Saviour teaches his own activities, setting out the theology of the Father. He says: "I will tell your wonders, O God, when I receive the congregation"; for he promises, when he has taken a suitable time, to tell all the wonders of the Father. And it is the work of justice and uprightness to admit not the Jews only, but to make the choice of those who are saved out of all the nations. "The earth melted, and all who dwell in it," etc. He calls the rational nature the earth, which melted from the spiritual fire that the Saviour came to cast upon the earth. Melting is the separation of the soul from vice; and the intelligible fire is the spiritual teaching of the Saviour, which destroys vice and ignorance. "I have made firm its pillars," etc. "And when they knew the grace," says the Apostle, ### Scripture references - Ps 74:22 (73:22 LXX): quotation, high confidence - Ps 74:20 (73:20 LXX): allusion, high confidence - 1 Sam 26:9: quotation, high confidence - Ps 75:1 (74:2 LXX): quotation, high confidence - Ps 75:2 (74:3 LXX): quotation, high confidence - Ps 75:3 (74:4 LXX): quotation, high confidence - Luke 12:49: allusion, high confidence - Gal 2:9: quotation, high confidence ### Translation notes - The scan reads "τοῦ [ἰατρὸς" twice for τοῦ Πατρὸς ("of the Father"); corrected. Quotations: Ps 73:20, 22 LXX (74:20, 22); Ps 74:1–4 LXX (75 title, 1–3); 1 Sam 26:9 (1 Kgdms 26:9 LXX); Luke 12:49; Gal 2:9. The note on the melting of the rational nature reads like Evagrius. ### Citation (SBL) Origen, Sel. Ps. 1529 (PG 12:1529a–1529d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1525/#p-1529). ## PG 12:1531 (Ps 74–75 LXX) - URL: https://sophiascriptura.com/fathers/origen-selecta-psalmos/1525/#p-1531 - Source: PG 12:1532a–1532b - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Notes on Psalm 75:8 (LXX 74:9), the cup in the Lord's hand, and on Psalm 76:1–5 (LXX 75): God's place in peace and the bows broken in the Jerusalem above. ### Greek text τὴν δοθεῖσάν μοι, Ἰάκωβος καὶ Κηφᾶς καὶ Ἰωάννης, οἱ δοκοῦντες στῦλοι εἶναι. ι ’Ὁτι ποτήριον ἐν χειρί Κυρίου, οἴνου ἀκράτου πλῆρες κεράσιιατοςε καὶ ἔκλινεν ἐκ τούτου είς τοῦτο, πλὴν ὀ τρυγίας αὑτοῦ οὐκ ἐξεκενώθη. Πίονται πάντες ol ἁμαρτωλοὶ τῆς γῆς, κ. τ. ἐ. Νῦν μὲν αἱ κολάσεις κεκερασμέναι προσάγονται τοῖς ἁμαρτάνουσιν ὲν δὲ τῷ μέλλοντι ἄκρατοι καὶ ὡσανεὶ τρυγώδεις προσενεχθήσονται. ’Ἡ καὶ οὕτως Τὸ ποτήριον, φησιν, ἐστιν ὲν τῇ τοῦ Κυρίου χειρὶ, εἰς ὅ ἑκάστου ἀνθρώπου τοὺς καρποὺς xui. τοὺς ἀγαγ- Οοὺς καὶτοὺς πονηροὺς οἱονεὶ ὲκπιέζων, καί τὰ ἁγαοὰ τοῖς πονηροῖς ἀνακιρνῶν, πλῆρες αὐτὸ dm τελεῖ· εἶτα ὦν οὐκ ἐκχεῖται ὁ τρυγίας, τουτέστι-ι ὦν ἐναπομὲνουσιν ui ἁμαρτίαι, οὗτοι αὐτὸ ὲκπίονται. καὶ τοῖς ἰδίοις κακοῖς μεθυοΟήσονται· ὥσπερ καὶ oi; ΨΑΛΜΟΣ ΟΕ, Β Γνωστὸς ἐν τῇ Ἰουδαίᾳ ό Θεὸς,ἑν τῷ Ἰσραὴλ μέγα τὸ ὄνομα αὐτοῦ, καὶ ἐγενήθη ἐν εἰρήνῃ ό τό· πος αὐτοῦ, κ. τ, ὲ. '0 φύσει τοῦ Θεοῦ ὲν ἡμῖν τόπος, οὐκ ὢν πρότερον ἐν εἰρήνῃ, γέγονεν εἰρήνη. Ἐν τῇ Χριστοῦ οὖν ἐπιδημίᾳ ἐγνώσθη ὸ Θεὸς, ἀποκαλύψαντος αὐτον τοῦ Υίοῦ ἐν τῇ ἄνω Ἰερουσαλήμ( Ἢ ὲν τῇ ἄνω Ἰουδαίᾳ γνωστὸς ὁ Θεὸς, ἔνθα ὁ ἀληθινὸς Θεός ἐστιν αὐτοῦ, καὶ οὐ τυπικὴ δόξα αὑτοῦ· νῦν γὰρ διʼ ἐσόπτρου καὶ ὲν αἰνίγματι γνωστός ἔστιν ό Θεὸς. Ἀλλὰ καὶ οὐκ ἐν τῷ κατὰ σάρκα, ἀλλά κατὰ πνεῦμα Ἰσραὴλ μέγα τὸ ὄνομα αὑτοῦ. ι Τόπος ι ἃ Θεοῦ ὃν διδόασιν ἐν ἑαυτοῖς αὐτῷ, ἐν τῇ ἄνω ἐστὶν Ἰουδαίᾳ, ὲνῖῇ ι ἐγενήθη ὲν εἰρήνῃ-ι ᾧ ἀνάλογόν ἐστι ι τὸ κατοικητήριον ι τοῦ Θεοῦ ι ὲν Σιὼν, ι περὶ ἧς εἵρηται” ι Ἀλλὰ προσεληλύθατε Σιὼν ὄρει, καὶ πόλει Θεοῦ ζῶντος Ἰερουσαλὴμ ἐπουρανίῳ) ἔνθα διὰ τοῦτό ἐστιν εἰρήνη, ἐπεὶ συνετρίβη ὲν αὐτῇ τὰ κράτη τῶν τόξων, ὅπλον xui. ῥομφαία, xui. πόλεμος. Τοῦ αὑτοῦ. Τόπος Θεοῦ, ψυχὴ καθαρά” κατοικητήριον δὲ Θεοῦ, νοῦς θεωρητικός. Ἔκεῖ συνέτριψε τὰ κράτη τῶν τόξων, ὅπλον, καὶ ῥομφαίαν, καὶ πόλεμον, κ. τ. ἑ. Τόξα νῦν (IS) τοὺς autumat; ὀνομάζει, ἀφʼ ὧν τὰ πεπυρωμένα βέλη ἐκπέμπονται. Βέλος δὲ πεπυρωμένον ἐστὶν ὁ ἐμπαθὴς λογισμός· τὸ δὲ αὐτὸ καὶ ὅπλον καὶ ῥομφαία καλεῐται. Φωτίζεις σὺ θαυμαστῶς ἀπὸ ὀρέων αιωνιωη κ. τ. ἑ. Τουτέστι, διδάσκεις ἡμᾶς διὰ τῶν ἁτίων δυνάμεων. Ἑταράκθησαν πάντες οἱ ἀσύνετοι τῇ καρδία. κ. τ. ὲ. Τ ὺ ταράττεσθαι ἀσυνέτων ἐστίʼ συνετοῖ γὰρ οὺ ταράσσονται. η "Tm-wom- ὕπνον αὐτῶν, καί οὐχ εὖρον οὐδὲν πάντες οι ἄνδρες τοῦ πλούτου ταῖς χερσὶν αὺτῶν, ### English translation (Claude) "given to me, James and Cephas and John, who were reputed to be pillars." "For a cup is in the hand of the Lord, full of unmixed wine, of mixture; and he tilted it from this to that; yet its dregs were not emptied out; all the sinners of the earth will drink," etc. Now punishments are brought to sinners mixed; but in the age to come they will be brought unmixed and, as it were, full of dregs. Or thus: The cup, he says, is in the hand of the Lord; into it he presses out, as it were, the fruits of each man, both the good and the evil, and, mixing the good with the evil, makes it full. Then those whose dregs are not poured out, that is, in whom the sins remain, will drink it to the bottom and be made drunk with their own evils; as also … [Ps 75 LXX / 76] "God is known in Judea; his name is great in Israel; and his place came to be in peace," etc. The place of God that is in us by nature, which formerly was not in peace, has come to be peace. At the coming of Christ, then, God was known, when the Son revealed him, in the Jerusalem above. Or God is known in the Judea above, where his true [dwelling] is, and not his typical glory; for now God is known through a mirror and in a riddle. And it is not in Israel according to the flesh, but in Israel according to the spirit, that his name is great. The "place" of God, which they give him within themselves, is in the Judea above, in which "it came to be in peace"; to this corresponds "the dwelling" of God "in Zion," of which it is said: "But you have come to Mount Zion and to the city of the living God, the heavenly Jerusalem"; where there is peace for this reason, that in it "the powers of the bows, shield and sword and war" were broken. Of the same. The place of God is a pure soul; the dwelling of God is a contemplative mind. "There he broke the powers of the bows, shield and sword and war," etc. He now names the demons "bows," from whom the fiery darts are shot. A fiery dart is a passionate thought; and the same thing is also called shield and sword. "You give light wonderfully from the everlasting mountains," etc. That is, you teach us through the holy powers. "All the senseless in heart were troubled," etc. To be troubled belongs to the senseless; for the wise are not troubled. "They slept their sleep, and all the men of wealth found nothing in their hands," ### Scripture references - Gal 2:9: quotation, high confidence - Ps 75:8 (74:9 LXX): quotation, high confidence - Ps 76:1 (75:2 LXX): quotation, high confidence - Ps 76:2 (75:3 LXX): quotation, high confidence - Gal 4:26: allusion, medium confidence - 1 Cor 13:12: allusion, high confidence - Heb 12:22: quotation, high confidence - Ps 76:3 (75:4 LXX): quotation, high confidence - Eph 6:16: allusion, high confidence - Ps 76:4 (75:5 LXX): quotation, high confidence - Ps 76:5 (75:6 LXX): quotation, high confidence ### Translation notes - The note on the cup breaks off ("as also …"). The scan's "ἔνθα ὁ ἀληθινὸς Θεός ἐστιν αὐτοῦ" is probably corrupt; "his true [dwelling]" gives the likely sense. The word after "He now names" is garbled ("autumat;"); "the demons" is the probable sense. Quotations: Gal 2:9; Ps 74:9 LXX (75:8); Ps 75:2–6 LXX (76:1–5); Gal 4:26; 1 Cor 13:12; Heb 12:22; Eph 6:16. Several notes (pure soul, contemplative mind, passionate thought) read like Evagrius. ### Citation (SBL) Origen, Sel. Ps. 1531 (PG 12:1532a–1532b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1525/#p-1531). ## PG 12:1533 (Ps 75–76 LXX) - URL: https://sophiascriptura.com/fathers/origen-selecta-psalmos/1525/#p-1533 - Source: PG 12:1533a–1533d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Notes on the end of Psalm 76 (LXX 75) and Psalm 77:1–4 (LXX 76): the men of wealth, the demons riding on passionate men, and the remembrance of God that comforts the soul. ### Greek text κ. τ. ἐ.. Διʼ ὃ καλῶς παρεγγυᾷ ό σοφὸς Σολομὼν, t Μὴ δῷς ὕπνον, λέγων, σοῖς ὄμμασι, μηδʼ ἐπινυστάξῃς σοῖς βλεφάροις, ἵνα σώζῃ ὥσπερ δορκάς ἐκ βρόχων, καὶ ὥσπερ ὄρνεον ἐκ παγίδος. ι Τοῦ αὑτοῦ. Οὕτως ἄνδρες πλούτου, ὡς ἄνδρες αἱμάτωψ oi γὰρ ἔχοντες τὰ πάθη ἄνδρες, τούτων τῶν παθῶν ὀνομάζονται. Ἐνύσταξαν οἱ ἐπιβεβηκότες τοὺς ἵππους, κ. τ. ὲ. Ol δαίμονες ὲπικαθέζονται ἵπποις καὶ ἡμιόνοις, οἷς οὐκ ἔστι σύνεσις, ἀναγκάζοντες αὐτοὺς τὰ τῶν ἀλόγων ζώων ἐνεργεῖν. ’Ὶπποι δὲ καὶ ἡμίονοι ἄνθρωποί εἰσιν ἐμπαθεῖς, ἐφʼ ὃ. μὴ δεῖ, ἀλόγως φερόμενοι, καὶ χρεμετίζοντες ἐπὶ ταῖς γυναιξὶ τῶν πλη σίον. Πάντες οἱ κύκλῳ αὑτοῦ οἴσουσι δῶρα τῷ εροβερῷ, καὶ ἀφαιρουμένῳ πνεύματα ἀρχόντων, φοβερῷ παρὰ τοῖς,βασιλεῦσι τῆς γῆς, κ. τ. ἑ. ’Λφαιρεῖται πνεύματα ἀρχόντων ὁ φοβερὸς τῶν βασιλέων τῆς γῆς. Πνεῦμα δὲ ἀρχόντων ἐστὶν ἐν τοῖς ἀρχομένοις ὑπὸ τῶν ἀρχόντων τοῦ αἰῶνος τούτου. Πνεῦμα δὲ τοῦ ἄρχοντος τοῦ αἰῶνος τούτου ἦν καὶ ὲν Ἰούδᾳ τῷ προδιδόντι τὸν Ἰησοῦν. Φοβερὸς δὲ τούτοις τοῖς πνεύμασι γενόμενος ὁ Σωτὴρ, ἀφαιρεῖ αὐτὰ ἀπὸ ἐνεργούντων ᾧ αὐτὸς οἶδε καιρῷ, ἵνα μετανοήσωσιν. Οὕτω δὲ καὶ φοβερός ἐστι παρά τοῖς βασιλεῦσι τῆς γῆς, περ) ὧν εἴρηται· t Παρεστησαν οἱ βασιλεῖς τῆς γης. ι Φωνῇ μου πρὸς Κύριον ἐκέκραξα, καὶ ἡ φωνή μου πρὸς τὸν Θεὸν, καὶ προσέσχε μοι, κ. τ. ὲ. Ὅτε πᾶσα φωνὴ ἡμῶν κατὰ Θεόν ἐστι, τότε ἐπὰν γένηται πρὸς αὑτὸν ἡ φωνὴ ἡμῶν, προσέχει ἡμῖν ἀμίαντον ἔχουσι τὴν φωνήν. Ἐν ἡμέρᾳ θλίψεως μου τὸν Θεὸν ἑξεζήτησα, κ. τ. ἑ. Διά τῆς πρακτικῆς ὲν τῷ νῦν αἰῶνι τὸν Θεὸν ἐκζητοῦ μεν. Τοῦ αὐτοῦ. Ἀγίου τὸ ὲν περιστάσεσι μὴ οο- ).οῦσοαι, ἀλλʼ ὲκζητεῖν τὸν Θεόν. Ἀπηνήνίιτο παρακληθῆναι ἡ Ψυχή μου· ἐ· μνήσθητι· τοῦ Θεοῦ, κ. τ. ὲ. Ἦ μηδὲ τὴν ἀρχὴν λυπουμένη ψυχὴ ἐπὶ τοῖς πειρασμοῖς, ὡς μὴ δεομένη παρακλήσεως, ἀπαναίνεται παρακληθῆναι. Τοῦ αὐτοῦ. Οὐδὲν οὕτω παρακαλεῖ ψυχὴν ὡς μνήμη Θεοῦ. Προκιιτελάβοντο φυλακὰς οἱ ὀφθαλμοί μου, ιι. τ. ὲ. Τοῦτο γνώρισμά ἐστι πολλῆς ἀγρυπνίας. Ἐταράχοην, καὶ οὐκ ἐλάλησα, κ. τ. ἑ.0 κινηθεὶς μὲν ὑπὸ ὀργῆς, ἢ λύπης, ἢ τῶν λοιπῶν, ἐγκρατευσάμενος δὲ μηδὲν ἀπὸ ὀργῆς, ἢ λύπης, ἦ τινος τῶν παθῶν, εἴποι ἄνʼ( Ἐταράχοην, καὶ οὐκ ἐλάλησα. ι “ ο vuig)? " ### English translation (Claude) etc. Therefore the wise Solomon rightly exhorts, saying: "Give no sleep to your eyes, nor slumber to your eyelids, that you may be saved like a gazelle from the noose and like a bird from the snare." Of the same. "Men of wealth" as "men of blood"; for men who have the passions are named after those passions. "Those who rode on horses slumbered," etc. The demons sit upon horses and mules, which have no understanding, compelling them to act like irrational animals. Horses and mules are passionate men, carried irrationally toward what they ought not, and neighing after their neighbours' wives. "All who are around him will bring gifts to the fearful one, who takes away the spirits of rulers, fearful among the kings of the earth," etc. The one who is fearful to the kings of the earth takes away the spirits of rulers. The spirit of rulers is in those ruled by the rulers of this age. And the spirit of the ruler of this age was also in Judas, who betrayed Jesus. The Saviour, who has become fearful to these spirits, takes them away from those in whom they are at work, at the time he himself knows, so that they may repent. So also he is fearful among the kings of the earth, of whom it is said: "The kings of the earth stood up." [Ps 76 LXX / 77] "With my voice I cried to the Lord, and my voice to God, and he attended to me," etc. When all our voice is according to God, then, whenever our voice goes up to him, he attends to us, since our voice is undefiled. "In the day of my affliction I sought out God," etc. Through the practical life in the present age we seek out God. Of the same. It belongs to a saint not to be [troubled] in difficulties but to seek out God. "My soul refused to be comforted; I remembered God," etc. Or a soul that does not grieve at all at temptations refuses to be comforted, as not needing comfort. Of the same. Nothing comforts a soul so much as the remembrance of God. "My eyes anticipated the watches," etc. This is a sign of much wakefulness. "I was troubled and did not speak," etc. One who is stirred by anger or grief or the other passions, but masters himself and says nothing out of anger or grief or any of the passions, could say: "I was troubled and did not speak." ### Scripture references - Prov 6:4: quotation, high confidence - Ps 76:5 (75:6 LXX): allusion, high confidence - Ps 76:6 (75:7 LXX): quotation, high confidence - Ps 32:9 (31:9 LXX): allusion, medium confidence - Jer 5:8: allusion, high confidence - Ps 76:11 (75:12 LXX): quotation, high confidence - Ps 76:12 (75:13 LXX): quotation, high confidence - 1 Cor 2:6: allusion, medium confidence - John 13:2: allusion, high confidence - Ps 2:2: quotation, high confidence - Ps 77:1 (76:2 LXX): quotation, high confidence - Ps 77:2 (76:3 LXX): quotation, high confidence - Ps 77:3 (76:4 LXX): quotation, high confidence - Ps 77:4 (76:5 LXX): quotation, high confidence ### Translation notes - The infinitive in the note on the saint is garbled in the scan ("οο- ).οῦσοαι"); "[troubled]" gives the likely sense. A garbled margin line at the end of the column (a repeat of "Οὕτως ἄνδρες πλούτου" with Migne's Latin "etc: idem") is removed. Quotations: Prov 6:4–5; Ps 75:6–7, 12–13 LXX (76:5–6, 11–12); Ps 31:9 LXX (32:9); Jer 5:8; 1 Cor 2:6; John 13:2; Ps 2:2; Ps 76:2–5 LXX (77:1–4). The notes on practical life and passions read like Evagrius. ### Citation (SBL) Origen, Sel. Ps. 1533 (PG 12:1533a–1533d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1525/#p-1533). ## PG 12:1535 (Ps 76 LXX) - URL: https://sophiascriptura.com/fathers/origen-selecta-psalmos/1525/#p-1535 - Source: PG 12:1536a–1536d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Notes on Psalm 77:5–19 (LXX 76): the memory of past ages, the change of the right hand of the Most High as the Saviour taking the form of a servant, and God's way in the sea. ### Greek text Διε.ίογισάμην ἡμέρας ἀρχαίας και ἐτη αἰώνια ἐμνήσθην, κ. τ. ἑ. Ὀ τὰ ἄδηλα καί τὰ κρύφια τοῦ Θεοῦ ἐγνωκὼς, οὗτος καὶ τὰς μνήμας ἔχει τῶν παρελθόντων αἰώνων, καὶ τῶν ὲν αὐτοῖς ἑτῶν, καὶ τὰς ἐξ ὧν ταῦτα συνέστηκεν ἀρχαίας ἡμέρας. Νυκτὸς μετὰ τῆς καρδίας μου ἡόολέσχουν, καὶ ἕσκαλλον τὸ,ττνεῦμά μου, κ. 1. ὲ. Ὠσεὶ ἔλεγε· No? καὶ τῷ πνεύματι ὴδολέσχουν. “II είς τέλος τὸ ἕλεος αὑτοῦ ἀποκόψει. ; κ. 1. ἒ. Ὡς κόπτοντος αὑτοῦ τὸ ἔλεος ἐπί τισιν, εῐρηται ἀλλαχοῦ τὸ, ι Παράτεινον τὸ ἔλεός σου τοῖς γινώσκουσί σε. t Καὶ εἶπεν Νῦν ἠρξάμην, αὕτη ἡ ἀλλοίωσις τῆς δεξιᾶς τοῦ ’Υψίστοικ κ. τ. ὲ. Οὐδέποτε ἧρξατο κεκραγὼς πρὸς Θεὸν, καὶ ὲν ἡμέρᾳ θλίψεως ζητήσας αὑτὸν, καὶ μὴ ἀπατηθεὶς, καὶ ἐπὶ τῷ μεμνῆσθαι τοῦ Θεοῦ εὐφρανθεὶς, προκαταλαβόντων φυλακὰς τῶν ὀφθαλμῶν αὐτοῦ. Δεξιὰ δὲ τοῦ Ὑψίστου ὁ Σωτὴρ, ὃς ήλλοίωσεν ἑαυτὸν, μορφὴν δούλου λαβὼν, διʼ δν ἡρεάμεθα ὲν τῇ Καινῇ προευτρεπισάμενοι είς τὸ ἅρξασθαι τοὺς τύπους παύεσθαι, ἄρχεσθαι δὲ τὴν ἁλήθείαν. Τοῦ αὐτοῦ. Ἀλλοίωσιν λέγει ἐνταῦθα τὴν ἀπὺ κακίας καὶ ἀγνωσίας ἐπʼ ἀρετὴν mi. γνῶσιν ἐπάνοδον.. '0 Θεὸς, ἐν τῷ ἁγιῳ ἠ ὁδός σουο τίς Θεὸς μέγας ὠςό Θεὸς MV; κ. τ. ὲ.Ἤτοι ὲν παντὶ ἁγίῳ ἡ ὁδὸς τοῦ Θεοῦ, ἢ ὲν τῷ Χριστῷ ό λόγος αὑτοῦ ο ὁ γὰρ εἰπὼν, ι Ἐγώ εἰμι η ὁδὸς, ι ὲν τῷ ἁγίῳ ἐστίν. Τοῦ αὐτοῦ. Ὅρα εί διὰ τούτων εὐφραίνεται ὅτι εἰσὶ μέν τινες θεοὶ, οὐδεὶς δὲ μέγας ὠς ὀ Θεὸς ἡμῶν, καὶ εί συγχρήσασθαι είς ταῦτα ἔστι τῷ· «Ὥσπερ είσὶ Θεοί πολλοὶ, t κ, τ. ἐ. Ἐγνώρισας ἐν τοῖς λαοῖς τὴν δύναμιν σου. κ. τ. ὲ. Τουτέστι τὸν Χριστόν· Χριστὸς γὰρ δύ·ναμις καὶ Θεοῦ σοφία. Ἐταράχθησαν ἄβυσσοι, κ. 1. ὲ. Ai ἄβυσσοι τὰς καταχθονίους δυνάμεις δηλοῦσιν, αἵτινες ὲν τῇ παρουσίᾳ τοῦ Χριστοῦ ἐταράχθησαν. Φωνὴ τῆς βροντῆς σου ἐν τροχῷ, κ. τ. ἑ. '0 τροχὸς ἢ τὸν αίῶνα σημαίνει τοῦτον, ἢ τὸν κόσο μον τὸν αἰσθητὸν, ἢ τὴν καθαρὰν καὶ αἰώνιον ψυχὴν, εἴπερ ἡ κακία παρὰ γωνίαν παρεδρεύει. Ἔμειναν αἱ ἀστραπαί σου τῇ οὶφιουμένῃ, κ. τ. ὲ. Πρώτη μὲνή βροντὴ τῆς ἀέὲράπῆξ, ἡ ἀστρατεὴ ὁρᾶται πρώτη. Ἐν τῇ θαλάσσῃ ἡ ὁδός σου, καί αἱ τρίβοι σου ἐν ὕδασι πολλοῖς, καί τὰ ιχνη σου οὑ γνωσθήσεται, κ. τ. ἐ. Ἀνωτέρω εἴρηται· ι Ὁ Θεὸς, ὲν τῷ ἁγίῳ ἡ ὁδός σου. ι Ἦ μὲν ὁδὸς τοῦ Θεοῦ ὲν θαλάσσῃ ### English translation (Claude) "I considered the days of old and remembered the eternal years," etc. He who has come to know the unseen and hidden things of God has also the memories of the past ages, and of the years in them, and of the ancient days of which these are made up. "By night I communed with my heart, and searched my spirit," etc. As if he said: I communed with my mind and with my spirit. "Will he cut off his mercy for ever?" etc. As if he cuts off his mercy for some, it is said elsewhere: "Extend your mercy to those who know you." "And I said: Now I have begun; this is the change of the right hand of the Most High," etc. He had never [truly] begun, though he had cried out to God, sought him in the day of affliction without being deceived, and rejoiced in remembering God, while his eyes anticipated the watches. The right hand of the Most High is the Saviour, who changed himself, taking the form of a servant; through him we began in the New [Covenant], having been prepared beforehand for the types to cease and the truth to begin. Of the same. Here he calls "change" the return from vice and ignorance to virtue and knowledge. "O God, your way is in the holy place; who is a great god like our God?" etc. Either the way of God is in every holy one, or his word is in Christ; for he who said, "I am the way," is in the holy place. Of the same. See whether by these words he rejoices that there are some gods, yet none is great like our God; and whether one may use for this: "As there are many gods," etc. "You made known your power among the peoples," etc. That is, Christ; for Christ is the power of God and the wisdom of God. "The depths were troubled," etc. The depths signify the subterranean powers, which were troubled at the coming of Christ. "The voice of your thunder was in the wheel," etc. The wheel signifies either this age, or the sensible world, or the pure and eternal soul, since vice lurks by the corner. "Your lightnings shone on the world," etc. Though the thunder comes first in the air, the lightning is seen first. "Your way is in the sea, and your paths in many waters, and your footsteps will not be known," etc. It was said above: "O God, your way is in the holy place." The way of God was in the ### Scripture references - Ps 77:5 (76:6 LXX): quotation, high confidence - Ps 77:6 (76:7 LXX): quotation, high confidence - Ps 77:8 (76:9 LXX): quotation, high confidence - Ps 36:10 (35:11 LXX): quotation, high confidence - Ps 77:10 (76:11 LXX): quotation, high confidence - Phil 2:7: allusion, high confidence - Ps 77:13 (76:14 LXX): quotation, high confidence - John 14:6: quotation, high confidence - 1 Cor 8:5: quotation, high confidence - Ps 77:14 (76:15 LXX): quotation, high confidence - 1 Cor 1:24: quotation, high confidence - Ps 77:16 (76:17 LXX): quotation, high confidence - Ps 77:18 (76:19 LXX): quotation, high confidence - Ps 77:19 (76:20 LXX): quotation, high confidence ### Translation notes - The first sentence of the note on v. 11 is obscure ("Οὐδέποτε ἤρξατο κεκραγώς…"); it is translated by sense. The note on thunder and lightning is garbled in the scan; translated by sense. Quotations: Ps 76:6–7, 9, 11, 14–15, 17, 19–20 LXX (77:5–6, 8, 10, 13–14, 16, 18–19); Ps 35:11 LXX (36:10); Phil 2:7; John 14:6; 1 Cor 8:5; 1 Cor 1:24. ### Citation (SBL) Origen, Sel. Ps. 1535 (PG 12:1536a–1536d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1525/#p-1535). ## PG 12:1537 (Ps 76–77 LXX) - URL: https://sophiascriptura.com/fathers/origen-selecta-psalmos/1525/#p-1537 - Source: PG 12:1537a–1537d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Notes on the end of Psalm 77 (LXX 76) and on Psalm 78:7–56 (LXX 77): God's untraceable way, Matthew's soul made a table, the bread of angels as knowledge, and the dog-fly. ### Greek text γέγονεν Ἐρυθρᾷ, αἱ δὲ τρίβοι αὑτοῦ ὲν ὕδασι πολλοῖς, ἐπὶ τοῦ Ἰορδάνου, ἐπὶ Ἰησοῦ καὶ Ἠλίου. Ἀλλὰ καὶ ι ἀνεξιχνίαστοι αἱ ὁδοὶ αὑτοῦ. ι Διὸ ι καὶ τὰ ἴχνη αὐτοῦ οὐ γνωσθήσεται» Ιὀδοεύοντος ὲν θαλάσσῃ, καὶ τρίβους ὲν ὕδασι πολλοῖς ἔχοντος, ὲν οἷς ώδήγησε τὸν λαὸν αὐτοῦ διὰ θαλάσσης Ἐρυθρᾶς· Καὶ τὰς ἐντολὰς αὑτοῦ ἐκζητήσωσι, κ. τ. ὲ. Ol τὰς ὲντολὰς ὲκζητοῦντες τοῦ Θεοῦ οὐ γίνονται ψεκτοὶ, ὡς οἱ πατέρες αὐτῶν. Ἑστράφησαν ἐν ἡμέρᾳ πολέμου, κ. τ. ἑ. Οὗτος νᾶηα δίδωσι τοῖς ἐχθροῖς, ὅ μὴ φυλάσσων τὸν νόμον τοῦ Θεοῦ. Kal προσέθεντο ἔτι τοῦ ἁμαρτάνειν αὐτῷ, κ. τ. ἑ. Ὠς χαλεπὸν τδ μετὰ τὴν γνώσιν ἁμαρτάνεινί Μὴ δυνήσεται ὁ Θεὸς ἑτοιμάσαι τράπεζαν ἐν ἐρήμῳ; κ. τ. ἑ. Ἔρημον οὖσαν τὸ πρότερον τὴν ψυχὴν Ματθαίου τοῦ τελώνου ὁ Σωτὴρ ἡ μῶν πεποίηκε τράπεζαν τρέφουσαν διὰ τοῦ Εὐαγγελίου τὰς ψυχὰς τῶν ἀνθ ρώπων. Kal πῦρ ἀνήφθη ἐν Ἰακὼβ, καὶ ὀργὴ ἀνέβη ἐπὶ τόν Ἰσραήλ, κ. τ. ἑ. Πῦρ μὲν ἀνάπτεται ἐπὶ τὸν πρακτικὸν, ὀργὴ δὲ ἀναβαίνει ἐπὶ τὸν θεωρητικόν. Καὶ θύρας οΐφανοῦ ἀνέῳξεν, κ. τ. ὲ. Θύρας οὑρανοῦ λέγει φύσεις λογικὰς πρὸς διδασκαλίαν πνευματικὴν κινηθεισας. Ἄρτον ἀγγέλλω ἔφαγεν ἄνθρωπος, κ. τ. ὲ. Ὀ Σωτήρ φησιν· ι Ἐγώ είμι ὁ ἄρτος ὁ ὲκ τοῦ οὐρανοῦ c καταβάς. δ Τοῦτον οὖν τὸν ἄρτον ἤσθιον μὲν πρότερον ἄγγελοι, νυνὶ δὲ καί ἄνθρωποι. Τὸ ι ἐσθίειν s ἐνταῦθα τὸ t γινώσκειν υ σημαίνει. Τοῦτο γὰρ ὲσθίει νοῦς ὃ καὶ γινώσκει, καὶ τοῦτο οὐκ ὲσοίει ὃ οὑ γινώσκει. Kal ἐσρεεεν ἐπʼ αὐτοὺς ὡσεὶ χοῦν σάρκας, κ. τ. ἑ. Τὴν ὀρτυγομήτραν σάρκας ὠνόμασεν. Καὶ ἐμνήσθη. ὅτι σάρξ εισι, κ. τ. ὲ. Ἀντὶ τοῦ σαρκικοί. κικοι. ξἸῑξαέιτέστιικλιεν εις αὐτοὺς κυνόμυιαν, καὶ κατέφαγεν αὐτοὺς, κ. τ. ἑ. Οἱ Ἑβραῖοι λέγουσι κυνόμυιαν θηρία διάφορα καὶ ἀναμεμιγμένα. Ἄπαρχὴν παντὸς πόνου αὐτῶν ἐν τοῖς σκηνώμασι Χὰμ, κ. τ. ὲ. Οὕτως ἐκείνους παιδεύσας, ἐπὶ τὴν ἔρημον-ἠγαγέ τὸν οἰκεῖον λαὸν, ποιμένα μιμούμενος τῆς ποίμνης ἡγούμενον. Καὶ εισήγαγεν αὐτοὺς εις ὅρος ἀγιὰσματος αὑτοῦ, κ. τ. ὲ. Ὄρος ἁγιάσματός ἐστιν ἡ γνῶσις τοῦ Θεοῦ. Καὶ ἐσκήνωσεν ὲν τοῖς σκηνώμασιν αὐτῶν τὰς φυλὰς τοῦ Ἰσραήλ, κ. τ. ἑ. ι Ἐνοικήσω γὰρ, φησὶν, ἐν αὐτοῖς καὶ ὲμπε ριπατήσω. ι Kal ἐπείρασαν καὶ παρεπίκραναν τὸν Θεὸν τὸν ὕψιστον, κ. τ. ὲ. Ἀμαρτάνουσα ψυχὴ παραπικραίνει γνῶσιν ή δὲ κατορθοῦσα γλυκαίνει αὐτήν. ### English translation (Claude) Red Sea, and his paths in many waters at the Jordan, under Joshua and Elijah. But also "his ways are past tracing out"; therefore "his footsteps will not be known" as he journeys in the sea and has paths in many waters, by which he led his people through the Red Sea. [Ps 77 LXX / 78] "And that they might seek out his commandments," etc. Those who seek out the commandments of God do not become blameworthy, as their fathers did. "They turned back in the day of war," etc. He turns his back to the enemies who does not keep the law of God. "And they went on still sinning against him," etc. How grievous it is to sin after knowledge! "Will God be able to prepare a table in the desert?" etc. Our Saviour made the soul of Matthew the tax collector, which had been a desert, into a table that feeds the souls of men through the Gospel. "And fire was kindled in Jacob, and wrath went up against Israel," etc. Fire is kindled against the practical man, wrath goes up against the contemplative. "And he opened the doors of heaven," etc. By the doors of heaven he means rational natures moved to spiritual teaching. "Man ate the bread of angels," etc. The Saviour says: "I am the bread that came down from heaven." This bread, then, the angels ate before, but now men also. "To eat" here means "to know." For the mind eats what it knows, and does not eat what it does not know. "And he rained flesh upon them like dust," etc. He named the quail "flesh." "And he remembered that they are flesh," etc. That is, carnal. "He sent among them the dog-fly, and it devoured them," etc. The Hebrews say that the dog-fly is various and mixed beasts. "The firstfruits of all their labour in the tents of Ham," etc. Having thus chastised those, he led his own people into the desert, imitating a shepherd who goes before his flock. "And he brought them into the mountain of his sanctuary," etc. The mountain of the sanctuary is the knowledge of God. "And he made the tribes of Israel dwell in their tents," etc. "For I will dwell in them," he says, "and walk among them." "And they tempted and embittered God the Most High," etc. A soul that sins embitters knowledge; one that does right sweetens it. ### Scripture references - Ps 77:19 (76:20 LXX): allusion, high confidence - Josh 3:16: allusion, medium confidence - 2 Kgs 2:8: allusion, medium confidence - Rom 11:33: quotation, high confidence - Ps 78:7 (77:7 LXX): quotation, high confidence - Ps 78:9 (77:9 LXX): quotation, high confidence - Ps 78:17 (77:17 LXX): quotation, high confidence - Ps 78:19 (77:19 LXX): quotation, high confidence - Matt 9:9: allusion, high confidence - Ps 78:21 (77:21 LXX): quotation, high confidence - Ps 78:23 (77:23 LXX): quotation, high confidence - Ps 78:25 (77:25 LXX): quotation, high confidence - John 6:41: quotation, high confidence - Ps 78:27 (77:27 LXX): quotation, high confidence - Ps 78:39 (77:39 LXX): quotation, high confidence - Ps 78:45 (77:45 LXX): quotation, high confidence - Ps 78:51 (77:51 LXX): quotation, high confidence - Ps 78:54 (77:54 LXX): quotation, high confidence - Ps 78:55 (77:55 LXX): quotation, high confidence - 2 Cor 6:16: quotation, high confidence - Ps 78:56 (77:56 LXX): quotation, high confidence ### Translation notes - A garbled duplication of the word "carnal" in the scan is not translated. Quotations: Ps 76:20 LXX (77:19); Josh 3:16; 2 Kgs 2:8; Rom 11:33; Exod 14; Ps 77:7, 9, 17, 19, 21, 23, 25, 27, 39, 45, 51, 54–56 LXX (78:7–56); Matt 9:9; John 6:41; 2 Cor 6:16; Exod 8:21 LXX (dog-fly). The notes on the practical and the contemplative man and on knowledge read like Evagrius. ### Citation (SBL) Origen, Sel. Ps. 1537 (PG 12:1537a–1537d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1525/#p-1537). ## PG 12:1539 (Ps 77–81 LXX) - URL: https://sophiascriptura.com/fathers/origen-selecta-psalmos/1525/#p-1539 - Source: PG 12:1540a–1540d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Notes on the end of Psalm 78 (LXX 77) and on Psalms 79–82 (LXX 78–81): the crooked bow, Christ as God's face and the man of his right hand, and the new god. ### Greek text Μετεστρίὶρησαν εἰς τόξον στρεβλόν, κ. -ι, ε. Τόξον στρεβλδν ψυχὴ διεστραμμένη βέλη δὲ αὐτῆς λογισμοὶ πονηροί. Kal ἀπώσατο τὴν σκηνὴν Σηλὼμ. κ. τ. ὲ. Τὴν Καὶ τὴν κληρονομίαν αὑτοῦ ὑπερεῖδεν, κ. τ ὲ. Κληρονομίαν ἐνταῦθα τὸ κληρονομοῦν εἴρηκεν. Τοὺς νεανίσκους αὐτῶν κατέφαγε πῦρ, κ. τ. ἐ. Τάχα πῦρ ἐστι τὰ πεπυρωμένα βέλη τοῦ πον-ηρου. Καὶ ἐξελέξατο τὴν φυλὴν Ἰούδα, κ. τ. ὲ. ι Πρόδηλον γὰρ, ὅτι ἐξ Ἰούδα ἀνατέταλκεν ὁ Κύριος ἡμῶν, ι φησιν Ἀπόστολος. Ὅτι ἐπτωχεύσιιμεν· σφόδρα, κ. τ. ὲ. Στερτίθέντες τοῦ πλούτου τῆς γνώσεως ὲπτωχεὺσαμεν. ΨΑΛΜῡΣ ΟΘʼ. Ὲξέγειρον τὴν δυναστείαν σου, κ. τ. ὲ. Χριστὸς Θεοῦ δύναμις καὶ Θεοῦ σοφία. Ψωμιεῖς ἡμᾶς ἄρτον δακρύων, κ. τ. ἑ. Διὰ τούτων τῶν ῥητῶν παρίστησι πικροτάτην μετάνοιαν. Καὶ exigam-or τὸ πρόσωπόν σου, καὶ σωθησόμεθα, κ. τ. ὲ. Πρόσωπον ἐνταῦθα τὸν Χριστὸν ὠνόιασεν· ι Εἰκὼν γάρ ἐστι τοῦ Θεοῦ τοῦ ἁορὰτοιι, - Πρωτότοκος πάσης κτίσεως. ι Ἄμπελον ἐξ Αἰγύπτου μετῆρας, κ. τ. ἑ. Ἀμπελον λέγει νῦν τὰς δώδεκα φυλὰς τοῦ Ἰσραήλ. Kal αἱ ἀναδενδρὰδες αὐτῆς τὰς κέδρους τοῦ Θεοῦ, κ. τ. ὲ. Ἀναδενδράδες εἰσὶν οἱ θεωρητικοέ. Γενηθήτω ἡ χείρ σου ἐπʼ ἄνδρα δεξιᾶς σου, κ. τ. ὲ. ’Ἄνδρα δεξιὸν λέγει τὸν Χριστὸν, ὅστις ἐπὶ καὶ Υἱὸς ἀνθρώπου. Ζωώσεις ἡμᾶς, καὶ τὸ ὄνομά σου ἐπικαλεσὸμεθα, κ. τ. ὲ. Οὐδεὶς δύναται ζωοποιῆσαι ἡμᾶς, εἰ μὴ ὁ εἰπών· ι Ἑγώ εἶμι ὴ ζωή. ι ΨΑ ΛΜΟΣ II’. Γλῶσσαν ’ἣν οὐκ ἔγνω ἤκουσεν, κ. τ. ἑ. Νόμου Οὐκ ἔσται ἐν σοὶ Θεὸς πρόσφατος, κ. τ. ἑ. Πρόσφατός ἐστι Θεὸς ὁ μηδὲν οὑσιῶσαι δυνάμενος, Πλάτυνον τὸ στόμα σου, καὶ πληρώσω gert", κ. τ. ὲ. Στὸμα νῦν τὸν νοῦν λέγει, ὅστις λαμπρύνεται διὰ πολιτείας ὀρθῆς καὶ δογμάτων ἀληθῶν. Καὶ ἑξαπέστειλα αὐτοὺς κατὰ τὰ ἐπιτηδεύει ματα τῶν καρξιῶν αὐτῶν, κ. τ. ὲ ι Διὰ τοῦτο, φησὶν ὁ Παῦλος, παρέδωκεν αὐτοὺς ὁ Θεὸς εἰς πάθη ἀτιμίας. ι ΨΛΛΜΟΣ HA’. Ὑμεῖς ὡς ἂνθρωποι ἀποθνήσκετε, καὶ ὡς ### English translation (Claude) "They were turned into a crooked bow," etc. A crooked bow is a perverted soul; its arrows are evil thoughts. "And he rejected the tent of Shiloh," etc. The … "And he disregarded his inheritance," etc. Here he has called the heirs "inheritance." "Fire devoured their young men," etc. Perhaps the fire is the fiery darts of the evil one. "And he chose the tribe of Judah," etc. "For it is evident that our Lord sprang from Judah," says the Apostle. [Ps 78 LXX / 79] "For we have become very poor," etc. Being deprived of the wealth of knowledge, we became poor. [Ps 79 LXX / 80] "Stir up your might," etc. Christ is the power of God and the wisdom of God. "You will feed us with the bread of tears," etc. Through these words he presents a most bitter repentance. "And show your face, and we shall be saved," etc. Here he has named Christ "face": "for he is the image of the invisible God, the firstborn of all creation." "You brought a vine out of Egypt," etc. He now calls the twelve tribes of Israel the vine. "And its tendrils [covered] the cedars of God," etc. The tendrils are the contemplatives. "Let your hand be upon the man of your right hand," etc. He calls Christ the man of the right hand, who is also Son of Man. "You will give us life, and we will call upon your name," etc. No one can give us life except him who said: "I am the life." [Ps 80 LXX / 81] "He heard a tongue that he did not know," etc. Of the law … "There shall be no new god among you," etc. A new god is one who can bring nothing into being. "Open your mouth wide, and I will fill it," etc. He now calls the mind the mouth, which is made bright by right conduct and true doctrines. "And I sent them away according to the pursuits of their hearts," etc. "For this reason," says Paul, "God gave them up to dishonourable passions." [Ps 81 LXX / 82] "You die like men, and like ### Scripture references - Ps 78:57 (77:57 LXX): quotation, high confidence - Ps 78:60 (77:60 LXX): quotation, high confidence - Ps 78:62 (77:62 LXX): quotation, high confidence - Ps 78:63 (77:63 LXX): quotation, high confidence - Eph 6:16: allusion, high confidence - Ps 78:68 (77:68 LXX): quotation, high confidence - Heb 7:14: quotation, high confidence - Ps 79:8 (78:8 LXX): quotation, high confidence - Ps 80:2 (79:3 LXX): quotation, high confidence - 1 Cor 1:24: quotation, high confidence - Ps 80:5 (79:6 LXX): quotation, high confidence - Ps 80:3 (79:4 LXX): quotation, high confidence - Col 1:15: quotation, high confidence - Ps 80:8 (79:9 LXX): quotation, high confidence - Ps 80:10 (79:11 LXX): quotation, high confidence - Ps 80:17 (79:18 LXX): quotation, high confidence - Ps 80:18 (79:19 LXX): quotation, high confidence - John 11:25: quotation, high confidence - Ps 81:5 (80:6 LXX): quotation, high confidence - Ps 81:9 (80:10 LXX): quotation, high confidence - Ps 81:10 (80:11 LXX): quotation, high confidence - Ps 81:12 (80:13 LXX): quotation, high confidence - Rom 1:26: quotation, high confidence - Ps 82:7: quotation, high confidence ### Translation notes - The heading of Ps 78 LXX is not in the scan text. The notes on Shiloh (after "The") and on Ps 80:6 LXX (after "Of the law") are lost in the scan. Quotations: Ps 77:57, 60, 62–63, 68 LXX (78:57–68); Eph 6:16; Heb 7:14; Ps 78:8 LXX (79:8); Ps 79:3–4, 6, 9, 11, 18–19 LXX (80:2–18); 1 Cor 1:24; Col 1:15; John 11:25; Ps 80:6, 10–11, 13 LXX (81:5–12); Rom 1:26; Ps 81:7 LXX (82:7). ### Citation (SBL) Origen, Sel. Ps. 1539 (PG 12:1540a–1540d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1525/#p-1539). ## PG 12:1541 (Ps 81–86 LXX) - URL: https://sophiascriptura.com/fathers/origen-selecta-psalmos/1525/#p-1541 - Source: PG 12:1541a–1541d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Notes on Psalms 82–87 (LXX 81–86): the demons plotting against the soul, baptism and repentance, and the meeting of mercy and truth. ### Greek text ἰῖῑίΰ εἷς τῶν ἀρχόντων πίπτετε, κ. τ. ἑ. ι Ἐγὼ φησιν, ἐφύτευσα ἄμπελον καρποφόρον πᾶσαν ἀληθινήν· πῶς ἐστράφης εἰς πικρίαν ἡ ἄμπελος ἡ ἀλλοτρία ; ι Εἶπον· Δεῦτε, καὶ ἑξολοθρε;’σιυμεν αὐτοὺς ἐξ ἕθνοιις, καὶ οὐ μὴ μνησθῇ τὸ ὄνομα Ἰσραὴλ ἔτι, κ τν ἐ. Ἐντεῦθεν γινώσκομεν, ὅτι προκαλοῦνται ἀλλήλους οἱ δαίμονες ἐπʼ ἀπωλείᾳ ψυχῆς. Οἵτινες εἴποιμ ΚληροιιὊμήσωμεν ἑαυτοῖς τὸ ἁγιαστήριον τοῦ Θεοῦ, κ. τ. ἑ. Ψυχὴ ἀκάθαρτος κλῆρος δαιμόνων · ψυχὴ δὲ καθαρά κλῆρος Θεοῦ. Ὀ Θεός μου, θοῦ αὐτοὺς ὡς τροχὸν, κ. τ. ὲ. Ὀ τροχὸς ὀλίγον ἐφάπτεται τῆς γῆς. Πλήρωσον τὰ πρόσωπα αὐτῶν ἀτιμίας, κ. τ. ἑ. Τοῦτο τὸ πρόσωπόν ἐστι τοῦ παλαιοῦ ἀνθρώπου τοῦ φθειρομένου κατὰ τὰς ἐπιθυμίας τῆς ἀπάτηςο οὗ φθαρέντος ὁ νοῦς εκζητεί τὸ ὄνομα Κυρίου. Αἱσχυνθήτωσαν καὶ ταραχθήτωσαν εἰς τὸν αἰῶνα τοῦ αἰῶνος, καὶ ἐντραπήτωσαν καὶ ἀπολέσθωσαν, κ. τ. ἑ. Αὕτη ἠ ἀπώλεια σημαίνει φθορὰν κακίας καὶ ἀγνωσίας. Μακάριοι οἱ κατοικοῦντες ἐν τῷ οἴκῳ σου, κ. τ. ὲ. Αὐτὸς μὲν ὁ Δαυῒδ ἐπιθυμεῖ εἰσελθεῖν εἰς τὰς αὐλὰς τοῦ Κυρίου, μακαρίζει δὲ τοὺς κατοικοῦντας ἐν τῷ οἴκῳ Κυρίου. Ἀρῆκας τὰς ἀνομίας τῷ λαῷ σου, ἐκάλυψας πασας τὰς ἁμαρτίας αὐτῶν, κ. τ. ὲ. Διὰ μὲν τοῦ ἁγίου βαπτίσματος ὁ Κύριος τὰς ἁμαρτίας ἀφίστησι · διὰ δὲ τῆς πικρᾶς μετανοίας τὰς ἁμαρτίας ἐπικαλύπτει. Ἔλεος καί ἀλήθεια συνήντησαν, δικαιοσύνη καὶ εἰρήνη κατεφίλησαν, κ. τ. ἐ. Ἀδύνατόν ἐστιν εἰρήνην ωναφθῆναι δικαιοσύνῃ, μὴ ἀληθείας ἐλέῳ συναντησάσηςο τὸ μὲν γὰρ ἕλεος τὴν δικαιοσύνην γεννᾷ, ἡ δὲ ἀλήθεια τὴν εἰρήνην. Δικαιοσύνη δὲ καὶ εἰρήνη περί πρᾶξιν καὶ θεωρίαν λαμβάνεται. Δικαιοσύνη ἐνώπιον αὑτοῦ προπορεύσεται, κ. τ. ὲ. Ἠ ἄρχουσα τῶν πρακτικῶν ἀρετῶν ή δικαιοσύνη ἐστὶν, ἀφʼ ἦς καὶ οἱ ἄνθρωποι δίκαιοι ὀνομάζονται. Σῶσον τὸν δοῦλόν σου, ό Θεός μου, τὸν ἑλπί- (or-ta ἐπὶ σὲ, κ. τ, ὲ. Ἠ γνῶσις ή τοῦ Θεοῦ σωτηρία ἐστὶ ψυχῆς. · Καὶ συναγωγὴ κραταιῶν ἐζήτησαν τὴν ’ψυχήν μου, κ. τ. ὲ. Τὸ τάγμα τῶν δαιμόνων συναγωγὴν ὠνόμασε κραταιῶν. Μήτηρ Et; ν ἐρεῖ· Ἄνθρωπος, καί ἄνθρωπος ### English translation (Claude) one of the rulers you fall," etc. "I planted," he says, "a fruitful vine, wholly true; how have you turned to bitterness, alien vine?" [Ps 82 LXX / 83] "They said: Come, let us destroy them from being a nation, and let the name of Israel be remembered no more," etc. From this we learn that the demons call one another to the destruction of a soul. "Who said: Let us take the sanctuary of God as an inheritance for ourselves," etc. An unclean soul is the inheritance of demons; a pure soul is the inheritance of God. "My God, make them like a wheel," etc. A wheel touches the earth only a little. "Fill their faces with dishonour," etc. This face is that of the old man, corrupted according to the desires of deceit; when it is destroyed, the mind seeks out the name of the Lord. "Let them be put to shame and troubled for ever and ever, and let them be confounded and perish," etc. This destruction signifies the destruction of vice and ignorance. [Ps 83 LXX / 84] "Blessed are those who dwell in your house," etc. David himself longs to enter the courts of the Lord, and he calls blessed those who dwell in the house of the Lord. [Ps 84 LXX / 85] "You forgave the iniquities of your people; you covered all their sins," etc. Through holy baptism the Lord removes sins; through bitter repentance he covers sins. "Mercy and truth have met; righteousness and peace have kissed," etc. It is impossible for peace to be joined to righteousness unless truth has met mercy; for mercy begets righteousness, and truth begets peace. Righteousness and peace are understood of practice and contemplation. "Righteousness will go before him," etc. Righteousness is the ruler of the practical virtues, and from it men too are called righteous. [Ps 85 LXX / 86] "Save your servant, my God, who hopes in you," etc. The knowledge of God is the salvation of the soul. "And an assembly of the mighty has sought my soul," etc. He has named the order of the demons "an assembly of the mighty." [Ps 86 LXX / 87] "Mother Zion will say: A man, and a man ### Scripture references - Ps 82:7: quotation, high confidence - Jer 2:21: quotation, high confidence - Ps 83:4 (82:5 LXX): quotation, high confidence - Ps 83:12 (82:13 LXX): quotation, high confidence - Ps 83:13 (82:14 LXX): quotation, high confidence - Ps 83:16 (82:17 LXX): quotation, high confidence - Eph 4:22: allusion, high confidence - Ps 83:17 (82:18 LXX): quotation, high confidence - Ps 84:4 (83:5 LXX): quotation, high confidence - Ps 85:2 (84:3 LXX): quotation, high confidence - Ps 85:10 (84:11 LXX): quotation, high confidence - Ps 85:13 (84:14 LXX): quotation, high confidence - Ps 86:2 (85:2 LXX): quotation, high confidence - Ps 86:14 (85:14 LXX): quotation, high confidence - Ps 87:5 (86:5 LXX): quotation, high confidence ### Translation notes - The column begins with a few garbled letters before the lemma of Ps 81:7 LXX. The headings of Pss 82–86 LXX are not in the scan text. Quotations: Ps 81:7 LXX (82:7); Jer 2:21; Ps 82:5, 13–14, 17–18 LXX (83:4–17); Eph 4:22; Ps 83:3, 5 LXX (84:2, 4); Ps 84:3, 11, 14 LXX (85:2–13); Ps 85:2, 14 LXX (86:2, 14); Ps 86:5 LXX (87:5). Most of these short notes (demons, practice and contemplation, knowledge) read like Evagrius. ### Citation (SBL) Origen, Sel. Ps. 1541 (PG 12:1541a–1541d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1525/#p-1541). ## PG 12:1543 (Ps 86–87 LXX) - URL: https://sophiascriptura.com/fathers/origen-selecta-psalmos/1525/#p-1543 - Source: PG 12:1544a–1544d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Notes on the end of Psalm 87 (LXX 86) and on Psalm 88 (LXX 87): the man born in Zion, the life that drew near to Hades, and Christ halting God's wrath. ### Greek text ιδις ἐγενήθη ἐν αὐτῇ, κ. τ. ἐ. Τὸ μὲν παιδίον Ἰησοῦς γεννᾶται ὲν Βηθλεὲμ, ὁ δὲ ἄνθρωπος ὲν Σιὼν, διὰ τὸ πρᾶξιν μὲν τίκτεσθαι ὲν τῇ ψυχῇ, σοφίαν δὲ τεν νᾶσοαι ὲν τῷ νῷ. Ὠς εὐφραινομένων· πάντων ἡ κατοικίαι ἐν σοι. κ. τ. ὲ. Πάντες oi εὐςρραινόμενοι ἐπὶ γνώσει κατοικοῦσιν ὲν τῇ σοφία* καὶ πάντες oi κατοικοῦντες ὲν τῇ σοφίᾳ, ὡς σοφίᾳ εὐφραίνονται ἐπὶ γνώσει. ΨΑΛΜΟΣ ΠΖʼ. Καὶ ἡ ζωή μου τῷ ᾄδῃ προσήγγισεν, κ. τ. ι. Ἐὰν μεταλάβῃς τὸν ᾅδην εἰς τὸν θάνατον, γνώσῃ τ πῶς ὁ θάνατος διαφθείρει ζωὴν ἀνθρώπου. ᾍδην δὲ νῦν ὀνομάζει τὸν διάβολον. ζωὴν δὲ ἑαυτόν. Ὠσεὶ τραυματίαι καθεύδοντες ἐν τάφῳ, ὧν οὐκ ἐμνήσθης ἔτι, κ. τ. ἐ. Ἑκείνου μνημονεύει ὀ Κύριος τοῦ ἐν ᾧ γίνεται ' κάκείνου οὐ μνημονεύει τοῦ ὲν ᾧ οὐ γίνεται. Καὶ αὐτοὶ ἐκ τῆς χειρός ’σου ἀπώσθησαν. κ. τ. ἐ. Χεῖρα νῦν λέγει τὴν γνῶσιν τὴν τοῦ Θιοῦ, ἥτις πέφυκε βοηθεῖν τοῖς πολεμουμένοις. Ἐπʼ ἐμὲ ἐπεστηρίχθη ὀ θυμός σου, ιι.τ. ἑ. Τὸν θυμὸν τοῦ Θεοῦ ἔστησεν ὁ Χριστὸς κατὰ πάντων ὁρμήσαντα τῶν ἀνθρώπων. Διότι ι πάντες ἑξέκλιναν, ἃμα ἠχρειώθησαν · οὐκ ἔστι ποιῶν χρηστότητα. › Μὴ τοῖς νεκροῖς ποιήσεις θαυμάσιος κ. τ. ἑ. Ol ἐστερημένοι τῆς ζωῆς οὐ δύνανται ίδεῖν τὰ eat» μάσια τῆς ζωῆς τῆς εἰπούσης· ι Ἐγώ ειμι ἡ ζωή. ι Μὴ διηγήσεταί τις ἐν τῷ τάφῳ τὸ ἔλεός σου, καὶ τὴν ἀλήθειάν σου ὲν τῇ datadata; κ. τ. ὗ. Ὠσπερ ὲν τοῖς ἀπολωλόσιν οὐκ ἐστιν ἀλήθεια.. οὖτως ἐν τοῖς ὲσχοτισμένοις οὐκ ἐστι θαυμάσια. Kal ἡ δικαιοσύνη σου ἐν γῇ ἑπιλελησμένῃ, κ. τ. ὲ. Γῆ ὲπιλελησμένη ἐστὶ ψυχὴ λογικὴ τῶν τοῦ ἁγίου Πνεύματος ἐστερημένη καρπῶν. οι φοβερισμοί σου ἑξετάριιξάν με, κ. τ. ἐ. Φοβερισμοὺς λέγει δυνάμεις τινὰς ἀκαθάρτους καὶ ταραχώδεις, ### English translation (Claude) was born in her," etc. The child Jesus is born in Bethlehem, but the man in Zion, because practice is born in the soul, but wisdom is begotten in the mind. "As of all who rejoice is the dwelling in you," etc. All who rejoice in knowledge dwell in wisdom; and all who dwell in wisdom rejoice in knowledge, as in wisdom. [Ps 87 LXX / 88] "And my life has drawn near to Hades," etc. If you take Hades as death, you will know how death destroys a man's life. Here he names the devil Hades, and himself life. "Like the wounded sleeping in a tomb, whom you remember no more," etc. The Lord remembers the one in whom he comes to be, and does not remember the one in whom he does not come to be. "And they were thrust away from your hand," etc. Here he calls the knowledge of God "hand," which by nature helps those who are under attack. "Upon me your wrath has rested," etc. Christ halted the wrath of God, which had rushed against all men. For "all have turned aside, together they have become worthless; there is none who does good." "Will you work wonders for the dead?" etc. Those deprived of life cannot see the wonders of the Life that said, "I am the life." "Will anyone tell of your mercy in the tomb, and of your truth in destruction?" etc. As there is no truth among those who have perished, so there are no wonders among those who are darkened. "And your righteousness in a land that is forgotten?" etc. A forgotten land is a rational soul deprived of the fruits of the Holy Spirit. "Your terrors have troubled me," etc. He calls certain unclean and turbulent powers terrors, ### Scripture references - Ps 87:5 (86:5 LXX): quotation, high confidence - Matt 2:1: allusion, high confidence - Ps 87:7 (86:7 LXX): quotation, high confidence - Ps 88:3 (87:4 LXX): quotation, high confidence - Ps 88:5 (87:6 LXX): quotation, high confidence - Ps 88:7 (87:8 LXX): quotation, high confidence - Rom 3:12: quotation, high confidence - Ps 88:10 (87:11 LXX): quotation, high confidence - John 11:25: quotation, high confidence - Ps 88:11 (87:12 LXX): quotation, high confidence - Ps 88:12 (87:13 LXX): quotation, high confidence - Gal 5:22: allusion, medium confidence - Ps 88:16 (87:17 LXX): quotation, high confidence ### Translation notes - Quotations: Ps 86:5, 7 LXX (87:5, 7); Matt 2:1; Ps 87:4, 6, 8, 11–13, 17 LXX (88:3–16); Ps 13:3 LXX (14:3) / Rom 3:12; John 11:25; Gal 5:22. The note that Christ halted the wrath of God is translated as written. The notes on practice, wisdom, and knowledge read like Evagrius. ### Citation (SBL) Origen, Sel. Ps. 1543 (PG 12:1544a–1544d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1525/#p-1543). ## PG 12:1545 (Ps 88–89 LXX) - URL: https://sophiascriptura.com/fathers/origen-selecta-psalmos/1525/#p-1545 - Source: PG 12:1545a–1545d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Notes on Psalm 89:17–51 (LXX 88) and the beginning of Psalm 90 (LXX 89): the mind as horn, the holy oil as essential knowledge, and the days of the rational nature. ### Greek text Καὶ ἑν τῇ εὐδοκία σου ὑψωθήσεται τὸ κέρας ἡμῶν, κ. τ. ἑ. Κέρας νῦν τὸν νοῦν ὀνομάζει· ὑψοῦται δὲ νοῦς διὰ γνώσεως Θεοῦ. Τότε ἐλάλησας ἐν ὁράσει τοῖς υἱοῖς σου, κ. τ. ὲ. Τότε ὲλάλησας διὰ τῶν ἁγίων προφητῶν. Ἐν ἐλαίῳ ἁγίῳ μου ἕχρισα αὑτὸν, κ. τ. ὲ. Τὸ ἆγιον ἔλαιον τὴν τοῦ Θεοῦ γνῶσιν σημαίνει, μᾶλλον δὲ τὴν οὑσιὼδη γνῶσιν δηλοῖ. Οὐκ ὠφελήσει ό ἐχθρὸς ἐν αὐτῷ, κ. τ. ὲ. Εἰ, ὅταν ἀμαρτάνωμεν, τοὺς ἐχθροὺς ἡμῶν ὠφελοῦμεν, Χριστὸς δὲ οὐχ ἥμαρτενο ἄρα τοὺς ἐχθροὺς αὑτοῦ οὐκ ὠφέλησεν 6 Χριστός. Kal θήσομαι ἐν θαλάσσῃ χεῖρα αὐτοῦ, καὶ ἐν ποταμοῖς δεξιὰν αὐτοῦ, κ. τ. ἑ. Ἐν μὲν τῇ Θαλάσσῃ τίθεται ἡ χεὶρ τοῦ Χριστοῦ, ὲν δὲ τοῖς ποταμοῖς ἡ δεξιὰ αὑτοῦ. Πλὴν, ἐὰν θελήσῃ, ἡ θάλασσα γίνεται ποταμός καὶ πάλιν 6 ποταμὸς, ἐὰν μὴ τηρήσῃ τὸν ὲκ τῆς κοιλίας αὐτοῦ ῥέοντα ποταμὸν τοῦ ζῶντος ὓδατος, γίνεται θάλασσα. Καὶ τὸν θρόνον αὑτοῦ ὡς τὰς ἡμέρας τοῦ οὺ·ρανοῦ, κ. τ. ἑ. Ὅταν γένηται τὸ οέλημα τοῦ Θεοῦ ὼς ὲν οὐρανῷ καὶ ἐπὶ τῆς γῆς, τότε καὶ 6 θρόνος τοῦ Χριστοῦ ἔσται ὡς αἱ ἡμέραι τοῦ οὐρανοῦ. Kal τὰς ἐντολάς μου μὴ φυλάξωσι, κ. τ. ὲ. ’0 μὴ φυλάσσων τὰς ἐντολὰς τοῦ Θεοῦ ἐκπίπτει τοῦ εἶναι Θρόνος Θεοῦ· ι Εἰς γὰρ κακότεχνον ψυχὴν οὐκ εἰσελεύσεται σοφία, οὐδὲ κατοικήσει ὲν σώματι καταχρὲῳ ἁμαρτίας. ι Ἐπισκέψ-ομαι ἐν ῥάβδῳ τὰς ἀνομίας αὐτῶν, κ. τ. ὲ. ι Ὃν γὰρ ἀγαπᾷ Κύριος, παιδεύειʼ μαστιγοῖ δὲ πάντα υἱὸν ὃν παραδέχεται. ι Tdr θρόνον αὑτοῦ εὶς τὴν γῆν κατέρραξας, κ. τ. ὲ. Et; γῆν ἀπʼ οὐρανοῦ καταρὰσσεται νοῦς ἀντὶ ἐπουρανίου χοῖκὸς γεγονώς. Ἐσμίκρυνας τὰς ἡμέρας τοῦ χρόνου αὐτοῦ, κ. τ. ἐ. Ἐκ τῆς ἐγκαταλείψεως μειοῦνται αί ἀρεταὶ καὶ αἱ γνώσεις ἡμῶν· αὑταὶ γάρ εἰσιν αἱ ἡμέραι τῆς φύσεως τῆς λογικῆς. ’ Τίς ἐστιν ἅνθρωπος ὃς ζήσεται, καί οὐκ ὄψεται θάνατον, ῥύσεται τὴν ψυχὴν αὑτοῦ ἐκ χειρὸς ςῖὅου; κ. τ. ὲ. Ἦ αὔξησις τῆς ἀρετῆς καὶ τῆς γνὼσεως ἐκ τῆς κατὰ μικρὸν μειώσεως πασῶν τῶν κακιῶν καὶ τῆς ἀγνοίας ὲπισυμὸαίνει. Κακία δὲ καὶ ἀγνωσία θάνατος ψυχῆς λογικῆςʼ ζωὴ δὲ ἁρετὴ καὶ γνωσις. Οὗ ὑπέσχον ἐν τῷ κόλπῳ μου πολλῶν ἐθνῶν, κ. τ. ἑ. Κὸλπον νῦν τὴν ψυχὴν ὀνομάζει, διά τε καὶ τὴν γνῶσιν τὴν τοῦ Θεοῦ ἀγαθὰ ὀνομάζεσθαι· ἀγαθὰ δὲ τὰ ὲν κόλποις πέφυκε βάλλεσθαι. ι Πιστεύω γὰρ, φησὶ, τοῦ ἰδεῖν τὰ ἀγαθὰ Κυρίου ὲν γῇ ζώντων. ι ν Τὸ ἀντάλλαγμα τοῦ Χριστοῦ, κ. τ. ὲ. Τάχα 6 Κυριακὸς ἄνθρωπος. Τὰ ἐξουδενώματα αὐτῶν ἐτη ἔσονται, κ. τ. ἑ. Ὲξουδενωοήσεται ή ζωὴ αὐτῶν. ### English translation (Claude) [Ps 88 LXX / 89] "And in your good pleasure our horn will be exalted," etc. Here he names the mind "horn"; and the mind is exalted through knowledge of God. "Then you spoke in a vision to your sons," etc. Then you spoke through the holy prophets. "With my holy oil I anointed him," etc. The holy oil signifies the knowledge of God, or rather it indicates essential knowledge. "The enemy will gain no advantage over him," etc. If we give our enemies an advantage when we sin, and Christ did not sin, then Christ gave his enemies no advantage. "And I will set his hand in the sea, and his right hand in the rivers," etc. The hand of Christ is set in the sea, his right hand in the rivers. But the sea, if it wills, becomes a river; and again the river, if it does not keep the river of living water flowing from its belly, becomes a sea. "And his throne as the days of heaven," etc. When the will of God is done on earth as in heaven, then the throne of Christ too will be as the days of heaven. "And if they do not keep my commandments," etc. Whoever does not keep the commandments of God falls from being a throne of God: "For wisdom will not enter a soul that devises evil, nor dwell in a body enslaved to sin." "I will visit their lawless deeds with a rod," etc. "For the Lord disciplines the one he loves, and scourges every son whom he receives." "You have cast his throne down to the ground," etc. The mind that has become earthy instead of heavenly is cast down from heaven to the ground. "You have shortened the days of his time," etc. Through abandonment our virtues and our knowledge diminish; for these are the days of the rational nature. "Who is the man who will live and not see death, who will rescue his soul from the hand of Hades?" etc. The growth of virtue and knowledge follows on the gradual diminishing of all the vices and of ignorance. Vice and ignorance are the death of the rational soul, and virtue and knowledge its life. "Which I bore in my bosom, of many nations," etc. Here he names the soul "bosom," because the knowledge of God is also called good things, and good things are naturally put into the bosom: "For I believe," he says, "that I shall see the good things of the Lord in the land of the living." "The exchange of your Christ," etc. Perhaps the Lord's man. [Ps 89 LXX / 90] "Their years will be things of no account," etc. Their life will be brought to nothing. ### Scripture references - Ps 89:17 (88:18 LXX): quotation, high confidence - Ps 89:19 (88:20 LXX): quotation, high confidence - Ps 89:20 (88:21 LXX): quotation, high confidence - Ps 89:22 (88:23 LXX): quotation, high confidence - Ps 89:25 (88:26 LXX): quotation, high confidence - John 7:38: allusion, high confidence - Ps 89:29 (88:30 LXX): quotation, high confidence - Matt 6:10: allusion, high confidence - Ps 89:31 (88:32 LXX): quotation, high confidence - Ps 89:32 (88:33 LXX): quotation, high confidence - Heb 12:6: quotation, high confidence - Ps 89:44 (88:45 LXX): quotation, high confidence - Ps 89:45 (88:46 LXX): quotation, high confidence - Ps 89:48 (88:49 LXX): quotation, high confidence - Ps 89:50 (88:51 LXX): quotation, high confidence - Ps 27:13 (26:13 LXX): quotation, high confidence - Ps 89:51 (88:52 LXX): quotation, high confidence - Ps 90:5 (89:5 LXX): quotation, high confidence ### Extrabiblical texts - Wis 1:4 (Wisdom of Solomon): quotation, high confidence ### Translation notes - The notes on Ps 87:17 LXX that end the previous column and on the opening of Ps 88 LXX are not in the scan text; this column begins at Ps 88:18 LXX. "The Lord's man" (ὁ κυριακὸς ἄνθρωπος) is a term for Christ's humanity. Quotations: Ps 88:18, 20–21, 23, 26, 30, 32–33, 45–46, 49, 51–52 LXX (89:17–51); John 7:38; Matt 6:10; Wis 1:4; Heb 12:6; Ps 26:13 LXX (27:13); Ps 89:5 LXX (90:5). Most notes (the mind, essential knowledge, the rational nature) read like Evagrius. ### Citation (SBL) Origen, Sel. Ps. 1545 (PG 12:1545a–1545d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1525/#p-1545). ## PG 12:1547 (Ps 89–91 LXX) - URL: https://sophiascriptura.com/fathers/origen-selecta-psalmos/1547/#p-1547 - Source: PG 12:1548a–1548d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Notes on the end of Psalm 90 (LXX 89) and on Psalms 91–92 (LXX 90–91): brightness as knowledge of God, the noonday demon of listlessness, and the psaltery and lyre of mind and soul. ### Greek text Τὰ ἐτη ᾐμιῖηνὼσεὶ ἀμέρ-η ἐμελέτων.. κ. τ. ἑ. ι Σκιὰ γὰρ quin,» φησὶν Ἰὼβ, ι ἐστὶν ὁ βίος ἐπὶ τῆς γης· ι Καὶ τὸ πλεῖον αὐτῶν κόπος καὶ πόνος, κ. τ. ἑ. Τὸ πλεῖον τῶν παρελθόντων ἑτῶν ὲν κόποις καὶ πόνοις γινόμεθα. Τὴν δεξιάν σου οὕτως γνὼρισόν μοι, κ. τ. ι. Μὴ ἐπὶ κολάσει, ἀλλʼ ἐπὶ φιλανθρωπίᾳ γνωρισάσθω σου ὴ δε ξιά. Καὶ ἔσται ἡ λαμπρότης Κυρίου τοῦ Θεοῦ ἡμῶν ἐφʼ ἡμᾶς, κ. τ. ἐ. Λαμπρότης ἐστὶ γνῶσις Θεοῦ· καὶ γὰρ οί μετέχοντες αὐτῆς καλοῦνται λαμπρότητες· ι Ἐν ταῖς λαμπρότησι, φησὶ, τῶν ἁγίων ’ἐκ γαστρὸς πρὸ ἑωσφόρον ἐγέννησα σε. ι Kal τὸ ἔργον τῶν χειρῶν ἡμῶν κίιτεύθυνον, κ. τ. ἑ. Ἔργα μὲν χειρῶν ἐστιν ἡ καθʼ ἕκαστα πρᾶξις ἔργον δὲ χειρῶν ἠ ἐκ τούτων ἐπισυμὸαίνουσα γνωσις. ΨΑΑΜΟΣ L_'. Ἐντοῗς μεταρρένοις αὐτοῦ ἐπισκιάσει σοι, κ. τ. ὲ. Τὸ μετάφρενον σύμβολόν ἐστι καρδίας. Ὅπλῳ κυκλώσει σε ἡ ἀλήθεια αὑτοῦ, of: φοΰηθιξσῃ ἀπὸ φόβου νυκτερινοῦ, κ. τ. ὲ, Ὂπλον Χ ριστοῦ γνῶσις ἀληθὴς, καὶ ὁ κυκλούμενος ὑπʼ αὐτῆς οὐ πτοηθήσετειι. Ἀπὸ,βέλους πετομένου ἡμέρας, κ. τ. ἐ. ’Λκὰοαρτόν τινα δύναμιν νῦν βέλος ὠνόμασε. Ἀπὸ συμπτώματος καί δαιμονίου μεσημβρινοῦ, κ. τ. ἑ. Τὸν μεσημβρινὸν δαίμονά φασιν εἶναι τὸν τῆς ἀκηδίας. Καὶ μάστιξ οὐκ ἐγγιεῖ τῷ σκηιώματί σου, κ. τ. ὲ. Εἰ βούλοιτό τις μὴ περιπεσεῖν μάστιγι, γε· νέσθω οἶκος Θεοῦ. Τοῦ διαφυλάξαι σε ἐν πάσαις ταῖς ὁδοῖς σου, κ. τ. ἑ. '0 ἐν μηδενὶ πταίων, οὗτος διαφυλάσσεται ἐν πάσαις ταῖς ὁδοῖς αὐτοῦ. Μήποτε προσκόψῃς πρὸς λίθον τὸν πόδα σου, κ. τ. ὲ. ποῦς μὲν τὴν ψυχὴν σημαίνει, ὀ δὲ λίθος τὴν ἁμαρτίαν. Kal δείξω αὐτῷ τὸ σωτήριόν μου, κ. τ. ὲ. Σωτήριον τοῦ Θεοῦ ἐστιν ὁ Χριστός. ΨΑΑΜοΣ ιιΑη Ἐν δεκαχόρδῳ ψαλτηρίῳ μετʼ ᾠδῆς ἐν κιθάρᾳ, κ. τ. ἑ. Ψαλτήριόν ἐστι νοῦς καθαρὸς ὑπὸ πνευματικῆς κινούμενος γνώσεως· κιθάρα δέ ἐστι ψυχὴ πρακτικὴ ὑπὸ τῶν ὲντο>ὦν τοῦ Χριστοῦ κινουμένη. Ἀνὴρ ἄφρων οὐ γνώσεται, κ. τ. ἑ. Ἔκγονος ἀφροσύνης κακία, κακίας δὲ ἀγνωσία. ’Ότι ὶδοὺ οἱ ἐχθροί σου ἀπολοῦνται, κ. τ. ἑ. Ἐχθρὸς ἀπολλύμενος γίνεται φίλος· τὴν γὰρ εχθραν αὐτοῦ ἠφάνισεν ὁ θεός. Καὶ τὸ γῆράς μου ἐν ἐλαίῳ πίονι, κ. τ. ὲ. Γῆρας δικαίου γνῶσις ἀληθής· καὶ νεότης αὑτοῦ ἀπάθεια ψυχῆς. ### English translation (Claude) "Our years were spun out like a spider's web," etc. "For our life on earth is a shadow," says Job. "And the greater part of them is toil and trouble," etc. We spend the greater part of the years that have passed in toils and troubles. "So make your right hand known to me," etc. Let your right hand be made known not for punishment but for loving-kindness. "And let the brightness of the Lord our God be upon us," etc. Brightness is knowledge of God; for those who share in it are called brightnesses: "In the brightnesses of the saints," he says, "from the womb, before the morning star, I begot you." "And direct the work of our hands," etc. The works of the hands are the particular acts; the work of the hands is the knowledge that results from them. [Ps 90 LXX / 91] "He will overshadow you with his back," etc. The back is a symbol of the heart. "His truth will surround you with a shield; you will not be afraid of the terror by night," etc. The shield of Christ is true knowledge, and the one surrounded by it will not be frightened. "From the arrow that flies by day," etc. He has here named a certain unclean power "arrow." "From mishap and the noonday demon," etc. They say that the noonday demon is the demon of listlessness. "And no scourge will come near your dwelling," etc. If anyone wishes not to fall under a scourge, let him become a house of God. "To guard you in all your ways," etc. The one who stumbles in nothing is guarded in all his ways. "Lest you strike your foot against a stone," etc. The foot signifies the soul, and the stone sin. "And I will show him my salvation," etc. The salvation of God is Christ. [Ps 91 LXX / 92] "On a ten-stringed psaltery, with song on the lyre," etc. The psaltery is a pure mind moved by spiritual knowledge; the lyre is a practical soul moved by the commandments of Christ. "A senseless man will not know," etc. The offspring of senselessness is vice, and the offspring of vice is ignorance. "For behold, your enemies will perish," etc. An enemy who perishes becomes a friend; for God has abolished his enmity. "And my old age in rich oil," etc. The old age of the righteous is true knowledge, and his youth is the soul's freedom from passion. ### Scripture references - Ps 90:9 (89:9 LXX): quotation, high confidence - Job 8:9: quotation, high confidence - Ps 90:10 (89:10 LXX): quotation, high confidence - Ps 90:12 (89:12 LXX): quotation, high confidence - Ps 90:17 (89:17 LXX): quotation, high confidence - Ps 110:3 (109:3 LXX): quotation, high confidence - Ps 91:4 (90:4 LXX): quotation, high confidence - Ps 91:5 (90:5 LXX): quotation, high confidence - Ps 91:6 (90:6 LXX): quotation, high confidence - Ps 91:10 (90:10 LXX): quotation, high confidence - Ps 91:11 (90:11 LXX): quotation, high confidence - Ps 91:12 (90:12 LXX): quotation, high confidence - Ps 91:16 (90:16 LXX): quotation, high confidence - Ps 92:3 (91:4 LXX): quotation, high confidence - Ps 92:6 (91:7 LXX): quotation, high confidence - Ps 92:9 (91:10 LXX): quotation, high confidence - Eph 2:16: allusion, medium confidence - Ps 92:10 (91:11 LXX): quotation, high confidence ### Translation notes - A garbled line at the head of the column ("ΕΝΕ 15δῖ", part of a running head) is removed. "Listlessness" renders ἀκηδία. Quotations: Ps 89:9–10, 12, 17 LXX (90:9–17); Job 8:9; Ps 109:3 LXX (110:3); Ps 90:4–6, 10–12, 16 LXX (91); Ps 91:4, 7, 10–11 LXX (92:3–10); Eph 2:16. The notes on the noonday demon, the practical soul, and freedom from passion (ἀπάθεια) read like Evagrius. ### Citation (SBL) Origen, Sel. Ps. 1547 (PG 12:1548a–1548d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1547/#p-1547). ## PG 12:1549 (Ps 91–93 LXX) - URL: https://sophiascriptura.com/fathers/origen-selecta-psalmos/1547/#p-1549 - Source: PG 12:1549a–1549d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Notes on the end of Psalm 92 (LXX 91) and on Psalms 93–94 (LXX 92–93): rivers as holy rational natures, discipline as the moderating of the passions, and Christ the throne of righteousness. ### Greek text Περυτεινμένσι ἑν τῷ οἴκῳ Κυρίου, κ. τ. ὲ. Οἱ. δίκαιοι, φυτευθέντες ὲν τῇ γνώσει τῇ τοῦ Κυρίου, πολλοὺς ὲν τῷ κόσμῳ τούτῳ ἢ ἐν ταῖς ἐκκλησίαις ὲξανθήσουσιν ἀνθρώπους, διὰ τῆς πνευματικῆς διδασκαλίας καρποφοροῦντες αύτούς. Καὶ οὐκ ἔστιν ἀδικία παρʼ αὐτῷ, κ. τ. ὲ. Ἀδικία. οὐκ ἔστι παρὰ Θεῷ, διὰ τὸ εἶναι αὐτὸν κακίας ἀνεπίδε κτον. Ἐπῆραν οὶ ποταμοὶ φωνὰς αὐτῶν, κ. τ. ἐ. Φύσεις λογικὰς ἁγίας ποταμοὺς ὀνομάζει, διὰ τὺ ρεῐν ἐκ τῆς καρδίας αὐτῶν ποταμοὺς ὓδατος ς ωντος. Θαυμαστοὶ oi μετεωρισμοὶ τῆς Θαλάσσης, κ. τ. ι. (θαυμαστὴ γίνεται ψυχὴ ἀρθεῖσα μετάρσιος καὶ χωρισθεῖσα τῶν τοῦ βίου τούτου κυ- μάτων. ματων. Ἀπόδος ἀνταπόδοσιν ὑπερηφάνοις, κ. τ. ὲ. ’Υπερηφανία ἐστὶ καταφρόνησις κλήσεως ἀγαθῇς. Τὸν λαόν σου, Κύριε, ἐταπείνωσαν, κ. τ. ὲ. ι Ὃν ἀγαπᾷ Κύριος, παιδεύει, ι φησιν 6 ’Λπόστοο λοςο εἰ δὲ ὃν παιδεύει, μακαρίζει, πᾶς 6 παιδευόμεα νος ὑπʼ αὐτοῦ ἀπαθὴς γενήσεται· τοῦτον γάρ ἀγαπᾷ Κύριοςʼ παιδείανγάρ ἐστι μετριοπάθεια παλ θῶν. Τοῦ πραῧναι αὐτὸν ἀφʼ ἡμερῶν πονηρῶν, κ. τ. ὲ. Ἡμέρας πονηρὰς τὰς ἡμέρας τῆς κρίσεως λέγει, ὲν αἷς 6 παιδευόμενος ὑπʼ αὐτοῦ, καθαρὸς γενόμενος ἀπὸ παθῶν, ἀπολαύσει τῆς γνώσεως, ἀτάραχος διαμένων. Ἕως οὗ ὀρυγῇ τῷ ἁμαρτωλῷ βόθρος, κ. τ. ὲ. Βόθ ρον τὴν γέενναν ὠνόμασεν. Ἕως οὗ δικαιοσύνη ἐπιστρέψει εὶς κρίσιν, κ. τ. ὲ. Ἕως οῦ ὁ Χριστὸς κρινεῖ τὴν οἰκουμένην· αὐτὸς γὰρ ι ἡμῖν ἐγενήθη σοφία ἀπὸ Θεοῦ, δικαιοσύνη τε καὶ ἁγιασμὸς καὶ ἀπολύτρωσις, ι καὶ ι τὴν κρίσιν δὲ πᾶσαν αύτῷ δέδωκεν ό Πατήρ. ι Τὸ ἔλεός σου, Κύριε, ἐβοήθει μοι, κ. τ. ὲ. Ἐνταῦοα τὸ ἕλεος τοῦ Χριστοῦ τὴν πρόνοιαν αὐτοῦ σημαίνει, διʼ ἢν ἄνθρωπος βοηθεῖται, ἦτοι ἐγκαταλείπεται. Ἀλλά βοηθεῖται μὲν ἐνεργούσης αὐτῆς 6 ἄνθρωπος, ἐγκαταλείπεται δὲ ὑποχωρησάσης αύτῆς. ε Αἱ παρακλήσεις σου εὔφραναν τὴν ψυχήν μου, κ. τ. ὲ. Παράκλησίς ἐστιν ἀνάκτησις ψυχῆς ἀπὸ πόνων. Μὴ συμπροσέσιαι σοι θρόνος ἀνομιάς; κ. τ. ὲ. Θρόνον ἀνομίας ὠνόμασε τὸν διάβολον, ἐπειδὴ καὶ θρόνος δικαιοσύνης ἐστὶν 6 Χριστὸς, ὅστις ἀντίκειται τῷ διαβόλῳ. Καὶ κατὰ τὴν πονηρίαν αὐτῶν ἀφανιεὶ αὐτοὺς ### English translation (Claude) "Planted in the house of the Lord," etc. The righteous, planted in the knowledge of the Lord, will make many men blossom in this world or in the churches, making them bear fruit through spiritual teaching. "And there is no injustice in him," etc. There is no injustice with God, because he cannot admit vice. [Ps 92 LXX / 93] "The rivers lifted up their voices," etc. He names holy rational natures rivers, because rivers of living water flow from their heart. "Wonderful are the surges of the sea," etc. The soul becomes wonderful when it is lifted on high and separated from the waves of this life. [Ps 93 LXX / 94] "Render recompense to the proud," etc. Pride is contempt of a good calling. "They have humbled your people, Lord," etc. "The Lord disciplines the one he loves," says the Apostle; and if he calls blessed the one he disciplines, everyone disciplined by him will become free of passion; for this one the Lord loves. For discipline is the moderating of the passions. "To give him rest from evil days," etc. He calls the days of the judgment evil days; in them the one disciplined by him, having become pure of passions, will enjoy knowledge and remain untroubled. "Until a pit is dug for the sinner," etc. He has named Gehenna the pit. "Until righteousness returns to judgment," etc. Until Christ judges the world; for he "became for us wisdom from God, and righteousness and sanctification and redemption," and "the Father has given all judgment to him." "Your mercy, Lord, helped me," etc. Here the mercy of Christ signifies his providence, through which a man is either helped or abandoned. A man is helped when it is at work, and abandoned when it withdraws. "Your consolations have gladdened my soul," etc. Consolation is the soul's recovery from toils. "Shall the throne of lawlessness be allied with you?" etc. He has named the devil the throne of lawlessness, since Christ too is the throne of righteousness, who is opposed to the devil. "And according to their wickedness the Lord our God will make them disappear," ### Scripture references - Ps 92:13 (91:14 LXX): quotation, high confidence - Ps 92:15 (91:16 LXX): quotation, high confidence - Ps 93:3 (92:3 LXX): quotation, high confidence - John 7:38: allusion, high confidence - Ps 93:4 (92:4 LXX): quotation, high confidence - Ps 94:2 (93:2 LXX): quotation, high confidence - Ps 94:5 (93:5 LXX): quotation, high confidence - Heb 12:6: quotation, high confidence - Ps 94:12 (93:12 LXX): allusion, high confidence - Ps 94:13 (93:13 LXX): quotation, high confidence - Ps 94:15 (93:15 LXX): quotation, high confidence - 1 Cor 1:30: quotation, high confidence - John 5:22: quotation, high confidence - Ps 94:18 (93:18 LXX): quotation, high confidence - Ps 94:19 (93:19 LXX): quotation, high confidence - Ps 94:20 (93:20 LXX): quotation, high confidence - Ps 94:23 (93:23 LXX): quotation, high confidence ### Translation notes - Quotations: Ps 91:14, 16 LXX (92:13, 15); Ps 92:3–4 LXX (93:3–4); John 7:38; Ps 93:2, 5, 12–13, 15, 18–20, 23 LXX (94:2–23); Heb 12:6; 1 Cor 1:30; John 5:22. The notes on freedom from passion and on rational natures read like Evagrius. ### Citation (SBL) Origen, Sel. Ps. 1549 (PG 12:1549a–1549d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1547/#p-1549). ## PG 12:1551 (Ps 93–97 LXX) - URL: https://sophiascriptura.com/fathers/origen-selecta-psalmos/1547/#p-1551 - Source: PG 12:1552a–1552d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Notes on Psalms 94–98 (LXX 93–97): God making the wicked disappear by making them good, "today" as this life, the new song of the new man, and the trees that exult. ### Greek text λ Κύριος o’ Θεὸς, κ. τ. ὲ. Ἀφανιεῖ αὐτοὺς κακοὺς ἂν· τας, δηλονότι καλοὺς ποιῶν. ΨΑΛΜΟΣ ιιΔν. Ὅτι ἐν τῇ χειρὶ αὑτοῦ τὰ πέρατα τῆς τῆς, κ. τ. ὲ. Χεῖρα νῦν τὴν πρόνοιαν λέγει τοῦ Θεοῦ. Δεῦτε, προσκυνήσωμεν καὶ προσπέσωμεν αὐτῷ, κ. τ. ὲ. Οὗτος προσπίπτει τῷ Κυρίῳ ὁ τὴν ἐπαρσιν ὑπερηφανίας ἀπολιπών. Σήμερον ἐὰν τῆς φωνῆς αὐτοῦ ἀκούσητε. κ. τ. ἑ. Τὸ σήμερον τὸν βίον τοῦτον σημαίνει· ι ’Ῑηε σοῦς γὰρ, φησὶ, Χριστὸς χθὲς καὶ σήμερον καὶ εἰς τοὺς αἰῶνας· ι καὶ πάλιν· ι ’Ᾱχρις οὗ τὸ σήμερον καΛειται. ι ι Αὐτοὶ δὲ οὐκ ἔγνωσαν τὰς ὁδούς μου, κ. τ. ι. Ὀδοί εισι τοῦ Κυρίου αἱ πρακτικαὶ ἀρεταὶ αἱ ἀπάγουσαι εἰς τὴν βασιλείαν τῶν οὐρανῶν. Ὼς ὤμοσα ἐν τῇ ὀργῆ you, Et εἰσελεύσονται εις τὴν κατάπαυσίν μου, κ. τʼ. ὲ. Καταπαυσις Κυρίου, γνῶσις αὐτοῦʼ ὁ δὲ εἰσελθὼν είς αὐτὴν ἁναπαύσεται ἐπʼ αὐτῆς. Ιʼᾼοιατιε τῷ Κυρίῳ ᾆσμα καινὸν, κ. τ. ἑ. '0 παλαιδς ἄνθρωπος, ὁ φθειρόμενος κατὰ τὰς ἐπιθυμίας τῆς ἀπάτης, οὺ δύναται ᾆσαι ᾇσμα καινόν· τοῦ γὰρ καινοῦ ἀνθρώπου ἐστὶ τδ ᾆσμα τὸ καινὸν τοῦ γενομένου κατʼ εἰκόνα τοῦ κτίσαντος αὐτόν. Φοβερός ἐστιν ἐπὶ πάντας τοὺς θεοὺς, κ. τ. ἑ. Et φοβερός ἐστιν ὁ Κύριος ἐπὶ πάντας τοὺς θεοὺς, ρ πάντες οἱ θεοὶ φοδοῦνται τὸν Κύριον. ’ Εἷπατε ὲν· τοῖς ἔθνεσιν, ὅτι Κύριος ἐβασίλευσε, κ. τ. ὲ. Εἴπατε τοῖς ἀδίκοις, ὅτι δικαιοσύνη ἐβασίλευσε ο καὶ τοῖς ἄφροσιν, ὅτι κυριεύει φρόνησις· καὶ τοῖς ψεύσταις, ὅτι δεσπόζει ἡ ἀλήθειαο καὶτοῖς ἀγνοοῦσιν, ὅτι κεκράτηκεν ὴ γνῶσις. Εὐφραινέσθωσαν οὶ apparot, κ. τ. ὲ.Τουτέοτιν, οἱ κατοικοῦντες ἐν τοῖς οὐρανοῖς. Τότε minutiam-rat πάντα τὰ ξύλα τοῦ δρυμοῦ, κ. τ, ὲ. Ποῖα ἀγαλλιάσονται ξύλα ; λεγέτωσαν οἱ τὴν ἀλληγορίαν παραιτούμενοι. ΨΛΛΜΟΣ wn Εὐφρανθήτωσαν νῆσοι πολλαί, κ. τ. ἑ. Νῆσός ἐστι νοῦς ἀκλινὴς, ὑπὸ τῶι τοῦ βίου τούτου κυμάτων πε ρικτυπού μενος. 1 Καὶ πῦρ ἐνώπιον· αὐτοῦ προπορεύσεται, κ. τ. ὲ. Τὸ πῦρ τοῦτο καίει ξύλα, χόρτον, καλάμην, ’ἐθυοι ἀγαπῶντες τὸν Κύριον, μισεῖτε πονηρὰ, aut. ἐ. Τουτέστιν, οι ἀγαπῶντες τὴν γνῶσιν, μισεῖτε mνη pd. Καὶ ἐξομολογεῖσθε τῇ μνήμη τῆς ἁγιωσύνης αὐτοῦ, κ. τ. ἐ. Ἐξομολογεῑσθε, ιινημονεύοντες τῆς ἁγιωσύνης αὐτοῦ. ΨΑΑΜυΣ ιιΖι. Ἐναντίων τῶν ἐθνῶν dandi-tque τὴν δικαιοσύνην ### English translation (Claude) the Lord our God," etc. He will make them disappear as evil, that is, by making them good. [Ps 94 LXX / 95] "For in his hand are the ends of the earth," etc. Here he calls the providence of God "hand." "Come, let us worship and fall down before him," etc. He falls down before the Lord who has given up the elation of pride. "Today, if you hear his voice," etc. "Today" signifies this life: "For Jesus Christ," he says, "is the same yesterday and today and for ever"; and again: "as long as it is called today." "But they did not know my ways," etc. The ways of the Lord are the practical virtues that lead to the kingdom of heaven. "As I swore in my wrath, they shall not enter my rest," etc. The rest of the Lord is knowledge of him; whoever enters it will rest upon it. [Ps 95 LXX / 96] "Sing to the Lord a new song," etc. The old man, corrupted according to the desires of deceit, cannot sing a new song; for the new song belongs to the new man, who has been made according to the image of his Creator. "He is to be feared above all gods," etc. If the Lord is to be feared above all gods, then all the gods fear the Lord. "Say among the nations: The Lord has become king," etc. Say to the unjust that righteousness reigns, and to the foolish that prudence is lord, and to liars that truth is master, and to the ignorant that knowledge has prevailed. "Let the heavens rejoice," etc. That is, those who dwell in the heavens. "Then all the trees of the forest will exult," etc. What sort of trees will exult? Let those who refuse allegory tell us. [Ps 96 LXX / 97] "Let the many islands be glad," etc. An island is a mind that does not swerve, though the waves of this life beat around it. "And fire will go before him," etc. This fire burns wood, hay, straw. "You who love the Lord, hate evil," etc. That is: you who love knowledge, hate evil. "And give thanks at the remembrance of his holiness," etc. Give thanks, remembering his holiness. [Ps 97 LXX / 98] "Before the nations he has revealed his righteousness," ### Scripture references - Ps 94:23 (93:23 LXX): quotation, high confidence - Ps 95:4 (94:4 LXX): quotation, high confidence - Ps 95:6 (94:6 LXX): quotation, high confidence - Ps 95:7 (94:7 LXX): quotation, high confidence - Heb 13:8: quotation, high confidence - Heb 3:13: quotation, high confidence - Ps 95:10 (94:10 LXX): quotation, high confidence - Ps 95:11 (94:11 LXX): quotation, high confidence - Ps 96:1 (95:1 LXX): quotation, high confidence - Eph 4:22: allusion, high confidence - Col 3:10: allusion, high confidence - Ps 96:4 (95:4 LXX): quotation, high confidence - Ps 96:10 (95:10 LXX): quotation, high confidence - Ps 96:11 (95:11 LXX): quotation, high confidence - Ps 96:12 (95:12 LXX): quotation, high confidence - Ps 97:1 (96:1 LXX): quotation, high confidence - Ps 97:3 (96:3 LXX): quotation, high confidence - 1 Cor 3:12: allusion, high confidence - Ps 97:10 (96:10 LXX): quotation, high confidence - Ps 97:12 (96:12 LXX): quotation, high confidence - Ps 98:2 (97:2 LXX): quotation, high confidence ### Translation notes - "He will make them disappear as evil, that is, by making them good" is translated as written. The headings of Ps 95 LXX and of Ps 96 LXX are garbled or missing in the scan. Quotations: Ps 93:23 LXX (94:23); Ps 94:4, 6–7, 10–11 LXX (95:4–11); Heb 13:8; Heb 3:13; Ps 95:1, 4, 10–12 LXX (96:1–12); Eph 4:22–24; Col 3:10; Ps 96:1, 3, 10, 12 LXX (97:1–12); 1 Cor 3:12; Ps 97:2 LXX (98:2). ### Citation (SBL) Origen, Sel. Ps. 1551 (PG 12:1552a–1552d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1547/#p-1551). ## PG 12:1553 (Ps 97–101 LXX) - URL: https://sophiascriptura.com/fathers/origen-selecta-psalmos/1547/#p-1553 - Source: PG 12:1553a–1553d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Notes on the end of Psalm 98 (LXX 97) and on Psalms 99–102 (LXX 98–101): the footstool as Christ's flesh, the gates of wisdom, and the value of keeping watch. ### Greek text αὑτοῦ, κ. τ. ὲ. ι Δικαιοσύνη γὰρ θεοῦ ἐν αὐτῷ ἀποκαλύπτεται ὲκ πίστεως είς πίστιν. ι Ιιοταμοί κροτήσουσι χειρὶ ἐπὶ τὸ αὐτὸ, κ. τ. έν El τὰ χαρίσματα τοῦ Πνεύ ματος τοῦ άγίου ποταμοὶ λέγονται κατὰ τό ι Ποταμοὶ ὲκ τῆς κοιλίας αὑτοῦ ῥεύσουσιν ῦδατος ζῶντος, ι καλῶς οἱ μεθέξοντες τούτων τῶν ποταμῶν καὶ αὐτοὶ ποταμοὶ λέγονται. Σημειωτέον δὲ καὶ τὸ ι ἐπὶ τὸ αὐτὸ ι εἶναιτοὺς ποταμοὺς, ῐνα τὸ αὐτὸ λέγωσι πάντες, καὶ μὴ ὲν αὐτοῖς σχίσματα. Σὺ ἡτοίμασας εὐθύτητας, κ. τ. ἑ. Εὐθύτητας ἦτοι τοὺς εὐθεῖς, ἦτοι τὰς ἀρετάς. Καὶ προσκυνεῖτε τῷ ὑποποδίῳ τῶν ποδῶν αὐτοῦ, κ.τ. ὲ. Τὸ ὑποπόδιον τῶν ποδῶν εἶπόν τινες εἶναι τὴν σάρκα τὴν τοῦ Χριστοῦ, ἣτις διὰ τὸν Χριστόν ἔστι προσκυνητή ὁ δὲ Χριστὸς προσκυνητὸς διὰ τὸν ἐν αὐτῷ Λόγον Θεοῦ. Καὶ Σαμουὴλ ἐντοῖς ἐπικαλουμένοις τὸ ὄνομα αὑτοῦ, κ. τ. ὲ. Οὗτος ἐπικαλεῖται τὴν δικαιοσύνην ό δικαιοπραγῶν, καὶ τὴν ἀλήθειαν ό μὴ ψευδόμενος, καὶ τὴν ἀγάπην ό μὴ μισῶν. Ἐν στὺλῳ νεφέλης ἐλάλει πρὸς αὐτοὺς, κ. τ. ὲ. '0 στῦλος καὶ η νεφέλη λογικαὶ φύσεις εἰσὶ, διʼ ὧν ἐλάλει πρὸς τοὺς ἁγίους ό Κύριος. Ὑψοῦτε Κύριον τὸν Θεὸν ἡμῶν, κ. τ. ὲ. Ὑπὸ καθαροῦ νοῦ πέφυκεν ὑψοῦσθαι Θεός. Είσέλθετε είς τὰς πύλας αὑτοῦ, κ. τ. ὲ. Πύλαι σοφίας, ἀρεταί ο διὰ γὰρ αὐτῶν εἰσερχόμεθα εἰς τὴν βασιλείαν τῶν οὐρανῶν. Ἐλεον καὶ κρίσιν ᾄσομαι σοι, Κύριε, κ. τ. ὲ. Τδν περὶ Προνοίας καὶ κρίσεως ᾆσαι θέλει λόγον. Τὸν καταλαλοῦντα λάθρα τοῦ πλησίον αὐτοῦ, τοῦτον ἐξεδίωκον, κ. τ. ἑ. Χρήσιμον τὸ ῥητὸν πρὸς τοὺς καταλαλοῦντας. Πορευόμενος ἐν ὁδῷ ἀμώμῳ, οὗτός μοι ἑλειτούργει, κ. τ. ὲ. Χρηστέον τὸ ῥητὸν πρὸς τοὺς ἱερατικοὺς ὑπηρετουμένους ὑπὸ δούλων πονηροτάτων. Τοῦ ἐξολοθρεῦσαι ἐκ πόλεως, κ. ὲ. Νῦν πόλιν Κυρίου λέγει τὴν ἑαυτοῦ ψυχὴν, ὲν πάντας ἀπέκτεινε λογισμοὺς παρανόμους. Ἠγρύπνησα καὶ ἐγενόμην ὡς στρουθίον μονάζον ἐπὶ δώματι, κ. τ. ὲ. Οὐδὲν ἄλλο τὸν νοῦν οὕτως ἀπεργάζεται κοῦφον ὡς ἀγρυπνία. ’Ότι σποδὸν ὡσεὶ ἄρτον ἔφατον, καὶ τὸ πόμα μου μετὰ κλαυθμοῦ ἐκίρνων, κ. τ. ὲ. Χρήσιμον τὸ ῥητὸν πρὸς τοὺς παρὰ τὸν καιρὸν τοῦ πότου αὐλοῖς καὶ ᾠδαῖς τερπομένους. Κάγὼ ὡσεί χόρτος ἐξηράνθην · σὺ δὲ, Κύριε, είς τὸν αἰῶνα μένεις, κ. τ. ὲ. Ἐγὼ μὲν πρόσκαιρος ### English translation (Claude) etc. "For in it the righteousness of God is revealed from faith to faith." "The rivers will clap their hands together," etc. If the gifts of the Holy Spirit are called rivers, according to "Rivers of living water will flow from his belly," then those who will share in these rivers are rightly called rivers themselves. Note also that the rivers are "together," so that all may say the same thing and there may be no divisions among them. [Ps 98 LXX / 99] "You have prepared uprightness," etc. "Uprightness" means either the upright or the virtues. "And worship at the footstool of his feet," etc. Some have said that the footstool of the feet is the flesh of Christ, which is to be worshipped because of Christ; and Christ is to be worshipped because of the Word of God in him. "And Samuel among those who call upon his name," etc. He calls upon righteousness who acts righteously, and upon truth who does not lie, and upon love who does not hate. "In a pillar of cloud he spoke to them," etc. The pillar and the cloud are rational natures, through which the Lord spoke to the saints. "Exalt the Lord our God," etc. God is by nature exalted by a pure mind. [Ps 99 LXX / 100] "Enter his gates," etc. The gates of wisdom are the virtues; for through them we enter the kingdom of heaven. [Ps 100 LXX / 101] "I will sing to you of mercy and judgment, Lord," etc. He wishes to sing the doctrine of Providence and judgment. "Whoever slanders his neighbour in secret, him I drove away," etc. The verse is useful against slanderers. "He who walks in a blameless way, he served me," etc. The verse should be used against those of the priestly order who are served by thoroughly wicked slaves. "To destroy from the city," etc. Here he calls his own soul the city of the Lord, in which he killed all lawless thoughts. [Ps 101 LXX / 102] "I kept watch and became like a sparrow alone on a housetop," etc. Nothing makes the mind so light as keeping watch. "For I ate ashes like bread, and mingled my drink with weeping," etc. The verse is useful against those who delight in pipes and songs at drinking time. "And I withered like grass; but you, Lord, remain for ever," etc. I am temporary ### Scripture references - Rom 1:17: quotation, high confidence - Ps 98:8 (97:8 LXX): quotation, high confidence - John 7:38: quotation, high confidence - 1 Cor 1:10: allusion, high confidence - Ps 99:4 (98:4 LXX): quotation, high confidence - Ps 99:5 (98:5 LXX): quotation, high confidence - Ps 99:6 (98:6 LXX): quotation, high confidence - Ps 99:7 (98:7 LXX): quotation, high confidence - Ps 99:9 (98:9 LXX): quotation, high confidence - Ps 100:4 (99:4 LXX): quotation, high confidence - Ps 101:1 (100:1 LXX): quotation, high confidence - Ps 101:5 (100:5 LXX): quotation, high confidence - Ps 101:6 (100:6 LXX): quotation, high confidence - Ps 101:8 (100:8 LXX): quotation, high confidence - Ps 102:7 (101:8 LXX): quotation, high confidence - Ps 102:9 (101:10 LXX): quotation, high confidence - Ps 102:11 (101:12 LXX): quotation, high confidence - Ps 102:12 (101:13 LXX): quotation, high confidence ### Translation notes - The note on the footstool reports the view of "some" that Christ's flesh is worshipped because of Christ, and Christ because of the Word of God in him; translated as written. Quotations: Rom 1:17; Ps 97:8 LXX (98:8); John 7:38; 1 Cor 1:10; Ps 98:4–7, 9 LXX (99:4–9); Ps 99:4 LXX (100:4); Ps 100:1, 5–6, 8 LXX (101:1–8); Ps 101:8, 10, 12–13 LXX (102:7–12). The notes on watchfulness and lawless thoughts read like Evagrius. ### Citation (SBL) Origen, Sel. Ps. 1553 (PG 12:1553a–1553d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1547/#p-1553). ## PG 12:1555 (Ps 101–103 LXX) - URL: https://sophiascriptura.com/fathers/origen-selecta-psalmos/1547/#p-1555 - Source: PG 12:1556a–1556d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Notes on the end of Psalm 102 (LXX 101) and on Psalms 103 and 104:2 (LXX 102–103): the powers of the inner man, the eagle's youth, and the heavens perishing in form, not essence. ### Greek text καί Θηρεὺς , σὺ δὲ ἀΐδιος καὶ ἀθάνατος. Μὴ ἀναγάγῃς με ἐν ἡμίσει ἡμερῶν μου, κ. τ. ε. Τῶν γινομένων ἡμερῶν ὑπὸ τοῦ ἡλίου τῆς δικαιοσύνης. Αὐτοὶ ἀπολοῦνται, σὺ δὲ διιιμενεῖς, κ. τ. ἑ. ’Λπολοῠνται οἱ οὐρανοὶ οὑ κατʼ οὐσίαν, ἀλλὰ κατὰ τὸ σχῆμα · ι Παράγει γὰρ, φησὶν ὁ Ἀπόο-τολος, τὸ σχῆμα. τοῦ κόσμου τούτου. ι ΨΛΛΜΟΣ ΡΒ. Ε more; ὴ ψυχή μου τὸν Κύριον, καὶ πάντα τὰ ἐντός μου τὸ ὄνομα τὸ ἅγιον αὑτοῦ, κ. τ. ἑ. Τὰ ἐντὸς τοῦ ἔσω ἀνθρώπου ἐστὶν ἡ von-md) δύναμις, καὶ διανοητικὴ, καὶ ὲπιβλεπτικὴ, καὶ ἑρμηνευτικὴ, καὶ ἡ φανταστικὴ, καὶ ἠ μνημονευτικὴ. Ἀνακιιινισθήοέται ὠς ἀετοῦ ἡ νεότης σου, κ. τ. ὲ. Τὸ γῆρας ἀποδύεται ὁ ἀετὸς, ὡς καὶ ὁ ἇνθρωπος τὸν παλαιὸν ἄνθρωπον ἀποδύεται τὸν φθειρόμενον κατὰ τὰς ἐπιθυμίας τῆς ἀπάτης. Ὅτι κατὰ τὸ ὕψος τοῦ οὐρανοῦ ἀπὸ τῆς τῆς ἐκραταίωσε Κύριος τὸ ἕλεος αὑτοῦ ἐπὶ τοὺς φοβουμένους αὑτὸν, κ. τ. ὲ. ’Ὠσπερ ὓψωσε τοὺς ὲν οὐρανοῖς, οὕτως ἐλέησε τοὺς ἐπὶ γῆς φοβουμένους αὐτόν. Ἀνθρωπος ὡσεὶ χόρτος αἱ ἡμέραι αὑτοῦ, (inde) ἄνθος τοῦ ἀγροῦ οὕτως ἐξω-θήσει, κε, τ. ὲ. 'Ew ταῦοα ὁ ἄνθρωπος τὴν καθόλου φύσιν δηλοῖ· πᾶς γὰρ ἄνθρωπος πρόσκαιρος καὶ θνητὸς, εὐμάραντος καὶ πρόσκα ιρος. Ὅιί έινζςῦμιι διῆλθεν ἐν αὐτῷ, καὶ οὺχ ὑπάρξει, κ. τ. ἑ. Μετὰ θάνατον ἡ ψυχὴ οὺχ ὑπάρχει ὲν τῷ βίῳ τούτῳ. Τὸ δὲ ἕλεος τοῦ Κυρίου ἀπὸ τοῦ αἰῶνος καὶ ἕως τοῦ αἰῶνος εἰς τοὺς φοβουμένους αὐτὰν, κ. τ. ὲ. Ἦ μὲν αἰσθητὴ ζωὴ οὐκ ἀΐδιος, τὸ δὲ ἔλεος τοῦ Κυρίου ὰῖδιον. Καὶ ἡ δικαιοσύνη αὐτοῦ ἐπὶ υἱοῖς υἱῶν. κ. τ. ἑ. Υἱοὶ υἱῶν εἰσιν οἰ τοῦ aurci-irvadunt); τῆς υἱοθεσίας ἠξιωμένοι. Καὶ μεμνημένοις τῶν ἐντολῶν αὑτοῦ, κ. τ. ἑ. Οὗτος μέμνηται τῶν ἐντολῶν, ὁ ζῶν κατʼ αὐτάς. Καὶ ὴ,βασιλεία αὐτοῦ πάντων δεσπόζει, κ. τ. ἑ. Ἠ μὲν δημιουργικὴ αὐτοῦ βασιλεία πάντων δεσπόζει · ἡ δὲ κατὰ γνῶσιν βασιλεία ob πάντων τῶν ἐπὶ γῆς, πάντων δὲ τῶν ὲν οὐρανοῖς δεσπόζει. ΨΛΑΜΟΣ PI". ’Λναβαλλόμενος φῶς ὡς ιμάτιον, κ. τ. ὲ. Ὶμάτιον Κυρίου γνῶσις ἀληθής· ὁ δὲ ἐνδυόμενος αὐτὸ φωτισῦήσεται ὑπʼ αὑτοῦ. Ἐκτείνων τὸν οιῖξρίινὸν ὡσεὶ δέρῤιν, κ. τ. ὲ. Διὰ τί οὐκ εἶπεν, ι ἐκτείνας, ι ἀλλʼ ι ὲκτεῐνων; ι ἦ ἅπαξ μὲν αὐτὸν κατʼ οὐσίαν ἐξέτεινεν, ἀεὶ δὲ αὐτὸν ἐκτείνει κατὰ τὴν πρόνοιαν; Τοιοῦτόν ἐστι καὶ τὺ Ἰὼβ εἰρημένον ' ὁ ι Ποιῶν Πλειάδα. καὶ Ἕσπερον, καὶ Ἀρκτοῦρον καὶ mosi: Νότου, ι ### English translation (Claude) and mortal, but you are everlasting and immortal. "Do not take me away in the half of my days," etc. Of the days made by the sun of righteousness. "They will perish, but you will remain," etc. The heavens will perish not in their essence but in their form: "For the form of this world," says the Apostle, "is passing away." [Ps 102 LXX / 103] "Bless the Lord, my soul, and all that is within me, his holy name," etc. The things within the inner man are the intellectual power, the discursive, the attentive, the interpretive, the imaginative, and the power of memory. "Your youth will be renewed like the eagle's," etc. The eagle strips off its old age, as man too strips off the old man, corrupted according to the desires of deceit. "For as the height of heaven is above the earth, the Lord has made his mercy strong over those who fear him," etc. As he exalted those in heaven, so he has had mercy on those on earth who fear him. "Man: his days are like grass; like a flower of the field, so will he flourish," etc. Here "man" indicates the universal nature; for every man is temporary and mortal, quick to wither and temporary. "For a wind has passed over it, and it will not be," etc. After death the soul is no longer in this life. "But the mercy of the Lord is from age to age upon those who fear him," etc. The sensible life is not everlasting, but the mercy of the Lord is everlasting. "And his righteousness upon sons of sons," etc. The sons of sons are those who have been counted worthy of adoption through … "And to those who remember his commandments," etc. He remembers the commandments who lives by them. "And his kingdom rules over all," etc. His creative kingdom rules over all; but the kingdom according to knowledge rules, not over all those on earth, but over all those in heaven. [Ps 103 LXX / 104] "Putting on light as a garment," etc. The garment of the Lord is true knowledge; whoever puts it on will be enlightened by it. "Stretching out the heaven like a skin," etc. Why did he not say "having stretched out" but "stretching out"? Is it that he stretched it out once as to its essence, but always stretches it out by his providence? Such also is what is said in Job: "Who makes the Pleiades and Hesperus and Arcturus and the chambers of the south." ### Scripture references - Ps 102:24 (101:25 LXX): quotation, high confidence - Mal 4:2: allusion, medium confidence - Ps 102:26 (101:27 LXX): quotation, high confidence - 1 Cor 7:31: quotation, high confidence - Ps 103:1 (102:1 LXX): quotation, high confidence - Ps 103:5 (102:5 LXX): quotation, high confidence - Eph 4:22: allusion, high confidence - Ps 103:11 (102:11 LXX): quotation, high confidence - Ps 103:15 (102:15 LXX): quotation, high confidence - Ps 103:16 (102:16 LXX): quotation, high confidence - Ps 103:17 (102:17 LXX): quotation, high confidence - Ps 103:18 (102:18 LXX): quotation, high confidence - Ps 103:19 (102:19 LXX): quotation, high confidence - Ps 104:2 (103:2 LXX): quotation, high confidence - Job 9:9: quotation, high confidence ### Translation notes - The scan reads Θηρεύς for θνητός ("mortal"). The words after "adoption through" are garbled in the scan ("aurci-irvadunt);"). Quotations: Ps 101:25, 27 LXX (102:24, 26); Mal 4:2 (3:20 LXX); 1 Cor 7:31; Ps 102:1, 5, 11, 15–19 LXX (103); Eph 4:22; Ps 103:2 LXX (104:2); Job 9:9. The list of the powers of the soul and the notes on knowledge read like Evagrius. ### Citation (SBL) Origen, Sel. Ps. 1555 (PG 12:1556a–1556d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1547/#p-1555). ## PG 12:1557 (Ps 103 LXX) - URL: https://sophiascriptura.com/fathers/origen-selecta-psalmos/1547/#p-1557 - Source: PG 12:1557a–1557d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Notes on Psalm 104:4–29 (LXX 103): angels as spirits and fire, the earth held by God's art, the abyss of the knowledge of God, and the sun of righteousness. ### Greek text 't) ποιῶν τοὺς ἀγγέλους αὑτοῦ πνεύματα, καὶ τοὺς λειτουργοὺς αὑτοῦ πυρὸς φλόγα, κ. τ. ὲ. Τῷ μὲν Ἀβραάμ οἱ ἄγγελοι ὡς πνεύματα ἐφάνησαν, τοῖς δὲ Σοδομίταις ὥσπερ πῦρ φλέγον. '0 θεμελιῶν τὴν γῆν ἐπὶ τὴν ἀσφάλειαν αὐτῆς ο οὐ κλιθήσεται εὶς τὸν αἰῶνα τοῦ αἰῶνος, κ. τ. ἑ. Ὀ μὲν Ἰὼβ εἷπε ο ‹ Κρεμάσας τὴν γῆν ἐπὶ μηδενός· ι ὁ δὲ Δαυῖδ, t ἐπὶ τὴν ἀσφάλειαν αὐτῆς. s Ἐκάτεροι δὲ ἀναιροῦσι τὸ εἶναι σῶμά τι ἕτερον βαστάζον αὐτὴν ὑποκάτω· ὴ γὰρ ἀσφάλεια οὐκ ἔστιν οὐσία, ἀλλὰ τέχνη Θεοῦ, ἀκίνητον τὴν γῆν ἐν τῇ σφαίρᾳ διαφυλάττουσα. Ἀβυσσος ὡς ἱμάτιον τὸ περιβόλαιον αὐτοῦ, κ. τ. ἐ. Τὸ ἀκατάληπτον τῆς γνώσεως τοῦ Θεοῦ διὰ τῆς ἀβύσσου παρίστησι. Ἀναβαίνουσιν ὄρη καὶ καταβαίνουσι πεδιά εὶς τὸν τόπον ὃν ἐθεμελίωσας αὐτοῖς, κ. τ. ὲ. Λογικάς τινας διὰ τῶν λόγων τούτων αἰνίττεται φύσεις. Ὅριον ἕθου ὃ οὐ παρελεύσονται, κ. τ. ὲ. Περὶ τῶν καταχθονίων δαιμόνων ταῦτα λέγεσθαί φασι. η Ποτίζὶυν ὅρη ἐκ τῶν ὑπερῴων αὑτοῦ, κ. τ. ἑ. ’Υπερῷα Θεοῦ φύσεις καθαραὶ ποτίζουσαι τοὺς ὑψηλοτέ ρους τῇ καρδίᾳ. Χορτασθιξσεται τὰ ξύλα τοῦ πεδίου, κ. τ. ἑ. '0 δὲ Ἐβραῖος καὶ οἱ λοιποὶ t τοῦ Κυρίου ι τεθείκασιν. Διεξελθὼν τὰ κάρπιμα, ἀναγκαίως μνημονεύει καὶ τῶν ἀκάρπων, ὼς ἀναγκαῖον τοῖς ἀνθρώποις καὶ αὐτὰ παρεχόντων χρείαν. Διὰ τοῦτο καὶ t Κυρίου r αὐτὰ προσηγόρευσεν, ὡς αὑτοφυᾶ καὶ ού χειρόκμητα, ἀλλὰ τῷ θείῳ λόγῳ βλαστήσανταο διὸ καὶ ἐπήγαγεν· ι Ai κέδροι τοῦ Λιβάνου ἃς ἐφύτευσας. s Τοῦ αὑτοῦ. Ὥσπερ ἐστί τινα ξύλα τοῦ παραδείσου, οὕτω καὶ ξύλα πεδίου. Πέτρα καταφυγὴ τοῖς χοιρογρυλζὶίοις, κ. τ. ἑ. '0 χοιρογρυλλίου ἔχων κατάστασιν προσφυγέτω τῇ πνευματικῇ πέτρᾳ. τῇ ἀκολουθούσῃ ὲν τῇ ἐρήμῳ, καὶ ποτιζούσῃ τὸν Ἰσραήλ. '0 ἣλιος ἔγνω τὴν δύσιν αὐτοῦ, κ. τ. ἑ. '0 ἥλιος τῆς δικαιοσύνης ἔγνω νῦν τοὺς ἐν οἷς ἔδυ ποτέ. _ Ἀνέτειλεν ὀ ἥλιος καὶ συνήχθησαν, κ. τ. ὲ. Ἐν οἷς ἀνατέλλει ὁ ἣλιος τῆς δικαιοσύνης, ἐν τούτοις καὶ at κακίαι κατὰ δύναμιν ὑπάρχουσιν. Ἐξελεύσεται ἅνθρωπος ἐπὶ τὸ ἔργον αὑτοῦ, καὶ ἐπὶ τὴν ἐργασίαν αὑτοῦ ἕως ἑσπέρας, κ. τ. ὲ. Ἔργον νῦν λέγει αὐτὴν τὴν ὓλην περὶ ἣν ἡ ἐργασία. ἐργασίαν δὲ αὐτὴν τὴν τέχνην τὴν περὶ τὴν ὓλην γινομένην. Ἐκεῖ ἑρπετὰ ὧν οὐκ ἔστιν ἀριθμὸς, κ. τ. ὲ. Τῶν ἑρπετῶν ἀνθρώπων διὰ τὴν κακίαν οὐκ ἔστιν ἀριθμός· ί Ὁ γὰρ ἀριθμῶν, φησὶ, πλήθη ἄστρων, καὶ πᾶσιν αὐτοῖς ὀνόματα καλῶν. ι Ἀντανελεῖς τὸ πνεῦμα αὐτῶν, καὶ ἐκλείψὸυσι, καὶ εὶς τὸν χοῦν αὐτῶν ἐπιστερέψουσι, κ. τ. ὲ. Ol. ἐκπίπτοντες τοῦ παρὰ τοῦ Θεοῦ δοθέντος αὐτοῖς τικεύματος γίνονται χοϊκοί. ### English translation (Claude) "Who makes his angels spirits, and his ministers a flame of fire," etc. To Abraham the angels appeared as spirits, but to the Sodomites as burning fire. "Who founded the earth upon its stability; it will not be moved for ever and ever," etc. Job said, "Hanging the earth upon nothing"; and David, "upon its stability." Both exclude there being some other body underneath that carries it; for its stability is not a substance but the art of God, which keeps the earth unmoved within the sphere. "The abyss is his covering like a garment," etc. Through the abyss he presents the incomprehensibility of the knowledge of God. "The mountains go up and the plains go down to the place you founded for them," etc. By these words he hints at certain rational natures. "You set a boundary that they will not pass," etc. They say that these words are said of the subterranean demons. "Watering the mountains from his upper rooms," etc. The upper rooms of God are pure natures that water those who are loftier in heart. "The trees of the plain will be satisfied," etc. The Hebrew and the other versions have put "of the Lord." Having gone through the fruitful plants, he necessarily mentions the unfruitful ones too, since these also supply a need necessary to men. That is also why he called them "of the Lord," as growing of themselves and not made by hand, but sprouting at the divine word; and so he added: "The cedars of Lebanon, which you planted." Of the same. As there are trees of paradise, so also there are trees of the plain. "The rock is a refuge for the rock-badgers," etc. Let the one who is in the condition of a rock-badger flee for refuge to the spiritual rock that followed in the desert and gave Israel drink. "The sun knew its setting," etc. The sun of righteousness has now come to know those in whom it once set. "The sun rose, and they were gathered together," etc. In those in whom the sun of righteousness rises, the vices too exist only potentially. "Man will go out to his work and to his labour until evening," etc. Here he calls "work" the very material with which the labour is concerned, and "labour" the craft itself exercised on the material. "There are creeping things without number," etc. Of the men who creep because of vice there is no number: "For he who numbers," it says, "the multitudes of the stars, and calls them all by name." "You will take away their spirit, and they will fail and return to their dust," etc. Those who fall away from the spirit given them by God become earthy. ### Scripture references - Ps 104:4 (103:4 LXX): quotation, high confidence - Gen 18:2: allusion, medium confidence - Gen 19:24: allusion, medium confidence - Ps 104:5 (103:5 LXX): quotation, high confidence - Job 26:7: quotation, high confidence - Ps 104:6 (103:6 LXX): quotation, high confidence - Ps 104:8 (103:8 LXX): quotation, high confidence - Ps 104:9 (103:9 LXX): quotation, high confidence - Ps 104:13 (103:13 LXX): quotation, high confidence - Ps 104:16 (103:16 LXX): quotation, high confidence - Ps 104:18 (103:18 LXX): quotation, high confidence - 1 Cor 10:4: allusion, high confidence - Ps 104:19 (103:19 LXX): quotation, high confidence - Mal 4:2: allusion, medium confidence - Ps 104:22 (103:22 LXX): quotation, high confidence - Ps 104:23 (103:23 LXX): quotation, high confidence - Ps 104:25 (103:25 LXX): quotation, high confidence - Ps 147:4 (146:4 LXX): quotation, high confidence - Ps 104:29 (103:29 LXX): quotation, high confidence ### Translation notes - Quotations: Ps 103:4–6, 8–9, 13, 16, 18–20, 22–23, 25, 29 LXX (104:4–29); Gen 18–19; Job 26:7; 1 Cor 10:4; Mal 4:2; Ps 146:4 LXX (147:4). On v. 16 the note compares the Hebrew and the other Greek versions ("trees of the Lord"). The note on the earth's stability as God's art, not a supporting body, is translated as written. ### Citation (SBL) Origen, Sel. Ps. 1557 (PG 12:1557a–1557d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1547/#p-1557). ## PG 12:1559 (Ps 103–105 LXX) - URL: https://sophiascriptura.com/fathers/origen-selecta-psalmos/1547/#p-1559 - Source: PG 12:1560a–1560d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Notes on the end of Psalm 104 (LXX 103) and on Psalm 105 (LXX 104): renewal as resurrection, the anointed who share in Christ, and the plagues of Egypt. ### Greek text Ἐξαποστελεῖς τὸ πνεῦμά σου, καὶ κτισθήσωεται, καὶ ἀωκαινιεῖς, τὸ πρόσωπον τῆς γῆς, κ. τ. ὲ. Ἢν Παῦλος ὸ ἅγιος ἐξανάστασιν εἴρηκε, ταύτην Δαυτδ άνακαινισμὸν προσηγόρευσεν. '0 ἁπτόμενος τῶν ὀρέων, καὶ καπνίζονται, κ. τ. ὲ. Τὰ καπνιζόμενα ὅρη ἀποβάλλει τὴν κακίαν, ἁπτομένου αὐτῶν τοῦ πνευματικοῦ πυρὸς τοῦ βληθέντος ὲπὶ τὴν γῆν. Ἐκλειποισαν ἁμαρτωλοὶ ἀπὸ τῆς γῆς, κ. 1. ι. Οὐχὶ μὴ ὑπάρχειν αὐτοὺς, ἀλλὰ μὴ ὑπάρχειν αὐτοὺς ἁμαρτωλούς. ΨΔΛΜΟΣ ΡΔ. Διηγήσασθε πάντα τὰ θαυμάσια αὑτοῦ, κ. τ. ὲ. '0 κτησάμενος πᾶσαν τὴν γνῶσιν τὴν τοῦ Θεοῦ, οὗτος δύναται διηγεῖσθαι πάντα τὰ θαυμάσια αὐτοῦ. Ζητήσατε τὸν Κύριον, κ. 1. ἐ. '0 τὰς ἐντολὰς ποιῶν τοῦ Θεοῦ, οὗτος ζητεῖ αὐτόν. Ζητήσατε τὸ πρόσωπον αὐτοῦ διαπαντὸς, κ. τ. ὲ. Τοῦτο λέγει τὸ πρόσωπον ζητεῖν ἡμᾶς, ὅπερ οἱ ἄγγελοι βλέπουσι διαπαντός. Σπέρμα Ἀβραὰμ δοῦλοι αὐτοῦ, κ. τ. ὲ. 0i τοῦ σπέρματος ὄντες τοῦ Ἀβραὰμ, δυνάμει εἰσὶν ἐκλεκτοί. Ἐμνήσθη εἰς τὸν αἰῶνα διαθήκης αὐτοῦ, λόγου οὗ ἐνετείλατο εἰς χιλίας γενεὰς, κ. 1. ὲ. Τὰς χιλίας γενεὰς οἱ μὲν τὰς πολλὰς αὐτὸν λέγειν γενεὰς ἐνόμισαν, οἱ δὲ τὰς ὑπὸ τούτου τοῦ ἀριθμοῦ περιγραφομένας. Λέγων· Σοὶ δώσω τὴν γῆν Χαναὰν, σχοινισμα κληρονομίας ὑμῶν, κ. 1. ὲ. Πρὸ τῆς ἐπιδημίας Χριστοῦ οἱ Χαναναῖοι κατεῖχον ἡμῶν τὰς ψυχὰς, μῆ ἐῶντες ἡμᾶς καρποὺς ἐκφέρειν πνευματικούς. Οὐκ ἀφῆκεν ἄνθρωπον ἀδικῆσαι αὐτοὺς, κ. τ. ὲ. Ἐντεῦθεν γινώσκομεν, ὅτι οἱ ἀδικούμενοι ὑπὸ ἀνθρώπων κατʼ ὲγκατάλειψιν ἀδικοῦνται Θεοῦ. Μὴ ἅπτεσθε τῶν χριστῶν μου, κ. 1. ὲ. Οὗτοι οἱ χριστοὶ Χριστοῦ μετέχοντες λέγονται χριστοί· ὁ δδ Χριστὸς τοῦ Πατρὸς μετέχων λέγεται Χριστός. Χριστὸν δέ φημι τὸν μετὰ τοῦ Θεοῦ Λόγου ἐπιδημήσαντα Κύριον. Kal ἐκρατηὶωσεν αὐτὸν ὑπὲρ τοὺς ἐχθροὺς αὺτοῦ, κ. τ. ὲ. Χωρὶς ἀρετῆς καὶ γνώσεως Θεοῦ οὐκ Ῑ) ἄν τις γένοιτο τῶν ellipth ἰσχυρότερος. Eine καὶ ἦλθε κυνάμυια, κ. 1. ὲ. Τὴν κυνόμυιαν oi. Ἑβραῖοι ὲρμηνεύουσι πλῆθος πάμμιγον ἀγρίων καὶ σαρκοβόρων οηρίων · οἱ δὲ Ἕλληνες λέγουσι κυνόμυιαν τὴν τοῦ κυνὸς τοῦ ὑλακτοῦντος μυῖαν. Καὶ ἐπάταξε τὰς ἀμπέλους αὐτῶν, κ. τ. ὲ. Ἐκ γὰρ ἀμπέλου Σοδόμων ἦσαν αἱ ἄμπελοι αὐτῶν, καὶ αἱ κληματίδες αὐτῶν ὲκ Γομόρῤας. Εἶχε, καὶ ἦλθεν duplo, κ. 1. ἑ. Ἦ ἀκρὶς αὕτη κατεσθίει τὸ σπέρμα τὸ πονηρόν. ἸἊΛΜΟΣ PE’. Καὶ ἔσωσεν αὐτοὺςὲνεκεν τοῦ ὀνόματος αὑτοῦ, τοῦ γνωρίσαι τὴν δυναστείαν αὐτοῦ, κ. τ. ἑ. Διὰ ### English translation (Claude) "You will send forth your spirit, and they will be created, and you will renew the face of the earth," etc. What holy Paul called resurrection, David called renewal. "He who touches the mountains, and they smoke," etc. The smoking mountains cast off vice when the spiritual fire cast upon the earth touches them. "Let sinners vanish from the earth," etc. Not that they should cease to exist, but that they should cease to exist as sinners. [Ps 104 LXX / 105] "Tell of all his wonders," etc. Whoever has acquired all the knowledge of God can tell of all his wonders. "Seek the Lord," etc. Whoever does the commandments of God seeks him. "Seek his face continually," etc. He says that we should seek that face which the angels see continually. "Seed of Abraham, his servants," etc. Those who are of the seed of Abraham are elect potentially. "He remembered his covenant for ever, the word that he commanded for a thousand generations," etc. Some have thought that by the thousand generations he means many generations, others those bounded by this number. "Saying: To you I will give the land of Canaan, the measured portion of your inheritance," etc. Before the coming of Christ, the Canaanites held our souls and did not let us bear spiritual fruit. "He let no man wrong them," etc. From this we learn that those who are wronged by men are wronged through God's abandonment. "Do not touch my anointed ones," etc. These anointed ones are called anointed because they share in Christ; and Christ is called Christ because he shares in the Father. And by Christ I mean the Lord who came among us with God the Word. "And he made him stronger than his enemies," etc. Without virtue and knowledge of God no one could become stronger than the enemies. "He spoke, and the dog-fly came," etc. The Hebrews interpret the dog-fly as a mixed multitude of wild and flesh-eating beasts; but the Greeks say that the dog-fly is the fly of the barking dog. "And he struck their vines," etc. "For their vines were of the vine of Sodom, and their tendrils of Gomorrah." "He spoke, and the locust came," etc. This locust devours the evil seed. [Ps 105 LXX / 106] "And he saved them for his name's sake, to make his might known," etc. Through ### Scripture references - Ps 104:30 (103:30 LXX): quotation, high confidence - 1 Cor 15:12: allusion, medium confidence - Ps 104:32 (103:32 LXX): quotation, high confidence - Luke 12:49: allusion, high confidence - Ps 104:35 (103:35 LXX): quotation, high confidence - Ps 105:2 (104:2 LXX): quotation, high confidence - Ps 105:4 (104:4 LXX): quotation, high confidence - Matt 18:10: allusion, high confidence - Ps 105:6 (104:6 LXX): quotation, high confidence - Ps 105:8 (104:8 LXX): quotation, high confidence - Ps 105:11 (104:11 LXX): quotation, high confidence - Ps 105:14 (104:14 LXX): quotation, high confidence - Ps 105:15 (104:15 LXX): quotation, high confidence - Ps 105:24 (104:24 LXX): quotation, high confidence - Ps 105:31 (104:31 LXX): quotation, high confidence - Ps 105:33 (104:33 LXX): quotation, high confidence - Deut 32:32: quotation, high confidence - Ps 105:34 (104:34 LXX): quotation, high confidence - Ps 106:8 (105:8 LXX): quotation, high confidence ### Translation notes - The statement that Christ is called Christ by sharing in the Father, and "the Lord who came among us with God the Word", distinguishes Christ's humanity (or soul) from the Word, a view found in Origen; translated as written. Quotations: Ps 103:30, 32, 35 LXX (104:30–35); 1 Cor 15:12; Luke 12:49; Ps 104:2, 4, 6, 8, 11, 14–15, 24, 31, 33–34 LXX (105); Matt 18:10; Deut 32:32; Ps 105:8 LXX (106:8). The note ends unfinished at the column end. ### Citation (SBL) Origen, Sel. Ps. 1559 (PG 12:1560a–1560d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1547/#p-1559). ## PG 12:1561 (Ps 105–106 LXX) - URL: https://sophiascriptura.com/fathers/origen-selecta-psalmos/1547/#p-1561 - Source: PG 12:1561a–1561d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Notes on Psalm 106:8–46 (LXX 105) and the opening of Psalm 107 (LXX 106): the golden calf, Moses standing in the breach, Baal-Peor, and the empty soul satisfied. ### Greek text τοῦτο σώζει ἡμᾶς ὁ Κύριος, ἵνα γνῶσιν ἡμῖν τῆς δυναστείας αὑτοῦ χαρίσηται. Εἷς ἐξ αὐτῶν οὐχ ὑπελείφθη, κ. τ. ἐ. Μακάριος οὗτος, ᾧ μηδεὶς τῶν ἐχθρῶν ὑπολείπεται. Οὐχ ὑπέμειναν τὴν,βουλὴν αὐτοῦ, καὶ ἐπεθύμησαν ἐπιθυμίαν ἐν τῇ ἐρήμῳ, κ. τ. ἐ. Οὐκ ἀνέμειναν τὴν χάριν αὐτοῦ, ἀλλʼ ἐπελάθοντο τῶν ἔργων αὐτοῦ καὶ ἐπεθύμησαν ἐπιθυμίαν κακήν. Kal ἠλλάξαντο τὴν δόξαν αὐτῶν ἐν ὁμοιώματι μόσχου ἐσθίοντος χόρτον, κ. τ. ἐ. οι δοξάζοντες κτίσμα παρά τὸν κτίσαντα, οὗτοι ἀλλάσσουσι τὴν δόξαν αὐτῶν. ι Καὶἤλλαξαν, φησὶν ὁ Παῦλος, τὴν δόξαν τοῦ ἀφθάρτου Θεοῦ ἐν ὁμοιώματι φθαρτοῦ ἀνθρώπου, καὶ πετεινῶν, καὶ τετραπόδων, καλ ἑρπετῶν. ι Kal εἶπε τοῦ ἐξολοθρεῦσαι αὐτοὺς, κ. τ. ὲ. Ἦ ἐξολόθρευσις νῦν τὴν μετάθεσιν τὴν ἐκ τοῦ βίου τούτου σημαίνει. Εὶ μὴ Μωῢσῆς ό ἐκλεκτὸς αὐτοῦ ἕστη ἐν τῇ θραύσει ἐνώπιον αὑτοῦ, τοῦ ἀποστρέψαι τὸν θυμὸν αὐτοῦ, τοῦ μὴ ἐξολοθρεῦσαι αὐτοὺς, κ. τ. ἐ. Σημειωτέον, ὅτι καὶ εἷς ἅγιος, ὡς ὁ Μωῦσῆς, δυνατός ἐστιν ἀποστρέψαι ὀργὴν φερομένην ἐπʼ ἔθνος ὅλον. Kal ἐξουδένωσαν γῆν ἐπιθυμητὴν, κ. τ. ἐ. Ἠ γῆ ἐπιθυμητὴ ἡ βασιλεία ἐστὶ τῶν οὐρανῶν. Kal ἐπῆρε τὴν χεῖρα αὐτοῦ ἐπʼ αὐτοὺς, κ. τ. ἐ. Χεῖρα λέγει τὰς κολαστικὰς αὐτοῦ δυνάμεις. Kal ἐτελέσθησαν τῷ Βεελφεγώρ, κ. τ. ἐ. Βεελφεγὼρ εἴδωλον τοῦ Βὴλ ἐν τῷ τόπῳ τοῦ Φεγὼρ. Καὶ ἔφαγον θυσίας νεκρῶν, κ. τ. ἐ. Τελετὰς ἤγαγον τῷ Βεελφεγὼρ, μνησθέντες ἐν τοῖς μυστηρίοις αὐτοῦ. Kal ἔστη Φινεὲς, καὶ ἐξιλάσατο, κ. τ. ἐ. ’Δνωτέρω μὲν λέγει, ὅτι ἔστη Μωῠσῆς καὶ ἀπέστρεψε τὴν θραῦσιν, ἀλλʼ ἐκόπασεν ἠ θραῢσις. Kal ἐμίγησαν ἐν τοῖς ἔθνεσι, κ. τ. ἐ. Μίγνυταί τις τοῖς ἔθνεσι δουλεύων γλυπτοῖς. Kal ἐπόρνευσαν ἐν τοῖς ἐπιτηδεύμασιν αὐτῶν, κ. τ. ἐ. Πορνεύει ψυχὴ σπέρματα λαμβάνουσα τῆς ἀντικειμένης δυνάμεως, καὶ τίκτουσα τέκνα πονηρά. Καὶ ἐβδελύξατο τὴν κληρονομίαν αὐτοῦ, κ. τ. ἑ. ι κληρονομία Κυρίου ψυχαὶ λογικαί. ι Kal ἐκυρίευσαν αὐτῶν οἱ μισοῦντες αὐτοὺς, κ. τ. ἐ. Δαίμονές είσιν οί μισοῦντες ἡμᾶς καὶ θλίόοντες τὰς ψυχὰς ἡμῶν. Kal ἔδωκεν αὐτοὺς είς οίκτιρμοὺς ἐναντίον πάντων τῶν αἱχμαλωτευσάντων αὐτοὺς, κ. τ. ἐ. Ἐντεῦθεν μανθάνομεν, ὅτι καὶ τοῦ ἐλεεῖσθαι ἡμᾶς ὁ Κύριος ἀξίους ποιεῖ. Ὅτι ἐχόρτασε ψυχὴν κενὴν, κ. τ. ἐ. Ψυχὴ κενή ἐστι ἡ ἀρετῶν καὶ γνώσεως ἐστερημένη. Καὶ ἐξήγαγεν αὐτοὺς ἐκ σκότους καὶ σκιᾶς θανάτου, κ. τ. ἐ. Καθὸ φῶς ἐστιν ὁ Κύριος, ἐξάγει ### English translation (Claude) [Ps 105 LXX / 106, continued] this the Lord saves us, to grant us knowledge of his might. "Not one of them was left," etc. Blessed is the one for whom not one of his enemies is left. "They did not wait for his counsel, and they lusted with lust in the wilderness," etc. They did not wait for his grace, but forgot his works and lusted with evil lust. "And they exchanged their glory for the likeness of a calf that eats grass," etc. Those who glorify a creature rather than the Creator exchange their glory. "And they exchanged," says Paul, "the glory of the incorruptible God for the likeness of corruptible man, and of birds and four-footed beasts and creeping things." "And he said he would destroy them," etc. Destruction here signifies removal from this life. "Had not Moses his chosen one stood in the breach before him, to turn away his wrath so that he would not destroy them," etc. Note that even one holy man, such as Moses, is able to turn away the anger that is moving against a whole nation. "And they despised the desirable land," etc. The desirable land is the kingdom of heaven. "And he lifted up his hand against them," etc. By "hand" he means his punishing powers. "And they were initiated into Baal-Peor," etc. Baal-Peor is an idol of Bel in the place of Peor. "And they ate sacrifices of the dead," etc. They performed rites for Baal-Peor, commemorating [the dead] in his mysteries. "And Phinehas stood and made atonement," etc. Above he says that Moses stood and turned away the breach; but [here], that the breach ceased. "And they mingled among the nations," etc. One who serves carved images mingles with the nations. "And they went whoring in their pursuits," etc. A soul goes whoring when it receives seeds from the opposing power and gives birth to evil children. "And he abhorred his inheritance," etc. "The inheritance of the Lord is rational souls." "And those who hated them ruled over them," etc. Those who hate us and afflict our souls are demons. "And he made them objects of compassion before all who had taken them captive," etc. From this we learn that the Lord also makes us worthy to receive mercy. [Ps 106 LXX / 107] "For he satisfied the empty soul," etc. The empty soul is one deprived of virtues and of knowledge. "And he brought them out of darkness and the shadow of death," etc. Inasmuch as the Lord is light, he brings ### Scripture references - Ps 106:8 (105:8 LXX): allusion, high confidence - Ps 106:11 (105:11 LXX): quotation, high confidence - Ps 106:13 (105:13 LXX): quotation, high confidence - Ps 106:14 (105:14 LXX): quotation, high confidence - Ps 106:20 (105:20 LXX): quotation, high confidence - Rom 1:23: quotation, high confidence - Ps 106:23 (105:23 LXX): quotation, high confidence - Ps 106:24 (105:24 LXX): quotation, high confidence - Ps 106:26 (105:26 LXX): quotation, high confidence - Ps 106:28 (105:28 LXX): quotation, high confidence - Num 25:3: allusion, medium confidence - Ps 106:30 (105:30 LXX): quotation, high confidence - Ps 106:35 (105:35 LXX): quotation, high confidence - Ps 106:39 (105:39 LXX): quotation, high confidence - Ps 106:40 (105:40 LXX): quotation, high confidence - Ps 106:41 (105:41 LXX): quotation, high confidence - Ps 106:46 (105:46 LXX): quotation, high confidence - Ps 107:9 (106:9 LXX): quotation, high confidence - Ps 107:14 (106:14 LXX): quotation, high confidence ### Translation notes - The heading of Ps 106 LXX is not in the scan text. Quotations: Ps 105:8, 11, 13–14, 20, 23–24, 26, 28, 30, 35, 39–41, 46 LXX (106); Rom 1:23; Ps 106:9, 14 LXX (107:9, 14). The note on Phinehas compares v. 23 (Moses) with v. 30. The notes on the soul receiving seeds from the opposing power read like Evagrius. ### Citation (SBL) Origen, Sel. Ps. 1561 (PG 12:1561a–1561d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1547/#p-1561). ## PG 12:1563 (Ps 106–108 LXX) - URL: https://sophiascriptura.com/fathers/origen-selecta-psalmos/1547/#p-1563 - Source: PG 12:1564a–1564d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Notes on Psalm 107 (LXX 106), Psalm 108 (LXX 107) and Psalm 109:6–24 (LXX 108): knowledge rejected by the impure, Christ's flesh as his shoe, and the curses of Psalm 109 read as prayers against evil thoughts. ### Greek text ἡμᾶς ὲκ τοῦ σκότους, καθὸ δὲ ζωὴ, ἐκ θανάτου* καὶ πάλιν ὡς δυνατὸς διαῤῥὴσσει δεσμούς. Πάν,βρῶμα ἐβδελύξατο ἡ ψυχὴ αὐτῶν, κ. τ. ἑ. ’Ὠσπερ οἱ νοσοῦντες πᾶν βρῶμα βδελύσσονται, οῦτως οἱ ἀκάθαρτοι πᾶσαν γνῶσιν ἀπωθοῦνται. Αὐτοὶ εἶδον τὰ ἔργα Kvpt'ov καὶ τὰ θαυμάσια αὐτοῦ ἐν τῷ βυθῷ, κ. τ. ὲ. Ὅσοι περισπασμοίς πολλοῖς καὶ ποικίλοις διὰ τὴν τῆς ἀρετῆς ἐργασίαν περιπίπτουσιν, οῦτοι ὁρῶσι τὰ ἔργα Κυρίου, τουτέστι τοὺς λόγους τῶν γεγονότων καὶ γινομένων. Kal πᾶσα ἡ σοφία αὐτῶν κατεπόθη. κ. τ. ἐ. Σοφίαν Θεοῦ καταπίνει κακία · δικαιοσύνη δὲ Κυρίου διαφθείρει κακίαν. Kal ἐσίγησε τὰ κύματα αὐτῆς, κ. τ. ἐ. Σιγὴ-δ τῶν κυμάτων τὴν φθορὰν ὠνόμασε τῶν πειρασμῶν. Καὶ ἐπλάνησεν αὐτοὺς ἐν ἀβάτῳ, καὶ οὐχ ὀδῷ, κ. τ. ἑ. Ἐγκατέλιπεν αὐτοὺς πλανωμένους, καὶ οὐκ ἀντελάβετο αὐτῶν διά τὴν κακίαν αὐτῶν. ΨΑΛΜΟΣ PZ'. Ἐτοίμη ἡ καρδία μου, κ. τ. ὲ. Ὀ ἀποθέμενος τὰ πάθη, οὗτος ἡτοίμασε τὴν καρδίαν τῷ Θεῷ. Μωὰβ λέβης τῆς ἐλπίδος μου, κ. τ. έ. Λέβης ἐστὶν ὁ τῷ πνεύματι ζέων, καὶ ἐλπίζων ἐπὶ τὸν Κύριονʼ ἥτις ἐλπὶς οὑ καταισχύνει τὸν ἐλπίζοντα. Ἐπὶ τὴν Ἰδουμαίαν· ἐπιβαλῶ τὸ ὑπόδημὰ μου, κ. τ. ὲ. Ἡ σάρξ ἐστι τὸ ὑπόδημα τοῦ Χριστοῦ,ᾗ χρησάμενος ὁ Κύριος ἐπεδήμησε τῷ βίῳ τῶν ἀνορὼπων. ΨΛΛΜΟΣ PH'. Kal διάβολος στήτω ἐκ δεξιῶν αὐτοῦ, κ. τ. ὲ. Ὦν ἐκκόπτει 6 Σατανᾶς τὰ ἔργα τὰ δεξιὰ, τούτων ἕστηκεν ἐκ δεξιῶν. Ἐν δὲ τῷ Ζαχαρία φησί· ι Καὶ ἔδειξέ μοι Κύριος Ἰησοῦν τὸν ἱερέα τὸν μέγαν ἑστῶτα πρὸ προσώπου ἀγγέλου Κυρίου, καὶ 6 διάβολος εἱστήκει ὲκ δεξιῶν αὑτοῦ ’ ι οὐχ ἁπλῶς δὲ, ἀλλὰ ι τῷ ἀντικεῖσθαι αὐτῷ· ι οὐκ ἀντίκειται δὲ τῷ Ἰούδᾳ. Γενηθήτωσαν υἱοί αὐτοῦ ὀρφανοὶ, καὶ ἡ γυνὴ αὐτοῦ χήρα, κ. τ. ὲ. Οὐκ ἐπαρᾶσθαι 6 δίκαιος, ἀλλὰ προσεύχεσθαί μοι δοκεῖ. ι Εὑλογείτε γὰρ τοὺς ἐχθροὺς ὑμῶν, φησὶν 6 ’Λπόστολος, εὐλογεῖτε καὶ μὴ καταρᾶσθε. ι Ὀρφανοὶ τοίνυν εἰσὶ λογισμοὶ πονηροὶ τὸν ἑαυτῶν θάψαντες πατέρα τὸν Σατανᾶν ο χήρα δὲ ψυχὴ ἡ μὴ ἐπιλαβοῦσα σπέρματα παρὰ τοῦ διαβόλου, Εὖ δὲ καὶ ἡ τάξις ἔχει. Πρότερον μὲν γὰρ περιαιρεῖ τὰς κατʼ ἐνέργειαν ἁμαρτίας, ἔπειτα δὲ καὶ τὰ τούτων φαῦλα νοήματα. Γενηθήτω αὐτῷ ὡς ἱμάτιον ὃ περιβάλλεται, καὶ ὡσεὶ ζώνη ἣν διὰ παντὸς περιζώννυται, κ. τ. ὲ. Αὕτη ἡ ζώνη σημαίνει τὴν τοῦ ἐπιθυμητικοῦ ἄλο·γον πύρωσιν. Τὰ Torani μου ἠσθένησαν ἀπὸ νηστείας, κ. τ. ### English translation (Claude) us out of darkness, and inasmuch as he is life, out of death; and again, as mighty, he bursts bonds. "Their soul abhorred all food," etc. As the sick abhor all food, so the impure reject all knowledge. "They saw the works of the Lord and his wonders in the deep," etc. Those who, for the sake of practising virtue, fall into many and various distractions see the works of the Lord, that is, the principles of things that have come to be and are coming to be. "And all their wisdom was swallowed up," etc. Vice swallows up the wisdom of God; but the righteousness of the Lord destroys vice. "And its waves were stilled," etc. By the stilling of the waves he has named the destruction of temptations. "And he made them wander in a trackless place and not on a road," etc. He abandoned them as they wandered, and did not take hold of them, because of their vice. [Ps 107 LXX / 108] "My heart is ready," etc. Whoever has put away the passions has made his heart ready for God. "Moab is the cauldron of my hope," etc. The cauldron is the one who is fervent in spirit and hopes in the Lord; and this hope does not put to shame the one who hopes. "Over Idumea I will cast my shoe," etc. The shoe of Christ is the flesh, by means of which the Lord came to dwell in the life of men. [Ps 108 LXX / 109] "And let the devil stand at his right hand," etc. Satan stands at the right hand of those whose works of the right hand he cuts off. In Zechariah it says: "And the Lord showed me Joshua the high priest standing before the angel of the Lord, and the devil stood at his right hand"; and not simply so, but "to oppose him." But he does not oppose Judas. "Let his sons become orphans, and his wife a widow," etc. It seems to me that the righteous man is not cursing but praying. "For bless your enemies," says the Apostle, "bless and do not curse." The orphans, then, are evil thoughts that have buried their own father, Satan; and the widow is the soul that has not received seeds from the devil. The order too is good: first he takes away the sins in act, then also their base thoughts. "Let it be to him like a garment that he puts on, and like a girdle with which he is always girded," etc. This girdle signifies the irrational burning of the desiring part. "My knees have grown weak from fasting," etc. ### Scripture references - Ps 107:14 (106:14 LXX): quotation, high confidence - Ps 107:18 (106:18 LXX): quotation, high confidence - Ps 107:24 (106:24 LXX): quotation, high confidence - Ps 107:27 (106:27 LXX): quotation, high confidence - Ps 107:29 (106:29 LXX): quotation, high confidence - Ps 107:40 (106:40 LXX): quotation, high confidence - Ps 108:1 (107:2 LXX): quotation, high confidence - Ps 108:9 (107:10 LXX): quotation, high confidence - Rom 12:11: allusion, high confidence - Rom 5:5: allusion, high confidence - Ps 109:6 (108:6 LXX): quotation, high confidence - Zech 3:1: quotation, high confidence - Ps 109:9 (108:9 LXX): quotation, high confidence - Rom 12:14: quotation, high confidence - Ps 109:19 (108:19 LXX): quotation, high confidence - Ps 109:24 (108:24 LXX): quotation, high confidence ### Translation notes - The curses of Ps 108 LXX are read allegorically as prayers against evil thoughts; translated as written. "The principles of things" renders τοὺς λόγους τῶν γεγονότων. Quotations: Ps 106:14, 18, 24, 27, 29, 40 LXX (107); Rom 12:11; Rom 5:5; Ps 107:2, 10 LXX (108:1, 9); Ps 108:6, 9, 19, 24 LXX (109); Zech 3:1; Rom 12:14. Several notes read like Evagrius. ### Citation (SBL) Origen, Sel. Ps. 1563 (PG 12:1564a–1564d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1547/#p-1563). ## PG 12:1565 (Ps 108–111 LXX) - URL: https://sophiascriptura.com/fathers/origen-selecta-psalmos/1547/#p-1565 - Source: PG 12:1565a–1565d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Notes on the end of Psalm 109 (LXX 108) and on Psalms 110–112 (LXX 109–111): the Son begotten before every rational nature, the works and commandments of God, and wisdom as wealth and glory. ### Greek text ἑ. Χρηστέον τῷ ῥητῷ πρὸς τοὺς καταφρονοῦντας τῆ. ἑγκ ρατείας. Καταράσονται αὐτοὶ, καὶ σὺ εὐλογήσεις, κ. τ. ἐ. Τοῦτον εὐλογεῖ Κύριος, ὃν ἀντικείμενοι καταρῶνται. Μετὰ σοῦ ἠ ἁρχὴ ἐν ἡμέρῃ τῆς δυνάμεώς σου ἐν ταῖς λαμπρότησι τῶν ἁγίων, κ. τ. ὲ. Et ἀρχὴ τοῦ Υίοῦ ὁ Πατὴρ, ἡδὲ ἀρχὴ ἦν μετὰ τοῦ Χριστοῦ, καλῶς λέγει ἐν τοῖς Εὑαγγελίοις τόο ι Οὐκ εἰμὶ μόνος, ἀλλʼ ἐγὼ καὶ ὁ πέμψας με Πατήρ. ι Ἦμέραν δὲ δυνάμεως εἷπε τὴν ἡμέραν τοῦ σταυροῦ, ἢ τῆς Eva.th ρωπή σεως. Ἐκ γαστρὸς πρὸ Ἑωσφόρου ἐγέννησά σε, κ. τ. ὲ. Ἀντὶ τοῦ, Πρὸ πάσης λογικῆς φύσεως ἐγέννησά σε. Τὸ γὰρ βαθύτερον περιεργάζεσθαι τὴν γένεσιν τοῦ Χριστοῦ καὶτοῦ Ἑωσφόρου, οὐ τῆς ἡμετέρας ἐστὶ δυνάμεως. Πολὺς γὰρ ὁ περὶ τούτου λόνος καὶ δυσθεώρητος. Κρινεῖ ἐν τοῖς ἔθνεσι, πληρώσει πτώματα, κ. τ. ἑ. Πληροῖ πτώματα τοῦ παλαιοῦ ἀνθρώπου τοῦ φθειρομένου κατά τὰς ἐπιθυμίας τῆς ἀπάτης. Ἐν,βουλῇ εὺθέων καὶ συναγωγῇ μεγάλα τὰ ἔργα Kvplov, κ. τ. ὲ. Μεγάλα τὰ ἔργα Κυρίου διὰ τὴν ἀποκειμένην ὲν αὐτοῖς σοφίαν ὠνόμασε. Τροφὴν ἔδωκε τοῖς φοβουμένοις αὑτὸν, κ. τ. ὲ. Ἥ τροφὴ τῶν φοβουμένων τὸν Κύριον ὴ σοφία ἐστὶ τοῦ Θεοῦ· ι Ἀρχὴ γὰρ σοφίας φόβος Κυρίου. ι Ἰσχὺν ἔργων αὑτοῦ ἀνήγγειλε τῷ λαῴ αὐτοῦ, κ. τ. ὲ. Τὴν Θεωρίαν τῶν γεγονότων ἰσχὺν ἔργων αὑτοῦ ὀνομάζει ’ ἰσχὺς δὲ εἴρηται ἡ γνῶσις, διὰ τὸ ἰσχὺν ἐντιθέναι τῇ φύσει τῇ λογικῇ. Ἔργα χειρῶναὺτοῦ ἀλήθεια καὶ κρίσις, κ. τ. ὲ. Ἦ μὲν ἀλήθεια ὲν τοῖς ὀρθοῖς δόγμασι θεωρεῖται, ἡ δὲ κρίσις ὲν τῇ πρακτικῇ. ι Πισταὶ πᾶσαι αἱ ἐντολαὶ αὐτοῦ, ἐστηριγμέναι εἰς τὸν αἰῶνα τοῦ αἰῶνος. ι Πιστάς εἷπε τὰς ἐντολὰς, ἀντί τοῦ πίστεως ἀξίας · ὃ γάρ ὑπισχνοῦνται, τοῦτο καὶ ποιοῦσιν ο ὑπισχνοῦνται δὲ κάθαρσιν ψυχῆς λογικῆς τοῖς γνησίως φυλάττουσιν αὐτάς. Ἔν ταῖς ἐντολαῖς αὐτοῦ θελήσει σφόδρα, κ. τ. ἐ. Οὗτος θέλει ὲν ταῖς ἐντολαῖς αὑτοῦ σφόδρα. ὁ μετὰ πάσης ἀκριβείας φυλάσσων αὐτάς. Δόξα καὶ πλοῦτος ἐν τῷ οἴκῳ αὑτοῦ, κ. τ. ὲ. Ἦ σοφία τοῦ Θεοῦ, καθὸ μὲν ἀφθονίαν παρέχει θεωρημάτων, πλοῦτος καλεῖται, καθὸ δὲ παρασκευάζει τοὺς ἀνθρώπους δοξάζειν τὸν κεκτημένον αὐτὴν, ὀνομάζεται δόξα. Ἑξανέτειλεν ἐν σκότει φῶς τοῖς εὺθέσιν, κ. τ. ὲ. Ὀ Σωτὴρ ὲν τοῖς Εὑαγγελίοις φησὶ πρὸς τοὺς μαθητάς· ι Ὃ ἠκούσατε ὲν τῇ σκοτίᾳ, εἵπετε ὲν τῷ φωτί. ι ### English translation (Claude) The verse should be used against those who despise self-control. "They will curse, but you will bless," etc. The Lord blesses the one whom the adversaries curse. [Ps 109 LXX / 110] "With you is the principle in the day of your power, in the brightness of the saints," etc. If the Father is the principle of the Son, and the principle was with Christ, then he rightly says in the Gospels: "I am not alone, but I and the Father who sent me." And he called the day of the cross, or of the incarnation, the day of power. "From the womb, before the morning star, I begot you," etc. That is: Before every rational nature I begot you. For to inquire more deeply into the generation of Christ and of the morning star is not within our power; for the account of it is long and hard to contemplate. "He will judge among the nations, he will fill up the fallen," etc. He fills up [the place of] the fallen things of the old man, who is corrupted according to the desires of deceit. [Ps 110 LXX / 111] "In the counsel of the upright and in the congregation, great are the works of the Lord," etc. He has called the works of the Lord great because of the wisdom stored up in them. "He has given food to those who fear him," etc. The food of those who fear the Lord is the wisdom of God: "For the fear of the Lord is the beginning of wisdom." "He has declared to his people the power of his works," etc. He calls the contemplation of things that have come to be the power of his works; and knowledge is called power because it puts power into the rational nature. "The works of his hands are truth and judgment," etc. Truth is seen in right doctrines, and judgment in the practical life. "All his commandments are faithful, established for ever and ever." He called the commandments faithful, meaning worthy of trust; for what they promise they also do; and they promise purification of the rational soul to those who keep them genuinely. [Ps 111 LXX / 112] "In his commandments he will delight greatly," etc. He delights greatly in his commandments who keeps them with all exactness. "Glory and wealth are in his house," etc. The wisdom of God, inasmuch as it supplies an abundance of contemplations, is called wealth; and inasmuch as it prepares men to glorify the one who possesses it, it is named glory. "Light has risen in darkness for the upright," etc. The Saviour says to the disciples in the Gospels: "What you have heard in the dark, say in the light." ### Scripture references - Ps 109:24 (108:24 LXX): quotation, high confidence - Ps 109:28 (108:28 LXX): quotation, high confidence - Ps 110:3 (109:3 LXX): quotation, high confidence - John 8:16: quotation, high confidence - Ps 110:6 (109:6 LXX): quotation, high confidence - Eph 4:22: allusion, high confidence - Ps 111:1 (110:1 LXX): quotation, high confidence - Ps 111:2 (110:2 LXX): quotation, high confidence - Ps 111:5 (110:5 LXX): quotation, high confidence - Prov 1:7: quotation, high confidence - Ps 111:6 (110:6 LXX): quotation, high confidence - Ps 111:7 (110:7 LXX): quotation, high confidence - Ps 111:8 (110:8 LXX): quotation, high confidence - Ps 112:1 (111:1 LXX): quotation, high confidence - Ps 112:3 (111:3 LXX): quotation, high confidence - Ps 112:4 (111:4 LXX): quotation, high confidence - Luke 12:3: quotation, high confidence ### Translation notes - The garbled "Eva.th ρωπή σεως" is read as ἐνανθρωπήσεως ("incarnation"). The statement that "before the morning star" means "before every rational nature", and the refusal to inquire further into the generation of Christ, are translated as written. Quotations: Ps 108:24, 28 LXX (109:24, 28); Ps 109:3, 6 LXX (110:3, 6); John 8:16; Eph 4:22; Ps 110:1–2, 5–8 LXX (111); Prov 1:7; Ps 111:1, 3–4 LXX (112:1–4); Matt 10:27 (Luke 12:3). ### Citation (SBL) Origen, Sel. Ps. 1565 (PG 12:1565a–1565d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1547/#p-1565). ## PG 12:1567 (Ps 111–112 LXX) - URL: https://sophiascriptura.com/fathers/origen-selecta-psalmos/1547/#p-1567 - Source: PG 12:1568a–1568d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Notes on Psalm 112:5–10 (LXX 111) and Psalm 113 (LXX 112): the stewards of the mysteries, the mind exalted in knowledge, and the barren soul made a mother. ### Greek text κ. τ. ὲ. Χρηστέον τῷ ῥητῷ πρὸς τοὺς ἀπερισκέπτως ἐκφέροντας τὰ θεῖα μυστήρια τῆς θείας Γραφῆς, καὶ ἀδιακρίτως · καὶ γὰρ 6 Παῦλὸς φησιν· ι Οὕτως ἡμᾶς λογιζέσθω ἄνθρωπος ὡς ὑπηρέτας Χριστοῦ καὶ οἰκος νόμους τῶν μυστηρίων Θεοῦ. › Ἀπὸ ἀκοῆς πονηρᾶς οὐ φοβηθήσεται, κ. τ. ἑ. Ἀκοῆς ἀντὶ τοῦ, φήμης, ὡς καὶ ὲν τῷ Εὑαγγελίῳ γέγραπταν ‹ Ἐξῆλθεν ή ἀκοὴ αὑτοῦ εἰς ὃλην τὴν Συρίαν › καὶ πάλιν· t Μέλλετε ἀκούειν πολέμους καὶ ἀκοὰς πολέμων. ι Τὸ κέρας αὐτοῦ ὑψωθήσεται ἐν δόξῃ, κ. τ. ὲ. Οὐδὲν οὕτω φοβεῖται 6 Σατανᾶς, ὡς νοῦν ὐψθέντα ὲν γνώσει Θεοῦ. Ἐπιθυμία ἀμαρτωλοῦ ἀπολεῖται, κ. τ. ὲ. Ei ἠ ἐπιθυμία ἀμαρτωλοῦ ἀπολεῖται, ἡ δὲ ἁμαρτωλοῦ tm:θυμία ἐστὶ κακίαίί] κακία ἄρα ἀπολεῖται τῶν ἁμαρ- τω ων. τωΑων ο ΨΑΛΜΟΣ PlB’. Ἀπὸ ἀνατολῶν ἡλίου μέχρι δυο-μῶν αἱνετύν τὸ ὄνομα Κυρίου, κ. τ. ἑ. Ἀνατολαὶ μέν εἰσι φύσεις αἱ νοεραὶ, ἐν αἷς 6 τῆς δικαιοσύνης ἥλιος ἀνατέλλειο δυσμαλ δὲ αἱ τῶν ἀνθρώπων ψυχαὶ, ἐν αἷς ἔδυ ποτὲ 6 πνευματικὸς καὶ ἐπουράνιος ἥλιος. Ὁ ἐν ὑψηλοῖς κατοικῶν καὶ τὰ ταπεινὰ ἐφορῶν ἐν τῷ οὐρανῷ καὶ ἐν τῇ γῇ, κ. τ. ἐ. υίκεί μὲν 6 Θεὸς ἐν ταῖς ἁγίαις δυνάμεσι· προνοεῖται δὲ τῶν ταπεινῶν ἀνθρώπων. ἵνα γένηται τὸ θέλημα αὑτοῦ ὡς ὲν οὐρανῷ καὶ ἐπὶ τῆς γῆς. '0 ἐγείρων ἀπὸ γῆς πτωχὸν, καὶ ἀπὸ κοπρίας (firmi-(Br πένητα, κ. τ. ὲ. Ψυχὴν μὲν ἐγείρει ἀπδ κακίας ἐπʼ ἀρετὴν 6 Θεὸς, νοῦν δὲ ἀπὸ ἀγνωσίας εἰς γνῶσιν προτρέπεται. Ὀ κατοικίζων στείραν ὲν οἴκῳ, μητέρα ἐπὶ τέtero“; εὐφραινομένην, κ. τ. ὲ. ‹ Εὐφράνθητι, στείρα ἡ οὐ τίκτουσα, ῥῆξον καὶ βόησον, ἠ οὐκ ὠδίνουσα, ὅτι πολλὰ τὰτέκνα τῆς ἐρήμου μᾶλλον ἢ τῆς ἐχούσης τὸν ἄνδρα. ι Καὶ στείρα μὲν ἐγκαταλιπόντος Θεοῦ γίνεται ψυχὴ, μήτηρ δὲ ἐνεργοῦντος. ### English translation (Claude) etc. The verse should be used against those who bring out the divine mysteries of the divine Scripture carelessly and without discernment; for Paul too says: "Let a man regard us as servants of Christ and stewards of the mysteries of God." "He will not be afraid of an evil report," etc. "Report" means rumour, as is also written in the Gospel: "His report went out into all Syria"; and again: "You will hear of wars and reports of wars." "His horn will be exalted in glory," etc. Satan fears nothing so much as a mind exalted in the knowledge of God. "The desire of the sinner will perish," etc. If the desire of the sinner will perish, and the desire of the sinner is vice, then the vice of sinners will perish. [Ps 112 LXX / 113] "From the rising of the sun to its setting the name of the Lord is to be praised," etc. The risings are the intellectual natures, in which the sun of righteousness rises; and the settings are the souls of men, in which the spiritual and heavenly sun once set. "Who dwells on high and looks upon the lowly things in heaven and on earth," etc. God dwells in the holy powers, but he provides for lowly men, so that his will may be done on earth as in heaven. "Who raises the poor from the earth and lifts the needy from the dunghill," etc. God raises the soul from vice to virtue, and urges the mind from ignorance to knowledge. "Who settles the barren woman in a home, a mother rejoicing in children," etc. "Rejoice, barren one who does not bear; break forth and shout, you who are not in labour; for the children of the desolate are more than of her who has a husband." A soul becomes barren when God abandons it, and a mother when he is at work in it. ### Scripture references - Ps 112:5 (111:5 LXX): allusion, medium confidence - 1 Cor 4:1: quotation, high confidence - Ps 112:7 (111:7 LXX): quotation, high confidence - Matt 4:24: quotation, high confidence - Matt 24:6: quotation, high confidence - Ps 112:9 (111:9 LXX): quotation, high confidence - Ps 112:10 (111:10 LXX): quotation, high confidence - Ps 113:3 (112:3 LXX): quotation, high confidence - Ps 113:5 (112:5 LXX): quotation, high confidence - Ps 113:6 (112:6 LXX): quotation, high confidence - Matt 6:10: allusion, high confidence - Ps 113:7 (112:7 LXX): quotation, high confidence - Ps 113:9 (112:9 LXX): quotation, high confidence - Isa 54:1: quotation, high confidence ### Translation notes - The lemma of the first note is lost at the column break; it is probably Ps 111:5 LXX (112:5), "he will dispense his words with judgment." A garbled repetition ("τω ων. τωΑων") at the end of the note on v. 10 is not translated. Quotations: 1 Cor 4:1; Ps 111:7, 9–10 LXX (112:7–10); Matt 4:24; Matt 24:6; Ps 112:3, 5–7, 9 LXX (113:3–9); Matt 6:10; Isa 54:1 (Gal 4:27). ### Citation (SBL) Origen, Sel. Ps. 1567 (PG 12:1568a–1568d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1547/#p-1567). ## PG 12:1569 (Ps 113–114 LXX) - URL: https://sophiascriptura.com/fathers/origen-selecta-psalmos/1569/#p-1569 - Source: PG 12:1569a–1569d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Notes on Psalm 114–115 (LXX 113) and Psalm 116:1–5 (LXX 114): the rock that is Christ, the small blessed with the great, and the dangers of Hades that find the tempted but do not hold them. ### Greek text μῳ στρέψας τὴν πέτραν ἐπότισε τὸν Ἰσραήλ· ὡς δὲ ’πρὸς τὸ πνεῦμα ἀεὶ στρέφει τὴν πέτραν, ἥτις ἐστὶν 6 Χριστὸς, καὶ ποτίζει τὸν πνευματικὸν Ἰσραήλο Εὐλόγησε τοὺς φοβουμένους τὸν Κύριον, τοὺς μικροὺς μετὰ τῶν μεγάλων, κ. τ. ὲ. Οὐχ οἱ μεγάλοι μετὰ τῶν μικρῶν εὐλογοῦνται, ἀλλʼ οἱ μικροὶ μετὰ τῶν μεγάλων, ἴνα καὶ αὐτοὶ γένωνται μεγάλοι. Τὸ δὲ μικρὸν ἐνταῦθα καὶτὸ μέγα οὐκ ἐπὶ τοῦ ἐκτὸς, ἀλλʼ ἐπὶ τοῦ ἐντὸς νοητέον. ' Οὐχ οἱ νεκροὶ αὶνέσουσί σε, Κύριε, οὐδὲ πάντες oi καταβαίνοντες εὶς ᾅδου. Ἀλλʼ ἡμεῖς οἱ ζῐῦντες εὐλογήσομεν τὸν Κύριον ἀπὸ τοῦ νῦν καὶ ἓως τοῦ αἰῶνος, κ. τ. ἐ. Οὐ δύναται νεκρὸς αἰνέσαι τὴν ζωὴν τὴν εἰποῦσαν, ι Ἐγώ είμι ἡ ζωή. ι -ι Οὐδὲ ι πάντες, t οὐκ εἷπεν, ι oi καταβάντες, ι ἀλλʼ ι οἱ καταβαίνοντες. ι -- ι Ἀλλʼ ἡμεῖς oi ζῶντες, ι ὡς καὶ Παῦλος· ι Ἔπειτα ἡμεῖς οί ζῶντες, οἱ περιλειπὸμενοι. ι Ὀτι ἔκλινε τὸ οὖς αὐτοῦ ἐμοὶ, καὶ ἐν ταῖς ἡμέραις μου ἐπικαλέσομαι, κ. τ. ἐ. Ἐπεὶ μὴ δυνάμεθα ἑαυτοὺς ἐκτείνειν πρὸς Θεὸν εὐχόμενοι, αὐτὸς τὸ οὖς αὑτοῦ κλίνει πρὸς ἡμᾶς καὶ ἐγγίζει ἡμῖν Τοῦ αὐτοῦ. Ὀ τὸν ἥλιον τῆς δικαιοσύνης ἐπικα- 1 λούμενος ἐν ταῖς ἡμέραις τούτου τοῦ ἡλίου διάγων( lman: ίσθω. Περιέσχον με ὠδῖνες θανάτου, κ. τ. ἐ. Ὀ ἐν βαρυτέροις γενόμενος πειρασμοῖς, καὶ βάσανον ἐν αὐτοῖς διδοὺς τῆς προαιρέσεως ἑαυτοῦ, ὡς καὶ ἐν κινδύνῳ τοῦ νικηθῆναι γενέσθαι, ἀλλὰ μὴ νικηθεὶς, λέγοι ἂν τόο ι Περιέσχον με ὠδῖνες Θανάτου, κίνδυνοι ᾅδου εὖροσάν με. ι Οὐ ταυτὸν δέ ἐστι τὸ, ι ᾍδης εὗρέ με, ι τῷ,ι Κίνδυνοι ᾅδου εὔροσάν με. ι '0 ᾅδης μὲν γάρ εὑρίσκει τοῦτον, οὗ κατισχύουσιν αἱ πύλαι αύτοῦ· κίνδυνοι δὲ ᾅδου μόνον εὑρίσκουσι τὸν διὰ τὸ μέγεθος τῶν πειρασμῶν κινδυνεύσαντα μὲν κρατηβῆναι ὑπὸ τῶν τοῦ ᾅδου πυλῶν, ού μὲν καὶ κρατηθέντα ὑπʼ αὐτῶν. Θλίψιν καὶ ὀδύνην εὗρον, κ. τ. ἑ. Εΰρημά ἐστιν ἡ Θλίψις τῷ ὑπομένοντι αὐτὴν, καὶ καυχωμένῳ ἐν ταῖς θλίψεσι, καὶ ὁδεύοντι τὴν άπάγουσαν εἰς τὴν ζωὴν, οὖσαν στενὴν καὶ τεθλιμμένην ὁδόν. Οὕτω καλὸν δὴ εὕρημα καὶ ὀδύνη, ὅτε διʼ ἀγάπην τις ὀδυνᾶται ὡς 6 εἰπὼν Παῦλος ο ι Λύπη μοί ἐστι μεγάλη, xui. άδιάληπτος ὀδύνη τῇ καρδίᾳ μου, ι καὶτὰ ἑξῆς. Kal τὸ ὄνομα Κυρίου ἐπεκωῑεσάμην, κ. τ. ὲ. ι Πᾶς γὰρ, φησὶν,’ ὃς ἂν ἐπικαλέσηται τὸ ὄνομα Κυρίου σωθήσεται. ι Τοιγαροῦν 6 ἐλεήμων ἐπικαλείσθω τδν ἐλεήμονα, καὶ τὴν δικαιοσύνην 6 δίκαιος. Ἠχὼ γὰρ ὥσπερ τις ἠ ἐν ἡμῖν δικαιοσύνη, τῆς πρώτης δικαιοσύνης κατὰ ἀνάκλασιν ἡμῖν ἐπισυμὸαίνει. Ἐλεήμων ὁ Κύριος καὶ δίκαιος, καὶ ό Θεὸς ### English translation (Claude) [Ps 113 LXX / 114–115] … in the wilderness he turned the rock and gave Israel drink; but as regards the spirit he always turns the rock, which is Christ, and gives drink to the spiritual Israel. "He blessed those who fear the Lord, the small with the great," etc. Not the great with the small are blessed, but the small with the great, so that they too may become great. And small and great here are to be understood not of what is outward but of what is inward. "The dead will not praise you, Lord, nor all who go down to Hades. But we who live will bless the Lord from now and for ever," etc. A dead man cannot praise the Life that said, "I am the life." "Nor all": he did not say "those who went down," but "those who go down." "But we who live": as Paul too says, "Then we who are alive, who are left." [Ps 114 LXX / 116] "For he inclined his ear to me, and in my days I will call upon him," etc. Since we cannot stretch ourselves out to God when we pray, he himself inclines his ear to us and draws near to us. Of the same. Let the one who calls upon the sun of righteousness, living in the days of this sun, … "The pangs of death encompassed me," etc. One who has been in heavier temptations and has given in them a proof of his own choice, so that he came into danger of being overcome, but was not overcome, might say: "The pangs of death encompassed me, the dangers of Hades found me." "Hades found me" is not the same as "the dangers of Hades found me." For Hades finds the one over whom its gates prevail; but the dangers of Hades find only the one who, because of the greatness of his temptations, was in danger of being held by the gates of Hades, but was not held by them. "I found affliction and pain," etc. Affliction is a find for the one who endures it and boasts in afflictions, and walks the way that leads to life, which is narrow and afflicted. So too pain is a fine find, when one is pained out of love, like Paul, who said: "I have great sorrow and unceasing pain in my heart," and what follows. "And I called upon the name of the Lord," etc. "For everyone," he says, "who calls upon the name of the Lord will be saved." Therefore let the merciful man call upon the merciful one, and the righteous man upon righteousness. For the righteousness in us arises in us like an echo, by reflection of the first righteousness. "The Lord is merciful and righteous, and our God ### Scripture references - Ps 114:8 (113:8 LXX): allusion, high confidence - 1 Cor 10:4: allusion, high confidence - Ps 115:13 (113:21 LXX): quotation, high confidence - Ps 115:17 (113:25 LXX): quotation, high confidence - Ps 115:18 (113:26 LXX): quotation, high confidence - John 11:25: quotation, high confidence - 1 Thess 4:17: quotation, high confidence - Ps 116:2 (114:2 LXX): quotation, high confidence - Mal 4:2: allusion, medium confidence - Ps 116:3 (114:3 LXX): quotation, high confidence - Matt 16:18: allusion, high confidence - Rom 5:3: allusion, high confidence - Matt 7:14: allusion, high confidence - Rom 9:2: quotation, high confidence - Ps 116:4 (114:4 LXX): quotation, high confidence - Joel 2:32: quotation, high confidence - Rom 10:13: quotation, high confidence - Ps 116:5 (114:5 LXX): quotation, high confidence ### Translation notes - The column begins inside the notes on Ps 113:8 LXX (114:8); the heading of Ps 114 LXX is not in the scan. The end of the note on the sun of righteousness is garbled ("lman: ίσθω") and lost. Quotations: Ps 113:8, 21, 25–26 LXX (114:8; 115:13, 17–18); 1 Cor 10:4; John 11:25; 1 Thess 4:17; Ps 114:2–5 LXX (116:2–5); Mal 4:2; Matt 16:18; Rom 5:3; Matt 7:14; Rom 9:2; Joel 2:32 (Rom 10:13). ### Citation (SBL) Origen, Sel. Ps. 1569 (PG 12:1569a–1569d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1569/#p-1569). ## PG 12:1571 (Ps 114–115 LXX) - URL: https://sophiascriptura.com/fathers/origen-selecta-psalmos/1569/#p-1571 - Source: PG 12:1572a–1572d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Notes on Psalm 116:5–12 (LXX 114–115): mercy joined with righteousness, baptism and repentance as the soul's rest, faith as rational assent, and the liar paradox of "Every man is a liar." ### Greek text ἡμῶν ἐλεεῖ, κ. τ. ἑ. Ἐπεὶ μετά δικαιοσύνης ἐλεεῖ ὁ Κύριος, ἐλεήμων ἐστὶ καὶ δίκαιος · οὐ δίκαιος δὲ ἐν τῷ ἐλεεῖν ἦν ὁ Σαοὺλ, ἐλεῶν τὸν ’Λγαγ. Καὶ εἰ ἦν δὲ πᾶν τὸ ἐλεεῖν δίκαιον, οὐκ ἂν περί τινων εἶπεν 6 νόμος τὸ, ι Οὐκ ὲλεήσεις αὐτόν. ι Ἔστι δὲ καὶ τδ, ι Ὁ ἐλεῶν ἐν ἱλαρότητι, ι μετὰ δικαιοσύνης ἐλεεῖ. Ἐπίστρεψον, ψυχή μου, εἰς τὴν ἀνάπαυσιν, κ. τ. ὲ. Ἀνάπαυσις τῆς ψυχῆς ἡ τῶν ἁμαρτημάτων ἀποκοπή ο κατατείνει γάρ αὐτὴν ή ἁμαρτία, καὶ πάσας αὐτῆς τάς δυνάμεις συντρίβει. Ὅθεν και τὸ βάπτισμα, ὡς ἀπαλλαγὴν ἁμαρτημάτων ἔχον, ι ὕδωρ ἀναπαύσεως) 6 Δαυῒδ προσηγόρευσε. Τὴν ψυχὴν τοίνυν ὡς ὲν ἁμαρτίαις πλανηθεῖσαν ἐπιστρέψαι πρὸς τὴν ἀνάπαυσιν, ἣ διὰ τοῦ βαπτίσματος, ἢ διὰ τῶν δακρύων καὶ τῆς μετανοίας, προτρέπεται. Ὅτι ἐξείλετο τὴν ψυχήν μου, κ. τ. έ. Τοῦ μηκέτι ἁμαρτάνοντος δηλονότι. ι Ψυχὴ γὰρ ἁμαρτάνουσα ἀποθανεῖται. ι Ὀ δὲ ἀλυπίαν ἀναλαβὼν ὲρεῖ, ὅτι Κύριος ἐξείλετο τοὺς ὀφθαλμούς μου ἀπὺ δακρύων. Ἐρεῖ δὲ αὐτὸ καὶ 6 τὸ μακαριζόμενον πένθος πενθήσας, ὄταν τυγχάνῃ τοῦ,γελάσονται, καὶ τοῦ,παρακλη- Θήσονται. Ὀ δὲ ἀκούσας τοῦ, ι Σὺ δὲ αὐτὸς στῆθι μετʼ ἐμοῦ, ι ἐρεῖ· Ἐξείλετο Κύριος τοὺς πόδας μου ἀπὸ ὀλισθήματος. ΨΛΛΜΟΣ PlE'. Ἐπίστευσα, διὸ ἐλάλησα, κ.τ. ἑ. Εἰ μὴ βεβαίως τις καὶ ἀπερισπάστως ἐπίστευσε, μὴ διδασκέτωο γνησίου γάρ διδασκάλου φωνὴ τό· ι Ἐπίστευσα, διὸ ἐλάλησα. ι Αὑτοῦ δὲ τούτου τῆς ἀτυφίας καὶ ταπεινοφροσύνης δεῖγμα, μηδαμῶς ἐπὶ τῷ διδάσκειν φυσιουμένου ἐκ τοῦ ο ι Ἐγὼ δὲ ἐταπεινώθην σφόδρα. ι Τοῦ αὑτοῦ. Πίστις ἐστὶ ψυχῆς αὑτεξουσίου λογικὴ συγκατάθεσις. Ἐγὼ δὲ εἶπα ἐν τῇ ἐκστάσει μου · Πᾶς ἄνθρωπος ψεύστης. κ. τ. ὲ. Εἰ ἄνθρωπος καὶ 6 Δαυῖδ, ψεύστης ἐστίν · εί δὲ ψεύστης ἐστὶ, λέγων ἑαυτὸν ψεύστην, οὐκ ἐστι ψεύστης, ἀλλʼ ἀληθής ἐστιν. Εἰ δὲ ἀληθής ἐστι λέγων ἑαυτὸν ψεύστην, ἄνθρωπος ὢν οὐκ ἔστι ψεύστης. Περιστρέφει ἄρα 6 λόγος είς ἀμφότερα, καὶ εἰς τὸ εἶναι αὐτὸν ἀληθευτὴν, έάν ἄνθρωπος ᾗ, καὶ εἰς τὸ εἶναι αὑτὸν ψεύστην. Καὶ καλεῖται 6 λόγος οὗτος παρά τοῖς διαλεκτικοῖς ἄπορος. Τοῦ αὐτοῦ. Ἐφʼ ὅσον ἅνθρωπός τις ἐστὶ, ψεύστης ἐστίν· ὲάν δὲ ἀπόθηται τὸ εἶναι ἄνθρωπος, ἀληθευτής ἐστι. Τὸ γάρ ι ἄνθρωπος ι ὄνομα ποτὲ μὲν οὑσξαν δηλοῖ, ὡς τόο «Ἀνθρωπός τις ἦν ἐν χώρᾳ. τῇ Αὑσίτιδι ' ι ποτὲ δὲ χειρίστην κατάστασιν, κατά τό ι Ὑμεῖς δὲ ὡς ἄνθρωποι. ἀποθνήσκετε, καὶ ὡς εἷς τῶν ἀρχόντων πίπτετε. ι Τὸ μὲν γάρ οὐσίαν, τὸ δὲ κακίστην ἕξιν δηλοῖ. Τί ἀνταποδώσω τῷ Κυρίῳ, κ. τ. ὲ. Ὠς μέγα οὖν ἐν τούτοις ἀπὸ Κυρίου εὑεργετηθεὶς, καὶ βουλόμενος ἀμείψασθαι. τὸν εὐεργέτην, ἀπορῶν περὶ τοῦ τρόπου ### English translation (Claude) has mercy," etc. Since the Lord has mercy with righteousness, he is merciful and righteous; but Saul was not righteous in showing mercy when he spared Agag. And if all showing of mercy were righteous, the law would not have said of some people: "You shall not have mercy on him." And "he who shows mercy with cheerfulness" shows mercy with righteousness. "Return, my soul, to your rest," etc. The rest of the soul is the cutting off of sins; for sin racks it and crushes all its powers. That is why David also called baptism, since it brings release from sins, "water of rest." So he urges the soul, as one that has wandered in sins, to return to rest, either through baptism or through tears and repentance. "For he has delivered my soul," etc. The soul, clearly, of one who no longer sins: "For the soul that sins shall die." And one who has received freedom from grief will say that the Lord has delivered my eyes from tears. He too will say it who has mourned the mourning that is called blessed, when he obtains "they will laugh" and "they will be comforted." And one who has heard, "But you, stand here with me," will say: "The Lord has delivered my feet from slipping." [Ps 115 LXX / 116, continued] "I believed, therefore I spoke," etc. If anyone has not believed firmly and without distraction, let him not teach; for the voice of a genuine teacher is: "I believed, therefore I spoke." And proof of this man's freedom from conceit and of his humility, as one by no means puffed up at teaching, is: "But I was greatly humbled." Of the same. Faith is the rational assent of a self-determining soul. "But I said in my ecstasy: Every man is a liar," etc. If David too is a man, he is a liar; but if he is a liar when he calls himself a liar, he is not a liar but truthful. And if he is truthful when he calls himself a liar, then, being a man, he is not a liar. The argument thus turns round to both: to his being truthful, if he is a man, and to his being a liar. The dialecticians call this argument insoluble. Of the same. Insofar as someone is a man, he is a liar; but if he puts off being a man, he is truthful. For the name "man" sometimes indicates the essence, as in "There was a man in the land of Ausitis"; and sometimes the worst condition, as in "But you die like men, and fall like one of the rulers." The one indicates the essence, the other the worst habit. "What shall I render to the Lord?" etc. As one who has been greatly benefited by the Lord in these things and wishes to repay his benefactor, being at a loss about the manner ### Scripture references - Ps 116:5 (114:5 LXX): quotation, high confidence - 1 Sam 15:9: allusion, high confidence - Deut 13:8: quotation, medium confidence - Rom 12:8: quotation, high confidence - Ps 116:7 (114:7 LXX): quotation, high confidence - Ps 23:2 (22:2 LXX): quotation, high confidence - Ps 116:8 (114:8 LXX): quotation, high confidence - Ezek 18:4: quotation, high confidence - Matt 5:4: allusion, high confidence - Luke 6:21: allusion, high confidence - Deut 5:31: quotation, high confidence - Ps 116:10 (115:1 LXX): quotation, high confidence - Ps 116:11 (115:2 LXX): quotation, high confidence - Job 1:1: quotation, high confidence - Ps 82:7 (81:7 LXX): quotation, high confidence - Ps 116:12 (115:3 LXX): quotation, high confidence ### Translation notes - The "insoluble" argument is the Liar paradox of the Greek dialecticians. Quotations: Ps 114:5, 7–8 LXX (116:5–8); 1 Sam 15:9; Deut 13:8; Rom 12:8; Ps 22:2 LXX (23:2); Ezek 18:4; Matt 5:4; Luke 6:21; Deut 5:31; Ps 115:1–3 LXX (116:10–12); Job 1:1; Ps 81:7 LXX (82:7). ### Citation (SBL) Origen, Sel. Ps. 1571 (PG 12:1572a–1572d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1569/#p-1571). ## PG 12:1573 (Ps 115 LXX) - URL: https://sophiascriptura.com/fathers/origen-selecta-psalmos/1569/#p-1573 - Source: PG 12:1573a–1573d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Notes on Psalm 116:12–19 (LXX 115): what to render to the Lord, the cup of salvation, and the martyr's death as God's breaking of the bonds of sin and of the body. ### Greek text τῆς ἀμοιβῆς φησι ι Τί ἀνταποδώσω τῷ Κυρίῳ πε ρι λ πάντων ὧν ἀνταπέδωκέ μοις ι Εἰς αἴσθησιν γὰρ ὲλΘὼν τῶν μυρίων παρὰ Θεοῦ δωρεῶν ° ὅτι ἐκ τοῦ μὴ ὄντος είς τὸ εἶναι παρήχΘη ’ ὅτι ἀπὸ γῆς διαπλασΘεὶς, λόγῳ τετίμηται, ὲν καὶ τὴν είκόνα φορεῖν δύναται τοῦ ἐπουρανίουο ἔπειτα καὶ πρὸς τὴν ὑπὲρ τοῦ γένους τῶν ἀνθρώπων οἰκονομίαν ἀπιδὼν, ὅτι ἑαυτὸν 6 Κύριος ἔδωκε λύτρον ἀντὶ πολλῶν ἡμῶν, ὲπαπορεῖ, καὶ ζητεῖ ὲν πᾶσι τούτοις τοῖς ὑπάρχουσιν αὐτῷ, τί ἀξιον ἐξεύροι δῶρον τῷΔεσπότῃ οὐ Θυσίας, οὐδὲ ὁλοκαυτώσεις, ἀλλʼ αὐτὴν πᾶσαν τὴν ἑαυτοῦ ζωήν. Ι Διέῤῥηξας τοὺς δεσμούς μου. κ. τ. ἐ. Πρὸς τὸ, ι Τί ἀνταποδώσω τῷ Κυρίῳ ς» δοκεῖ μοι ἀποδίδοσθαι πρῶτον μὲν, ι ποτήριον σωτηρίου λήψομαιο ι δεύτερον δὲ τὸ, ι τὰς εὐχάς μου ἀποδώσωίι τρίτον τὸ, ι σοὶ Θήσω Θυσίαν αἰνέσεως · ι τέταρτον τὸ, ι τὰς εὐχάς μου τῷ Κυρίῳ ἀποδώσω. ι Ἀλλὰ τὸ μὲν πρότερον, ι τάς εὐχάς μου ἀποδώσω, ι μόνον ἔχει τὸ, ι ἐναντίον παντὸς τοῦ λαοῦ αὑτοῦ · ι τὸ δὲ δεύτερον καὶ τὸ, ι ὲν αὐλαῖς οἴκου Κυρίου, ι καὶτὸ, ι ἐν μέσῳ σου, Ἰερουσαλήμ. ι Καὶ τὸ μὲν πρότερον, ι τὰς εὐχάς μου τῷ Κυρίῳ ἀποδώσω, ι ἐπιφέρεται τῷ ποτηρίῳ τοῦ σωτηρίου · τὸ δὲ δεύτερον ἐπὶ πᾶσι καὶ συνημμένως τῷ, ‹ διέρρηξας τοὺς δεσμούς pou,» καὶ τῷ. ι σοὶ Θύσω Θυσίαν αἰνέσεως · ι τὸ δὲ, ι σὺ διέρρηξας τοὺς δεσμούς μου, ι τῷ τιμίῳ ἐναντίον Κυρίῳ θανάτῳ· ὃ δοξάσας τοῦ μαρτυρίου τὸν Θεὸν λέγει ἐπὶ τῷ διὰ μαρτυρίου τὰς προγενομένας σειρὰς τῶν ἁμαρτιῶν αὑτοῦ διερρῆχθαι ἀπὸ Θεοῦ, ὡς μηκέτι αὐτὸν ἔχειν δεσμοὺς ’ἀμαρτίαᾳ Ἦ εί δεσμοί τῆς ψυχῆς oi σωματικοὶ τῶν διαφόρων μελῶν εἰσιν ΰγκοι, καλῶς ἂν καὶ οὕτως λέγοιτο ὲν μαρτυρίῳ ἀπολυθεὶς τῶν δεσμῶν ὲν εἰρήνῃ εἶναι, οὐδενὸς ἢ τοῦ Θεοῦ διαρρήξαντος αὐτούς. Οὐ γὰρ καὶ τῶν διʼ ἣν δήποτε αἰτίαν ἀπαλλαττομένων τοῦ σώματος βιαίως 6 Θεὸς διαρῥήγνυσι τοὺς δεσμούς. Ποτὲ μὲν οῦν ἀποκτείνει ὁ Θεὸς, οὐ διαρῤηγνὺς αὐτοῦ τοὺς δεσμούς ο τὸν δὲ μάρτυρα οὐκ ἀποκτείνει, μόνον δὲ τοὺς δεσμοὺς αὑτοῦ διαρῤήγνυσι. Καὶ γὰρ διὰ τὸ μαρτύριον ὁ ἕκαστος μαρτυρῶν ἑαυτὸν προσφέρει ἄμωμον Θυσίαν τῷ Θεῷ, Χριστὸν μιμούμενος λέγει τε τὸ, ι Σοὶ θύσω Θυσίαν αἰνέσεως. ι Ἐν Ἰερουσαλὴμ γὰρ ἐπουρανίῳ, τῇ ἄνω μητρὶ ἡμῶν, ἀποδώσει 6 δίκαιος τὰς εὐχὰς τῷ Κυρίῳ ἐπὶ παντὸς μάρτυρος τοῦ λαοῦ τοῦ Θεοῦ καὶ τῆς Ἰερουσαλὴμ, ὲν τόπῳ ἐκλεκτῷ ο οὗτος δέ ἐστιν ι ὲν αὐλαῖς οἴκου Κυρίου έν μέσῳ τῆς Ἱερουσαλή μ. ι Τοῦ αὐτοῦ. ι Διέρρηξας τοὺς δεσμούς μου. ι Οὐκ εἶπεν, ἔλυσας, ἀλλὰ ι διέρρηξας. ι ὡς ἀχρήστους γενέσθαι. Δεσμοῦς ἐνταῦθα τὰς Θλίψεις λέγει. Ἐστι γὰρ καὶ δεσμὸς καλὸς, ὡς ὅταν λέγῃ· ι Ἐν τῷ συνδέσμῳ τῆς ἀγάπης. ι Δεσμοὶ δὲ καὶ αἱ προσγινὸμεναι σειραὶ τῶν ἁμαρτημάτων ο οἵτινες οὐ διὰ τοῦ Θείου μόνον βαπτίσματος διαρρήσσονται, ἀλλὰ καὶ διὰ τοῦ ὑπὲρ Χριστοῦ μαρτυρίου, καὶ διὰ δακρύων τῶν ἐκ μετανοίας. ### English translation (Claude) of repayment, he says: "What shall I render to the Lord for all that he has rendered to me?" For he has come to perceive the countless gifts from God: that he was brought from not being into being; that, formed from earth, he has been honoured with reason, by which he can also bear the image of the heavenly one; then, looking also to the dispensation on behalf of the human race, that the Lord gave himself as a ransom for many of us. So he is at a loss and searches among all that he has for some gift worthy of the Master: not sacrifices or burnt offerings, but his whole life itself. "You have broken my bonds," etc. To "What shall I render to the Lord?" the answer seems to me to be given: first, "I will take the cup of salvation"; second, "I will pay my vows"; third, "I will offer you a sacrifice of praise"; fourth, "I will pay my vows to the Lord." But the first "I will pay my vows" has only "before all his people"; the second has also "in the courts of the house of the Lord" and "in your midst, Jerusalem." And the first "I will pay my vows to the Lord" is added after the cup of salvation; but the second comes after all, joined to "you have broken my bonds" and to "I will offer you a sacrifice of praise"; and "you have broken my bonds" is joined to the death that is precious before the Lord. The one who has glorified God by martyrdom says this because through martyrdom the former chains of his sins have been broken by God, so that he no longer has bonds of sin. Or, if the bonds of the soul are the bodily masses of the various members, it might well be said in this way too, that one released from the bonds in martyrdom is in peace, since no one but God has broken them. For God does not break the bonds of those who leave the body violently for any cause whatever. Sometimes, then, God kills without breaking a man's bonds; but the martyr he does not kill, he only breaks his bonds. For through martyrdom each martyr offers himself to God as a spotless sacrifice, imitating Christ, and says: "I will offer you a sacrifice of praise." For in the heavenly Jerusalem, our mother above, the righteous man will pay his vows to the Lord before every witness of the people of God and of Jerusalem, in a chosen place; and this is "in the courts of the house of the Lord, in the midst of Jerusalem." Of the same. "You have broken my bonds." He did not say "you have loosed" but "you have broken," so that they became useless. Here he calls afflictions bonds. For there is also a good bond, as when he says: "in the bond of love." And the chains of sins that are added are also bonds; these are broken not only through divine baptism, but also through martyrdom for Christ and through the tears that come from repentance. ### Scripture references - Ps 116:12 (115:3 LXX): quotation, high confidence - 1 Cor 15:49: allusion, high confidence - Matt 20:28: allusion, high confidence - Ps 116:16 (115:7 LXX): quotation, high confidence - Ps 116:13 (115:4 LXX): quotation, high confidence - Ps 116:14 (115:5 LXX): quotation, high confidence - Ps 116:17 (115:8 LXX): quotation, high confidence - Ps 116:18 (115:9 LXX): quotation, high confidence - Ps 116:19 (115:10 LXX): quotation, high confidence - Ps 116:15 (115:6 LXX): allusion, high confidence - Gal 4:26: allusion, high confidence - Col 3:14: quotation, high confidence ### Translation notes - Garbled words in the scan are corrected where the sense is certain ("no longer has bonds of sin"; "I will offer"; "my vows"). The note on martyrdom (vows, the precious death, the bonds broken) is translated as written. Quotations: Ps 115:3–10 LXX (116:12–19); 1 Cor 15:49; Matt 20:28; Gal 4:26; Col 3:14. ### Citation (SBL) Origen, Sel. Ps. 1573 (PG 12:1573a–1573d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1569/#p-1573). ## PG 12:1575 (Ps 117 LXX) - URL: https://sophiascriptura.com/fathers/origen-selecta-psalmos/1569/#p-1575 - Source: PG 12:1576a–1576d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Notes on Psalm 118:2–12 (LXX 117): Israel, the house of Aaron, and those who fear the Lord as one, the devil called "man," and the sweet doctrines of the nations surrounding the saint like bees. ### Greek text ΙʼᾹ.ιΜΣ i‘iZ’. ΕΙπάτω δὴ οἶκος Ἰσραὴλ. κ τ ὲ. Τὺ, ι Εἰπὰτω δὴ Ἰσραὴλ, ι ἐν τούτῳ εἴρηται, καὶ ἐντῷ· ι Εἰ μὴ ὅτι Κύριος ἦν ὲν ἡμῖν, εἰπάτω δὴ Ἰσραὴλ, ι ὄντι pxg’, ὄντι τῶν ἀναβαθμῶν εʼ· καὶ ἐν τῷ ρκηʼ, ὄντι τῶν ἀναβαθμῶν ιʼ· οὗ ἡ ἀρχήʼ ι Πλεονάκις ἐπολέι μησάν με, εἰπάτω δὴ Ἰσραήλ. ι Εὶπάῖω οἶκος Ἀαρὼν, κ. τ. ἐ. Ἐὰν μή τις Ἰσραὴλ, ἢ οἶκος Ἀαρὼν, ἣ φοβούμενος τὸν Κύριον, οὐ γεύεται τῆς χρηστότητος Κυρίου, οὗ εἰς αἰῶνα τὸ ἕλεός ἐστι. Διὺ οὗτοι μόνοι ἐροῦσι τὸ, ι Εἰς τὸν αἰῶνα τὸ ἕλεος αὑτοῦ. ι Οἷς οἶμαι τρισὶν οὖσι τάγμασι τρεῖς εἶναι γενικοὺς ἐλέους. Ἐ-τεὶ δὲ οἶκός ἐστι σύστημα νομίμως ἱδρυμένον πρὸς βίον, διὰ τοῦτο νῦν ι ὁ οἶκος ι ἐπὶ τοῦ οἴκου Ἀαρὼν τέτακται. Καὶ σκόπει εί δύναται ὁ ναὸς εἶναι οἶκος Ἀαρὼν, ὅπου oi. ῑερεῖς τὴν λατρείαν ἐπιτελοῦσι. Κεχωρισμένους οὖν τοὺς ἱερεῖς εἰς τὴν ὑμνῳδίαν ἐκάλει, ὅτι καὶ πλείονος ἀπήλαυον αὐτοὶ τιμῆς, οὑ μόνον κατὰ τὸν τῆς ἱερωσύνης λόγον, ἀλλὰ καὶ κατὰ τὰ ἀλλα πάντα. Καὶ γὰρ ἡνίκα πῦρ κατηνέχθη, διʼ αὐτοὺς κατηνέχθη, καὶ γῆ ἐσείσθη, καὶ ῥάβδος ἐβλάστησε · καὶ μυρία ἕτερα γέγονε διʼ αὐτῶν καὶ ὑπὲρ αὐτῶν θαύματα. Ειπάτωσίιι· δὴ πάντες ol φοβούμενοι τὸν Κύριον, κ. τ. ἐ. Καὶ ἀνωτέρω λέγεται · Ἰσραὴλ ἠλπισεν ἐπικαλεῖσθαι τὸν Κύριον· εἶτα οἶκος ’Δαρὼ-λ, εἶτα οἱ φοβούμενοι τὸν Κύριον, καὶ ἓν εἶναι τοὺς φοβουμένους τὸν Κύριον, καὶ τὸν οἶκον Ἀαρὼν καὶ τὸν Ἰσραὴλ προλαβόντες εἰρήκαμεν· διὸ κοινὴν αὺτοὺς ᾠδὴν προφέρειν ἐκέλευσε τὸν ἔλεον τοῦ Θεοῦ καταγγέλλοντας. Ἔλεος γὰρ Κυρίου ὑπὲρ πᾶσαν σάρκα, καὶ οὔτε περιτομὴ, οὔτε ἀκροβυστία χωρὶς ἐλέους σωθῆναι δύναται. Ἐκ θλίψεως ἐπεκίιλεσάμην τὼ· Κύριον, κν τε ἑ. ‘0 τὴν στενὴν κού τεθλιμμένην ὁδεύων ἐκ θλίψεως ἐπικαλεῖται τὸν Κύριον · ὁ δὲ τὴν πλατεῖαν οὐδὲ ἐπικαλεῖται ι Πᾶς γὰρ ὃς ἂν ἐπικαλέσηται τὸ ὄνομα Κυρίου σωθήσεται. ι Οὺ φοβηθήσομαι τί ποιήσει μοι ἅνθρωπος, κ. τ ὲ. Ἄνθρωπον λέγειὴ Γραφὴ τὸν διάβολον, ὡς τὸ, ι Ἐχθρὸς ἄνθρωπος τοῦτο ἐποίησε· ι τὴν τῶν ζιζανίων σποράν. Πάντα τὰ ἔθνη ἐκύκλιιισάν με, καὶ τῷ ὀνόματι Κυρίου ἠμυνάμην αὐτοὺς, κ. τ. ὲ. Τῶν δαιμόνων ;i μὲν ὡς πρακτικὸν, οἱ δὲ ὡς θεωρητικδν ἐπολέμουν χὺτόν· καὶ τοὺς μὲν προτέρους τῇ δικαιοσύνῃ, τοὺς 5‘5 δευτέρους τῇ σοφίᾳ ἠμύνατο. Τοῦ αὑτοῦ. Χριστῷ μᾶλλον ὑπὸ πάντων ἐθνῶν πολεμουμένῳ ἁρμόζει ταῦτα λέγειν. Πολλά ἐστι. ῖογμάτων εῐδη ἅτινα ὁ ἅγιος τῇ σοφίᾳ. τοῦΘεοῦ ὶμύνεται, ἀνατρέπων ὑγιεῖ λόγῳ, Ἐκύκλωσάν με ὡσεὶ μέλισσαι, κ. τ. ἐ, Ποιεῐ τι (λυκὺ ἕκαστον τῶν δογμάτων τῶν ἐθνῶν, γλυκάζον ιαὶ τέρπον τὸν ἀκροατήν· διόπερ οἱ πρεσβεύοντες ### English translation (Claude) [Ps 117 LXX / 118] "Let the house of Israel now say," etc. "Let Israel now say" is said in this psalm, and in "If the Lord had not been among us, let Israel now say," which is the hundred and twenty-third, the fifth of the Ascents; and in the hundred and twenty-eighth, the tenth of the Ascents, which begins: "Often they have fought against me, let Israel now say." "Let the house of Aaron say," etc. Unless someone is Israel, or the house of Aaron, or one who fears the Lord, he does not taste the goodness of the Lord, whose mercy is for ever. Therefore these alone will say: "His mercy is for ever." For these three orders, I think, there are three general [kinds] of mercy. And since a house is a system lawfully established for living, for this reason "the house" is here set with the house of Aaron. And consider whether the temple can be the house of Aaron, where the priests perform the worship. He called the priests separately to the hymn-singing, because they also enjoyed greater honour, not only by reason of the priesthood but in all other respects. For when fire came down, it came down because of them; and the earth was shaken, and the rod budded; and countless other wonders happened through them and on their behalf. "Let all who fear the Lord now say," etc. Above too it is said: Israel hoped to call upon the Lord; then the house of Aaron; then those who fear the Lord. And we have said before that those who fear the Lord, the house of Aaron, and Israel are one. That is why he ordered them to bring forth a common song proclaiming the mercy of God. For the mercy of the Lord is upon all flesh, and neither circumcision nor uncircumcision can be saved without mercy. "Out of affliction I called upon the Lord," etc. Whoever walks the narrow and afflicted way calls upon the Lord out of affliction; but whoever walks the broad one does not even call upon him. "For everyone who calls upon the name of the Lord will be saved." "I will not fear what man will do to me," etc. Scripture calls the devil "man," as in "An enemy, a man, has done this," namely the sowing of the tares. "All the nations surrounded me, and in the name of the Lord I drove them back," etc. Of the demons, some fought him as a practical man, others as a contemplative; and he drove back the first by righteousness, the second by wisdom. Of the same. These words fit rather Christ, who is warred against by all the nations. There are many kinds of doctrines, which the holy man drives back by the wisdom of God, overturning them by sound reason. "They surrounded me like bees," etc. Each of the doctrines of the nations produces something sweet, sweetening and delighting the hearer; therefore those who champion ### Scripture references - Ps 118:2 (117:2 LXX): quotation, high confidence - Ps 124:1 (123:1 LXX): quotation, high confidence - Ps 129:1 (128:1 LXX): quotation, high confidence - Ps 118:3 (117:3 LXX): quotation, high confidence - Ps 34:8 (33:9 LXX): allusion, medium confidence - Lev 9:24: allusion, medium confidence - Num 17:8: allusion, high confidence - Ps 118:4 (117:4 LXX): quotation, high confidence - Ps 115:9 (113:17 LXX): allusion, medium confidence - Gal 5:6: allusion, medium confidence - Ps 118:5 (117:5 LXX): quotation, high confidence - Matt 7:14: allusion, high confidence - Joel 2:32: quotation, high confidence - Ps 118:6 (117:6 LXX): quotation, high confidence - Matt 13:28: quotation, high confidence - Ps 118:10 (117:10 LXX): quotation, high confidence - Ps 118:12 (117:12 LXX): quotation, high confidence ### Translation notes - The garbled psalm heading at the top of the column is ΨΑΛΜΟΣ ΡΙΖ (117). "Above" refers to Ps 113:17–19 LXX (115:9–11). Quotations: Ps 117:2–6, 10, 12 LXX (118); Ps 123:1 LXX (124:1); Ps 128:1 LXX (129:1); Ps 33:9 LXX (34:8); Lev 9:24; Num 16:31; Num 17:8; Gal 5:6; Matt 7:13–14; Joel 2:32; Matt 13:28. ### Citation (SBL) Origen, Sel. Ps. 1575 (PG 12:1576a–1576d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1569/#p-1575). ## PG 12:1577 (Ps 117 LXX) - URL: https://sophiascriptura.com/fathers/origen-selecta-psalmos/1569/#p-1577 - Source: PG 12:1577a–1577d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Notes on Psalm 118:12–22 (LXX 117): the sweet doctrines that are not bees, the Word as strength and song, the gates of righteousness and of the virtues, and the rejected stone. ### Greek text αὑτά ὡς μέλισσαι εἰσιν, ἀλλʼ οὑ μέλισσαι. Καὶ κατε τὸν Σολομῶντα δὲ ι μέλι ἀποστάζει ἀπὸ χειλέων γυναικὸς πόρνης · ι ἥτις ἐστί ψευδώνυμος γνῶσις. Ὀ κολλώμενος πρὸς αὑτὴν ἓν σῶμά ἐστιν αὑτῇ, ὼς ὁ τῷ Κυρίῳ καὶ ἀληθεῖ Λόγῳ ἒν πνεῦμα. Ἰσχύς μου καὶ ὕμνησίς μου ὁ Κύριος, κ. τ. ὲ. ’ἰσχὺς ὁ λόγος ἀναλαβόντος αὑτὸν, διʼ ὃν ι πάντα ἰσχύω, ι φησιν ὁ Παῦλος, ι ἐν τῷ ἐνδυναμοῦντί με Χριστῷ Ἰησοῦ. ι Οὗτος ὁ λόγος καὶ ὕμνησίς ἐστιν, ἐν ᾧ ἐστιν ή θεολογία. Καὶ Θαρροῦντος δὲ μάρτυρος εἶʼηὴ φωνή ι Ἰσχύς μου καὶ ὕμνησίς μου ὁ Κύριος. ι Οὐκ ἀποθανοῦμαι, ἀλλὰ ζήσομαι, καὶ διηγήσομαι τὰ ἔργα Κυρίου, κ. τ. ἐ. Τῶν ζώντων ἐστὶ διηγεῖσθαι τά ἔργα Κυρίου. Ἀνοίξατέ μοι πύλας δικαιοσύνης, κ. τ. ἐ. Ὥσπερ δικαιοσύνης, μιᾶς τῶν ἀρετῶν, εἰσὶ πύλαι αἱ κατʼ αὑτὴν πράξεις, οὕτως εἷεν ἂν καὶ φρονήσεως πύλαι, καὶ σωφροσύνης, καὶ ἀνδρείας, καὶ τῶν λοιπῶν ἀρετῶν, ἀνεῳγμέναι μὲν ἐν τῷ σπουδαίῳ, κεκλεισμέναι δὲ ἐν τῷ φαύλῳ. Εἰσὶ μέντοιγε καὶ τῶν κακιῶν πύλαι ὴνοιγμέναι μὲν τῷ φαύλῳ διὰ τῶν κατά κακίαν πράξεων, ἀποκεκλεισμέναι δὲ ἐν τῷ ἀστείῳ. Μήποτε δὲ καὶ ἄλλως διά τό ο ι ’Ἄρατε πύλας,οἱ ἄρχοντες,ὑμῶν,καὶ ἐπάρβητε, πύλαι αἰώνιον» eici. πύλαι είς τάς αἰωνίους μονάς ἑκάστη τῶν ἀρετῶν αίώνιοι,δι ὦν καταλλήλως εἰσελεύσονται ταῖς πράξεσιν ἑαυτῶν οἱ σπουδαῖοι. Τὸν δὲ Σωτῆρα ἐχρῆν διὰ πασῶν ἐξελθεῖν, ἐπαιρομένων καὶ μεγε- Θυνομένων ἀξίως τοῦ μεγέθους Χριστοῦ. Πάσας γὰρ ἀνέλαβε κατʼ ἀξίαν τῆς ὑποστάσεως Πρωτοτόκου πάσης κτίσεως. Καὶ σκόπει εί, ῶσπερ τῷ Σωτῆρι αἴρονται καὶ ἐπαίρονται, οὕτω κατʼ ἀξίαν ἑκάστῳ ἢ αἴρονται καὶ ἐπαίρονται,ἥ τίθενται καὶ οὑκ ἐπαίρονται. Εἰσὶ δέ καὶ ἐμψυχοι καὶ ζῶσαι αὗται αἱ πύλαι· διὸ λέγεται αὑταῖς τὸ, ι Ἐπάρθητε. ι Καὶ τάχα οἱ ἄρχοντες καὶ αἱ πύλαι θανόμεναί φασι τὸ, ι Τίς ἐστιν οὗτος ὁ βασιλεὺς τῆς δόξης; ι Εἰσὶ μέντοιγε αί μὲν ὑπὸ πολλοὺς πύλαι δικαιοσύνης,ή δὲ τίς μόνου τοῦ Κυρίου πύλης Πύλας οὖν δικαιοσύνης τάς διαφόρους τῆς ἀρετῆς ἰδέας καλεῖ· διʼ ἐκείνων γὰρ δυνατὸν ἀξίως ὑμνῆσαι τὸν τῶν ὅλων Θεόν. Καὶ τοῦτο σαφέστερον διὰ τῶν ἐπιφερομένων ἐδήλωσενο οἷον γάρ τινα ἀπόκρισιν δίδωσι λέγων· ι Δύτηὴ πύλη τοῦ Κυρίου. ι Τοῦ αὐτοῦ. Ὠς ἀνοίγονται πύλαι δικαιοσύνης, οὕτω και σωφροσύνης καὶ ἀνδρείας καὶ ἀγάπης. Διά γὰρ τούτων τῶν πυλῶν εἰσέρχεται νοῦς εἰς τὴν βασιλείαν τῶν ούρανῶν. Αὕτη ἡ πύλη τοῦ Κυρίου, κ. τ. ἐ. Μετά τὸ είσελθεῖν διά τῶν πρακτικῶν ἀρετῶν εὑρήσομεν τὴν πύλην τῆς γνώσεως, ἣτις ἐστιν ἡ θεωρία τῶν γεγονότων, σωμάτων καὶ ἀσωμάτων. Λίθον ὃν ἀπεδοκίμασαν οι οἰκοδομοῦντες, οὖα τος ἐγενήθη εἰς κεφαλὴν γωνίας, κ. τ. ὲ. Τοῦτο τὸ ρητδν εἰς Χριστὸν ἀναφέρεται· καὶ γὰρ αὑτὸς ἐν ### English translation (Claude) [Ps 117 LXX / 118, continued] them are like bees, but are not bees. And according to Solomon, "honey drips from the lips of a harlot woman"; she is knowledge falsely so called. Whoever cleaves to her is one body with her, as whoever cleaves to the Lord and the true Word is one spirit. "The Lord is my strength and my song," etc. The Word is strength to the one who has taken him up; through him "I can do all things," says Paul, "in Christ Jesus who strengthens me." This Word is also song, for in him is theology. And it would be the voice of a confident martyr: "The Lord is my strength and my song." "I shall not die, but live, and tell the works of the Lord," etc. It belongs to the living to tell the works of the Lord. "Open to me the gates of righteousness," etc. As the gates of righteousness, which is one of the virtues, are the acts that accord with it, so there would also be gates of prudence, of temperance, of courage, and of the other virtues, open in the good man but shut in the base. There are also, however, gates of the vices, opened to the base man through acts that accord with vice, but shut in the refined man. But perhaps also in another way, because of "Lift up your gates, O rulers, and be lifted up, eternal gates," each of the virtues is an eternal gate into the eternal dwellings, through which the good will enter, each according to his own deeds. And the Saviour had to pass through all of them, as they were lifted up and enlarged worthily of the greatness of Christ; for he took them all up in accordance with the dignity of the subsistence of the Firstborn of all creation. And consider whether, as they are lifted and raised for the Saviour, so for each according to his worth they are either lifted and raised, or set in place and not raised. These gates are also ensouled and living; that is why "Be lifted up" is said to them. And perhaps the rulers and the gates say in wonder: "Who is this King of glory?" There are, however, gates of righteousness used by many, but one gate that belongs to the Lord alone. So he calls the various forms of virtue gates of righteousness; for through them it is possible to hymn the God of all worthily. And he made this clearer through what follows, for he gives a kind of answer, saying: "This is the gate of the Lord." Of the same. As the gates of righteousness are opened, so also those of temperance and courage and love; for through these gates the mind enters the kingdom of heaven. "This is the gate of the Lord," etc. After entering through the practical virtues we shall find the gate of knowledge, which is the contemplation of things that have come to be, bodies and incorporeal beings. "The stone which the builders rejected has become the head of the corner," etc. This verse refers to Christ; for he himself in ### Scripture references - Prov 5:3: quotation, high confidence - 1 Tim 6:20: allusion, high confidence - 1 Cor 6:16: allusion, high confidence - 1 Cor 6:17: allusion, high confidence - Ps 118:14 (117:14 LXX): quotation, high confidence - Phil 4:13: quotation, high confidence - Ps 118:17 (117:17 LXX): quotation, high confidence - Ps 118:19 (117:19 LXX): quotation, high confidence - Ps 24:7 (23:7 LXX): quotation, high confidence - John 14:2: allusion, medium confidence - Col 1:15: allusion, high confidence - Ps 24:8 (23:8 LXX): quotation, high confidence - Ps 118:20 (117:20 LXX): quotation, high confidence - Ps 118:22 (117:22 LXX): quotation, high confidence ### Translation notes - The participle describing the rulers and gates is garbled ("θανόμεναι"); "in wonder" gives the likely sense. Quotations: Ps 117:12, 14, 17, 19–20, 22 LXX (118); Prov 5:3; 1 Tim 6:20; 1 Cor 6:16–17; Phil 4:13; Ps 23:7–10 LXX (24:7–10); John 14:2; Col 1:15. The note on the gate of knowledge (contemplation of bodies and incorporeals) reads like Evagrius. ### Citation (SBL) Origen, Sel. Ps. 1577 (PG 12:1577a–1577d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1569/#p-1577). ## PG 12:1579 (Ps 117 LXX) - URL: https://sophiascriptura.com/fathers/origen-selecta-psalmos/1569/#p-1579 - Source: PG 12:1580a–1580d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Notes on Psalm 118:22–27 (LXX 117): the rejected stone as Christ, the day the Lord made as the day of reconciliation, and the one who comes in the name of the Lord. ### Greek text τοῖς Εὑαγγελίοις ταύτην παράγει τὴν προφητείαν λέγων· ι Οὐδέποτε ἀνέγνωτε · Λίθον ὃν ἀπεδοκίμασαν οἱ οἰκοδομοῦντες, οὗτος ἐγενήθη είς κεφαλὴν γωνίας; ι Οἰκοδομοῦντας δὲ τοὺς Ἰουδαίους λέγει, τοὺς γραμματεῖς, τοὺς Φαρισαίους, ὅτι ἀπεδοκίμαζον αὑτὸν λέγοντες· ι Σαμαρείτης εί, καὶ δαιμόνιον ἔχεις. ι Καὶ πάλιν · ι Οὗτος οὐκ ἔστιν ἐκ τοῦ Θεοῦ, ἀλλά πλανᾷ τὸν ὄχλον. ι Παρὰ Κυρίου ἐγένετο αὕτη. κ. τ. ἐ Οὐκ ἦν ἀνθρώπινον τὸ γινόμενον, οὐκ ἦν ἐνὸς τῶν πολλῶν· οὐκ ἦν ἀγγέλων, οὐκ ἦν ἀρχαγγέλων τὸ τοιαύτην πλέξαι γωνίαν ’ οὐδεὶς γάρ ἴσχυεν, οὐ δίκαιος, ού προφήτης, οὐκ ἄγγελος, οὐκ ἀρχάγγελος, ἀλλὰ τοῦ Θεοῦ τὸ κατόρθωμα · τοῦτο ἦν αὑτοῦ tame; τὸ ἔργον. Αὕτη ἡ ἡμέρα ἢν ἐποίησεν ό Κύριος, κ. τ. ἐ. Ταύτην τὴν ἡμέραν οὐ νομοθέται, οὐ προφῆται πεποιήκασιν, ἀλλʼ αὐτὸς 6 τῆς δικαιοσύνης ἥλιος. Ἡμέραν δὲ λέγει τὴν γνῶσιν τοῦ Χριστοῦ. Τοῦ αὐτοῦ. Ἡμέραν ἐνταῦθα ούχὶ τὸν δρόμον λέγει τὸν ἡλιακὸν, ἀλλά τά κατορθώματα τά ἐν αὐτῇ γινόμενα. Ὥσπερ γὰρ ἡμέραν πονηρὰν λέγει οὐ τὸν δρόμον τοῦ ἡλίου, ἀλλά τὰ ἐν αὐτῇ κακάʼ οὕτως καὶ ἡμέραν ἀγαθὴν τά ἐν αὐτῇ κατορθώματα. '0 δὲ λέγει τοιοῦτόν ἐστιʼ Πάντα τὰ κατορθώματα τὰ ἐν αὐτῇ γινόμενα 6 Θεὸς ἐποίησε· τῆς γὰρ χειρὸς ἐκείνης μόνης ἦν τά γινόμενα. Τί γὰρ τῆς ἡμέρας ταύτης ἴσον γένοιτο ἂν, ἐν ᾖκαταλλαγὴ Θεοῦ πρὸς ἀνθρώπους ἐγένετο,κα“ι 6 χρόνιος κατελύθη πόλεμος, καὶ οὐρανὸς ἀπεδείχθη ἡ γῆ, καὶ οί τῆς γῆς ἀνάξιοι ἄνθρωποι τῆς βασιλείας ἐφάνησαν ἄξιοι, καὶ ἡ ἀπαρχὴ τῆς φύσεως τῆς ἡμετέρας ὑπεράνω τῶν οὐρανῶν ἀνηνέχθη, καὶ παράδεισος ἠνοίγη, καὶ τὴν ἀρχαίαν ἀπελάβομεν πατρίδα, καὶ κατάρα ἠφανίσθη, καὶ ἡ ἁμαρτία ἐλύθη; Εἰ γὰρ καὶ πάσας τὰς ἡμέρας ἐποίησεν, ἀλλʼ ἐκείνην ἐξαιρέτως, ἐπειδὴ τὰ μέγιστα ἐν αὐτῇ τῶν οἰκείων μυστηρίων ἐπλήρωσε. Διόπερ καὶ ἡμεῖς ἁγαλλιασώμεθα καὶ εὐφρανθῶμεν ἐν αὐτῇ διπλῆν τινα χαρὰν πανήγυριν ἄγοντες ο μίαν μὲν, ὅτι τῆς αἰχμαλωσίας τοῦ διαβόλου ἐρρύσθημεν · δευτέραν δὲ ὅτι καὶ πρὸς βασιλείαν οὐρανῶν ἀναγόμεθα. Εὐλογημένος o’ ἐρχόμενος ἐν ὀνόματι Κυρίου, κ. τ. ἐ. Καὶ ταύτην τὴν φωνὴν οἱ εύαγγελισταὶ περὶ Χριστοῦ προφητείαν εἶναι ἐξειλήφασιν· αὐτὸς γὰρ ἀληθῶς ἐστιν ὁ αύθεντικῶς καὶ ὲν ὀνόματι τοῦ Κυρίου ἐρχόμενος, πάντων τῶν παρʼ αὐτοῦ ἀνδρῶν ὁμοῦ καὶ ἀγγέλων ἐληλυθότων ὡς Κυρίου δούλων. Ἀμέλει τάδε λέγει Κύριος, ἕκαστος ἔφη ’ καὶ ἕκαστος τῶν ἀγγέλων φησὶ πρὸς ὃν ἔρχεται · Ὀ Κύριος ἀπέστειλέ με. Ἀλλʼ αὐτὸς 6 ἐν ὀνόματι Κυρίου ἐρχόμενος εὐλογη μένος ἐστί. Θεὸς Κύριος καὶ ἐπέφανεν ἡμῖν, κ. τ. ὲ. Τὸ γὰρ ἐλθεῖν αὐτὸν οὐ τόπον ἐστὶν ἀμεῖψαι, ἀλλʼ ἐπιφανῆναι, πρότερον οὐχ ὁρώμενον · ὑπάρχων γὰρ ἀόρατος, τῷ εἶναι εἰκὼν θεοῦ ἀοράτου, μορφὴν δούλου λαβὼν, καὶ γενόμενος 6 Λόγος σὰρξ ὤφθη, ἵνʼ, οὕτω φανεὶς, ### English translation (Claude) the Gospels brings forward this prophecy, saying: "Have you never read: The stone which the builders rejected has become the head of the corner?" By the builders he means the Jews, the scribes, the Pharisees, because they rejected him, saying: "You are a Samaritan and have a demon"; and again: "He is not from God, but leads the crowd astray." "This came from the Lord," etc. What happened was not human, nor the work of one of the many; it was not for angels or archangels to frame such a corner. For no one was able, no righteous man, no prophet, no angel, no archangel; the achievement was God's, and this was his work alone. "This is the day that the Lord has made," etc. This day was not made by lawgivers or prophets, but by the Sun of righteousness himself. And by "day" he means the knowledge of Christ. Of the same. By "day" here he means not the sun's course, but the achievements accomplished in it. For as he speaks of an evil day, meaning not the sun's course but the evils done in it, so also by a good day he means the achievements done in it. What he says is this: All the achievements accomplished in it God made; for the things done were the work of that hand alone. For what could equal this day, in which reconciliation of God with men took place, and the long war was ended, and earth was shown to be heaven, and men unworthy of the earth were shown worthy of the kingdom, and the firstfruits of our nature was carried up above the heavens, and paradise was opened, and we recovered our ancient homeland, and the curse was abolished, and sin was undone? For though he made all the days, he made that one in a special way, since in it he fulfilled the greatest of his own mysteries. Therefore let us too exult and be glad in it, keeping a festival of double joy: first, that we were rescued from the captivity of the devil; second, that we are being led up to the kingdom of heaven. "Blessed is he who comes in the name of the Lord," etc. This saying too the evangelists understood as a prophecy about Christ. For he is truly the one who comes with authority and in the name of the Lord, while all the men and angels before him came as servants of the Lord. Each of them indeed said, "Thus says the Lord," and each of the angels says to the one to whom he comes, "The Lord has sent me." But he who comes in the name of the Lord is blessed. "God is the Lord, and he has appeared to us," etc. For his coming is not a change of place, but an appearing, when before he was not seen. For being invisible, since he is the image of the invisible God, he took the form of a servant, and the Word became flesh and was seen, so that, appearing in this way, ### Scripture references - Matt 21:42: quotation, high confidence - Ps 118:22 (117:22 LXX): quotation, high confidence - John 8:48: quotation, high confidence - John 7:12: allusion, high confidence - Ps 118:23 (117:23 LXX): quotation, high confidence - Ps 118:24 (117:24 LXX): quotation, high confidence - Mal 4:2: allusion, medium confidence - Ps 118:26 (117:26 LXX): quotation, high confidence - Matt 21:9: allusion, high confidence - Ps 118:27 (117:27 LXX): quotation, high confidence - Col 1:15: allusion, high confidence - Phil 2:7: allusion, high confidence - John 1:14: allusion, high confidence ### Translation notes - The note on "the day that the Lord has made" (its list of what the day accomplished) is in the style of a later homilist; it resembles John Chrysostom's exposition of this psalm (uncertain). A garbled word ("tame;") is read as "alone". The words about "the Jews, the scribes, the Pharisees" are translated as written. Quotations: Ps 117:22–24, 26–27 LXX (118:22–27); Matt 21:42; John 8:48; John 7:12; Mal 4:2; Matt 21:9; Col 1:15; Phil 2:7; John 1:14. ### Citation (SBL) Origen, Sel. Ps. 1579 (PG 12:1580a–1580d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1569/#p-1579). ## PG 12:1581 (Ps 117–118 LXX) - URL: https://sophiascriptura.com/fathers/origen-selecta-psalmos/1569/#p-1581 - Source: PG 12:1581a–1581d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Notes on the end of Psalm 118 (LXX 117) and the opening of Psalm 119 (LXX 118): the leafy boughs of the festival, thanksgiving for God's greatness, and the alphabetic arrangement of Psalm 119. ### Greek text χειραγωγήσῃ ἡμᾶς διὰ ταύτης τῆς κατανοήσεως είς τὸ καὶ τὴν δόξαν αὐτοῦ Οεάσασῦαι, ι δόξαν ὡς Μονογενοῦς παρὰ Πατρος, πλήρης χάριτος καὶ ἀλη- Θείας. ι Συστήσατε ἑορτὴν ἐν τοῖς πυκάζοι·σιν,κ. τ. ὲ. Οὗτοι πυκάζουσιν, οἱ φύλλοις καὶ καρποῖς κομῶντεςο φύλλοις μὲν τοῖς καθήκουσι, καρποῖς δὲ ταῖς ἀρεταῖς καὶ γάρ ι τὸ φύλλον αὐτῶν οὐκ ἁπορῤυήσεταιε καὶ τὸν καρπὸν αὐτῶν δώσουσιν ἐν καιρῷ abi-(Trin διὰ τὺ γεγενῆσθαι αὐτοὺς ι ξύλα πεφυτευμένα παρὰ τὰς διεξόδους τῶν ὑδάτων. ο Τοῦ αὑτοῦ. ι Πυκάζοντα ι δὲτὰ χερουβίμ φησι τὰ ὲπισκιάζοντα τὸ ἱλαστήριον· τοῦτο γάρ ἐστι τὸ ι πυκάζουσι. ι Πυκάζειν γὰρ τὸ σκέπειν. Τὰ χερουσιμ δὲ ἔσκεπον ταῖς πτέρυξι τὸ ἱλαστήριον. Θεός μου εἴ σὺ, καὶ ἐξομολογιὶσομαί σοι, κ. τ. ὲ. Ἐνταῦθα δείκνυσιν, ὅτι καὶ χωρὶς τῶν εὐεργεσιῶν δεῖ εὐχαριστεῖν τῷ Θεῷ, καὶ διὰ τοῦτο αὐτὸν δοξὰζειν, διὰ τὴν μεγαλοσύνην αὐτοῦ τῆς οὐσίας, διὰ τὴν ἀπόρρητον δόξαν. Τοῦτο γοῦν καὶ ἐνταῦθα αἰνίττεται, είπὼν τὰς εὐεργεσίας ἃς εὐηργετήβη. Καὶ χωρὶς τούτων, φησὶ, καὶ εὐχαριστήσω καὶ ὲξομολογήσομαι, ὅτι τοιοῦτον ἔχω Δεσπότην, οὕτως ὑψηλὸν, οὕτω μὲγαν, οὕτως ἀόρατον, ἀκατάληπτον. Τὸ δὲ ὐψώσω, ι δοξάσω ι ἐστί. Ἐξομολογεῖσθε τῷ Κυι [ῳ. ὄτι ἀγαθὸς, κ. τ. ὲ. Οὐ μάτην ὲκ δευτέρου κατὰ τὸν παρόντα ψαλμὸν τὸν στίχον 6 Ψαλμῳδὸς ὲνὲταξεν· ἡμᾶς δὲ πολλάκις τὴν αὐτὴν ᾠδὴν μελετᾷν ἄρα βουλόμενος, ἵνα, μεμνηι μένοι τίς ἡμῶν ἡ σωτηρία ἐγένετο, μηκέτι πρὸς τὸν ἐχθρὸν παλινδρομήσωμεν, ὅσπερ ἡμῖν είς ἀπώλειαν γέγονεν. Μακάριοι οἱ ἄμωμοι ἐν ὀδῷ, κ. τ. ὲ. Τὰ στοιχεῖα τῆς ἀρχῆς τῶν λόγων τοῦ Θεοῦ 6 θεῖός ἐστι τόποςο περ) ὦν καὶ διαλαμβάνει 6 ἐκατοστὸς ὀκτωκαιδέκατος ψαλμδς, κατὰ Ἐβραίων στοιχεῖα γεγραμμένος, ὥστε τοὺς μὲν πρώτους αὐτοῦ στίχους εἶναι ὀκτὼ ἀπὸ τοῦ Ἀλεφ· ὃ ἐστιν ἀρχὴ τῶν παρʼ αὐτοῖς στοιχείων· τοὺς δὲ δευτέρους ὀκτὼ ἀπὸ Βὴθ, καὶ οὕτω καθεξῆς. Καὶ περιέχει γε 6 ψαλμὺς οὗτος ὅλον τὸν τόπον τὸν ἠθικὸν μετὰ πάσης Θεωρίας τῆς περὶ τῶν διαφόρων ὲν τοῖς ἠθικοῖς τόποις ὀνομάτων ἐν ταῖς Γραςαῖς. Ίστὲον δὲ ὡς ἄλλο μὲν νόμος, ἄλλο δὲ δικαίωμα, ἄλλο πρόσταγμα, ἄλλο μαρτύριον, ἄλλο κρῖμα. Διὰ τοῦτο δὲ ἐνταῦθα τὰ στοιχεῖα προτέτακται, ἴνα δηλωθῇ τοῖς ἐντυγχάνουσιν, ὅτι τὰ στοιχεῖά ἐστινὴ γνῶσις τοῦ τί,οικοῦ τόπου. Οὕτω καὶ οἱ ρια καὶ ρι6 ψαλμοὶ, τινα τρόπον κάκεῖνοι ὴοικοὶ ὄντες, εἶχον τὴν ἀρχὴν τῶν στίχων άπὸ τῶν παρʼ Ἑβραίοις στοιχείων. Ἐκεῖ μὲν οὖν ἡ στοιχείιυσις οὐκ ἐκτέταται, ἀλλὰ διὰ βραχέων παραδέδοται. Ἰστέον τοίνυν, ὥσπερ ἄλλα, οὕτω καὶ ταῦτα ὲν Πνεύματι ἁγίῳ γεγράφθαι, λόγον τε ἔχειν οὐκ εὐκαταφρόνητον. Καὶ ἡαῐτία τοῦ ἕκαστον τῶν στοιχείων ὀκτάκις παρʼ ### English translation (Claude) he might lead us by the hand through this understanding to behold his glory too, "glory as of the Only-begotten from the Father, full of grace and truth." "Bind the festival with leafy boughs," etc. Those are leafy who are luxuriant with leaves and fruits: with leaves, that is, their duties, and with fruits, the virtues. For "their leaf will not fall, and they will give their fruit in its season," because they have become "trees planted by the channels of waters." Of the same. By "those that cover" he means the cherubim that overshadow the mercy seat; for this is what "cover" means. And the cherubim covered the mercy seat with their wings. "You are my God, and I will confess to you," etc. Here he shows that we must give thanks to God even apart from his benefits, and glorify him for this: for the greatness of his essence, for his ineffable glory. This is what he hints at here too, after speaking of the benefits he had received. Even apart from these, he says, I will give thanks and confess, because I have such a Master: so lofty, so great, so invisible, incomprehensible. "I will exalt" means "I will glorify." "Confess to the Lord, for he is good," etc. Not without purpose has the Psalmist placed this verse a second time in the present psalm. He wishes us to practise the same song often, so that, remembering what our salvation was, we may no longer run back to the enemy who became our ruin. [Ps 118 LXX / 119] "Blessed are the blameless in the way," etc. The elements of the beginning of the words of God are a divine topic. This is what the hundred and eighteenth psalm deals with; it is written according to the Hebrew letters, so that its first eight verses are from Aleph, which is the first of their letters, the next eight from Beth, and so on in order. And this psalm contains the whole moral topic, with every contemplation of the different names used in the moral topics in the Scriptures. One should know that law is one thing, statute another, ordinance another, testimony another, judgment another. The letters are put first here so that it may be shown to readers that the letters are the knowledge of the moral topic. So too the hundred and tenth and hundred and eleventh psalms, which are also in a way moral, had the beginnings of their verses from the Hebrew letters; there, however, the alphabetic arrangement is not extended but given briefly. One should know, then, that these things too, like others, were written in the Holy Spirit and have a reason that is not to be despised. And the reason why each of the letters is said eight times by ### Scripture references - John 1:14: quotation, high confidence - Ps 118:27 (117:27 LXX): quotation, high confidence - Ps 1:3: quotation, high confidence - Exod 25:20: allusion, high confidence - Ps 118:28 (117:28 LXX): quotation, high confidence - Ps 118:29 (117:29 LXX): quotation, high confidence - Ps 119:1 (118:1 LXX): quotation, high confidence ### Translation notes - Quotations: John 1:14; Ps 117:27–29 LXX (118:27–29); Ps 1:3; Exod 25:20; Ps 118:1 LXX (119:1); Pss 110–111 LXX (111–112) are also alphabetic. The note on thanksgiving apart from benefits is in the style of a later homilist (perhaps Chrysostom; uncertain). ### Citation (SBL) Origen, Sel. Ps. 1581 (PG 12:1581a–1581d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1569/#p-1581). ## PG 12:1583 (Ps 118 LXX) - URL: https://sophiascriptura.com/fathers/origen-selecta-psalmos/1569/#p-1583 - Source: PG 12:1584a–1584b - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Notes on Psalm 119:1–4 (LXX 118): why each letter is repeated eight times, the eighth day of Christ's resurrection, and the ways of God as contemplations. ### Greek text Ἑβραίοις εἰρῆσθαι ὲν τούτῳ τῷ ψαλμῷ. Ἐλθὲ τοίνυν ἐπὶ τὶν ὀκτὼ ἀριθμὸν, καὶ εί που ὠνομάσθη ἐν τῇ Γραφῇ, παραλάμβανε αὐτὸν, καὶ ἐπὶ τίνι εἴρηται, καὶ ἔσται σοι χρήσιμος ὁ λόγος πρὸς τὸ ἰδεῖν, ὅτι ’ἐκαστον στοιχεῖον τελείωσίς ἐστιν ἅμα τῷ ἀριο μῷ. Ὅταν δὲ τελειὼμεεα ἐν τοῖς στοιχείοις, ὁ ἑπτά ἀριθμὸς προτιμητέος ἡμίν, ὅτι δὴ καὶ τῇ ὕλῃ ἀνεῖται οὗτος· εἴπερ ἐστὶν ὁ ἑπτὰ σημεῖον ὑλικῆς παχύτητθς ’ δὲ ὀκτὼ ἁρχὴ τῆς ἁῦλοτέρας καὶ μείζονος καταστάσεως. Ei γὰρ καὶτὰ μάλιστά φαμεν καὶ τὸν ἓξ τὴν κοσμικὴν σχετικῶς ὓλην ὑποδηλοῦν, ἀλλʼ οῦν γε τὸν μὲν εἰς τὴν κατὰ ποσὸν όλότητα ἀναφέρομεν, τὸν δὲ είς τὴν καθʼ ἐἶξιν τελείωσιν, καθʼ ἦν τις ἀποσμήχεται τὰ ρυπάσματα τῆς ψυχῆς. καὶ καθαίρεται. Πρὶν γὰρ ἔλθῃ ἡ ὀγδόη τοῦ Κυρίου Ἰησοῦ Χριστοῦ ἡ μὲρα, ὅλος Β ὁ κόσμος άπερικάθαρτος ἦν καὶ ἁκρὸβυστος ὅτε δὲ ἦλθεν ἡ ὀγδόη τῆς ἀναστάσεως Χριστοῦ ἡμέρα, ἀθρόως πάντες ὲκαθαρίσθημεν ὲν τῇ περιτομῇ τοῦ Χριστοῦ, συντασέντες καὶ συναναστάντες, ὣς φησιν ὁ Ἀπόστολος. Ἐπεὶ οῦν διὰ τῆς στοιχειώσεως καθαίρεται ἡμῶν ἡψυχὴ, μανθανόντων τὸν ἠθικὸν τόπον, καὶ τελειουμένων ὲν τῇ γνώσει αὑτοῦ. διὰ τοῦτο ὁ ὀκτὼ ἁριθμδς παρελήφθη καθʼ ἕκαστον τῶν στοιχείων ἐν τῷ προκειμένῳ. Ἐν τούτῳ γοῦν τῷ ψαλμῷ τὴν τῶν ἁγίων διαγράφει πολιτείαν, τοὺς ἀγῶνας, τὰς θλίψεις, καὶ τὰ ἑξῆς. Ὀ δὲ μηδαμῆ μηδαμῶς ἀμαρτάνων, οὗτος ἂν εἴη ἄμωμος, καὶ μὴν καὶ μακάριος. Τοῦ αὑτοῦ. Οὐ διὰ τὴν ἀμωμότητα μακάριος ἇνθρωπος ὀνομάζεται, ἀλλὰ διὰ τὴν γνῶσιν τὴν τοῦ Θεοῦ, ἢν μέλλει κτᾶσθαι διὰ τῆς άμωμότητος · t Matκάριοι γὰρ οἱ καθαροὶ τῇ καρδία, ὅτι αὐτοὶ τὸν Θεὸν ὄψονται. ι Οὐ γὰρ οἱ ἑργτιζὶἴμενοι τὴν ἀνομίαν ἐν ταῖς ὁδοῖς αὑτοῦ ἐπορεύθησαν, κ. τ. ὲ. Ei oi ἐργαζόμενοι τὴν ἀνομίαν ὲν ταῖς ὁδοῖς τοῦ Θεοῦ οὐ πορεύονται, οἱ ἐργαζόμενοι δηλονότι τὴν δικαιοσύνην ἐν ταῖς ὁδοῖς τοῦ Θεοῦ πορευθήσονται. Οὐκοῦν ὁδοὶ τοῦ Θεοῦ εἰσιν αἱ θεωρίαι τῶν γεγονότων, ὲν αἷς πορευσόμεθα δικαιοσύνην κατεργαζόμενοι. Et δὲ ἡ δικαιοσύνη ἡμῶν ἐστιν ὁ Χριστὸς, ι ἐγενήθη γὰρ ἡμῖν σοφία παρὰ Θεοῦ, δικαιοσύνη τε καὶ ἁγιασμὸς, καὶ Ι) ἀπολύτρωσις· ι καλῶς λέγει ἐν ταῖς Παροιμίαις ὁ Σολομὼν τὴν σοφίαν ἀρχὴν εἶναι τῶν ὁδῶν τοῦ Κυρίου, ἥτις ἐστὶν ό Χριστός. Λέγω δὲ Χριστὸν τὸν μετὰ τοῦ Θεοῦ Λόγον ἐπιδημήσαντα Κύριον. Τοῦ αὑτοῦ. Εἴ τις ἀνομίαν ἐργάζεται, ἐκεῖνος οὐκ ὲν ὁδῷ Κυρίου πορεύεται· διὸ οὐδʼ ᾶμωμὸς ἐστιν ὲν ὀδῷ. Σὺ ἐνετείλω τὰς ἐντολάς σου φυλάξασθαι σφόδρα, κ. τ. ὲ. Ὀ μὴ κατὰ διάνοιαν ἁμαρτάνων σφόδρα φυλάσσει τὰς ἐντολὰς τοῦ Θεοῦ. Τοῦ αὐτοῦ. Ἔστι σφόδρα, καὶ ἔστιν ἡρέμα φυλάσσεσθαι ἐντολὰς Θεοῦ. Ἢ σφόδρα ἐνετείλατο ὀ Θεὸς φυλάσσεσθαι τὰς ἐντολὰς αὑτοῦ. ### English translation (Claude) the Hebrews in this psalm [is this]. Come, then, to the number eight, and wherever it is named in Scripture, take it up, together with the matter in connection with which it is said; and the study will be useful to you for seeing that each letter is a perfection, together with the number. And when we are being perfected in the elements, the number [eight] is to be preferred by us, since [seven] is dedicated to matter; for seven is a sign of material grossness, while eight is the beginning of the more immaterial and greater state. For even if we say, above all, that six too signifies the matter of the world in a relative way, yet we refer the one to wholeness in quantity and the other to perfection in habit, by which a person wipes away the filth of the soul and is cleansed. For before the eighth day of the Lord Jesus Christ came, the whole world was uncleansed and uncircumcised; but when the eighth day, of Christ's resurrection, came, all at once we were all cleansed in the circumcision of Christ, buried with him and raised with him, as the Apostle says. Since, then, our soul is cleansed through the alphabetic arrangement, as we learn the moral topic and are perfected in the knowledge of it, the number eight was taken for each of the letters in the psalm before us. In this psalm, then, he describes the way of life of the saints, their contests, their afflictions, and so on. The one who never in any way sins would be blameless, and indeed blessed. Of the same. A man is called blessed not because of his blamelessness, but because of the knowledge of God which he is to acquire through his blamelessness: "For blessed are the pure in heart, for they shall see God." "For those who work lawlessness have not walked in his ways," etc. If those who work lawlessness do not walk in the ways of God, clearly those who work righteousness will walk in the ways of God. So the ways of God are the contemplations of things that have come to be, in which we shall walk as we work righteousness. And if Christ is our righteousness ("for he became for us wisdom from God, and righteousness and sanctification and redemption"), Solomon rightly says in Proverbs that Wisdom, which is Christ, is the beginning of the ways of the Lord. And by Christ I mean the Lord who came among us with the Word of God. Of the same. If anyone works lawlessness, he does not walk in the way of the Lord; therefore he is not blameless in the way either. "You have commanded your commandments to be kept diligently," etc. Whoever does not sin in thought keeps the commandments of God diligently. Of the same. It is possible to keep the commandments of God vigorously, and possible to keep them slackly. Or: God commanded his commandments to be kept vigorously. ### Scripture references - Col 2:11: allusion, high confidence - Col 2:12: allusion, high confidence - Ps 119:1 (118:1 LXX): quotation, high confidence - Matt 5:8: quotation, high confidence - Ps 119:3 (118:3 LXX): quotation, high confidence - 1 Cor 1:30: quotation, high confidence - Prov 8:22: allusion, high confidence - Ps 119:4 (118:4 LXX): quotation, high confidence ### Translation notes - The printed text says the number seven is "to be preferred", and that "this" is dedicated to matter; the argument requires eight to be preferred to seven, and the translation gives that sense in brackets. The statement "by Christ I mean the Lord who came among us with the Word of God" recurs from the note on Ps 104:15 LXX; translated as written. The scan's "ludat-010;" is read as "the Apostle". Quotations: Col 2:11–12; Matt 5:8; Ps 118:1, 3–4 LXX (119:1–4); 1 Cor 1:30; Prov 8:22. ### Citation (SBL) Origen, Sel. Ps. 1583 (PG 12:1584a–1584b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1569/#p-1583). ## PG 12:1585 (Ps 118 LXX) - URL: https://sophiascriptura.com/fathers/origen-selecta-psalmos/1569/#p-1585 - Source: PG 12:1585a–1585d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Notes on Psalm 119:5–14 (LXX 118): ways directed by God, looking upon all the commandments, temptation within our strength, and keeping secret sayings hidden. ### Greek text Ὄφελον κατειʼθιννθείησαν αὶ ὁδοί μου τοῦ φυλάξασθαι τὰ δικαιώματά σου, κ. τ. ὲ. Ού γὰρ ἄλλως τὰ δικαιώματά σου φυλάξω, ἐὰν μὴ κατευθυνθῶσιν ὑπὸ σοῦ αἱ ὁδοί μου. Τίνα οὖν τὰ δικαιώματα ταῦτα ἃ παραθέσεις ἐνώπιον τῶν υἱῶν ’ῐσραήλ; ι Ἐὰν κτήσῃ παῖδα Ἐβραῖον, ἒξ ἔτη δουλεύσει σοι, τῷ ἑβδόμῳ ὲξαποστελείς αὐτὸν ἐλεύθερον, ι καὶ τα ἑξῆς. ι Ὄφελον οὖν, φησὶ, κατευθυνθείησαν αἱ ὁδοί μου, ι ἵνα ὅσα ὲδικαίωσας, ταῦτα ἑκάστῳ κατὰ τὸ πρέπον ἀποδῶ. Τότε οὺ μὴ αἰσχυνθῶ, ἐν τῷ με ἐπιβλέπειν ἐπὶ πάσας τὰς ἐντολάς σου, κ. τ. ὲ. Οὐκ ἐπί τινας, ἀλλʼ ἐπὶ πάσας· κατʼ ὲκείνας γὰρ τὰς ἐντολὰς ἃς μὴ βλέπω αἰσχυνθήσομαι. Ἡμῖν δὲ πρὸς τὺ Πνεῦμα τὸ θεῖον ἀφορῶσιν ἔσται τὸ μὴ αἰσχύνεσθαι, ἐπειδὰν συνηρμοσμένους αύτῷ θεωρῶμεν ἡμᾶς αύτούς ἁπανταχῆ, καὶ μηδαμῆ μετατιθεμένους πρδς τὴν σάρκα, μηδὲ οἷον ἐκ μετεώρου πτώσεως κατενε χθέντας. Τοῦ αὐτοῦ. Εἰ ὁ πάσας ποιήσας τὰς ἐντολὰς, πταίσας δὲ ἐν μιᾷ γίνεται πάντων ἔνοχος, καλῶς γέγραπται· ι Τότε ού μὴ αἰσχυνθῶ ἐν τῷ με ἐπι- 6λέπειν ἐπὶ πάσας τὰς ἐντολάς σουσ ι οἶδε γὰρ καὶ μία παραμεληθεὶϊτα ἐντολὴ αἰσχύνης ἡμῖν γίνεσθαι πρόξενος. Ἐξομολογήσομαί σοι ἐν εὐρύτητι καρδίας, κ. τ. ὲ. ’0 μηδέποτε εὐθύτητα καρδίας ἀνειληφὼς, ἀλλʼ ἔτι αὐτὴν ἔχων σκολιὰν, οὐκ ἐξωμολογήσατο οὐδέπω, εἰς τὸ παραδεχθῆναι τῷ Θεῴ τὴν ἐξομολόγησιν αὑτοῦ. Πῶς οὖν τοῦτο γίνεται, δηλοῖ τὰ ἑξῆς. Μή με ἐγκαταλίπῃς ἕως σφόδρα, κ. τ. ἑ. Μέτρα ἔχει ἡ δύναμίς μου ὲν τῷ πειράζεσθαιο Μή με, φησὶ, τοῖς ὑπὲρ δύναμιν πειρασμοῖς ὑποβάλῃς, μηδὲ σφόδρα ὲγκαταλίπῃς με. ι Πιστὸς δὲ ὁ Θεὸς, ὃς οὐκ ἐάσει ἡμᾶς πειρασθῆναι ὑπὲρ ὃ δυνάμεθα, ι καὶ τὰ ἑξῆς. Ἐν τῇ καρδίᾳ μου ἔκρυψα τὰ λόγιά σου, ὅπως ἂν μὴ ἁμάρτω σοι, κ τ. ἐ. Ἀμαρτὰνει τῷ Θεῷ ό ἀξιωθεὶς λογίων ἀποῤῥητοτέρων, καὶ κρύπτεσθαι ἀπὸ πολλῶν κελευθεὶς, καὶ μὴ κρύπτων αὐτὰ ἀφʼ ὧν δεῖ. Κίνδυνος γὰρ οὐ μόνον τὸ τὰ ψευδῆ λέγειν, ἀλλὰ καὶ τὸ τάληθῆ, ἐπὰν ὅλως μὴ δεῖ ἀπαγγέλλειν. Οὐ γὰρ δεῖ τοὺς μαργαρίτας βάλλεσθαι ἔμπροσθεν τῶν χοίρων, οὐδὲ διδόναι τὰ ἆγια τοῖς κυσί. Εὐλογητὸς εἷ Κύριε, κ. τ. ὲ. '0 αἰσθόμενος τῆς αὐτοῦ προκοπῆς, ἀπὸ τοῦ ὲν ὅλῃ καρδία ὲκζητῆσαι τὸν Θεὸν, εὐλογεί αὐτὸν εὐχαριστῶν ἤδη ἐφʼ οἷς ἠξιώθη. Ἔχων γὰρ λόγια ἀπόρρητα καὶ κρύψεως ἄξια, εὑλογεῖ ἐπὶ τούτοις τὸν Κύριον. Ἐν τῇ ὀδῷ τῶν μαρτυρίων σου ἐτέρφθην, ὡς ἐπὶ παντὶ πλούτῳ, κ. τ. ὲ. Ὁ ὡς ἐν τῷ παντὶ πλούτῳ χρυσοῦ, καὶ ἀργύρου, καὶ ἱματισμοῦ, καὶ οἰκοπέδων, καὶ χωρίων, καὶ κτηνῶν, καὶ οἰκετῶν ### English translation (Claude) "O that my ways were directed to keep your statutes!" etc. For I shall not keep your statutes in any other way unless my ways are directed by you. What, then, are these statutes, "which you shall set before the sons of Israel"? "If you acquire a Hebrew servant, he shall serve you six years; in the seventh you shall send him away free," and so on. "O that my ways were directed," he says, so that whatever you have ordained I may render to each as is fitting. "Then I shall not be put to shame, when I look upon all your commandments," etc. Not on some, but on all; for I shall be put to shame by those commandments I do not look upon. And for us who look to the divine Spirit, not being put to shame will come when we see ourselves fitted to him in every respect, nowhere shifting toward the flesh, nor brought down as if by a fall from on high. Of the same. If whoever has done all the commandments but stumbles in one becomes guilty of all, it is well written: "Then I shall not be put to shame when I look upon all your commandments"; for even one commandment neglected can bring us shame. "I will confess to you in uprightness of heart," etc. One who has never taken up uprightness of heart, but still has it crooked, has not yet made confession in such a way that his confession is accepted by God. How this comes about, what follows shows. "Do not utterly forsake me," etc. My strength has its limits when I am tempted. Do not, he says, subject me to temptations beyond my strength, and do not utterly forsake me. "But God is faithful, who will not let us be tempted beyond what we are able," and so on. "In my heart I have hidden your sayings, that I may not sin against you," etc. He sins against God who has been counted worthy of more secret sayings and commanded to hide them from the many, and yet does not hide them from those from whom he should. For it is dangerous not only to speak what is false, but also to speak what is true when one ought not to declare it at all. For pearls must not be thrown before swine, nor holy things given to dogs. "Blessed are you, Lord," etc. Whoever perceives his own progress from seeking God with his whole heart blesses him, already giving thanks for what he has been counted worthy of. For having sayings that are secret and worthy to be hidden, he blesses the Lord for them. "In the way of your testimonies I have delighted, as in all riches," etc. Whoever [delights in them] as in all riches of gold and silver and clothing and lands and estates and cattle and servants ### Scripture references - Ps 119:5 (118:5 LXX): quotation, high confidence - Exod 21:1: quotation, high confidence - Exod 21:2: quotation, high confidence - Ps 119:6 (118:6 LXX): quotation, high confidence - Jas 2:10: allusion, high confidence - Ps 119:7 (118:7 LXX): quotation, high confidence - Ps 119:8 (118:8 LXX): quotation, high confidence - 1 Cor 10:13: quotation, high confidence - Ps 119:11 (118:11 LXX): quotation, high confidence - Matt 7:6: allusion, high confidence - Ps 119:12 (118:12 LXX): quotation, high confidence - Ps 119:14 (118:14 LXX): quotation, high confidence ### Translation notes - A garbled number at the head of the column ("1Ξὺ89") is removed. Quotations: Ps 118:5–8, 11–12, 14 LXX (119); Exod 21:1–2; Jas 2:10; 1 Cor 10:13; Matt 7:6. The note on not revealing "more secret sayings" to the many is translated as written. ### Citation (SBL) Origen, Sel. Ps. 1585 (PG 12:1585a–1585d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1569/#p-1585). ## PG 12:1587 (Ps 118 LXX) - URL: https://sophiascriptura.com/fathers/origen-selecta-psalmos/1587/#p-1587 - Source: PG 12:1588a–1588d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Notes on Psalm 119:16–25 (LXX 118): meditating on the statutes by doing them, the law unveiled by allegory, and the soul that cleaves to the ground now and to the Lord in the resurrection. ### Greek text μακάριος. Ἐν τοῖς δικαιώμασί σου μελετήσω, κ. τ. ἐ. Ἕν τοῖς δικαιώμασί τις μελετᾷ τοῦ Θεοῦ οὐ ῥηματίοις καὶ λεξειδίοις, ἀλλά τῷ νενοηκέναι καὶ ποιεῖν αὐτὰ. Οὐ γὰρ οἱ ἀκροαταὶ τῶν δικαιωμάτων τοῦ Θεοῦ δίκαιοι παρά τῷ Θεῷ, ἀλλʼ οἱ ποιηταὶ αὐτῶνἓ καὶ μελετῶντες αὐτὰ τοῖς ἔργοις· οἵτινες ἐκ τοῦ ὡσαύτως αὐτά μελετᾷν οὐδέποτε τῶν λόγων τοῦ Θεοῦ ἐπιλήσονται. Ἆγταπόδος τῷ δούλῳ σου, ζήσομαι καὶ ρυλάξω τοὺς λόγους σου, κ. τ. ἐ. '0 ποιήσας πάντα τὰ συντελοῦντα πρὸς τὴν γνῶσιν τὴν τοῦ Θεοῦ, οὗτος λεγέτω καὶ τῷ Κυρίῳ · ι Ἀνταπόδος τῷ δούλῳ σου. ο Τοῦ αὐτοῦ. Διδὸντι ἀνταποδίδωσιν ὡς τῷ ’Δῦραάμ τὸν Ἰσαὰκ, καὶ τῷ προσαγαγόντι τὰς δέκα μνᾶς ὁ χαρισάμενος αὐτὰς αὐτῷ δεσπὰτης. Ἀποκὰλυψον τοὺς ὀφθαλμούς μου, καὶ κατογοήσω τὰ θαυμάσια ἐκ τοῦ νόμου σου, κ. τ. ἐ. '0 νόμος ἀποκαλύψεως δεῖται· ἡ γὰρ ἐντολὴ Κυρίου τηλαυγὴς ἐστιν. Νόμον δέ ἐνταῦθα ὠνόμασε τὴν πνευματικῶς ἀλληγορουμένην τῆς Γραφῆς ἱστορίαν· ὅπερ καὶ Παῦλος πεποίηκεν ἐν τῇ πρὸς Γαλάτας ἐπιστολῇ γράφων· ι Λέγετὲ μοι, φησιν, οἱ ὑπὸ νόμον θέλοντες εἶναι, τὸν νόμον οὐκ ἀναγινώσκετε; Γέγραπται γὰρ, ὅτι Ἀβραὰμ δύο υἱοὺς ἔσχεν, ἕνα ἐκ τῆς παιδίσκης, καὶ ἐνα ἐκ τῆς ἐλευθέρας· ι καὶ ave γει πᾶσι τὴν ἱστορίαν πνευματικῶς ἀλληγορῶν ἐπὶ τὴν ἀνω Ἰερουσαλήμ. Ἐπεπόθησεν ἡ ψυχή μου τοῦ ἐπιθυμῆσαι τὰ κρίματά σου ἐν παντὶ καιρῷ, κ. τ. ἐ. Οὐκ ἐπεθύμησεν, ἀλλʼ ἐπεπόθησεν ἐπιθυμῇσαι, καὶ ἐν παντὶ καιρῷ ἐπιθυμῆσαι. Ἐπετίμησας ὑπερηφάνοις ο ἐπικατῲατοι ol ἐκκλίνοντες ἀπὸ τῶν ἐντολῶν σου, κ. τ. ἐ. '0 ἀντιτασσόμενος τοῖς ὑπερηφάνοις, οὗτος καὶ ὕπερηο φάνοις ἐπιτιμᾷ. Κύριος δέ ὑπερηφάνοις ἀντιτάσσεται · Κύριος ἄρα κα) τοῖς ὑπερηφάνοις ἐπιτιμᾷ. Καὶ ἐκάθισαν ἄρχοντες, καί κατʼ ἐμοῦ καταλάλουν ό δὲ δοῦλός σου ἡδο.ῖεσχεῖὲν τοῖς δικαιώμασί σου, κ. τ. ἐ. Οὕτως συνέρχονται κατὰ τοῦ δικαίου, σκοποῦντες ὅπως ἐπιβουλεύσωσιν αὐτῷ, ἀλλʼ αὐτὸς οὔ παύεται λαλῶν ἐν τοῖς δικαιώμασιν ι) τοῦ Θεοῦ · οὐδὲν γὰρ ἀνθρώπινον φθέγγεται. Τοῦ αὑτοῦ. Ἡ περί τι συνεχὴς ὁμιλία καὶ διατριβὴ ἀδολεσχία καλεῖται. Ἐκολλήθη τῷ ἐδάφει ἡ ψυχή μου, ζῆσόν με κατὰ τὸν λόγον σου, κ. τ. ἐ. Τῶν ἁμαρτωλῶν αἱ ψυχαὶ τῷ ἐδάφει κολλῶνται τὰ ἐπίγεια φρονοῦσαις τῶν δὲ δικαίων ἦτοι συνδεσμούμεναι σώμασιννῆ χρονίζουσαι διʼ οἰκονομίαν ἐν αὐτοῖς. Τοῦ αὐτοῦ. Νῦν μὲν ἐκολλήθη τῷ ἐδάφει ἡ ψυχὴ) καὶ γέγονε σάρξʼ ἐν δὲ τῇ ἀναστάσει κολλήσεται ξι σὰρξ τῇ ψυχῇ, καὶ ἔσται ψυχὴ ἥτις κολληθεωα τῳ Κυρίῳ ἐν τῇ καθολικῇ ἀναστάσει γίνεται ἓν availpr καὶ γίνεται τὸ σῶμα πνευματικόν. Ὅμοιον “=00” ### English translation (Claude) is blessed. "In your statutes I will meditate," etc. One meditates on the statutes of God not with little words and phrases, but by understanding them and doing them. For it is not the hearers of the statutes of God who are righteous before God, but the doers of them, who meditate on them by their works; and from meditating on them in this way they will never forget the words of God. "Repay your servant; I shall live and keep your words," etc. Let whoever has done all that leads to the knowledge of God say to the Lord: "Repay your servant." Of the same. He repays one who gives, as he repaid Isaac to Abraham, and as the master who had given the ten minas repaid the one who brought them. "Unveil my eyes, and I shall perceive the wonders of your law," etc. The law needs unveiling; for the commandment of the Lord is far-shining. Here he has named the history of Scripture, allegorized spiritually, "law"; which Paul too did in the letter to the Galatians, writing: "Tell me, you who wish to be under the law, do you not read the law? For it is written that Abraham had two sons, one by the slave woman and one by the free woman"; and he leads the history up for all, allegorizing it spiritually, to the Jerusalem above. "My soul has longed to desire your judgments at all times," etc. He did not desire; he longed to desire, and to desire at all times. "You rebuked the proud; cursed are those who turn aside from your commandments," etc. Whoever opposes the proud also rebukes the proud. The Lord opposes the proud; therefore the Lord also rebukes the proud. "Rulers sat and spoke against me; but your servant meditated on your statutes," etc. So they gather against the righteous man, considering how to plot against him; but he does not cease speaking of the statutes of God, for he utters nothing merely human. Of the same. Continual converse with something and occupation with it is called "meditation." "My soul has cleaved to the ground; give me life according to your word," etc. The souls of sinners cleave to the ground, minding earthly things; but those of the righteous [cleave to it] either as bound to bodies or as remaining in them for a dispensation. Of the same. Now the soul has cleaved to the ground and become flesh; but in the resurrection the flesh will cleave to the soul, and the soul that has cleaved to the Lord in the universal resurrection becomes one spirit, and the body becomes spiritual. Similar ### Scripture references - Ps 119:16 (118:16 LXX): quotation, high confidence - Rom 2:13: allusion, high confidence - Ps 119:17 (118:17 LXX): quotation, high confidence - Gen 22:12: allusion, medium confidence - Luke 19:16: allusion, high confidence - Ps 119:18 (118:18 LXX): quotation, high confidence - Ps 19:8 (18:9 LXX): quotation, high confidence - Gal 4:21: quotation, high confidence - Gal 4:22: quotation, high confidence - Gal 4:26: allusion, high confidence - Ps 119:20 (118:20 LXX): quotation, high confidence - Ps 119:21 (118:21 LXX): quotation, high confidence - Jas 4:6: allusion, high confidence - Ps 119:23 (118:23 LXX): quotation, high confidence - Ps 119:25 (118:25 LXX): quotation, high confidence - 1 Cor 6:17: allusion, high confidence - 1 Cor 15:44: allusion, high confidence ### Translation notes - The note on the resurrection (the flesh cleaving to the soul, the body becoming spiritual) is translated as written. Quotations: Ps 118:16–18, 20–21, 23, 25 LXX (119); Rom 2:13; Gen 22; Luke 19:16–17; Ps 18:9 LXX (19:8); Gal 4:21–26; Jas 4:6; 1 Cor 6:17; 1 Cor 15:44. ### Citation (SBL) Origen, Sel. Ps. 1587 (PG 12:1588a–1588d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1587/#p-1587). ## PG 12:1589 (Ps 118 LXX) - URL: https://sophiascriptura.com/fathers/origen-selecta-psalmos/1587/#p-1589 - Source: PG 12:1589a–1589d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Notes on Psalm 119:25–33 (LXX 118): the extreme of humiliation, listlessness as anger and desire together, God's law as a physician's art, and the heart enlarged to hold the Father and the Son. ### Greek text τῷ · ι Εἰς χοῦν θανάτου κατήγαγες με· ι καὶ τῷ, ι Ἐταπεινώθη είς χοῦν ἡ ψυχὴ ἡμῶν · ι καὶ τῷ · ι Τὸ σῶμα τῆς ταπεινώσεως ἠμῶνο ι καὶ τῷ, ι Τίς με ῥύσεται ἐκ τοῦ σώματος τοῦ θανάτου τούτου; ι Τὴν ὑπερβολὴν τῆς ταπεινώσεως διὰ τούτων ἐδήλωσεν. υῦτω γὰρ ἐν μγ ψαλμῷ· t ’Ὁτι ἐταπεινώθη εἰς χοῦν ἡ ψυχὴ ἡμῶν, ἐκολλήθη εἰς γῆν ή γαστὴρ ἡμῶν. ι Ὀδόι- δικαιωμάτων σου συνέττσόν με, καὶ ἀδολεσχήσω ἐν τοῖς θαυμασίοις σου, κ. τ. ὲ. Σύνεσιν γὰρ τῶν ἐν αὐτοῖς μυστηρίων λαβὼν, ὡς καὶ ταύτην ὁδεύσας, δυνήσομαι περὶ τῶν ἐν αὐτοῖς θαυμασίων ὁμιλεῖν τε καὶ λόγον ποιεῖσθαι. Ἐνύσταξεν ἡ ψυχή μου ἀπὸ ἀκηδίας·,βεβαίωσόν με ἐν τοῖς λόγοις σου, κ. τ. ἐ. Ἀκηδία ἐστὶ κίνησις ἐν τῷ αύτῷ πολυχρόνιος θυμοῦ καὶ ἐπιθυμίας· τοῦ μὲν τοῖς παροῦσιν ὀργιζομένου, τῆς δὲ ἐφιεμένης τῶν μὴ παρόντων. Νυσταγμός ἐστι ψυχῆς λογικῆς ἀμέλεια τῶν ἀρετῶν καὶ τῆς γνώσεως τῆς τοῦ Θεοῦ· ὕπνος ἐστὶ ψυχῆς λογικῆς χωρισμδς ἑκούσιος ἀπὸ τῇς ὅντως ζωῆς· διὸ καὶ ὁ σοφὸς Σολομῶν παραινεῖ μὴ δοῦναι ὕπνον τοῖς ὃμμασι, μηδʼ ἐπινυστάξαι τοῖς βλεφάροις. Ὀδόν ἀδικίας ἀπόστησον ἀπʼ ἐμοῦ, καὶ τῷ νόμῳ σου ἐλέησόν· με, κ. τ. ἐ. Uine ἐμὲ, φησιν, ἀπόστησον ἀπὸ ὁδοῦ ἀδικίας, ἀλλʼ αὐτὴν ἀπʼ ἐμοῦ, ὡς ἐνυπάρχουσαν ῆδηο καὶ δεομένην μὲν ἡμῶν πρὸς ἐξέλασιν, μάλιστα δὲ τῆς ἐκ Θεοῦ βοηθείας, ὡς ἂν ἐλεηθῶμεν νόμῳ Θεοῦ · ὅμοιον δὲ τῷ λέγειν ἰατρῷο ’ἰατρικῆς λόγῳ πρὸς ὑγίειάν με κόμισον, κᾶν τομῆς δέῃ καὶ καύσεως, κᾶν ἐτέρου τινὸς τῶν ἐπισταμένων λυπεῖν. Τούτου δέ τοῦ νόμου οὐδὲ ἀρχή ἐστι τοῖς μηδέπω ἐπισκοπουμένας, ἀλλʼ ἔτι παραδιδομένοις πάθεσιν ἀτιμίας, ἦ ἁδοκίμῳ ἧ τινι τῶν οὔπω τὴν διόρθωσιν καὶ θεραπείαν περιποιούντων. Ἐφʼ ὅσον γὰρ ἡμῶν ἡ τῆς ἀδικίας ὁδὸς οὐκ ἀφίσταται, ἐπὶ τοσοῦτον ούδέ ἀρχὴν ἔχομεν τοῦ ἐλεεῖσθαι νόμῳ Θεοῦ. ὈὁἏν ἐντολῶν σου ἔδραμον, ὅταν ἑπλάτυνας τὴν καρδίαν μου, κ. τ. ἐ. Οἱ λόγοι τῶν ἐντολῶν πλατύνοντες τὴν καρδίαν εῦκολον αὐτῇ παρασκευάζουσι τῆς πρακτικῆς τὴν ὁδόν. Τοῦ αὐτοῦ. ι Ὁδὸς μὲν στενὴ καὶ τεθλιμμένη ή ἀπάγουσα εἰς τὴν ζωήν· ι καρδία δὲ πλατεῖα καὶ εὐρύχωρος ὑπὸ τοῦ λόγου εὐρυνομένη ἡ ἁγία, καὶ Θεὸν ὀψομένη, καὶ τὸν καλὸν δρόμον τρέχουσα τῆς ὁδοῦ τῶν ἐντολῶν τοῦ Θεοῦ. Οὕτω μὲν ἡ πλατεῖα καὶ εὐρύχωρος ὁδὸς ἀπάγει ἐπί τὴν ἀπώλειαν, ἡ δὲ στενὴ καρδία, καὶ μὴ χωροῦσα ἐν ἑαυτῇ μονὴν Πατρὸς καὶ Υἱοῦ χωρίζει ἀπὸ Θεοῦ διὰ τὴν στενοχωρίαν τὸν τοιαύτην τῇ ἑαυτοῦ κακία πεποιηκότα. Νομοθέτησόν με, Κύριε, τὴν ὁδὸν τῶν δικαιωμάτων σου, καὶ exiri-iniam) αὐτὴν διὰ παντὸς, κ. τ. ἐ. Τὸ μὲν γὰρ παρά τοῦ Θεοῦ αἰτεῖται, τὸ δὲ ιπαγγέλλεται ἐξ ἑαυτοῦ συνεισφέρεινο Σὺ μὲν γάρʼ φησὶν, ὦ Κύριε, νομοθέτησὸν μοι τὴν ὁδὸν τῶν δικαιωμάτων ### English translation (Claude) to: "You brought me down into the dust of death"; and to: "Our soul was humbled into the dust"; and to: "the body of our humiliation"; and to: "Who will rescue me from the body of this death?" Through these words he showed the extreme of humiliation. So too in the forty-third psalm: "For our soul was humbled into the dust, our belly has cleaved to the earth." "Make me understand the way of your statutes, and I will meditate on your wonders," etc. For when I have received understanding of the mysteries in them, and have travelled this way, I shall be able to converse and speak about the wonders in them. "My soul has slumbered from listlessness; strengthen me in your words," etc. Listlessness is a long-lasting movement of anger and desire at the same time: the one angry at what is present, the other longing for what is not present. Slumber is a rational soul's neglect of the virtues and of the knowledge of God; sleep is a rational soul's voluntary separation from the true life. That is why the wise Solomon advises not to give sleep to the eyes nor slumber to the eyelids. "Remove from me the way of injustice, and by your law have mercy on me," etc. He does not say, "Remove me from the way of injustice," but "remove it from me," as something already present in us, which needs us for its expulsion, but above all needs the help that comes from God, so that we may receive mercy by the law of God. It is like saying to a physician: By the art of medicine bring me to health, even if there is need of cutting and burning, or of anything else that knows how to cause pain. Of this law there is not even a beginning for those not yet visited [by God], but still given up to dishonourable passions, or to a reprobate [mind], or to some other state of those not yet obtaining correction and healing. For as long as the way of injustice does not depart from us, so long we do not even have the beginning of receiving mercy by the law of God. "I ran the way of your commandments, when you enlarged my heart," etc. The principles of the commandments, by enlarging the heart, make the way of the practical life easy for it. Of the same. "Narrow and afflicted is the way that leads to life"; but broad and spacious is the holy heart, enlarged by the Word, which will see God and runs the good course of the way of the commandments of God. So the broad and spacious way leads to destruction; while the narrow heart, which has no room within itself for the dwelling of the Father and the Son, because of its narrowness separates from God the person who has made it such by his own vice. "Set before me as law, Lord, the way of your statutes, and I will seek it out continually," etc. The one he asks of God; the other he promises to contribute from himself. For you, he says, Lord, give me the way of your statutes as law; ### Scripture references - Ps 22:15 (21:16 LXX): quotation, high confidence - Ps 44:25 (43:26 LXX): quotation, high confidence - Phil 3:21: quotation, high confidence - Rom 7:24: quotation, high confidence - Ps 119:27 (118:27 LXX): quotation, high confidence - Ps 119:28 (118:28 LXX): quotation, high confidence - Prov 6:4: allusion, high confidence - Ps 119:29 (118:29 LXX): quotation, high confidence - Rom 1:26: allusion, high confidence - Rom 1:28: allusion, high confidence - Ps 119:32 (118:32 LXX): quotation, high confidence - Matt 7:14: quotation, high confidence - Matt 7:13: allusion, high confidence - John 14:23: allusion, medium confidence - Ps 119:33 (118:33 LXX): quotation, high confidence ### Translation notes - The scan reads "[Ιατρὸς καὶ Υἱοῦ" for Πατρὸς καὶ Υἱοῦ; corrected. The definition of listlessness (ἀκηδία) is Evagrius's. Quotations: Ps 21:16 LXX (22:15); Ps 43:26 LXX (44:25); Phil 3:21; Rom 7:24; Ps 118:27–29, 32–33 LXX (119); Prov 6:4; Rom 1:26, 28; Matt 7:13–14; Matt 5:8; John 14:23. ### Citation (SBL) Origen, Sel. Ps. 1589 (PG 12:1589a–1589d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1587/#p-1589). ## PG 12:1591 (Ps 118 LXX) - URL: https://sophiascriptura.com/fathers/origen-selecta-psalmos/1587/#p-1591 - Source: PG 12:1592a–1592d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Notes on Psalm 119:33–47 (LXX 118): understanding the law, the Son as the Father's righteousness, and the spaciousness of the heart that loves God even in affliction. ### Greek text σου· ἐγὼ δὲ τὸν τῆς ζωῆς μου ἅπαντα χρόνον ἐπιδώσω εἰς ἀναζήτησιν αὐτῆς. Συνέτισόν με, καὶ ὲξερευνήσω τὸν νόμον σου, καὶ φυλάξω αὑτὸν ἐν ὅλῃ καρδίᾳ μου, κ. τ. ἑ. Συνέσεως χρῄζομεν πρὸς τὸ νοῆσαι τὸν νόμον· οὐκ ἔστι γὰρ σαφὴς ἢ εὐκαταφρόνητος· δεῖται δὲ Θεοῦ συνεργείας καὶ τῆς ἡμετέρας σπουδῆς, ὡς ἐξ αὑτοῦ λαβεῖν τήν τε χρῆσιν καλ τὴν κατάληψιν τῶν τε πρακτικῶν καὶ Θεωρητικῶνʼ οὕτω γὰρ μηδὲν ὲνδοιάζων, ὲν ὅλῃ καρδίᾳ φυλάξω αὐτόν. Ei δὲ ἡ ἔρευνα δεῖται συνέσεως, πόσῳ μᾶλλον, ἵνα τις εὕρῃ τὸ τέλος; Ἰδοὺ ἐπεθύμησα τὰς ἐντολάς σου, ὲν τῇ δικαιοσύνῃ σου ξῆσόν με, κ. τ. ἑ. ’Λμοιβὴν αἰτεῖ τὴν δικαίαν ζωὴν καὶ κατʼ ἀρετὴν, οὐ μόνον ὡς φυλάξας τὰς ἐντολὰς, ἀλλὰ καὶ ὡς ἐρωτικῶς περὶ αὐτὰς διακείμενοςʼ καὶ οὐκ ᾶλλου χάριν, ἀλλʼ αὑτὰς καὶ διʼ αὑτὰς ἐκτελῶψ καὶ ἐπεὶ δικαιοσύνη τοῦ Πατρδς ὁ Υἱὸς, 6 ὲν Υἱῷ ζῆσαι βουλόμενος τοῦτό φησι. Καὶ ἀποκριθήσομαι τοῖς ὀνειδίζουσί με λόγον, ὅτι ἤλπισα ἐπὶ τοὺς λόγους σου, κ. τ. ὲ. Ἐρῶ γὰρν ὡς οὐκ ἄξιον ὀνειδίζεσθαι τὸν τοιαῦτα δόγματα ἔχοντα. Ἃτινα γελῶσιν οἱ τῆς πίστεως ἀλλότριοι ὡς μωρὰ, συνέσεως δὲ ἐγὼ ἀποδείξω καὶ σοφίας πεπληρωμένα. Ἀποκριθήσομαι δὲ λόγον, ἐπεὶ είς τοὺς λόγους σου ἑπήλπισα. Καὶ μὴ περιέλῃς ἐκ τοῦ στόματός μου λόγον ἀληθείας, κ. τ. ὲ. Καὶ μὴ περιέλῃς ἐκ τῆς καρδίας μου γνῶσιν ἀληθῆ. Καὶ ἐπορευόμην ἐν πλατυσμῷ, ὅτι τὰς ἐντολάς σου ἐξεζήτησα, κ. τ. ὲ. Πορεύεται ἐν πλατυσμῷ, κᾶν Θλίβηται, ὁ λέγων · ι Ἑν θλίψει ὲπλάτυνὰς μοι· › καὶ πάλιν· ι Ἐν παντὶ Θλιβόμενοι, ἀλλʼ οὺ στενοχωρούμενοι · ι ἔχει γὰρ τὴν ἀπὸ τοῦ λόγου γε· νομένην εὐρυχωρίαν, ἥν τις ἁμαρτάνων οὐκ ἔχει. - Διό φησι Κορινθίοις 6 Παῦλος περὶ μὲν ἑαυτοῦ, ὅτι ι Οὐ στενοχωρεῖσθε ὲν ἡμῖνʼ ι περὶ δὲ ἐκείνων, ὅτι, ι Στενοχωρεῖσθε ὲν τοῖς σπλάγχνοις ὑ udum Τὰ γὰρ κατὰ κακίαν ἔργα τὸν φαῦλον στενοχωρεῖ αὑτὸν ὲν αὐτῷ. Τοῦ αὑτοῦ. Ἡ πρὸς Θεὸν ἀγάπη ταῖς ψυχαῖς τῶν ἀνθρώπιον εὐρυχωρίαν ἐργάζεται. Ἦ ἀγάπη γὰρ, φησιν, οὐ στενοχωρεῖται. Ἡ ἀγάπη δὲ πρὸς τὸν Θεὸν ἡ τῶν ἐντολῶν αὑτοῦ ζήτησις καὶ κατόρθωσις · φησι γὰρ ὁ Κύριος· ι Ἐὰν ἀγαπᾶτὲ με, τὰς ἐντολάς μου τηρήσατε· › ὥστε δικαίως ὁ τὰς ἐντολὰς τοῦ Θεοῦ ζητῶν ὲν πλατυσμῴ πορεύεται, τουτέστιν ἐν εὐρυχωρίᾳ πολιτεύεται· ἐπειδὴ 6 ἀγαπῶν τὸν Κύριον πάντα στέγει, πάντα ὑπομένει, καὶ οὐδεμίαν εἰκότως στενοχωρίαν ὑφίσταται. Kal ἐλάλουν ἐν τοῖς μαρτυρίοις σου ἐναντίον βασιλέων, καὶ οὐκ ᾐσχυνόμην, κ. τ. ὲ. Καὶ 6 Παῦλός φησινʼ ι Οὐ γὰρ ἐπαισχύνομαι τὸ Εὐαγγέλιον · δύναμις γὰρ Θεοῦ ἐστιν είς σωτηρίαν παντὶ τῷ πιστεύοντι, Ἰουδαίῳ τε πρῶτον καὶ Ἕλληνι. ι Καὶ ἐμελέτων· ἐν ταῖς ἐντολαῖς σου αἷς ἡγώantra, ### English translation (Claude) and I will give the whole time of my life to searching it out. "Give me understanding, and I will search out your law, and keep it with my whole heart," etc. We need understanding to understand the law; for it is not plain, nor to be despised. It needs God's cooperation and our own zeal, so that we may receive from him the use and the grasp of both practical and contemplative things; for so, doubting nothing, I shall keep it with my whole heart. And if the searching needs understanding, how much more does finding its end? "Behold, I have desired your commandments; in your righteousness give me life," etc. He asks as his reward the righteous and virtuous life, not only as one who has kept the commandments, but as one who is lovingly disposed toward them, and fulfils them for no other reason than for themselves. And since the Son is the righteousness of the Father, the one who wishes to live in the Son says this. "And I will answer a word to those who reproach me, for I have hoped in your words," etc. For I will say that one who holds such doctrines does not deserve reproach. The things that strangers to the faith laugh at as foolish, I will show to be full of understanding and wisdom. And I will answer a word, since I have hoped in your words. "And do not take the word of truth out of my mouth," etc. And do not take true knowledge out of my heart. "And I walked in a broad place, for I sought out your commandments," etc. He walks in a broad place, even if he is afflicted, who says: "In affliction you enlarged me"; and again: "Afflicted in every way, but not crushed." For he has the spaciousness that comes from the Word, which one who sins does not have. That is why Paul says to the Corinthians about himself, "You are not restricted by us," but about them, "You are restricted in your own affections." For the works of vice confine the base man within himself. Of the same. Love toward God makes room in the souls of men; for love, it says, is not restricted. And love toward God is the seeking and accomplishing of his commandments; for the Lord says: "If you love me, keep my commandments." So rightly the one who seeks the commandments of God walks in a broad place, that is, lives in spaciousness; since the one who loves the Lord bears all things, endures all things, and naturally suffers no restriction. "And I spoke of your testimonies before kings, and was not ashamed," etc. And Paul says: "For I am not ashamed of the Gospel; for it is the power of God for salvation to everyone who believes, to the Jew first and to the Greek." "And I meditated on your commandments, which I loved," ### Scripture references - Ps 119:34 (118:34 LXX): quotation, high confidence - Ps 119:40 (118:40 LXX): quotation, high confidence - Ps 119:42 (118:42 LXX): quotation, high confidence - Ps 119:43 (118:43 LXX): quotation, high confidence - Ps 119:45 (118:45 LXX): quotation, high confidence - Ps 4:1 (4:2 LXX): quotation, high confidence - 2 Cor 4:8: quotation, high confidence - 2 Cor 6:12: quotation, high confidence - 1 Cor 13:4: allusion, medium confidence - John 14:15: quotation, high confidence - 1 Cor 13:7: allusion, high confidence - Ps 119:46 (118:46 LXX): quotation, high confidence - Rom 1:16: quotation, high confidence - Ps 119:47 (118:47 LXX): quotation, high confidence ### Translation notes - Quotations: Ps 118:34, 40, 42–43, 45–47 LXX (119); Ps 4:2 LXX (4:1); 2 Cor 4:8; 2 Cor 6:12; 1 Cor 13:4, 7; John 14:15; Rom 1:16. The note on love being "not restricted" loosely recalls 1 Cor 13. ### Citation (SBL) Origen, Sel. Ps. 1591 (PG 12:1592a–1592d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1587/#p-1591). ## PG 12:1593 (Ps 118 LXX) - URL: https://sophiascriptura.com/fathers/origen-selecta-psalmos/1587/#p-1593 - Source: PG 12:1593a–1593d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Notes on Psalm 119:47–55 (LXX 118): meditation that ends in action, hope as comfort, the resurrection as the soul's true life, and the remembrance of God's name at night. ### Greek text κ. τ. ι. Τέλος τῶν ἐντολῶν τῆς μελέτης τοῦ Θεοῦ ἐστινὴ κατά τὰς ἐντολὰς ἐνέργεια. Καὶ καλῶς προστετάχθαι φαίνεται τὸ, ι Ἐμελέτων ἐν ταῖς ἐντολαῖς σου αἷς ἠγάπησα. ι Μετὰ γὰρ τὴν μελέτην καὶ ἀνάληψιν τοῦ τῶν ἐντολῶν λόγου, καλὸν τὸ ἐπᾶραι τὶς χεῖρας ἐπὶ τὰς κατά τὰς ἐντολὰς πράξεις, δίχα τοῦ ἐκ λύπης ἦ ἐξ ἀνάγκης τὸ ἔργον ἀποδιδόναι τῶν Μνήσθητι τῶν λόγων σου τῷ δούλῳ σου ὧν ἑπήλπισάς με, κ. τ. ἐ. Καὶ ποῖος ὁ λόγος, οὗ μνησθῆναι αὐτὸν ἀξιοῖ, ἢ τὸ εἶναι μετʼ αὐτῶν, καθʼ ἢν δέδωκεν αὐτοῖς ἐπαγγελίαν, ἥτις καὶ παράκλησις αὐτοῖς ἐν τοῖς διωγμοῖς ἐγένετος Αὕτη με παρεκάλεσεν ἐν τῇ ταπειι-’ὡσει μου, ὅτι τὸ,λόγιόν σου ἔζησέ με, κ. τ. ἐ. Πάνυ ἡ ἐλπὶς πέφυκεν ἐν τοῖς πειρασμοῖς παρακαλεῖν τὴν ψυχὴν ποοσδοκίαν ἀγαθῶν παρέχουσα. Τοῦ αὐτοῦ. Μόνον, φησιν, ἱκανὸν ἡμᾶς ἐν ταῖς κακώσεσι παραμυθετσθαι τὸ ζωῆς ἀληθινῆς ἔχειν ἐπαγγελίαν. Ταῦτʼ οὖν ἡμῖν ἐπιτέλεσον. Εἰ γὰρ ἐν τῇ ζωῇ ταύτῃ μόνον ἐν Χριστῷ ἡλπικότες ἐσμὲν, ἐλεεινότεροι πάντων ἀνθρώπων ἐσμὲν, ὅτι κακοὺ μεθα νῦν καὶ οὐκ ἐπʼ ἐλπίδι μελλούσης ζωῆς. Ζωὴ δὲ ἡ μέλλουσά ἐστιν ἀναζώωσις, καθὸ τὴν ψυχὴν ἰδίαν ζωὴν, οὐδὲ ἀληῧῆ εἶναι μανθάνομενο εἴπερ οὐκ ἄν· θρωπος ή ψυχή. Εἰ γὰρ ἐν τῇ καθʼ ἑαυτὴν ζωῇ τὸ ἀληθὲς εἶχε τοῦ ζῇν, οὐκ ἂν ἀναζωώσεως ὁ τεθνηκὼς ἐδεῖτο· διὸ καὶ ὁ Κύριος τοὺς τεθνεῶτας Θεῷ ζῇν εἶπεν, ὡς οὖπω τὸ ζῇν ἔχοντας, πλὴν ὅσον ἐν δυνάμει Θεοῦ τοῦ ζωοποιήσαντος, καὶ ἀπολωλέναι φησὶν αὐτοὺς, εξ μὴ τῆς ἀναστάσεως τύχοιεν. ’Υπερὴφανοι παρηνόμουν ἕως σφόδρα, ἀπὸ δὲ τοῦ νόμου σου οὐκ ἐξέκλινα, κ. τ. ἐ. Ἐν αὐτῷ γὰρ ἐπολιτευόμην τηρῶν τὸ ἡγεμονικόν μου, ἵνα μὴ γένηται ῥῆμα κρυπτὸν ἐν τῇ καρδίᾳ μου ἀνόμημα· ἐκείνων γὰρ λίαν παρανομούντων, οὐδὲ κατά μικρὸν ἐγὼ τὸν νόμον παρέβαινον. Ἀθυμία κατέσχε με ἀπὸ ἀμαρτωιιῖῶν· τῶν ἐγκαταλνμπανέιοτειη* τὸν νόμον σου, κ. τ. ἐ. Ἐπὶ τῶν ἁμαρτωλῶν οἱ μὲν ἀνόμως ἁμαρτάνουσι, τῷ μηδέ τὴν ἀρχὴν πειραθῆναι νόμων· oi δὲ ἐν νόμῳ, τῷ πα ραῦαίνειν αὐτόν. Ψαλτὰ ἦσάν μοι τὰ δικαιώματά σου, ἐν τόπῳ παροικίας μου, κ. τ. ἐ. Τόπον παροικίας τὸν παρόντα βίον φησὶ, κατὰ τὸ, ι Ὁμολογήσαντες, ὅτι ξένοι καὶ παρεπίδημοί εἰσιν ἐπὶ τῆς γῆς. ι Ψάλλων οὖν τὰ. δικαιώματά σου ηὐφραινόμην, καὶὴ ἐπιθυμία τῆς ἐντολῆς οὐδὲ τῷ ὕπνῳ χώραν ἐδίδου. Ἐμνήσθην ἐν νυκτὶ τοῦ ὀνόματός σου, κ. τ. ἐ. Παντὶ μὲν καιρῷ χρῄζομεν τῆς μνήμης τῶν λογίων τοῦ Θεοῦ, μάλιστα δέ ὅτε σκότος κύκλῳ μου, καὶ οἱ τοῖχοι με καλύπτουσιν, ὅτε εἰσέρχεται ἡ ἀκάθαρτος ἐπιθυμία, καὶ ταράσσει τὸ ἡγεμονικόν. Τότε γὰρ ### English translation (Claude) [Ps 118 LXX / 119, continued] etc. The goal of meditating on the commandments of God is activity according to the commandments. And "I meditated on your commandments, which I loved," seems rightly placed first. For after meditating on the principle of the commandments and taking it up, it is good to lift one's hands to the deeds that accord with the commandments, without rendering the work out of grief or necessity. "Remember your words to your servant, in which you made me hope," etc. And what is the word he asks him to remember, but to be with them, according to the promise he gave them, which also became their comfort in persecutions? "This comforted me in my humiliation, for your saying gave me life," etc. Hope by its nature comforts the soul in temptations, supplying the expectation of good things. Of the same. One thing only, he says, can console us in our sufferings: to have the promise of true life. Fulfil this, then, for us. For if in this life only we have hoped in Christ, we are of all men most to be pitied, because we suffer now and not in hope of a life to come. And the life to come is a return to life, inasmuch as we learn that the soul's own life is not even true life, since the soul is not the man. For if in its life by itself it had the truth of living, the dead man would not need a return to life. That is why the Lord too said that the dead live to God, as not yet having life, except so far as they have it in the power of God who gives life; and he says that they have perished if they do not attain the resurrection. "The proud transgressed exceedingly, but I did not turn aside from your law," etc. For I lived by it, guarding my ruling faculty, so that no hidden word in my heart might become a transgression. For while they transgressed greatly, I did not transgress the law even a little. "Dejection seized me because of the sinners who forsake your law," etc. Among sinners some sin without law, through never having had any experience of laws at all; others sin in the law, by transgressing it. "Your statutes were songs to me in the place of my sojourning," etc. He calls the present life the place of sojourning, according to: "having confessed that they are strangers and sojourners on the earth." So, singing your statutes, I rejoiced, and my desire for the commandment gave no room even to sleep. "I remembered your name in the night," etc. At all times we need the remembrance of the sayings of God, but especially when "darkness is around me and the walls cover me," when impure desire comes in and troubles the ruling faculty. For then ### Scripture references - Ps 119:47 (118:47 LXX): quotation, high confidence - Ps 119:48 (118:48 LXX): allusion, medium confidence - Ps 119:49 (118:49 LXX): quotation, high confidence - Ps 119:50 (118:50 LXX): quotation, high confidence - 1 Cor 15:19: quotation, high confidence - Luke 20:38: allusion, high confidence - Ps 119:51 (118:51 LXX): quotation, high confidence - Deut 15:9: allusion, medium confidence - Ps 119:53 (118:53 LXX): quotation, high confidence - Ps 119:54 (118:54 LXX): quotation, high confidence - Heb 11:13: quotation, high confidence - Ps 119:55 (118:55 LXX): quotation, high confidence ### Extrabiblical texts - Sir 23:18 (Sirach): quotation, high confidence ### Translation notes - The scan reads "τῶν λύκων σου" ("your wolves") for τῶν λόγων σου ("your words"); corrected. The statement that "the soul is not the man" and needs the resurrection to have true life is translated as written. Quotations: Ps 118:47–55 LXX (119); 1 Cor 15:19; Luke 20:38; Matt 22:32; Deut 15:9 LXX; Heb 11:13; Sir 23:18 ("darkness is around me and the walls cover me"). ### Citation (SBL) Origen, Sel. Ps. 1593 (PG 12:1593a–1593d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1587/#p-1593). ## PG 12:1595 (Ps 118 LXX) - URL: https://sophiascriptura.com/fathers/origen-selecta-psalmos/1587/#p-1595 - Source: PG 12:1596a–1596d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Notes on Psalm 119:56–70 (LXX 118): the face of God as the stamp of his substance, the cords of linked sins (David, Cain), and prayer at midnight. ### Greek text ὶναγκαίόν ἐστι μεμνῆσθαι τῶν λογίων τοῦ,Θεοῦν ἵνα φυλάξωμεν τὸν νόμον τοῦ Θεοῦ τὸν περὶ σωφροσύνης. Αὕτη ἐγενήθη μοι, κ. τ. ἑ. Τὴν Γ ραφὴν λέγει τὴν θεόπνευστον. Αὖτη γὰρ τῷ δικαίῳ οὐ λέγεται μόνον, ἀλλά καὶ γίνεται, ἐπειδὴ τῇ μελέτῃ προστίθησι τὴν κατόρθωσιν· ὅθεν αὑτοῦ καὶ ὲκζητεῖν τὰ δικαιώματα λέγεται, ὡς μὴ παρέρίως αὐτὰ μελετῶν. Τοιγαροῦν οί λοιποὶ τῶν ὲρμηνευτῶν ἀντὶ τοῦ ι ἐξεζήτησα ι διετήρησα γράφουσιν. Μερίς μου εἴ, Κύριε, εἶπα τοῦ φυλάξασθαι τὸν νόμον σου, κ. τ. ἐ. ’Ὠσπερ ἐστὶ μερὶς ἡ ἀφροσύνη τοῦ ἄφρονος, οὕτω καὶ τοῦ φρονίμου ἡ φρόνησις, καὶτοῦ δικαίου ή δικαιοσύνη. “Edam-nr τοῦ προσώπου σου ἐν ὅλῃ καρδίᾳ μου, ἐλέησόν με κατὰ τὸ λόγιόν σου, κ. τ. ὲ. Πρόσωπον Θεοῦ ὁ χαρακτὴρ τῆς ὑποστάσεως αὑτοῦ, ὡς πολλάκις εἴρηται. Ὀ τοίνυν ὅλῃ τῆ καρδίᾳ ἐφιέμενος τοῦ Κυρίου, ὅπως καθαρᾷ αὐτῇ γενομένῃ θεων ροίη αὑτὸν, καὶ ὲκ τοῦ ἀτενίξειν αὐτοῦ ἐλεηθῇ, κατά τὸν λόγον τῆς διδασκαλίας εἴποι ἂν τὰ συγκείμενα ῥητά. Ὅρα δὲ πηλίκος ἐστὶν ὁ ὀψόμενος τὺ πρόσωπον τοῦ Θεοῦ· Ἰησοῦς σε διδαξάτω λέγων· ι Μακάριοι οἱ καθαροὶ τῇ καρδίᾳ, ὅτι αὐτοὶ τὸν Θεὸν δε ονται. ι Διελογισάμην τὰς ὁδούς σου, καὶ ἐπέστρεψα τοὺς πόδας μου εἱς τὰ μαρτύριά σου, κ. τ. ὲ. ’Ὀ λέγει τοιοῦτόν ἐστιν· Οὐδέποτε προπετῶς ἐλάλησα, μὴ λογισάμενος πρῶτον, εἰ λαλητέον μοί ἐστιν, ἢ σιωπητέον. Οὐδέποτε προπετῶς τι ἔπραξα, μὴ λογισάμενος, εἰ καθήκουσά ἐστιν ἡ πρᾶξις· αἱ γάρ ὁδοὶ ἡμῶν ἐν διαλογισμοῖς είσι καὶ ὲν πράξεσι. Φησὶν οὖνʼ Πάντα περιεσκεμμένως ἐποίησα, καὶ διά τοῦτο ἐπέστρεψα ὁδεύων τοὺς πόδας μου εἰς τὰ μαρτύριά σου, ἵνα μὴ ἔξωθεν τῶν μαρτυρίων τοῦ Θεοῦ ὁδεύω, πᾶσαν τὴν ἐμὴν γνώμην είς τάς σάς ἀναθεὶς ἐντολάς. Ἡτοιμὰσθην, καὶ οὐκ ἐταράχθην τοῦ φυλάξαι σθαι τὰς ἐντολάς σου, κ. τ. ὲ. Ἦ ἀπάθεια πέφυκε τὴν καρδίαν ἀτάραχον διαφυλάττειν, ἦτιςὴμῖν προσγίνεται ὲκ πολιτείας ὀρθῆς καὶ δογμάτων ἀληθινῶν. Σχοινέα ἁμαρτωλῶν περιεπλάλιησάν μοι, καὶ τοῦ νόμου σου οὐκ ἐπελαθεῖμην, κ. τ. ὲ. Σχοινία τὰ ἐπάλληλα καὶ τά συμπεπλεγμένα ἀμαρτήματα λέγεται. Οἱ γὰρ ἁμαρτίαν προθέμενοι πλέκειν διʼ αὐτὴν καὶ ἄλλην ἀναγκάζονται· ὥσπερ ὁ Δαυῒδ διὰ τὴν πορνείαν καὶ τὸν φόνον προσέθηκεν· ὁ Κάϊν διὰ τὴν ἀδελφοκτονίαν ὲπισυνῆψε τὸ ψεῦδος. Ἀλλʼ οὐδὲ τούτων περιπλακέντων αὐτῷ τοῦ Θεοῦ νόμου φησὶν ἐπιλανθάνεσθαι πάντωςο ὅτι, πρὸς μετάνοιαν ἰδὼν καὶ ἐπιστρέψας, τὸ σχοινίον τῆς ἁμαρτίας ἔρρηξεν. Μεσονύκτιον ἐξετειρόμην τοῦ ἐξομολογεῖσθαί σοι ἐπὶ τὰ κρίματα τῆς δικαιοσύνης σου, κ. τ, ἐ. Λεκτέον τοῦτο πρὸς τοὺς ἀμελοῦντας νύκτωρ τῶν προσευχῶν. Ἐ τ ιιρώθη ὡς γάλα ἡ καρδία αὐτῶν· ἐγὼ τὸν νόμον σου ἐμελέτησα, κ. τ. ἑ. Ὥσπερ ὁ τυρὸς ### English translation (Claude) it is necessary to remember the sayings of God, so that we may keep the law of God concerning temperance. "This has become mine," etc. He means the divinely inspired Scripture. For to the righteous man it is not only spoken, but comes to be his, since he adds accomplishment to meditation. That is why he is said to seek out the statutes, as one who does not meditate on them in passing. So the other translators write "I kept" instead of "I sought out." "You are my portion, Lord; I said that I would keep your law," etc. As folly is the portion of the fool, so prudence is the portion of the prudent, and righteousness of the righteous. "I entreated your face with my whole heart; have mercy on me according to your saying," etc. The face of God is the stamp of his substance, as has often been said. So whoever longs for the Lord with his whole heart, so that, when it has become pure, he may behold him and receive mercy from gazing on him, could say the verses before us, according to the word of the teaching. And see how great is the one who will see the face of God: let Jesus teach you, saying: "Blessed are the pure in heart, for they shall see God." "I considered your ways, and turned my feet to your testimonies," etc. What he says is this: I never spoke rashly without first considering whether I should speak or be silent; I never did anything rashly without considering whether the act was fitting; for our ways lie in our thoughts and in our actions. So he says: I did everything with circumspection, and therefore, as I walked, I turned my feet to your testimonies, so that I might not walk outside the testimonies of God, having devoted my whole purpose to your commandments. "I was ready and was not troubled, to keep your commandments," etc. Freedom from passion by nature keeps the heart untroubled; and it comes to us from right conduct and true doctrines. "The cords of sinners have entangled me, and I have not forgotten your law," etc. Cords is said of sins following one upon another and woven together. For those who have set out to weave sin are compelled because of it to commit another as well: as David, because of his sexual immorality, added murder; Cain joined a lie to his fratricide. Yet even when these had entangled him, he says he did not altogether forget the law of God, because, looking to repentance and turning back, he broke the cord of sin. "At midnight I rose to confess to you for the judgments of your righteousness," etc. This should be said to those who neglect prayers at night. "Their heart was curdled like milk; but I meditated on your law," etc. As cheese ### Scripture references - Ps 119:56 (118:56 LXX): quotation, high confidence - 2 Tim 3:16: allusion, high confidence - Ps 119:57 (118:57 LXX): quotation, high confidence - Ps 119:58 (118:58 LXX): quotation, high confidence - Heb 1:3: allusion, high confidence - Matt 5:8: quotation, high confidence - Ps 119:59 (118:59 LXX): quotation, high confidence - Ps 119:60 (118:60 LXX): quotation, high confidence - Ps 119:61 (118:61 LXX): quotation, high confidence - 2 Sam 11:4: allusion, high confidence - 2 Sam 11:15: allusion, high confidence - Gen 4:9: allusion, high confidence - Ps 119:62 (118:62 LXX): quotation, high confidence - Ps 119:70 (118:70 LXX): quotation, high confidence ### Translation notes - "Freedom from passion" renders ἀπάθεια. Quotations: Ps 118:56–62, 70 LXX (119); 2 Tim 3:16; Heb 1:3; Matt 5:8; 2 Sam 11 (David); Gen 4:8–9 (Cain). The other translators (Aquila, Symmachus, Theodotion) are cited for v. 56. ### Citation (SBL) Origen, Sel. Ps. 1595 (PG 12:1596a–1596d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1587/#p-1595). ## PG 12:1597 (Ps 118 LXX) - URL: https://sophiascriptura.com/fathers/origen-selecta-psalmos/1587/#p-1597 - Source: PG 12:1597a–1597d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Notes on Psalm 119:70–85 (LXX 118): the demons not wicked from the beginning, the body as a wineskin cooled by the divine word, and the devil as the first persecutor. ### Greek text ἦν ὅτε οὐκ ἦν τυρὸς, οὕτως oi δαίμονες ἦσάν ποτε, ὅτε οὐκ ἦσαν πονηροί. Εἰ δὲ τὺ γάλα πρεσβύτερόν ἐστι τοῦ τυροῦ, δηλονότι καὶ ἡ ἀρετὴ πρεσβυτέρα τῆς κακίας ἐστίν· τυρῷ γὰρ Δαυῖδ τὴν κακίαν ἀπείκα σεν. Ἀγαθόν μοι ὅτι ἑταπείνωσιὶς με, ὅπως ἂν μάθω τὰ δικαιώματά σου, κ. τ. ὲ. Ὡσελ. ἔλεγεν· Limon?) ἐν ἀσθενείαις, ἐν ὕβρεσιν, ἐν ἀνάγκαις, ἐν διωγμοῖς, ὲν στενοχωρίαις. ’Ἄξιος ὀφθῆναι τῶν σῶν δικαιωμάτων αἰτῶ, ἅπερ οὐκ ἐστιν ἄλλως μαθεῖν. Αἰσχυνθιὶτωσαν {map-ligarem ὅτι ἀδίκως ἡνόμησίιν εὶς ἐμὲ, κ. τ. ἑ. Ἢ αἰσχύνη είς συναίσθησιν πέφυκεν ἄγειν τὸν ἁμαρτάνοντα. Ἐπιστρεψ-άτωσάν μοι οἱ φοβούμενοί σε καὶ οἱ γινώσκοντες τὰ μαρτύριά σοιʼ, κ. τ. ἐ. Ἑπιστρέψαι πρὸς αὑτὸν καὶ παραγενέσθαι τοὺς τοιούτους αίτεῖ, ὼς ἂν αὐτοῖς τῆς ὲν αὐτῷ μεταδοίη χάριτος. Γενηθήτω ἡ καρδία μου ᾶμωμος ἐν τοῖς διγαιώμασί σου, ὅπως ἂν μὴ αἰσχυνθώ, κ. τ. ὲ. Ὡς μήπω ἔχων αίτεῖ κατὰ τὺ, ε Καρδίαν καθαρὰν κτίσον ἐν ἐμοὶ, ὁ Θεός. ι Καὶ πῶς ι ἄμωμος ι ἕσται ἢ κατά τοὺς λοιποὺς ι τελείας ι Ἐπήγαγεν, ι ἐν τοῖς δικαιώμασί σου. ι Τούτῳ δὲτὸ μὴ αἰσχυνθῆναι ἀκολουθεῖ· αἰσχύνης γὰρ ἀξιον πᾶν ἁμάρτημα. Ἐξέλιπον οὶ ὀφθαλμοί μου είς τὸ λόγιόν σου, λέγοντες· Πότε παιλιακωῐέσεις με; κ. τ. ὲ. Παράκλησίς ἐστιν ἡ ἀνάπαυσις ψυχῆς ἀπὸ πό·.ων. ’Ότι ἐγενήθην ώς ἀσκὸς ἐν πάχνη, κ. τ. ὲ. Εὑρήσεις πολλαχοῦ τῆς Γραφῆς τροπολογούμενον τὸ σῶμα είς ἀσκόν. Ὃ οὖν λέγει ὁ δίκαιος τοιοῦτόν ἐστιν· Ἐνέκρωσά μου τὰ μέλη ἐπὶ τῆς γῆς· τὴν θερμότητα τοῦ σώματος aqua: τῷ θείῳ λόγῳ* οὐκέτι εἰμλ θερμὸς πρὸς ὄρεξιν τῶν κατὰ τὴν κοιλίανῆ πρὸς τὰ σωματικά· ἐνέκοωσα καὶ ἔψυξα τὰ μέλη ἐπὶ τῆς γῆς. Πόσαι εἰσίν αἱ duxerat τοῦ δούλου σου; πότε ποιήσεις μοι ἐκ τῶν διωκόντων με κρίσιν, κ. τ. ὲ. Ὀλίγαι γὰρ αἱ τῶν ἀνθρώπων ἡμέραι ἐπὶ τῆς γῆς, ὲν αἷς εὔχεται ταχέως συντριβῆναι τὸν Σατανᾶν ὑπὸ τοὺς πόδας αὑτοῦ. Τοῦ αὐτοῦ. Πᾶσαι ἀνθρώπωνὴμέραιόλίγαι εἰσίν. Ἐπεὶ οὖν ὀλίγον χρόνον ζῶ ἐπὶ γῆς, βούλομαι ἰδεῖν τοὺς καταδιώκοντάς με κρινομένους, καὶ παρακαλῶ σε μὴ ὑπερθέσθαι. Τίνες δέ είσιν οἱ περί ὧν εὔχεται ἵνα γένηται ἐπʼ αὐτοὺς κρίσις; Οἱ καταδιώκοντες ἡμᾶς Σατανᾶς τε καὶ τὰ πνευματικὰ τῆς πονηρίας. Ὅταν δὲ ἡμᾶς καὶ ἄνθρωπος δοκῇ καταδιώκειν, τῷ πρώτως καταδιώκειν οὐκ ἄνθρωπός ἐστιν, ἀλλά διάβολος, οὗ μιμητής ἐστι. Διηγήσαντό μοι παράνομοι ἀδολεσχίας, ἀλλʼ οὐχ ὡς ὀ νόμος σου, κ. τ. ἑ. Ἢ τοὺς γραώδεις μύθους τῶν Ἰουδαίων φησὶ τὰς διδασκαλίας, ἢ καὶ τὰ ἐντάλματα τῶν ἀνθρώπων, καὶ τὰς φλυαρίας τῶν σοφῶν τοῦ αἰῶνος τούτου. Πολλοὶ γὰρ ἑρμηνεύειν ἐπιχειροῦσι τὰς θείας Γ ραφὰς καὶτῶν τῆς Ἐκκλησίας, ### English translation (Claude) once was when it was not cheese, so the demons once were when they were not wicked. And if milk is older than cheese, clearly virtue too is older than vice; for David likened vice to cheese. "It is good for me that you humbled me, that I may learn your statutes," etc. As if he said: [I am content] in weaknesses, in insults, in hardships, in persecutions, in distresses. I ask to be shown worthy of your statutes, which cannot be learned in any other way. "Let the proud be put to shame, for they acted lawlessly against me without cause," etc. Shame by its nature brings the sinner to awareness. "Let those who fear you turn to me, and those who know your testimonies," etc. He asks that such people turn to him and come to him, so that he may share with them the grace that is in him. "Let my heart be blameless in your statutes, that I may not be put to shame," etc. He asks as one who does not yet have it, as in "Create in me a pure heart, O God." And how will it be "blameless," or, as the other translators have it, "perfect"? He added: "in your statutes." And not being put to shame follows from this; for every sin deserves shame. "My eyes have failed for your saying, saying: When will you comfort me?" etc. Comfort is the soul's rest from toils. "For I have become like a wineskin in frost," etc. You will find in many places in Scripture that the body is figuratively called a wineskin. What the righteous man says, then, is this: I have put to death my members that are on earth; I have cooled the heat of the body by the divine word; I am no longer hot with appetite for the things of the belly or for bodily things; I have put to death and cooled my members that are on earth. "How many are the days of your servant? When will you execute judgment on those who persecute me?" etc. For few are the days of men on earth, during which he prays that Satan may be quickly crushed under his feet. Of the same. All the days of men are few. Since, then, I live only a short time on earth, I wish to see those who persecute me judged, and I beg you not to delay. And who are those on whom he prays that judgment may come? Those who persecute us: Satan and the spiritual forces of wickedness. Even when a man seems to persecute us, the one who persecutes first is not a man but the devil, whose imitator he is. "Lawless men have told me idle tales, but not like your law," etc. He calls teachings either the old wives' tales of the Jews, or the commandments of men, and the nonsense of the wise of this age. For many attempt to interpret the divine Scriptures, both among those of the Church ### Scripture references - Ps 119:70 (118:70 LXX): allusion, high confidence - Ps 119:71 (118:71 LXX): quotation, high confidence - 2 Cor 12:10: allusion, high confidence - Ps 119:78 (118:78 LXX): quotation, high confidence - Ps 119:79 (118:79 LXX): quotation, high confidence - Ps 119:80 (118:80 LXX): quotation, high confidence - Ps 51:10 (50:12 LXX): quotation, high confidence - Ps 119:82 (118:82 LXX): quotation, high confidence - Ps 119:83 (118:83 LXX): quotation, high confidence - Col 3:5: allusion, high confidence - Ps 119:84 (118:84 LXX): quotation, high confidence - Rom 16:20: allusion, high confidence - Eph 6:12: allusion, high confidence - Ps 119:85 (118:85 LXX): quotation, high confidence - 1 Tim 4:7: allusion, high confidence - Titus 1:14: allusion, medium confidence ### Translation notes - A garbled word after "As if he said" ("Limon?)") is rendered "[I am content]" from 2 Cor 12:10, which the list follows. The phrase "the old wives' tales of the Jews" is translated as written. Quotations: Ps 118:71, 78–80, 82–85 LXX (119); 2 Cor 12:10; Ps 50:12 LXX (51:10); Col 3:5; Rom 16:20; Eph 6:12; 1 Tim 4:7; Titus 1:14; Col 2:22. ### Citation (SBL) Origen, Sel. Ps. 1597 (PG 12:1597a–1597d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1587/#p-1597). ## PG 12:1599 (Ps 118 LXX) - URL: https://sophiascriptura.com/fathers/origen-selecta-psalmos/1587/#p-1599 - Source: PG 12:1600a–1600d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Notes on Psalm 119:85–91 (LXX 118): who interprets Scripture well, life asked as a help toward eternal life, the word that remains in heaven, and God as master of all. ### Greek text καὶ τῶν ἔξω ταύτης αἱρετικῶν τε καὶ Ἰουδαίων, ἢ καὶ Σαμαρειτῶν, ἀλλʼ οὐ πάντες λέγουσι καλῶς. Σπάνιος γὰρ ὁ ἔχων ἀπὸ τοῦ Θεοῦ είς τοῦτο χάριν, πολλῶν μὲν ἐπαγγελλομένων λέγειν, οὐ καλῶς δὲ, καὶ παρανόμως βιούντων. Εἴ τι οὖν λέγουσιν, ἀδολεσχία καὶ φλυαρία· οὐ γὰρ δύναται λόγος εὔτονος καὶ ἐρρωμένος καὶ σωτήριος εἶναι ὲν τῇ ψυχῇ παρανόμου. Τοῦ αὑτοῦ. Χρηστέον τούτῳ τῷ ῥητῷ πρὺς τοὺς ἐκ τῆς ἔξωθεν σοφίας περὶ γνώσεως Θεοῦ ἐπαγγελλομένους διδάσκειν. Παρὰ βραχὺ συτ-·ετέλεσάν με ἐν τῇ τῇ, ἐγὼ δὲ οὐκ ἐγκατέλιπον τὰς ἐντολάς σου, κ. τ. ἑ. Ἀντὶ τοῦ· Παρʼ ὀλίγον ἐγενόμην γήϊνος, ὑπὸ τῶν ἐχθρῶν πειραζόμενος. Κατὰ τὸ ἔλεός στιυ ζῆσόν με, καὶ φυλάξω τὰ μαρτύρια τοῦ στόματός σου, κ. τ. ὲ. Μὴ ἐκδοθῆναι ταῖς τῶν ἐπιβουλευόντων χερσὶν εἰς θάνατον ἀξιοῖ, ζωὴν αἰτῶν οὔπω τὴν αἰώνιον, ἀλλὰ τὴν παροῦσαν · οὐχ ὡς τέλος δὲ αὐτὴν αἰτεῖ, ἀλλʼ ὡς ἀγαθοῦ τέλους συναίτιον ἐσομένην. Ὅτι ζήσας, φησὶ, φυλάξω τὰ τοῦ Θεοῦ προστάγματα, διʼ ὧν καὶ τὴν αἰώνιον ἔστι περιποιήσασθαι ζωήν. Τοῦ αὑτοῦ. Στόμα Θεοῦ οἱ διακονήσαντες προρ φῆται τοῖς μαρτυρίοις, ταῖς ἐντολαῖς, τοῖς δικαιώμασιν αὐτοῦ. Eii; τὸν αἰῶνα, Κύριε, ὀ λόγος σου διαμένει ἐν τῷ οΐμρανῴ, κ. τ. ὲ. ι Ἑν τῷ οὐρανῷ, ι ἀντὶ τοῦ έν ταῖς ἁγίαις αὐτοῦ δυνάμεσιν. Πάντων γὰρ ἐκεῖ τε· ταγμένων οὐδεμία λόγου παράβασις· ι οὐρανῷ ι δὲ οὐ τῷ παρερχομένῳ, εἰ καὶ ὲν αὐτῷ πάντα τεταγμένως κινεῖται· ἀλλʼ ὅστις εἴρηται θρόνος εἶναι τοῦ Θεοῦ. Ἐν δὲ τῇ γῇ οὐδὲ μένει ὀ λόγος· οὐδὲ γὰρ ἔχει χώραν ὅπου πορνεία καὶ ἀκαθαρσία καὶ τά λοιπὰ πάθη. Τίς γὰρ μετοχὴ δικαιοσύνῃ καὶ ἀνομίᾳ; Οὐκ εἷπε δὲ ι τὸν αἰῶνα τῶν αἰώνων, ι ἢ ι τοῦ αἰῶνος* ) (μετά γὰρ τὸν αἰῶνα ὁ οὐρανὸς καὶὴ γῆ παρελεύσονται·) ἐν ᾧ δέ ι ἐστιν ὁ λόγος διαμένων. ι Δυνατὸν γάρ τέλειον εῖναι δοκοῦντα μὲν ἐπὶ γῆς τυγη χάνειν, τὸ πολίτευμα δὲ ἔχοντα ὲν τῷ οὐρανῷ. Οῦτως ἐστὶν ὲν αὐτῷ καὶ ἀεὶ ή ἀλήθεια. Εἰς γενεὰν καὶ γενεὰν ὴ ἀλήθειά σου. Ἐθεη μελίωσας τὴν γῆν καὶ διαμέι-ηει, κ. τ. ὲ. Ταύτῃ δὲ τῇ ἀληθεία ή γῆ τεθεμελίωται. Ἐπὶ τούτῳ γὰρ τῷ ἀκρογωνιαίῳ λίθῳ καταβεβλημένῳ θεμελίῳ οἰκοδομοῦνται πάντες οἱ ὲκ γῆς σωζόμενον ὅθεν καὶ διαμένειή γῆ ἀρραγῆ καὶ ἀσφαλῆ κρηπῖδα καὶ θεμέλιον ἔχουσα. Ἀλλὰ καὶ φωτίσασα ἡ ἀλήθεια ἡμέραν ἣν ἐποίησε, Θεοῦ ἐπιλάμψαντος αὐτῇ, ἐν τῇ αὐτῇ διατάν ξει μένει, οὐκ ἀλλασσομένη. Ὅτι τὰ σύμπαντα δοῦλα σὰ, κ. τ. ὲ. El τὰ σύμπαντα δοῦλα τοῦ Θεοῦ. πῶς ὲν ταῖς Παροιμίαις Σολομὼν περὶ τοῦ μύρμηκός φησιν · ι Ἐκεῖνος, γεωργίου μὴ ὑπάρχοντος, μηδὲ τὸν ἀναγκάζοντα ἔχων, μηδὲ ὑπὸ δεσποτείαν ὢν, ἐτοιμὰζεται θέρους τὴν τροφήν. ι Ὀ Θεὸς λέγεται δεσπότης διττῶς, ἢ ὡς δημιουργὸς, ἢ ὡς γινωσκόμενος. Διὸ καὶ Παῦλος ### English translation (Claude) and among those outside it, heretics and Jews, or Samaritans too; but not all of them speak well. For rare is the one who has grace from God for this; many profess to speak, but not well, and they live lawlessly. So if they say anything, it is idle talk and nonsense; for a vigorous, strong and saving word cannot be in the soul of a lawless man. Of the same. This verse should be used against those who profess to teach about the knowledge of God from the wisdom outside. "They almost made an end of me on the earth, but I did not forsake your commandments," etc. That is: I almost became earthly, when I was tempted by the enemies. "According to your mercy give me life, and I will keep the testimonies of your mouth," etc. He asks not to be handed over to death into the hands of those who plot against him, asking not yet for eternal life but for the present one; and he asks for it not as an end, but as something that will help to bring about a good end. For if I live, he says, I will keep the ordinances of God, through which one can also gain eternal life. Of the same. The mouth of God is the prophets, who ministered his testimonies, his commandments, his statutes. "For ever, Lord, your word remains in heaven," etc. "In heaven" means among his holy powers. For since all things there are in order, there is no transgression of the word; and "heaven" is not the heaven that passes away, even though everything in it moves in order, but the one that is said to be the throne of God. On earth the word does not even remain; for it has no room where there is sexual immorality and impurity and the other passions: "For what partnership has righteousness with lawlessness?" He did not say "to the age of ages" or "of the age" (for after the age heaven and earth will pass away), but [the heaven] in which "the word remains." For it is possible for a perfect man to seem to be on earth, while having his citizenship in heaven. So truth is in him always. "Your truth is to generation and generation. You founded the earth, and it remains," etc. By this truth the earth has been founded. For on this cornerstone, laid as a foundation, all who are saved from the earth are built; hence the earth too remains, having an unbreakable and secure base and foundation. And truth too, having lit up the day that it made, with God shining upon it, remains in the same order, unchanged. "For all things are your servants," etc. If all things are the servants of God, how does Solomon in Proverbs say of the ant: "Though it has no farm, nor anyone compelling it, nor is it under a master, it prepares its food in summer"? God is called master in two ways: either as Creator, or as known. That is why Paul too ### Scripture references - Ps 119:87 (118:87 LXX): quotation, high confidence - Ps 119:88 (118:88 LXX): quotation, high confidence - Ps 119:89 (118:89 LXX): quotation, high confidence - Isa 66:1: allusion, medium confidence - 2 Cor 6:14: quotation, high confidence - Matt 24:35: allusion, high confidence - Phil 3:20: allusion, high confidence - Ps 119:90 (118:90 LXX): quotation, high confidence - Isa 28:16: allusion, high confidence - Ps 119:91 (118:91 LXX): quotation, high confidence - Prov 6:7: quotation, high confidence - Prov 6:8: quotation, high confidence ### Translation notes - The scan reads "eamσχία" for ἀδολεσχία ("idle talk"); corrected. The list of interpreters ("heretics and Jews, or Samaritans") is translated as written. Quotations: Ps 118:85, 87–91 LXX (119); 2 Cor 6:14; Matt 24:35; Phil 3:20; Isa 28:16; 1 Pet 2:6; Isa 66:1; Prov 6:7–8 LXX. ### Citation (SBL) Origen, Sel. Ps. 1599 (PG 12:1600a–1600d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1587/#p-1599). ## PG 12:1601 (Ps 118 LXX) - URL: https://sophiascriptura.com/fathers/origen-selecta-psalmos/1587/#p-1601 - Source: PG 12:1601a–1601d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Notes on Psalm 119:91–98 (LXX 118): the ant not under a master, meditation on the law as a preparation for martyrdom, day and night in the life of the beginner and of the perfect, and wisdom above one's enemies. ### Greek text γράφει · ι Ἐξελευοερωοέντες ἀπὸ τῆς ἁμαρτίας ἐδουλώοητε τῷ Θεῷ, ι δηλονότι κατʼ ἀρετὴν καί γνῶσιν. s Ἔχετε τὸν καρπὸν ὑμῶν είς ἀγιασμὸν, τὸ δὲ τέλος ζωὴν αἰώνιον. ι Ei δὲ τοιούτου τέλους ἄμοιρός ἐστιν 6 μύρμηξ, δηλονότι καὶ ταύτης τῆς δουλείας. Καλῶς οὖν λέγεται ό μύρμηξ μὴ εἶναι ὑπὸ δεσποτείαν, κατὰ ταύτην τὴν δεσποτείαν. El μὴ ὅτι ὀ νόμος σου μελέτη μού ἐστι, τότε ἂν ἀπωλόμην ἐν τῇ ταπεινώσει μου, κ. τ. ὲ. Μακάριον ὅντως τὸ μὴ ἀπολέσθαι γεγονότας ὲν περιστάσεσιν, οἷον ἐπὶ μαρτυρίου. Εἰ μή τις προμελετὴσει τὸν νόμον τοῦ Θεοῦ, ἀπόλλυται. Πὰσης συντελείας εἶδον πέρας· πλατεῖα ἐντολή σου σφόδρα, κ. τ. ὲ. ’Υπὲρ πάντας τοὺς ἔξωθεν λόγους οἱ λόγοι τῶν ἐντολῶν τοῦ Θεοῦ πλατύνουσι καθαίροντες τὴν ψυχήν. Ὠς ἠγάπησα τὸν νόμον σου, Κύριε· ὅλην τὴν ἡμέραν μελέτη μου ἐστίν, κ. τ. ὲ. Μελετᾶται νόμος οὐκ ὲν λέξεσι καὶ φωναῖς μόνον, ἀλλὰ καὶ ἐν πράξεσιν. Ὅτε γὰρ ἀναγινώσκει τις, νοῶν τά λεγόμενα, καὶ πράττων αὐτὰ, μὴ παραλιπὼν ἕν τινι πράξει, ἀλλὰ ἐν πᾶσι ποιῶν ὂ βούλεται 6 νόμος, οὗτος καὶ λέγων καὶ ἀναγινώσκων καὶ πράττων μελετᾷ τδν τοῦ Θεοῦ νόμον. Ἐνοάδε μὲν οὖν λέγεται, ι Ὅλην τὴν ἡμέραν μελέτη μού ἐστιν, ι ἐν δὲ τῷ πρώτῳ ψαλμῷ οὐ μόνον τὴν ἡμέραν, ἀλλὰ καὶ τὴν νύκτα (pan τὸν ἐσόμενον μακάριον δεῖν μελετᾷν τὸν νόμον. Τί δήποτε ἐνταῦθα παρέλιπε τὴν νύκτας Ὅτι μικτός ἐστιν ἐνταῦθα τῶν ἀνῦρώπων 6 βίος, διὰ τοῦτο καὶ ἡμέραν νῦν ἔχομεν καὶ νύκτα· ὅταν δὲ ἅγιοι γενὼρ (ς μεθα καὶ μακάριοι, νὺξ ἡμᾶς οὗ διαδέξεται, ἀλλʼ ἐν μόνῃ ἐσόμεθα τῇ ἡμέρᾳ. Ὅρα οὖν ὡς μὲν ό ἐνταῦθα πορευόμενος, ἦτοι μὴ κατὰ βίον τέλειος (πορεία γάρ ἐστιν ἡ κατὰ κόσμον ἀναστροφή) οὐδέπω καθαρῶς πορεύεται, ἀλλʼ ὁτὲ μὲν ἐν ἡμέρᾳ ἐστὶν, ὁτὲ δὲ ἐν νυκτί· ἐν ἡμέρᾳ μὲν, ὅτε τὰ κατὰ τὸν νόμον καθήκοντα ποιεῖ· ὲν νυκτὶ δὲ, ὅτε οὐδέπω ὅλῃ καρδίᾳ (κᾶν μελετᾷ τὸν νόμον,) ποιεῖ τὸν νόμον, ἢ καὶ ὅτε παρὰ τὰ καθήκοντα πράττει. Ὀ μὲν οῦν ἀρχόμενος, ἢ καὶ προκόπτων, μελετᾷ τὸν νόμον ἡμέρας καὶ νυκτός · ό δὲ τετελειωμένος οὐκ ἐστιν ὲν νυκτὶ, ἀλλʼ ὲν ἡμέρᾳ, ὼς ό Παῦλός φησιν· ι Ἠ νὺξ προέκοψεν, ἡ δὲ ἡμέρα ἤγγικεν· ὡς ὲν ἡμέρᾳ εὐσχημόνως περιπατήσωμεν.) Καὶ πάλιν· ι Ἀρα οὖν οὐκέτι ἐσμὲν νυκτὸς οὐδὲ σκότους, ἀλλʼ ἐσμὲν τέκνα φωτὸς καὶ ἡμέρας. › Ὑπὲρ τοὺς ἐχθρούς μου ἑσόφισάς με τὴν ἐν· τολήν σου, ὅτι εἰς τὸν αἰῶνα ἐμή ἐστιν, κ. τ. ὲ. Νοῦς παθῶν γυμνωθεὶς καὶ γνώσεως μέτοχος γεγονὼς πανουργότερος γίνεται τῶν δαιμόνων, λέγων πολλάκις τὸ τοῦ Παύλου, τὸ, ι Οὐ γὰρ αὑτοῦ τὰ νοήματα άγνοοῦμεν, ι Τοῦ αὑτοῦ. Ἐχθροῦς νῦν φησιν ἐπιδικαζομένους τῶν ἐντολῶν, καὶ μισοῦντας ἡμᾶς· οἷς ἡμεῖς οὐκ ἐχθραίνομεν. Σημαίνει τοὺς ὲκ περιτομῆς Ἰουδαίους· ὑπὲρ τούτους γὰρ 6 Χριστιανὸς ὲσοφίσθη τὴν ἐντολὴν τοῦ Θεοῦ, πνευματικῶς τὸν νόμον νοῶν καὶ φυλάττων. ### English translation (Claude) writes: "Set free from sin, you became slaves to God," that is, by virtue and knowledge. "You have your fruit for sanctification, and its end is eternal life." And if the ant has no share in such an end, it clearly has none in this slavery either. So the ant is rightly said not to be under a master, in respect of this mastery. "Unless your law had been my meditation, I would have perished then in my humiliation," etc. Blessed indeed is it not to perish when one has come into a time of trial, such as martyrdom. Unless one has meditated on the law of God beforehand, he perishes. "I have seen an end of all perfection; your commandment is exceedingly broad," etc. Above all words from outside, the words of the commandments of God enlarge the soul by purifying it. "How I have loved your law, Lord! All the day it is my meditation," etc. The law is meditated on not only in words and sounds, but also in actions. For when someone reads, understanding what is said and doing it, not leaving it out in any action, but in everything doing what the law wills, he meditates on the law of God by speaking, reading, and doing. Here it is said, "All the day it is my meditation"; but in the first psalm he says that the one who is to be blessed must meditate on the law not only by day but also by night. Why did he leave out the night here? Because the life of men here is mixed; that is why we now have day and night. But when we become holy and blessed, night will not follow upon us, but we shall be in day alone. See, then, how the one who journeys here, that is, who is not perfect in his life (for conduct in the world is a journey), does not yet journey in purity, but is sometimes in day and sometimes in night: in day, when he does what the law requires; in night, when he does not yet do the law with his whole heart (even if he meditates on the law), or when he acts against what is required. So the beginner, or the one making progress, meditates on the law day and night; but the one who has been perfected is not in night, but in day, as Paul says: "The night is far gone, the day has drawn near; let us walk decently as in the day." And again: "So then we are no longer of night or of darkness, but we are children of light and of day." "You have made me wiser than my enemies in your commandment, for it is mine for ever," etc. A mind stripped of the passions, which has come to share in knowledge, becomes more cunning than the demons, often saying the word of Paul: "For we are not ignorant of his designs." Of the same. Here he calls enemies those who lay claim to the commandments and hate us, though we are not hostile to them. He means the Jews of the circumcision; for the Christian has been made wiser than these in the commandment of God, understanding and keeping the law spiritually. ### Scripture references - Rom 6:22: quotation, high confidence - Ps 119:92 (118:92 LXX): quotation, high confidence - Ps 119:96 (118:96 LXX): quotation, high confidence - Ps 119:97 (118:97 LXX): quotation, high confidence - Ps 1:2: allusion, high confidence - Rom 13:12: quotation, high confidence - Rom 13:13: quotation, high confidence - 1 Thess 5:5: quotation, high confidence - Ps 119:98 (118:98 LXX): quotation, high confidence - 2 Cor 2:11: quotation, high confidence ### Translation notes - The identification of the "enemies" with "the Jews of the circumcision" is translated as written; the note adds that Christians are not hostile to them. Quotations: Rom 6:22; Ps 118:92, 96–98 LXX (119); Ps 1:2; Rom 13:12–13; 1 Thess 5:5; 2 Cor 2:11. ### Citation (SBL) Origen, Sel. Ps. 1601 (PG 12:1601a–1601d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1587/#p-1601). ## PG 12:1603 (Ps 118 LXX) - URL: https://sophiascriptura.com/fathers/origen-selecta-psalmos/1587/#p-1603 - Source: PG 12:1604a–1604d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Notes on Psalm 119:98–104 (LXX 118): the Christian who understands more than the first teachers of the law, freedom of choice, and Christ's Gospel as the spiritual law. ### Greek text Διὰ τοῦτο δύναμαι νοῆσαι βαθύτερον τὸ είρημένον ὑπὸ τοῦ Κυρίου · ι Ἀγαπᾶτε τοὺς ἐχθροὺς ὑμῶν. ι Ἑχθροὶ γὰρ ἡμῶν εἰσιν ἐκεῖνοι ε ί οι ἔλοντες ζῆλον Θεοῦ, ἀλλʼ οὐ κατʼ ἐπίγνωσιν. ι Ὑπὲρ πάντας τοὺς διδάσκοντας με συνῆκα, ὅτι τὰ μαρτύριά σου μελέτη μου ἐστίν, κ. τ. ἑ. Αἱ Γραφαὶ ἐκείνων ἦσαν πρῶταιʼ ἐπιστεύθησαν τὰ λόγια τοῦ Θεοῦ. Ἐκεῖνοι διδάσκαλοι ἐπαγγέλλονται γεγονέναι, ἆτε πρῶτοι παραλαβόντες νόμον καὶ προφήτας. Ἡμεῖς οὖν οἰ ἀπὺ τῶν ἐθνῶν λέγομεν· ι ’Υπὲρ πάντας τοὺς διδάσκοντας με συνῆκα.» Διὰ τί δέ; ί ’Ότι τὰ μαρτύριά σου μελέτη μου ἐστί. ι Καινὰ εὑρίσκω μαρτύρια παρὰ τὰ πολλάκις εἰρημένα μαρτύρια. Μελέτη μοι) γάρ ἐστι τὰ μαρτύρια Ἰησοῦ Χριστοῦ · παρεδεξάμην γὰρ αὐτὰ τὰ μαρτύρια, καὶ διὰ τοῦτο ἐγὼ ὑπὲρ πάντας τοὺς διδάσκοντὰς με συνῆκα, Εἶπεν αὐτοὺς ἐχθροὺς ὁ Ἐκκλησιαπικὸς, εἶπεν αὐτοὺς διδάσκοντας· νῦν λέγει αὐτοὺς καὶ πρεσβυτέρους. Ὑπὲρ πρεσβυτέρους συνῆκα, ὅτι τὰς ἐντολάς σου ὲξεζῆτησα, κ. τ. ὲ. Χρήζομαι τούτῳ τῷ ῥητῷ πρὸς τοὺς γέροντας τοὺς μακρὸν χρόνον καὶ τὴν ἀπάθειαν νομίζοντας εἶναι πρόξενον τῆς γνώσεως τοῦ Θεοῦ. Ἐκ πάσης ὀδοῦ πονηρᾶς ἐκώλυσα τοὺς πόδας μου, ὅπως ἂν φυλάξω τοὺς λόγους σου, κ. τ. ἑ, Πονηρὰς ὁδοὺς ὡδεύομεν, ι ἀνόητοι ι ὅντες ποτὲ ι καὶ ἀπειθεῖς, πλανώμενοι, δουλεύοντες ἐπιθυμίαις καὶ ἡδοναῖς ποικίλαις, ι καὶ τὰ ἑξῆς. Ἐκεῖναι μὲν ἦσαν ὁδοὶ πονηραί. Τελείαὴ φωνὴ αὕτη Ἐκκλησιαστικοῦ, Ὅσον γὰρ ἔτι ἁμαρτάνομεν, λέγειν ταῦτα οὺ δυνάμεθα· ὲκ τοῦ γὰρ κωλύειν τοὺς πόδας ἡμῶν ὲκ πάσης ὁδοῦ πονηρᾶς φυλάξομεν τοὺς λόγους τοῦ Θεοῦ. Ποίους λόγους ; τοὺς ὲν νόμῳ, νοήσαντες αὐτοὺς πνευν ματικῶς, καὶ ἐπιγινώσκοντες τὸν διʼ αὐτῶν κηρυττόν μενον Ἰησοῦν Χριστόν. Ἐμφαίνει δὲ τὸ ἐλεύθερον τῆς προαιρέσεως τὸ, ι Ἐκώλυσα τοὺς πόδας. ι Ὠς γὰρ ἐπʼ αὐτῷ ὖντος τοῦ κινεῖν τοὺς πόδας είς τδ βαδίζειν, ἢ καὶ κωλύειν αὐτοὺς, τὸ προκείμενον εἶπεν. Ἀπὸ τῶν χριμάτων σου οὐκ ἐξέκλινα, ὅτι σὺ ἑνομοθέτησάς με, κ, τ. ὲ. Τοῦ σοῦ διαπαντὸς ἐμεμνήμην δικαστηρίου. Ἐν ἐνάτῳ δὲ λέγει ψαλμῷ* I Κατάστησον νομοθέτην ἐπʼ αὐτούς. Γνώτωσαν ἔθνη, ὅτι ἄνθρωποί εἰσιν. ι Μωῠσῆς μὲν γὰρ ἐνομοθέτησε τὰ τοῦ γράμματος τοῖς μὴ δυναμένοις χωρεῖν τὴν ἐπιδημίαν τῆςΚαινῆς Διαθήκης· Ἰησοῦς δὲ Χριστὸς ἐπιδημήσας ὲνομοθέτησέ μοι τὺ Εὐαγγέλιον, καὶ πνευματικόν μοι τὸν Μωῦσέως ἔδειξε νόμον. Ὠς γλυκέα τῷ λάρυγγί μου τὰ lor/ti σου. ὑπὲρ μέλι τῷ στόματί μου, κ. τ. ὲ. '0 ἡδόμενος καὶ τρεφόμενος ἐπὶ τῇ γνώσει νοῦς ὀνομάζεται στόμα Ἀπὸ τῶν ἐντολῶν σου συνῆκα· διὰ τοῦτο ἑμί ι σησα πᾶσαν ὁδὸν ἀδικίας, κ. τ. ἐ. Ὲν ταῖς σαῖς συνετὸς γενόμενος ἐντολαῖς διαιρούσαις μοι τὰ πρακτέα· καὶ μὴν οὺ μόνον ἄπειμι πάσης ὁδοῦ ἀδικίας, ἀλλὰ καὶ με μίσηκα. ### English translation (Claude) For this reason I can understand more deeply what the Lord said: "Love your enemies." For those are our enemies who "have a zeal for God, but not according to knowledge." "I have understood more than all my teachers, for your testimonies are my meditation," etc. The Scriptures were theirs first; "they were entrusted with the oracles of God." They profess to have become teachers, as the first to receive the law and the prophets. So we who are from the nations say: "I have understood more than all my teachers." Why? "For your testimonies are my meditation." I find new testimonies beside the testimonies often spoken. For my meditation is the testimonies of Jesus Christ; for I have received these testimonies, and for this reason I have understood more than all my teachers. The churchman called them enemies; he called them teachers; now he calls them elders too. "I have understood more than the elders, for I have sought out your commandments," etc. I use this verse against the old men who think that length of time and freedom from passion produce the knowledge of God. "I have restrained my feet from every evil way, that I may keep your words," etc. We walked evil ways, "being once foolish and disobedient, led astray, slaves to various desires and pleasures," and so on. Those were evil ways. This is the voice of a perfect churchman. For as long as we still sin, we cannot say these things; for it is by restraining our feet from every evil way that we shall keep the words of God. What words? Those in the law, when we understand them spiritually and recognize Jesus Christ, who is proclaimed through them. "I have restrained my feet" shows the freedom of choice; for he said this as one with whom it lay to move his feet to walk, or to restrain them. "I have not turned aside from your judgments, for you have given me law," etc. I always remembered your judgment seat. In the ninth psalm he says: "Appoint a lawgiver over them; let the nations know that they are men." For Moses gave the laws of the letter to those who could not receive the coming of the New Covenant; but Jesus Christ, having come, gave me the Gospel as law, and showed me that the law of Moses is spiritual. "How sweet are your sayings to my throat, more than honey to my mouth!" etc. The mind that delights in knowledge and is nourished on it is called the mouth. "From your commandments I have gained understanding; therefore I have hated every way of injustice," etc. Having gained understanding in your commandments, which distinguish for me what I must do; and indeed I not only depart from every way of injustice, but have also come to hate it. ### Scripture references - Matt 5:44: quotation, high confidence - Rom 10:2: quotation, high confidence - Ps 119:99 (118:99 LXX): quotation, high confidence - Rom 3:2: quotation, high confidence - Ps 119:100 (118:100 LXX): quotation, high confidence - Ps 119:101 (118:101 LXX): quotation, high confidence - Titus 3:3: quotation, high confidence - Ps 119:102 (118:102 LXX): quotation, high confidence - Ps 9:20 (9:21 LXX): quotation, high confidence - Rom 7:14: allusion, high confidence - Ps 119:103 (118:103 LXX): quotation, high confidence - Ps 119:104 (118:104 LXX): quotation, high confidence ### Translation notes - The note on the "elders" may have lost a negative ("and not freedom from passion"); translated as printed. The notes on the Jews as "enemies", "teachers" and "elders" are translated as written. Quotations: Matt 5:44; Rom 10:2; Rom 3:2; Ps 118:99–104 LXX (119); Titus 3:3; Ps 9:21 LXX (9:20); Rom 7:14. ### Citation (SBL) Origen, Sel. Ps. 1603 (PG 12:1604a–1604d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1587/#p-1603). ## PG 12:1605 (Ps 118 LXX) - URL: https://sophiascriptura.com/fathers/origen-selecta-psalmos/1605/#p-1605 - Source: PG 12:1605a–1605d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Notes on Psalm 119:106–109 (LXX 118): the believer's oath in accepting God's covenant, virginity as a freewill offering, and the soul in God's hands. ### Greek text Ὠμοσα καὶ ἐστησα τοῦ φυλάξασθαι τὰ κρίματα τῆς δικαιοσύνης σου, κ. τ. ἐ. Τὸ ἀμετάθετον τοῦ η σκοποῦ ὅρκον ὠνόμασεν. i Τοῦ αὐτοῦ. Τί ποιεῖ ἐνθάδε τὸ «ὤμοσα» ζητητέον. ι Διέθετο διαθήκην πρὸς τοὺς ἐκλεκτοὺς αὐτοῦ. ι Καὶ ταύτην τὴν διαθήκην πρὸς τοὺς ἐκλεκτοὺς αὑτοῦ διαθεμένου τοῦ Θεοῦ 6 πιστεύων παρεδέξατο, καὶ οἱονεὶ ὅρκοις μεταξὺ τοῦ Θεοῦ ἐποιήσατο παραδεξάμενος αὑτοῦ τὴν διαθήκην, ὥστε στῆσαι καὶ φυλάξασθαι τὰ κρίματα τῆς δικαιοσύνης αὑτοῦ. Ἰστημι δέ, φησὶν, αὐτά τῇ ἐμῇ ψυχῇ· καὶβταν αὐτά στήσω, γίνεται ἐκεῖνο τὸ εἰρημένον παρά τῷ Σολομῶντι ἐν Παροιμίαις· ι Λογισμοὶ δικαίων κρίματα. ι Ἐκεῖνα t τὰ κρίματά ι ἐστι ‹ τῆς δικαιοσύνης ι τοῦ Θεοῦ· τότε δὲ γενόμενα, ὅτε ὤμοσα καὶ ἐστησα αὐτὰ ὲν ἐμαυτῷ. Τὸ δέ ι στῆσαι ι ἐνταῦθα τὸ βεβαίως όρίσαι δηλοῖ· καὶ τὸ ι ὀμόσαι» τουτέστι τὸ ἀμεταθέτως τοῦτο προθέσθαι, καὶ ἀπαράβατον φυλάττειν τδ ἔργον τοῦ ὅρκου μετὰ βεβαιώσεως προελέσθαι. Τὰ ἑκούσια τοῦ στόματός μου εὐδόκησον δὴ, Κύριε, καὶ τὰ κρίματά σου δίδαξόν με, κ. τ. ἐ. Περὶ ὧν οὑ διετάχθημεν ποιεῖν, ἀλλά προαιρέσει ποιοῦμεν, ταῦτά φησιν ἑκούσια τοῦ στόματος ἡμῶν· οἷον, εί παρθενίαν ἀσκήσω, ἢν ού προσετάχθην οὐδὲ ἐκελεύσθην, ἀλλʼ ἑκουσίως τοῦτο ποιῆσαι κρεῖσσον αἱροῦμαι. Τοῦτο οῦν εὐδόκησον, Κύριε. Καὶ ἐπὶ ἄλλων δέ ὁμοίως τῶν κατὰ τὸν βίον ήμῶν τοιαῦτα εὐρήσομεν, ὧν τινὰ μὲν ποιοῦμεν ὡς προστεταγμένοι δοῦλοι, τι.νά δὲ πράττομεν ἑκουσίως. Ἡ ψυχή μου ἐν ταῖς χερσί σου διαπαντὸς, καί c τοῦ νόμου σου οὐκ ἐπελαθόμην, κ. τ. ἐ. Ζητήσεις πῶς ή ψυχὴ τοῦ Δαυῒδ ἐν ταῖς χερσὶ τοῦ Θεοῦ διαπαντός “ πότερον ὡς ἐν δικαιοσύνῃ, ἢ ὡς ἐν γνώσει. Καὶ τάχα τὸ πρότερον· ἀγγέλων μὲν γάρ ἐστι τὸ διαπαντὸς βλέπειν τὸ πρόσωπον τοῦ Θεοῦ, τουτέστι τὴν θεωρίαν αὑτοῦ, ἀνθρώπων δὲ τὸ δύνασθαι διαπαντὸς δικαιοπραγεῖν κατʼ ἐνέργειαν· ὅπερ ἐστὶ τὸ εἶναι ἐν ταῖς χερσὶ τοῦ Θεοῦ· ή γὰρ κατά διάνοιαν δικαιοπραγία μόνῳ προσῆν τῷ Χριστῷ, ὃς ἁμαρτίαν οὐκ ἐποίησε, δηλονότι κατʼ ἐνέργειαν, καὶ οὐχ εὑρέθη δόλος ἐν τῷ στόματι αὐτοῦ · σαφὲς, ὄτι κατὰ διάνοιαν, ἀφʼ ἦς προέρχονται τὰ περιττά τῆς καρδίας. Τὴν ψυχήν μοὺ σοι ἐγχειρίζω πάντοτε, σὲ φρουρὸν ποιοῦμαι καὶ ὑπερασπιστὴν,καὶ κυβερνήτην αὐτῆς· καὶ διὰ τοῦτο τοῦ νόμου σου οὐκ ἐπελαθόμην, ἵνα μὴ ἀποπέσω. Πᾶς 6 ἀναθεὶς ἑαυτὸν τῷ Θεῷ, τὴν ψυχὴν αὑτοῦ παρατίθεται εἰς τὰς χεῖρας αὐτοῦ, καθὼς καὶ ἀλλαχοῦ εἶπεν· t Ὅτι σὺ εἷ 6 ύπερασπιστής μου, Κύριε, εἰς χεῖράς σου παραθήσομαι τὸ πνεῦμά μου.» Εἰ δὲ μερίζει ἑαυτὸν είς ἡδονὰς καὶ πάθη σωματικά καὶ φροντίδας βιωτικάς, οὐ παρατίθεται τὴν ψυχὴν αὑτοῦ είς χεῖρας Θεοῦ. λ Τοῦ αὑτοῦ. Ὀ δὲ Ἀκύλας οὕτω t Ψυχή μου ἐν ταρσῷ μου ἐνδελεχῶς καὶ διηνεκῶς, καὶ νόμου σου οὐκ ἐπελαθόμηψ ι 6 δὲ Σύμμαχος· ι Ἦ ψυχή μου μετά χεῖράς μου διαπαντός ι ἡ δὲ πέμπτη ὁμοίως τοῖς Ἐβδομήκοντα. ### English translation (Claude) "I have sworn and resolved to keep the judgments of your righteousness," etc. He has named the unchangeableness of his purpose an oath. Of the same. We must inquire what "I have sworn" is doing here. "He made a covenant with his chosen ones." When God made this covenant with his chosen ones, the believer accepted it, and, by accepting his covenant, made as it were oaths between himself and God, so as to establish and keep the judgments of his righteousness. I establish them, he says, in my soul; and when I establish them, there comes about what is said by Solomon in Proverbs: "The thoughts of the righteous are judgments." Those "judgments" are "of the righteousness" of God; and they come about when I have sworn and established them in myself. "To establish" here means to define firmly; and "to swear," to resolve this unchangeably, and to choose with firm assurance to keep the work of the oath inviolate. "Accept, Lord, the freewill offerings of my mouth, and teach me your judgments," etc. The things we were not commanded to do but do by choice he calls the freewill offerings of our mouth: for example, if I practise virginity, which I was neither commanded nor ordered to do, but choose to do voluntarily as the better course. Accept this, then, Lord. And in other matters of our life we shall find such things in the same way: some we do as servants under orders, and some we do voluntarily. "My soul is in your hands continually, and I have not forgotten your law," etc. You will inquire how David's soul is in the hands of God continually: whether as in righteousness or as in knowledge. And perhaps the former; for it belongs to angels to see the face of God continually, that is, to contemplate him, but to men to be able to act righteously in deed continually; and this is to be in the hands of God. For righteousness of action in thought belonged to Christ alone, "who committed no sin" (that is, in deed) "and no deceit was found in his mouth" (clearly, in thought, from which the overflowings of the heart proceed). I entrust my soul to you always; I make you its guard and protector and pilot; and for this reason I have not forgotten your law, so that I may not fall away. Everyone who has dedicated himself to God commits his soul into his hands, as he said elsewhere: "For you are my protector, Lord; into your hands I will commit my spirit." But if he divides himself among pleasures and bodily passions and the cares of this life, he does not commit his soul into the hands of God. Of the same. Aquila renders thus: "My soul is in my palm continually and perpetually, and I have not forgotten your law"; Symmachus: "My soul is in my hands always"; and the Fifth edition like the Seventy. ### Scripture references - Ps 119:106 (118:106 LXX): quotation, high confidence - Ps 89:3 (88:4 LXX): quotation, high confidence - Prov 12:5: quotation, high confidence - Ps 119:108 (118:108 LXX): quotation, high confidence - 1 Cor 7:25: allusion, medium confidence - Ps 119:109 (118:109 LXX): quotation, high confidence - Matt 18:10: allusion, high confidence - 1 Pet 2:22: quotation, high confidence - Matt 12:34: allusion, medium confidence - Ps 31:5 (30:6 LXX): quotation, high confidence ### Translation notes - A garbled column number at the head of the column ("Ι 609") is removed. Virginity as a voluntary offering, not a command, is translated as written. Quotations: Ps 118:106, 108–109 LXX (119); Ps 88:4 LXX (89:3); Prov 12:5; Matt 18:10; 1 Pet 2:22; Matt 12:34; Ps 30:5–6 LXX (31:4–5). The readings of Aquila, Symmachus, and the Fifth edition (Quinta) are quoted on v. 109. ### Citation (SBL) Origen, Sel. Ps. 1605 (PG 12:1605a–1605d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1605/#p-1605). ## PG 12:1607 (Ps 118 LXX) - URL: https://sophiascriptura.com/fathers/origen-selecta-psalmos/1605/#p-1607 - Source: PG 12:1608a–1608d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Notes on Psalm 119:110–116 (LXX 118): the snares laid for Joseph and Daniel, the reward stored up, and hating the lawless man's sin while loving the image of God in him. ### Greek text Ἕθεντο ἁμαρτωλοὶ παγίδα μοι, καὶ ἐκ τῶν ἑντολῶν σου οὐκ ἐπλανήθην, κ. τ. ἐ. Παγίδας οἱ ἁμαρτωλοὶ πολλὰς τοῖς δικαίοις καὶ διαφόρους ράπτουσιν· οἷον τῷ Ἰωσὴφ ἠ Αἰγυπτία καὶ οἱ ἀδελφοίο τῷ Δανιὴλ οἱ ἀπὸ τοῦ Δαρείου λαβόντες ἐξουσίαν· ἀλλʼ οὐκ ἀπεπλανήθησαν τῶν ἐντολῶν τοῦ Θεοῖν διά τοῦτο τῶν παγίδων ἀνώτεροι ἐγένοντο. Ἑκληρονόμησα τὰ μαρτύριά σου εἰς τόναιῶνα, ὅτι ἀγαλλίαμα τῆς καρδίας. μου εἰσιν, κ. τ. ὲ. ’Ὀσοι χαίρουσι ταῖς ἐντολαῖς τοῦ Θεοῦ, καὶ τὴν δικαιοπραγίαν ἀσπάζονται, οὗτοι διαπαντὸς κληρονομοῦσιν αὒτοῦ τά μαρτύρια, κλῆρον αύτά καὶ μερίδα ἀντὶ πάντων τῶν ἐν τῷ κόσμῳ κτώμενοι, καὶ ὅπερ ἐὰν πάθωσιν ἐπʼ αὐτοῖς, εὐφραινόμενοι. "Exite-ct τὴν καρδίαν μου τοῦ ποιῆσαι τὰ δεκαιώματά σου εὶς τὸν αἰῶνα διʼ ἀντάμειψιν, κ. τ. ἐ. Εἰδὼς ἀποκειμένην ἀμοιβὴν ἔκλινα, ἥτις ἐστὶ βασιλεία Θεοῦο ι Ἃ ὀφθαλμὸς οὐκ εἶδε, καὶ οῦς οὐκ ἤκουσε, καὶ ἐπὶ καρδίαν ἀνθρώπου οὐκ ἀνέβη, ἃ ἡτοίμασεν ὁ Θεὸς τοῖς ἀγαπῶσιν αὐτόν. ι Τοῦ αὐτοῦ. Ἥ ἀντάμειψις τῶν δικαιωμάτων, ἡ γνῶσις αὐτῶν ἐστιν. Παρανόμους ἐμίσησα, τὸν δὲ νόμον σου ἠγάπησα, κ. τ. ἐ. Ὀ παράνομος, καθὸ παράνομος ὑπάρχει, μισητός ἐστι· καθὸ δὲ εἰκὼν καὶ πλάσμα Θεοῦ, ἀγαπητός ἐστι. Κατά γοῦν τὴν δευτέραν ἔννοιαν καὶ τοῖς ἐν τῇ φυλακῇ προσβάλλειν ἡμῖν προτέτακται, καὶ εὗ ποιεῖν τοὺς κακούργους νενομοθέτηται. Δύναται δὲ ἐνταῦθα λέγειν λόγους καὶ νόμους οὓς μεμίσηκεν ὁ Δαυῒδ. Τοῦ αὐτοῦ. Οὐκ ἐμίσει παρανόμους ἀνθρώπους· καὶγὰρ ἔδειξεν ὁ βίος αὑτοῦ, ὅτι οὐκ ἀνθρώπους τιαρανόμους ἐμίσησενο οὔτε γὰρ τὸν πατραλοίαν ’Δβεσσαλὼμ ἐμίσησεν, οὗτε τὸν Σαοὺλ, (περὶ οῦ εἶπεν ό Θεός· t Μεταμεμέλημαι χρίσας τὸν Σαοὺλ είς βασιλέαι)· διαφόρως τῷ Δαυῒδ ἐπιβουλεύσαντα, οὔτε ἄλλον τινὰ παράνομον· ὅθεν ι παρανόμους ι εἰπὼν, οὐ προσέθηκεν t ἀνθρώπους* ι ὼς γὰρ ἆγιος ἐμίσει πά μίσους ἀξια, τοὺς λόγους τοὺς παρανόμους, τὰ δόγμαι τα τά παράνομα, τὰς τοιαύτας διδασκαλίας, τὴν διάθεσιν καθʼ ἣν ἁμαρτάνουσιν· ὅθεν τοῖς παρανόμοις λόγοις ἀντέθηκε τὸν ἀγαπώμενον νόμον. Κατὰ ταύτην τὴν ἔννοιαν καὶ πατέρα καὶ μητέρα μισεῖν προστετάγμεθα, τουτέστιν ἀποστρέφεσθαι παρακαλοῦντας ἡμᾶς εἰς ἀσέβειαν, ἢ τοῦ κατά Χριστὸν ἀποτρέποντας μαρτυρίου. Ἀλλως γάρ καὶ τοὺς ἐχθροὺς ἡμῶν ἀγαπᾷν προστετάγμεθα. Θεοῦ δὲ προκαλουμένου είς τὸ καὶ τὴν ἰδίαν μισῆσαι ψυχὴν, ὁμοίως καὶ ἀνθρώπους δεῖ παρανόμους μισεῖν, ὡς ἂν αὐτοὺς ἐπιστρέψωμεν βελτιού μενοι τῷ μὴ τούτοις ὁμοιωθῆναι. · Ἐκκλίνατε ἀπʼ ἐμοῦ, πονηρευόμενοι, καὶ ἐεερευνήσω τὰς ἐντολὰς τοῦ Θεοῦ μου, κ. τ. ἐ. Ἐὰν μὴ ἐκκλίνωσιν ἀφʼ ἡμῶν οἱ δαίμονες, τὰς ἐντολὰς τοῦ Θεοῦ ποιεῖν οὐκ ἰσχύομεν· πρὸς γὰρ ταύτας μάλιστα ἵστανται, διά τὸ προξένους ἡμῖν γενέσθαι τῆς γνώσεως τοῦ Θεοῦ. Ἀντιλαβοῦ μου κατὰ τὸ λόγιόν σου, καὶ ζήσομαι, ### English translation (Claude) "Sinners laid a snare for me, and I did not stray from your commandments," etc. Sinners stitch together many and various snares for the righteous: for Joseph, the Egyptian woman and his brothers; for Daniel, those who received authority from Darius. But they did not stray from the commandments of God; therefore they proved stronger than the snares. "I have inherited your testimonies for ever, for they are the joy of my heart," etc. All who rejoice in the commandments of God and embrace righteous action inherit his testimonies continually, acquiring them as their lot and portion in place of everything in the world, and rejoicing in whatever they suffer for them. "I have inclined my heart to do your statutes for ever, for the reward," etc. I inclined it, knowing that a reward is stored up, which is the kingdom of God: "What eye has not seen, and ear has not heard, and has not entered into the heart of man, what God has prepared for those who love him." Of the same. The reward of the statutes is the knowledge of them. "I have hated the lawless, but I have loved your law," etc. The lawless man, insofar as he is lawless, is hateful; but insofar as he is the image and handiwork of God, he is to be loved. It is in the second sense that we have been commanded to visit those in prison, and it has been laid down that we do good to evildoers. But here he can mean words and laws that David hated. Of the same. He did not hate lawless men; his life showed that he did not hate lawless men. For he did not hate Absalom, who rose against his father, nor Saul (of whom God said, "I repent that I anointed Saul king"), who plotted against David in various ways, nor any other lawless man. That is why, when he said "the lawless," he did not add "men"; for as a saint he hated what deserves hatred: lawless words, lawless doctrines, such teachings, the disposition by which they sin. That is why he set the beloved law against the lawless words. In this sense we have been commanded to hate father and mother too, that is, to turn away from them when they urge us to impiety or turn us from martyrdom for Christ. For otherwise we have been commanded to love even our enemies. And since God calls us to hate even our own soul, we must likewise hate lawless men, so that we may turn them back by becoming better through not becoming like them. "Depart from me, you evildoers, and I will search out the commandments of my God," etc. Unless the demons depart from us, we have no strength to do the commandments of God; for it is against these above all that they take their stand, because these become for us the means to the knowledge of God. "Uphold me according to your saying, and I shall live," ### Scripture references - Ps 119:110 (118:110 LXX): quotation, high confidence - Gen 39:7: allusion, high confidence - Gen 37:18: allusion, high confidence - Dan 6:4: allusion, high confidence - Ps 119:111 (118:111 LXX): quotation, high confidence - Ps 119:112 (118:112 LXX): quotation, high confidence - 1 Cor 2:9: quotation, high confidence - Ps 119:113 (118:113 LXX): quotation, high confidence - Matt 25:36: allusion, high confidence - 2 Sam 15:10: allusion, medium confidence - 1 Sam 15:11: quotation, high confidence - Luke 14:26: allusion, high confidence - Matt 5:44: allusion, high confidence - Ps 119:115 (118:115 LXX): quotation, high confidence - Ps 119:116 (118:116 LXX): quotation, high confidence ### Translation notes - The scan reads "[lupae-dyon" for Παρανόμους (Ps 118:113 LXX); corrected. Quotations: Ps 118:110–113, 115–116 LXX (119); Gen 39; Gen 37; Dan 6; 1 Cor 2:9; Matt 25:36; 1 Sam 15:11; Luke 14:26; Matt 5:44. ### Citation (SBL) Origen, Sel. Ps. 1607 (PG 12:1608a–1608d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1605/#p-1607). ## PG 12:1609 (Ps 118 LXX) - URL: https://sophiascriptura.com/fathers/origen-selecta-psalmos/1605/#p-1609 - Source: PG 12:1609a–1609d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Notes on Psalm 119:116–121 (LXX 118): salvation complete only with the angels, sinners of the earth and of heaven, and the fear of God as the cross from which perfect love takes us down. ### Greek text καὶ μὴ καταισχύνῃς με ἀπὸ τῆς προσδοκίας μου, κ. τ. ὲ. ι ’Ότι ὴ θλίψις ὑπομονὴν κατεργάζεται, ὴ δὲ ὑπομονὴ δοκιμὴν, ὴ δὲ δοκιμὴ ἐλπίδα, ἡδὲ ὲλπὶς οὐ καταισχύνει. › ’ Τοῦ αὑτοῦ. ι Κατὰ τὸ λόγιόν σου· ι τουτέστι κατά τὴν ὑπόσχεσίν σου. Ἐπηγγείλω γὰρ ὲν τῷ νόμῳ ὑπερασπίζειν τῶν φυλασσόντων αὐτόν. Τοῦτον τοίνυν ἔχοντα τὸν σκοπὸν τῆς σῆς προνοίας ἀξίωσον, ἵνα μὴ ἐπιτυχὼν τῆς ἐλπίδος, αἰσχύνης ἀναπλησθῶ. Τὸ δὲ λόγιον ἐνταῦθα τὴν ὑπόσχεσιν δηλοῖ· ἀντὶ τοῦ· Τήν ὲπαγγελθείσάν μοι παράσχου σωτηρίαν. “ Βοήθησόν μοι, καὶ σωθήσομαι, καὶ μελετήσω . ἐν τοῖς δικαιώμασι σου διαπαντὸς, κ. τ. ὲ. Είγὰρ καὶ ἔφηʼ ι Βοηθός μου καὶ ἀντιλήπτωρ μου εἴ σὺ, ι ἀλλά δεῖται βοηθείας ἀδιαλείπτου. Ἐν ὅσῳ γάρ ἐσμεν ἐνταῦθα, οὔπω τέλειον τὸ ι σωθήσομαι, ι ἀλλʼ ὅταν μετὰ τῶν ἀγγέλων ζήσωμεν τοῦ Θεοῦ. Τότε γὰρ καὶ μελέτη δικαιωμάτων πρόσωπον πρὸς πρόσωπον, οὐ κατὰ τὴν σκιὰν, ἀλλά κατά τὴν ἀλήθειαν. Παραὸαίνοντας ἐλογισάμην πάντας τοὺς ἀμαρι ωσισὺς τῆς γῆς· διὰ τοῦτο ἠγάπησα τὰ μαρτύριά σου, κ. τ. ὲ. Ἡμεῖς μὲν ι παραβαίνοντας ι λέγομεν τοὺς δεδιδαγμένους τὸν λόγον, καὶ μετὰ τὸ δεδιδάχθαι, μὴ τετηρηκότας, ἀλλʼ ἀποστάντας καὶ παραβεβηκότας. Οὗτος δὲ ὁρᾷ, δτι πάντες ἔχουσιν ἀφορμάς πρὸς καλοκάγαθίαν, εἰ καὶ μὴ ἐδιδάχθησαν· ὥστε μὴ μόνους παραβάτας λέγεσθαι τοὺς μετὰ τὴν πίστιν ἀποστάντας, ἀλλά καὶ τοὺς ὁπωσποτοῦν ἁμαρτάνοντας. 'Apap't:tolol. δὲ τῆς γῆς οἱ ἐπὶ γῆς ἡμαρτηκότες ἀνι θρωποι. ’Δλλοι γάρ εἰσιν ἁμαρτωλοὶ οὐρανοῦ, πρὸς οὓς ἡμῖν ἐστιν ἡ πάλη ι πρὸς τὰ πνευματικά τῆς πονηρίας ὲν τοῖς ἐπουρανίοις. ι Ἐκεῖ γὰρ πρῶτον ἁμαρτόντες, ὕστερον καὶ ἐπὶ γῆς τοῦτο ποιοῦσιν. Καθήλωσον ἐκ τοῦ φόβου σου τὰς σάρκας μου· ἀπὸ γὰρ τῶν χριμάτων σου ἐφοβήθην, κ. τ. ὲ. '0 καθηλούμενος σταυροῦται. Ζητῶ οὖν τὸν σταυρὸν, καὶ ζητῶ μήποτε ό σταυρὸς ἐστιν 6 φόβος τοῦ Θεοῦ. Καὶ γάρ εἶπεν ό Σωτήρ· ι Ὃς ἐὰν μὴ ἄρῃ τὸν σταυ ρὸν αὑτοῦ, καὶ ἀκολουθήσῃ μοι, οὐκ ἐστι μου ἄξιος. ι Πολλάκις δὲ διεστειλάμεθα περὶ φόβου καὶ ἀγάπηςο καὶ τελειότερον εἰρήκαμεν τὸν ἀγαπῶντα τοῦ φοβου· μένου, καὶ ἀναγκαῖον εἶναι τὸν φόβον πρὸς εἰσαγωγὴν. Ὅπου δὲ εἰσέλθῃ ι τελεία ἀγάπη, ἔξω βάλλει τὸν φόβον. ι Ἐπεὶ τοίνυν εὑρίσκεται καθηλούμενος ὲκ τοῦ φόβου ὑπὸ τοῦ θεοῦ 6 δίκαιος, ζητῶ, μήποτε 6 μὲν σταυρούμενος φοβεῖται καθηλούμενος ὲκ τοῦ φόβου, ἵνα νεκρώσῃ τά μέλη τὰ ἐπὶ τῆς γῆς· ἡνίκα δʼ ἂν ἔλθῃ ἡ τελεία ἀγάπη, καθαιρείται ἀπὸ τοῦ σταυροῦ,θάτιτεται, ὲκ νεκρῶν ἐγείρεται, ἱνʼ ὲν καινότητι ζωῆς περιπατήσῃ. οὐκέτι κατά φόβον, ἀλλά κατά τὴν ἀγάπην την ὲν Χριστῷ Ἰησοῦ. Ἐποίησα κρίμα καὶ δικαιοσύνην· μὴ παραδῷς με τοῖς ἀδικοῦσί με, κ. τ.ὲ. Πῶς οὖν Ἰὼβ ποιήσας κρίμα καὶ δικαιοσύνην, ὼς αὐτὸς 6 Κύριος ἐμαρτύρησε, παρεδόθη τοῖς ἀδικοῦσιν αὐτόν; Ἢ τὴν ψυχὴν αὐτοῖς οὐ βούλεται παραδίδοσθαιʼ σώματος γάρ καὶ κτημάτων ὁ δίκαιος οἶδεν καταφρονεῖν. ### English translation (Claude) [Ps 118 LXX / 119, continued] "and do not put me to shame in my expectation," etc. "For affliction produces endurance, and endurance character, and character hope, and hope does not put to shame." Of the same. "According to your saying," that is, according to your promise. For you promised in the law to protect those who keep it. Count me, then, who have this aim, worthy of your providence, so that I may not fail of my hope and be filled with shame. "Saying" here means the promise; that is: Grant me the salvation promised to me. "Help me, and I shall be saved, and I will meditate on your statutes continually," etc. For even if he said, "You are my helper and my protector," yet he needs unceasing help. For as long as we are here, "I shall be saved" is not yet complete; it will be when we live with the angels of God. For then the meditation on the statutes too will be face to face, not according to the shadow but according to the truth. "I reckoned all the sinners of the earth as transgressors; therefore I loved your testimonies," etc. We call "transgressors" those who have been taught the word and, after being taught, did not keep it, but fell away and transgressed. But he sees that all have starting points toward goodness, even if they were not taught; so that not only those who fell away after faith are called transgressors, but also those who sin in any way whatever. And the sinners of the earth are men who have sinned on earth. For there are other sinners, of heaven, against whom our wrestling is, "against the spiritual forces of wickedness in the heavenly places"; for having sinned there first, they afterwards do so on earth as well. "Nail my flesh with the fear of you; for I have been afraid of your judgments," etc. One who is nailed is crucified. I seek, then, the cross, and I ask whether the cross is the fear of God. For the Saviour said: "Whoever does not take up his cross and follow me is not worthy of me." We have often distinguished between fear and love, and have said that the one who loves is more perfect than the one who fears, and that fear is necessary for the introduction. But where "perfect love" comes in, "it casts out fear." Since, then, the righteous man is found nailed by God with fear, I ask whether the one who is crucified fears, being nailed with fear, so that he may put to death his members that are on earth; but when perfect love comes, he is taken down from the cross, is buried, is raised from the dead, so that he may walk in newness of life, no longer according to fear but according to the love that is in Christ Jesus. "I have done judgment and righteousness; do not hand me over to those who wrong me," etc. How, then, was Job, who did judgment and righteousness, as the Lord himself testified, handed over to those who wronged him? Or else he does not wish his soul to be handed over to them; for the righteous man knows how to despise body and possessions. ### Scripture references - Ps 119:116 (118:116 LXX): quotation, high confidence - Rom 5:3: quotation, high confidence - Ps 119:117 (118:117 LXX): quotation, high confidence - Ps 119:114 (118:114 LXX): quotation, high confidence - 1 Cor 13:12: allusion, high confidence - Ps 119:119 (118:119 LXX): quotation, high confidence - Eph 6:12: quotation, high confidence - Ps 119:120 (118:120 LXX): quotation, high confidence - Matt 10:38: quotation, high confidence - 1 John 4:18: quotation, high confidence - Col 3:5: allusion, high confidence - Rom 6:4: allusion, high confidence - Ps 119:121 (118:121 LXX): quotation, high confidence - Job 1:8: allusion, high confidence ### Translation notes - Quotations: Ps 118:116–117, 119–121 LXX (119); Rom 5:3–5; Ps 118:114 LXX (119:114); 1 Cor 13:12; Heb 10:1; Eph 6:12; Matt 10:38; 1 John 4:18; Col 3:5; Rom 6:4; Job 1:8; Job 2:6. ### Citation (SBL) Origen, Sel. Ps. 1609 (PG 12:1609a–1609d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1605/#p-1609). ## PG 12:1611 (Ps 118 LXX) - URL: https://sophiascriptura.com/fathers/origen-selecta-psalmos/1605/#p-1611 - Source: PG 12:1612a–1612d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Notes on Psalm 119:125–133 (LXX 118): understanding as the wage of God's servant, the time to act for the Lord, the wonderful testimonies searched out, and the Spirit drawn in through an open mouth. ### Greek text Δοῦλιίς σου εἰμὶ ἐγώ συνέτισόν με καὶ γνώσομαι τὰμαρτύριιὶ σου. κ. τ. ἐ. Οὐδεὶς δοῦλος τῆς ἁμαρτίας δοῦλός ἐστι τοῦ Θεοῦ· ό οὖν δουλεύων ἐν πάσῃ πράξει καὶ διανοήσει, ποιῶν πάντα κατά τὸν λόγον αὐτοῦ, οὗτος λεγέτω· ι Δοῦλός σου εἰμὶ ἐγώ. ι Τοιοῦτος ὢν ὁΠροφήτης, ἀξιοῖ μισθὸν λαβεῖν τῆς δουλείας τό· ι Συνὲτισόν με. ι Ἔστι γὰρ σύνεσις διδομένη ἀπὸ Θεοῦ, ἢ ἀπόκειται παρά τῷ Θεῷ ὡς ἐν θησαυροφυλακίῳ. Πνεῦμα γάρ, φησι, σοφίας καὶ συνέσεως, καὶ τά ἑξῆς τῶν ἀγαθῶν χαρίσματα ἀναπαύσεται ἐπʼ αὐτόν. Καιρός τοῦ ποιῆσαι τῷ Κιιρίῳ, διεσκέδασαν τόν νόμον σου, κ. τ. ἐ. Καιρός ἐστι χρόνος κατορθώσεως τῷ Κυρίῳ, τοῦ ποιῆσαι ἐκδίκησιν δηλονότι. Κατέλυσαν, ἠθέτησαν τὸν νόμον σου οἱ παράνομοι. Σύμμαχοςο ι Καιρὸς πρᾶξαι τῷ Κυρίῳ, ὅτι σκεδαννύουσι τὸννόμον σου, ι Ἀκύλας ι Ἦκύρωσαν. ι Διὰ τοῦτο πρὸς πάσας τὰς ἐντολάς σου κατωρθούμην, πᾶσαν ὀδέν ἄδικον ἐμίσησα, κ. τ. ἑ. '0 μὴ πάσας τὰς ἐντολὰς κατορθώσας ούδέ πᾶσαν ὁδὸν ἄδικον ἐμίσησεν. Εἰ δὲ ὁ φοβούμενος τὸν Κύριον μισεῖ ἀδικίαν, οὗτος δὲ οὐκ ἐμίσησεν, οὐ φοβεῖται τὸν Κύριον. Ὀ δέ μὴ φοβούμενος οὐ μακάριος, εἴπερ, ι Μακάριος ὁ φοβούμενος τὸν Κύριον. ι Ὁ τὰς ἐντολάς τοῦ Θεοῦ ἀγαπῶν μισεῖ πᾶσαν κακίαν, ὡς ἀντικειμένην αὐταῖς. Ἀσύμβατον γάρ ἀρετὴ καὶ κακία, φῶς καὶ σκότος, ὑγεία καὶ νόσος. Θαυμαστὰ τὰ μαρτύριά σου, διὰ τοῦτο ἐξηρεύνησεν αὐτὰ ἡ ψυχή μου, κ. τ. ἐ. Ἐπεὶ μεγάλα ὅντα καὶ πολὺν ἔχοντα νοῦν τὰ μαρτύριά σου, θαυμαστά ἐστι, τούτου χάριν οὐχ ὼς ἔτυχεν αὐτοῖς προσέχω, ἀλλʼ ἐπιτεταμένως ὲξερευνᾷ αὐτὰ ἡ ψυχή μουο ἔχων γὰρ τὴν αὐτῶν θεωρίαν, ὁρῶ ἐμαυτὸν πολὺ τῆς ἐπιστήμης αὐτῶν ἀπολειπόμενον, καὶ δεύτερον αὐτοῖς ἐπιβάλλω* εἶτα πάλιν ὁρῶν, ὅτι μόγις ἐν εἰσαγωγῇ αὐτῶν ὑπάρχω, ἐπιτείνω τοίνυν ἐγχωροῦσάν μοι ἔρευναν, ἐως οῦ τὴν ἀκραιφνεστάτην τῆς ἐπιστήμης αὐτῶν ἔξω ἀλήθειαν. Τὸ στόμα μου ἤνοιξα καὶ εῖλκυσα πνεῦμα, ὅτι τὰς ἐντολάς σου ἐπεπόθουν, κ. τ. ἐ. '0 ἀνοίξας διὰ τῆς πρακτικῆς τὴν καρδίαν, ἕλκει τὸ ἆγιον Πνεῦμα τὸ ἀποκαλύπτον αὑτῴ τὰ μυστήρια τοῦ Θεοῦ. Τὸ στόμα τῆς ψυχῆς μου ἐστὶν ή διάνοια. Τοῦτο οὖν κλείσας τοῖς πονηροῖς λογισμοῖς, ἡνοιξα τοῖς ἀγαθοῖς, καὶ εἵλκυσα Πνεῦμα συνέσεως, χάριτος, καὶ σοφίας. Τοῦ αὐτοῦ. Μισθὸς ἄρα τῆς χορηγίας τοῦ Πνεύματος ἡ φράσις τῶν ἐντολῶν τοῦ Θεοῦ καὶ ἡ κατόρθωσις, ὥστε ἀνοῖξαι μόνον ἡμᾶς τὸ στόμα, καὶ παραχρῆμα Πνεῦμα ἐξ οὐρανῶν ἕλκειν. Τὰ διαβήματά μου κατεύθυνον κατὰ τὸ,λόγιόν σου, καὶμὴ κατακτιριευσάτω μου πᾶσα ἀνομία, κ. τ. ἑ. Τοῦ μὲν κατὰ διάνοιαν ἁμαρτάνοντος κυριεύειν λέγεται ἡ ἀνομίαʼ τοῦ δέ κατʼ ἐνέργειαν παρανομοῦντος, κατακυριεύειν. Ἢ τάχα τῶν μὲν ὀλίγα ἁμαρτανόντων κυριεύει ἠ ἀνομία, τῶν δὲ πλείονα κατακυριεύει. ### English translation (Claude) "I am your servant; give me understanding, and I shall know your testimonies," etc. No slave of sin is a servant of God; so let the one who serves in every action and thought, doing everything according to his word, say: "I am your servant." Being such a one, the Prophet asks to receive as the wage of his service: "Give me understanding." For there is an understanding given by God, which is stored with God as in a treasury. "For the Spirit of wisdom and understanding," it says, and the other gifts of good things, "will rest upon him." "It is time to act for the Lord; they have scattered your law," etc. It is the time of achievement for the Lord, namely, to execute vengeance. The lawless have dissolved and set aside your law. Symmachus: "It is time to act for the Lord, for they are scattering your law"; Aquila: "They have annulled." "Therefore I was directed toward all your commandments; I hated every unjust way," etc. Whoever has not accomplished all the commandments has not hated every unjust way either. And if the one who fears the Lord hates injustice, and this man has not hated it, he does not fear the Lord. And the one who does not fear is not blessed, since "Blessed is the one who fears the Lord." Whoever loves the commandments of God hates all vice as opposed to them. For virtue and vice are incompatible, as are light and darkness, health and sickness. "Your testimonies are wonderful; therefore my soul has searched them out," etc. Since your testimonies, being great and full of meaning, are wonderful, for this reason I do not attend to them carelessly, but my soul searches them out intently. For when I have contemplated them, I see myself falling far short of the understanding of them, and I apply myself to them a second time; then again, seeing that I am barely at the introduction to them, I intensify the search that lies open to me, until I attain the purest truth of the understanding of them. "I opened my mouth and drew in breath, for I longed for your commandments," etc. Whoever has opened his heart through the practical life draws in the Holy Spirit, who reveals to him the mysteries of God. The mouth of my soul is the understanding. Having shut this to evil thoughts, I opened it to good ones, and drew in the Spirit of understanding, of grace, and of wisdom. Of the same. So the wage for the supply of the Spirit is the declaring and the accomplishing of the commandments of God, so that we have only to open our mouth and at once draw the Spirit from heaven. "Direct my steps according to your saying, and let no lawlessness rule over me," etc. Lawlessness is said to rule over the one who sins in thought, and to rule completely over the one who transgresses in deed. Or perhaps lawlessness rules over those who sin a little, and rules completely over those who sin more. ### Scripture references - Ps 119:125 (118:125 LXX): quotation, high confidence - John 8:34: allusion, high confidence - Isa 11:2: quotation, high confidence - Ps 119:126 (118:126 LXX): quotation, high confidence - Ps 119:128 (118:128 LXX): quotation, high confidence - Ps 112:1 (111:1 LXX): quotation, high confidence - 2 Cor 6:14: allusion, high confidence - Ps 119:129 (118:129 LXX): quotation, high confidence - Ps 119:131 (118:131 LXX): quotation, high confidence - Ps 119:133 (118:133 LXX): quotation, high confidence ### Translation notes - "Breath" in v. 131 is πνεῦμα, which the note takes as the Holy Spirit. Quotations: Ps 118:125–126, 128–129, 131, 133 LXX (119); John 8:34; Isa 11:2; Ps 111:1 LXX (112:1); 2 Cor 6:14. The readings of Symmachus and Aquila are quoted on v. 126. ### Citation (SBL) Origen, Sel. Ps. 1611 (PG 12:1612a–1612d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1605/#p-1611). ## PG 12:1613 (Ps 118 LXX) - URL: https://sophiascriptura.com/fathers/origen-selecta-psalmos/1605/#p-1613 - Source: PG 12:1613a–1613d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Notes on Psalm 119:136–143 (LXX 118): temptations in thought as waters, burning zeal, the fire-refined word of God, and eternal righteousness. ### Greek text Διεξόδοιος ὑδάτων κατέδυσαν οἱ ὀφθαλμοί μου, ἐπεὶ οὐκ ἐφύλαξα τὸν νόμον σου, κ. τ. ἐ. Τοὺς κατὰ διάνοιαν πειρασμοὺς νῦν τροπικῶς ὕδατα όνομάδίει, ὧν ἡμᾶς ἀποτρέπει Σολομὼν, λέγωνʼ ι Ἀπὸ ὓδατος ἀλλοτρίου ἀπόσχου, καὶ ἀπὸ πηγῆς ἀλλοτρίας μὴ πίῃς. ι Τοῦ αὐτοῦ. Οί ἡμέτεροι ὀφθαλμοὶ είς διεξόδους ὑδάτων καταδύνουσι τὰ τοῦ βίου πράγματα ἀστατα, οἷς ἐστι χρεία λοιπὸν ἐκεῖθεν ἀναχθῆναι καὶ διαβλέψαι, ὥστε τά ἑστηκότα τοῦ μέλλοντος αίῶνος διαθ ρεῖν λοιπόν. Τοῦ αὐτοῦ. '0 Σύμμαχος οῦτον ι Διαιρέσεις ὑδάτων κατέδυ-ναν οἱ ὀφθαλμοί μου περὶ τῶν μὴ φυλασ. σόντων τὸν νόμον σου. ι Ἐξέτηξέ με ζῆλος σου, ὅτι ἐπελάθοντο uit-rddτων σου ol ἐχθροί μου, κ. τ. ἐ. Οἷον ςῆλον ἀνελάμὄανον, εἴποτε ἑώρων τινὰ ἐπιλελησμένον τῶν σῶν λόγων; Οὐχ ἁπλῶς ζῆλον, ἀλλά διάπτοντά τε καὶ ἔνο θερμον, καὶ αὐτόχρημα καῦσιν, εί ἐθεώρουν τινας ἐπιλανθανομένους σου τῶν λόγων. Περὶ τούτου τοῦ ζήλου ἐμνήσθησαν oi μαθηταὶ ἐκ προσώπου τοῦ Κυρίου ὲν ψαλμῷ εἰρημένου, ὅτι ι Ὀζῆλος τοῦ οἴκου σου κατέφαγέ με. ι Πεπυρωμένον τὸ λόγιόν σου σφόδρα, καὶ ὁ δοῦλός σου ἠγάπησεν αὐτὸ, κ. τ. ἐ. ΙἈδολος, φησιν, ὁ τοῦ Θεοῦ νόμος, ὡς αὐτῷ πεπυρωμένος τῷ πνεύματιο διόπερ ού κολακείαν, οὐκ εἰρωνείαν κέκτηται, ἀλλά φανερῶς τοὺς ἁμαρτάνοντας ἐλέγχει, τοὺς ἀμελοῦντας στύφει. ι Ζῶν γὰρ ὁ λόγος τοῦ Θεοῦ, καὶ ἐνεργὴς, καὶ τομώτερος ὑπὲρ πᾶσαν μάχαιραν δίστομον, καὶ διικνούμενος ἄχρι μερισμοῦ ψυχῆς καὶ πνεύματος, ἁρμῶν τε καὶ μυελῶν, καί κριτικὸς ὲνθυμήσεων καὶ ἐννοιῶν καρδίας. ι Τοῦτον τοίνυν, εἴπερ ἐσμὲν δοῦλοι τοῦ Θεοῦ, καὶ ἡμεῖς ἀγαπήσωμεν, μηδαμῶς αὑτὸν κυβεύοντες μηδὲ δολοῦντες (ὅπερ πᾶς ό Παῦλος ᾐνίξατο), καθαρὸν δὲ προφέροντες, καθάπερ ἐκ τῆς τοῦ Πνεύ ματος χωνείας ἐδεξάμεθα. Τοῦ αὐτοῦ. Τὸ πεπυρωμένον λόγιον τοῦ Θεοῦ κατακαίει ξύλα, χόρτον, καλάμην, τάς μοχθηρὰς ἕξεις ἀναλίσκον. Ἦ δικαιοσύνη σου δικαιοσύνη εἰς τὸν αἰῶνα, καὶ ὀ νόμος σου ἀλήθεια, κ. τ. ἑ. Ἤ παρά ἀνθρώποις δικαιοσύνη πρὸς ὀλίγον ψηφίζεται. Δικαιοσύνη αίώνιος δικαιοσύνη κυρίως ’ ὃν ἂν δικαιοῖς, αίωνίως καὶ δικαίως βεβαιοῖς. Ἦ δὲ τῶν ἀνθρώπων οῦ τοι· αύτη · πρόσκαιρός τε γὰρ καὶ σφαλλομένη τὰ πολλά. Καὶ ό νόμος σου αὐτὸ χρῆμα ἀληθείας, σφόδρα ἀληθεύων ἐν πᾶσι. Νοεῖται δὲ ἀλήθεια καὶ ἡόρθὸτης κατά τό ° ι Δίκαιος εῐ, Κύριε, καὶ εὐθεῖς αί κρίσεις σου. ι Θλίψεις καί ἀνάγκαι εὕροσάν με, at ἐντολαί σου μελέτη μου, κ. τ. ὲ. Ὥσπερ ἐκζητουσῶν ἡμᾶς τῶν θλίψεων καὶ τῶν ἀναγκῶν, λέγει τὸ, ι Εὖροσάν με. ι Ἢ τάχα θλίψεις οἱ θλίβοντες λέγονται, καὶ ἀνάγκαι οἱ τὰς ἀνάγκας ἐπάγοντες· ἔθος γὰρ ἔχει ἡ Γ ραφὴ τὰς ἕξεις ἀντὶ τῶν ἐχόντων αὑτὰς ὀνομάζειν. οὕτω γὰρ παρά Παύλῳο ι Ἥ ἀγάπη οὐδέποτε ἐκπίπτει· ι και παρά Σολομῶντι ο ι 'H κακὴ βουλὴ ἀπέλιπε ### English translation (Claude) "My eyes went down into streams of water, because I did not keep your law," etc. Here he figuratively calls temptations in thought waters, from which Solomon turns us away, saying: "Keep away from strange water, and do not drink from a strange fountain." Of the same. Our eyes go down into the streams of water, the unstable affairs of this life; from there they need to be brought up and to see clearly, so as to discern at last the stable things of the age to come. Of the same. Symmachus renders thus: "My eyes went down into divisions of waters, over those who do not keep your law." "Your zeal has consumed me, because my enemies have forgotten your words," etc. What zeal did I take up whenever I saw someone who had forgotten your words? Not simply zeal, but piercing and hot, a very burning, if I saw some forgetting your words. Of this zeal the disciples remembered that it was spoken in a psalm in the person of the Lord: "Zeal for your house has consumed me." "Your saying is exceedingly refined by fire, and your servant has loved it," etc. The law of God, he says, is without guile, as tried in the fire by the Spirit himself; therefore it has no flattery and no irony, but openly reproves those who sin and stings the negligent. "For the word of God is living and active, sharper than any two-edged sword, piercing to the division of soul and spirit, of joints and marrow, and discerning the thoughts and intentions of the heart." Let us too, then, if we are servants of God, love it, never playing dice with it or adulterating it (as Paul hinted), but offering it pure, as we received it from the smelting of the Spirit. Of the same. The fire-refined saying of God burns wood, hay, and straw, consuming evil habits. "Your righteousness is righteousness for ever, and your law is truth," etc. Righteousness among men is decreed for a short time. Eternal righteousness is righteousness in the proper sense: whomever you justify, you confirm eternally and justly. That of men is not so, for it is temporary and often mistaken. And your law is truth itself, exceedingly true in all things. Truth and uprightness are understood as in: "You are righteous, Lord, and your judgments are upright." "Afflictions and hardships have found me; your commandments are my meditation," etc. He says "have found me" as though afflictions and hardships were seeking us out. Or perhaps those who afflict are called afflictions, and those who bring hardships are called hardships; for Scripture is accustomed to name habits in place of those who have them. So in Paul: "Love never fails"; and in Solomon: "Evil counsel has abandoned ### Scripture references - Ps 119:136 (118:136 LXX): quotation, high confidence - Prov 9:18: quotation, medium confidence - Ps 119:139 (118:139 LXX): quotation, high confidence - Ps 69:9 (68:10 LXX): quotation, high confidence - John 2:17: allusion, high confidence - Ps 119:140 (118:140 LXX): quotation, high confidence - Heb 4:12: quotation, high confidence - 2 Cor 2:17: allusion, high confidence - Eph 4:14: allusion, medium confidence - 1 Cor 3:12: allusion, high confidence - Ps 119:142 (118:142 LXX): quotation, high confidence - Ps 119:137 (118:137 LXX): quotation, high confidence - Ps 119:143 (118:143 LXX): quotation, high confidence - 1 Cor 13:8: quotation, high confidence - Prov 2:17: quotation, medium confidence ### Translation notes - The scan reads "suum" for Θλίψεις (Ps 118:143 LXX); corrected. Quotations: Ps 118:136, 139–140, 142–143 LXX (119); Prov 9:18 LXX; Ps 68:10 LXX (69:9) / John 2:17; Heb 4:12; 2 Cor 2:17; 2 Cor 4:2; Eph 4:14; 1 Cor 3:12; Ps 118:137 LXX (119:137); 1 Cor 13:8; Prov 2:17 LXX. ### Citation (SBL) Origen, Sel. Ps. 1613 (PG 12:1613a–1613d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1605/#p-1613). ## PG 12:1615 (Ps 118 LXX) - URL: https://sophiascriptura.com/fathers/origen-selecta-psalmos/1605/#p-1615 - Source: PG 12:1616a–1616d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Notes on Psalm 119:143–152 (LXX 118): commandments that comfort in affliction, understanding before knowledge, the righteous man's great cry, and drawing near to God who draws near. ### Greek text τὴν διδασκαλίαν τὴν ἐκ ’νεότητος, καὶ τῆς θείας ἐπελάθετο διαθήκης. ι Ποιεῖ δέ πολλάκις καὶ τὸ ἀνάπαλιν ἡ Γ ραφὴ, καὶ τὸν πεφυκότα δέχεσθαι τὴν ἁρεο τὴν ἀντ) τῆς ἀρετῆς ὀνομάζει. Ἐν γὰρ ταῖς Παροιμίαις φησίν· ι Ol ἀπαίδευτοι ἐμίσησαν σοφίαν, ι ἀντὶ τοῦ ἀρετήν. Καὶ 6 Παῦλος· «Μὴ μετατίθεσθε ἀπὸ τοῦ νοὸς ἡμῶν, ι τουτέστιν, ἀπὸ τῆς τοιᾶσδε γνώμης. Ἐν ταῖς θλίψεσιν αί ἐντολαί σου μελέτη μου ἦσαν παρηγοροῦσαι καὶ τὸ ἄλγος ἐπικουφίζουσαι. Ταῦτα γὰρ συνέζευκται τοῖς ἐργάταις τῆς ἀρετῆς ἐκ γὰρ τῆς τούτων διδασκαλίας τὴν ἀνδρίαν μανθάνω, καὶ φέρω γενναίως τά λυπηρά. Οὕτω καὶ Σύμμαχος ήρμήνευσεν ο ι Θλίψεις καὶ κακώσεις κατέλαόόν με, αἰδὲ ἐντολαί σου έτερπόν με. ι '0 δέ Ἀκύλας οὕτω ι Θλιμμὸς καὶ συνοχὴ εὗρόν με · αἱ ἐντολαί σου ἀπόλαυσίς μου. ι Δικαιοσύνη τὰ μαρτύριά σου εὶς τὸν αἰῶνα ο συνέτισόν με, καὶ ζῆσομαι, κ. τ. ἐ. Ἦ σύνεσις προτέρα ἐστὶ τῆς γνώσεως, ὡς εἶναι τὸν γνωστικὸν καὶ συνετόνο τὸν δέ συνετὸν οὐ πάντως καὶ γνωστικὸν · Ἐκέκραξα ἐν ὅλῃ καρδίᾳ μου, ἑπάκουσόν μου, Κύριε, τὰ δικαιώματά σου ἐκζητήσω, κ. τ. ἑ. Ἐξ ὅλης καρδίας ἀγαπῶν τὸν Θεὸν, οὗτος ἐν ὅλῃ κράζει καρδίᾳ. Τοῦ αὐτοῦ. Οὐχ ἡ κραυγὴ μεγάλη ἐστὶ φωνὴ, ἀ)λὰ τὸ μέγεθος τῶν σημαινομένων ὑπʼ αὐτῆς τῷ Θεῷ. '0 γὰρ δίκαιος μεγάλην ἀποτελεῖ πρὸς τὸν Θεὸν φωνὴν. αἰτῶν ἐπουράνια καὶ μεγάλα. Οὕτω καὶ 6 δίκαιος ’Ἅβελ ἀποθανὼν λαλεῖ· ι Φωνὴ γὰρ αἵματος τοῦ ἀδελφοῦ σου βοᾷ πρὸς μὲ ἐκ τῆς γῆςʼ ι ἵνα δηλωθῇ, ὅτι δίκαιος πρὸς τὸν Θεὸν μεγάλῃ κέκραγε φωνῇ. Καί τῷ Μωσῇ καταδιωκομένῳ ὑπὸ τῶν Δίγυπτίων λέγει· ι Τί βοᾷς πρὸς μέ; ι Προέφθασα ἐν ἀωρίᾳ, καὶ ἐξέκραξα· είς τοὺς λόγους σου ἑπήλπισα, κ. τ. ἐ. Ἀωρία ἐστὶ νοητὴ διάθεσις ἕξεως ἐπὶ τὴν γνῶσιν σπουδάζουσα. Προσήγγισαν οἱ καταδιώκοντές με ἀνομίᾳ · ἀπὸ δὲ τοῦ νόμου σου ἐμακρύνθησαν, κ. τ. ἐ. Διδασκόμεθα ἀπὸ τοῦ λεγομένου εἰδέναι τί πάσχει 6 καταδιὼκων τὸν δίκαιον· ὅσῳ γὰρ ἐγγίζει είς τὸ διώκειν τὸν δίκαιον, τοσούτῳ μακρὰν γίνεται τοῦ νόμου τοῦ Θεοῦ. Ὅσον δὲ ἀπὺ τοῦ νόμου, μακρύνεται καὶ ι) ἀπὸ τῆς ζωῆς, ὅτι αὐτὴ ζωὴ ἡμῶν. Ἐγγὺς εἷ σὺ, Κύριε, καὶ πᾶσαι αἱ ὁδοί σου ἀλήθεια, κ. τ. ἑ. Αὐτὸς μὲν οὖν ἐγγίζει οὕτως · ἀλλʼ ἐὰν μὴ καὶ ἡμεῖς ἐνεργήσωμεν αὑτοῦ ἐγγίζοντος τὸ ἐγγίζειν αὐτῷ, οὐκ ἀπολαύσομεν τῆς ἐγγύτητπ αὑτοῦ. Διά τοῦτο πόρρω εἰσὶν οἱ ἁμαρτωλοὶ τοῦ Θεοῦ. ‹ Ἰδοὺ οί μακρύνοντες ἑαυτοὺς ἀπὸ σοῦ ἀπολοῦνται. ι ὐ δὲ δίκαιος ἐνεργεῖ τὸ ἐγγίζειν τῷ Θεῷ. Τοῦ αὐτοῦ. Ἐγγύς ἐστιν ἡ δικαιοσύνη τοῦ πεφυκότος δικαιοπραγεῖν· πολλῷ δὲ πλέον ἐστὶν ἐγγύτερον τῶν κατʼ ἐνέργειαν κτησαμένων δικαιοσύνην καὶ γνῶσιν. Κατʼ ἀρχὰς ἔγνων ἑκ τῶν μαρτιῳιῷν σου, ὅτι ### English translation (Claude) the teaching of youth, and forgotten the divine covenant." And Scripture often does the reverse as well, and names the one who is by nature able to receive virtue in place of the virtue. For in Proverbs it says: "The uninstructed hated wisdom," in place of virtue. And Paul: "Do not be shaken from our mind," that is, from such an opinion. In afflictions your commandments were my meditation, comforting me and lightening the pain. For these are joined to the workers of virtue; from their teaching I learn courage and bear painful things nobly. So also Symmachus translated: "Afflictions and hardships overtook me, but your commandments delighted me"; and Aquila thus: "Affliction and distress found me; your commandments are my enjoyment." "Your testimonies are righteousness for ever; give me understanding, and I shall live," etc. Understanding comes before knowledge, so that the one who has knowledge also has understanding; but the one who has understanding does not necessarily also have knowledge. "I cried with my whole heart; hear me, Lord; I will seek out your statutes," etc. Whoever loves God with his whole heart cries with his whole heart. Of the same. The cry is not a loud voice, but the greatness of the things it signifies to God. For the righteous man raises a great voice to God, asking for things heavenly and great. So too righteous Abel speaks, though he has died: "For the voice of your brother's blood cries to me from the ground"; to show that the righteous man has cried to God with a great voice. And to Moses, pursued by the Egyptians, he says: "Why do you cry to me?" "I came early, at an untimely hour, and cried out; I hoped in your words," etc. The untimely hour is an intelligible disposition of a habit earnestly pressing on toward knowledge. "Those who persecute me with lawlessness have drawn near; but they have gone far from your law," etc. We are taught by what is said to know what happens to one who persecutes the righteous: as far as he draws near to persecute the righteous man, so far he goes from the law of God. And as far as he goes from the law, so far he goes from life, because the law is our life. "You are near, Lord, and all your ways are truth," etc. He himself draws near in this way; but unless we too, as he draws near, exert ourselves to draw near to him, we shall not enjoy his nearness. For this reason sinners are far from God: "Behold, those who put themselves far from you will perish." But the righteous man exerts himself to draw near to God. Of the same. Righteousness is near to the one who is fitted by nature to act righteously; but it is much nearer to those who have acquired righteousness and knowledge in act. "From the beginning I knew from your testimonies that ### Scripture references - Prov 2:17: quotation, medium confidence - Prov 1:7: quotation, medium confidence - 2 Thess 2:2: quotation, high confidence - Ps 119:143 (118:143 LXX): quotation, high confidence - Ps 119:144 (118:144 LXX): quotation, high confidence - Ps 119:145 (118:145 LXX): quotation, high confidence - Gen 4:10: quotation, high confidence - Heb 11:4: allusion, high confidence - Exod 14:15: quotation, high confidence - Ps 119:147 (118:147 LXX): quotation, high confidence - Ps 119:150 (118:150 LXX): quotation, high confidence - Ps 119:151 (118:151 LXX): quotation, high confidence - Ps 73:27 (72:27 LXX): quotation, high confidence - Ps 119:152 (118:152 LXX): quotation, high confidence ### Translation notes - The definition of the "untimely hour" (ἀωρία) is obscure and translated literally. Quotations: Prov 2:17 LXX; Prov 1:7; 2 Thess 2:2; Ps 118:143–145, 147, 150–152 LXX (119); Gen 4:10; Exod 14:15; Ps 72:27 LXX (73:27). The readings of Symmachus and Aquila are quoted on v. 143. ### Citation (SBL) Origen, Sel. Ps. 1615 (PG 12:1616a–1616d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1605/#p-1615). ## PG 12:1617 (Ps 118 LXX) - URL: https://sophiascriptura.com/fathers/origen-selecta-psalmos/1605/#p-1617 - Source: PG 12:1617a–1617d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Notes on Psalm 119:152–157 (LXX 118): the testimonies as a living foundation, humility before God, salvation as the knowledge of God, and the need of even the most righteous for mercy. ### Greek text είς τὸν αἰῶνα ἐθεμελίωσας αὐτὰ, κ. τ. ὲ. Ἦ γνῶ σίς μοι ἀρχῆθεν ἀρξαμένῳ τοῦ θεοσεβεἴν ἐλήλυθε ἀπὸ τῶν σῶν μαρτυρίων· συνεργούμενος γὰρ ἀπέ τοῦ νενοηκέναι τὰ μαρτύρια τά παραδεδομένα, οὑτως ὲφωτιζόμην, καὶ ὴκοντιζόμην ἐπὶ τὴν γνῶσιν, κα ἔγνων, δτι τά μαρτύρια εἰς τὸν αἰῶνα ἐθεμελίωσας. Εἰ δὲ ὲθεμελίωσεν 6 Θεὸς τὰ μαρτύρια, οὐδέπω λήγει είς τὸ θεμελιοῦσθαι, ἀλλά ζῇ τὸ θεμελιούμενον καὶ οἰκοδομούμενον. Τί δὲ ὲποικοδομεῖς προστάγματα, ἐντολὰς, δικαιώματα, κρίματα, σοφίαν, γνῶσιν καὶ οὕτως ἀπαρτίζει τὴν οἰκοδομὴν ὲν πᾶσιν ἀγαθοῖς ἔργοις, λόγοις σοφίας, ἐπιστήμης γνώσει* ἅτινα ἐὰν κατὰ τὴν θεμελίωσιν τεθῇ, ἔχει τις ἑαυτοῦ οἰκοδόμημα τέλειον, ἀξιον τοῦ ἐνοικῆσαι ἐν αὑτῷ τὸν Θεὸν καὶ ὲμπεριπατῆσαι. Ἴδε τὴν ταπείνωσίν μου καὶ ἐξελοῦ με, ὅτι τοῦ νόμου σου οὐκ ἐπελαθόμην, κ. τ. ι. Μακάριον ἐνώπιον τοῦ Θεοῦ ταπεινοῦσθαι· φησὶ γὰρ Ἰάκωβος ι Ταπεινώθητε ἐνώπιον Κυρίου, καὶ ὑψώσει ὑμᾶς. ι ὀταν τοίνυν οὕτως ταπεινωθῶμεν, κᾶν ὑπὸ δαιμό· νων ὲπιβουλευθῶμεν, κᾶν ὑπὸ ἀνθρώπων μισούντων τὰς ἀρετὰς πολεμηθῶμεν, ἔχομεν τὸν Θεὸν ὲξαιρού μενον, μόνον ἵνα τοῦ νόμου αὑτοῦ μὴ ἐπιλαθώμεθα, μηδὲ ἀποκάμωμεν ὲν ταῖς θλίψεσι. Μακρὰν ἀπὸ ἁμαρτωλῶν σωτηρία, ὅτι τὰ δικαιώματά σου οὐκ ἐξεζήτησαν, κ. τ. έ. Εἰ ἡ σωτηρία ἐστὶ τῆς λογικῆς φύσεως ἡ γνῶσις τοῦ Θεοῦ, αῦτη δὲ καθαραῖς ψυχαῖς ἐγγίνεται, καλῶς λέγεται τὸ. ι Μακρὰν ἀπὸ ἁμαρτωλῶν σωτηρίαο εἰς γὰρ κα·1 ἶ κότεχνον ψυχὴν οὐκ εἰσελεύσεται σοφία. ι Ob γὰρ ἐγγυςή κρίσις, ἐγγὺς καὶ ἡ σωτηρίαʼ καὶ οῦ μακρὰν ἡ σωτηρία, καὶ ἠ κρίσις μακράν. Διά τίς Ἐπει. δὴ τὰ δικαιώματά σου οὑκ ὲξεζήτησεν. Οὑ γάρή σωτηρία σου φεύγει ἡμᾶς, ἀλλʼ ἡμεῖς αὑτήνο ι Ἶίλθε γάρ 6 Υἰὸς τοῦ ἀνθρώπου, ἡ σωτηρία, ζητῆσαι καὶ σῶσαι τὸ ἀπολωλός. ι Ol οἰκτιρμοί σου πολλοὶ, Κύριε· κατὰ τὸ κρῖ. μά σου ζῆσόν με, κ. τ. ἐ. Ἔλεος ἀνθρώπου ἐπὶ τὸν πλησίον αὑτοῦ, ἕλεος δὲ Κυρίου ἐπὶ πᾶσαν σάρκα · καὶ ὀ δικαιότατος γάρ ἄνθρωπος ώς πρὸς τὴν ἀκριβῆ τοῦ Θεοῦ κρίσιν ἐλέου δεῖται Θεοῦʼ ὅπου γε καὶ αὑτὸ τὸ δοκεῖν γεγονέναι δίκαιον, ὲλέῳ γίνεται τοῦ Θεοῦ. Ti γὰρ ἄξιόν τις πεποίηκεν αἰωνίου μακαριότητος; οὐδὲν δὲ ἀκρίτως 6 Θεὸς ποιεῖ, οὑδὲ ζωοποιεῖ. Οἱ οίκτιρμοὶ δὲ πολλοὶ, πολλῶν ὄντων, ἐφʼ οὓς γίνονται. Πολλοὶ οί ἐκδιώκοντές με καί θλίβοντες· ἐκ τῶν μαρτιιοίων σου οὐκ ἐξέκλινα, κ. τ. ὲ. ι Μακάριοι, φησὶν, οἱ δεδιωγμένοι ἕνεκεν δικαιοσύνης, ὅτι . αὑτῶν ἐστιν ἡ βασιλεία τῶν οὐρανῶν. ι - Τοῦ αὑτοῦ. Τὸ πλῆθος ἐχθροὺς ορατοὺς καὶ ἀοράτους αἰνίττεται, ὧν οἱ διωγμοὶ καὶ αἰ θλίψεις διά· φοροι. 0i μὲν γὰρ φιλίαν ὑποκρινόμενοι τὰς ἡδονὰς ὑποβάλλουσιν οἰ δὲ τὴν ἔχθραν γυμνώσαντες πᾶν εἶδος πειρασμῶν ὑποφέρουσιν. Ἀλλʼ ἡμεῖς ἐκ τῶν ### English translation (Claude) you founded them for ever," etc. Knowledge came to me from the beginning, when I began to worship God, from your testimonies. For, helped by having understood the testimonies handed down, I was enlightened in this way and sped toward knowledge; and I knew that you founded the testimonies for ever. If God has founded the testimonies, the founding has not yet ceased; what is being founded and built up is alive. And what do you build upon it? Ordinances, commandments, statutes, judgments, wisdom, knowledge; and so he completes the building in all good works, words of wisdom, knowledge of understanding. If these are laid in accordance with the foundation, a person has a perfect building of himself, worthy for God to dwell and walk in. "See my humiliation and deliver me, for I have not forgotten your law," etc. It is blessed to be humbled before God; for James says: "Humble yourselves before the Lord, and he will exalt you." When, then, we are humbled in this way, even if we are plotted against by demons, even if we are warred upon by men who hate the virtues, we have God to deliver us, if only we do not forget his law nor grow weary in afflictions. "Salvation is far from sinners, for they have not sought out your statutes," etc. If the salvation of the rational nature is the knowledge of God, and this comes to be in pure souls, then "Salvation is far from sinners" is rightly said; "for wisdom will not enter a soul that devises evil." Where judgment is near, salvation too is near; and where salvation is far, judgment too is far. Why? Because he did not seek out your statutes. For your salvation does not flee from us; we flee from it. "For the Son of Man," the salvation, "came to seek and to save the lost." "Your compassions are many, Lord; according to your judgment give me life," etc. The mercy of man is upon his neighbour, but the mercy of the Lord is upon all flesh. For even the most righteous man needs the mercy of God in the face of God's exact judgment; indeed, even the appearance of having become righteous comes about by the mercy of God. For what has anyone done that is worthy of eternal blessedness? Yet God does nothing without judgment, nor does he give life without it. And the compassions are many, since many are those upon whom they come. "Many are those who persecute and afflict me; I have not turned aside from your testimonies," etc. "Blessed," he says, "are those persecuted for righteousness' sake, for theirs is the kingdom of heaven." Of the same. The multitude hints at visible and invisible enemies, whose persecutions and afflictions are of various kinds. Some, feigning friendship, suggest pleasures; others, laying their enmity bare, bring on every kind of temptation. But let us ### Scripture references - Ps 119:152 (118:152 LXX): quotation, high confidence - 1 Cor 12:8: allusion, medium confidence - 2 Cor 6:16: allusion, high confidence - Ps 119:153 (118:153 LXX): quotation, high confidence - Jas 4:10: quotation, high confidence - Ps 119:155 (118:155 LXX): quotation, high confidence - Luke 19:10: quotation, high confidence - Ps 119:156 (118:156 LXX): quotation, high confidence - Ps 119:157 (118:157 LXX): quotation, high confidence - Matt 5:10: quotation, high confidence ### Extrabiblical texts - Wis 1:4 (Wisdom of Solomon): quotation, high confidence - Sir 18:13 (Sirach): quotation, high confidence ### Translation notes - The statement that "even the most righteous man needs the mercy of God in the face of God's exact judgment" is translated as written. Quotations: Ps 118:152–153, 155–157 LXX (119); 1 Cor 12:8; 2 Cor 6:16; Jas 4:10; Wis 1:4; Luke 19:10; Sir 18:13; Matt 5:10. ### Citation (SBL) Origen, Sel. Ps. 1617 (PG 12:1617a–1617d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1605/#p-1617). ## PG 12:1619 (Ps 118 LXX) - URL: https://sophiascriptura.com/fathers/origen-selecta-psalmos/1605/#p-1619 - Source: PG 12:1620a–1620d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Notes on Psalm 119:157–165 (LXX 118): the imprints of good works, the rulers of this darkness, seven times a day as a symbol of this world, and the great peace of those who love God's law. ### Greek text μαρτυρίων τοῦ Θεοῦ μὴ ἑκκλίνωμεν, ὲν οἷς ἡμῖν διαί εμαρτύρατο ι Ὅτι διὰ πολλῶν θλίψεων δεῖ ἡμᾶς εἰσ-ί ελθεῖν είς τὴν βασιλείαν τῶν οὐρανῶν. ι Εἶδον ἀσυνετοῦντας καὶ ἐξετηκόμην, ὅτι τὰ λόγιά σου οὐκ ἐφυλάξαντο, κ. τ. ὲ. ι '0 ζῆλος τοῦ οἴκου σου κατέφαγέ με. ι Ἴδε, ὅτι τὰς ἐντολάς σου ἠγάπησα, Κύριε, ἐν τῷ ἐλέει σου ζῆσόν με, κ. τ. ὲ. Kal. ἐπὶ τοῦτο προκαλεῖται τὸν Θεὸν, καί φησι πρὸς αὐτόν ο Καλῶ σου τὸ πρόσωπον. Θαῤῥῶ γὰρ, ὅτι τὸ πρόσωπόν σου κλίνων πρὸς μὲ, ἵνα με κατανοήσῃς, δψει τίνα τρόπον τὰς ἐντολάς σου τετήρηκα τοὺς γὰρ τύπους τῶν ἀγαθῶν ἔργων εὑρήσεις ὲν ἐμοί. Ἄρχοντες κατεδίωξάν με δωρεὰν, καὶ ἀπὸ τῶν λόγων σου ἐδειλίασεν ἠ καρδία μου, κ. τ. ἐ. "Apχοντας λέγει τοὺς κοσμοκράτορας τοῦ σκότους τούτου. ι Ἔρχεται γὰρ, φησιν, ὁ ἄρχων τοῦ κόσμου τούτου, καὶ ὲν ἐμοὶ εὑρίσκει οὐδέν. ι Κόσμον δὲ λέγει οὐ τὸ ἐξ ούρανοῦ καὶ γῆς σύστημα, ἀλλὰ τοὺς κοσμικὸν βίον βιοῦντας. Τοῦ αὐτοῦ. Ἔχει μὲν καὶ τὸ ἴδιον τοῦ Δαυῒδ ὁ λόγος, ὅτι, μάτην καὶ κατὰ φθόνον ὑπὸ τοῦ Σαοὺλ διωκόμενος, φόβῳ τῷ πρὸς Θεὸν ἐπέσχε τὸ ἀμύναο σθαι. Διήκει δὲ καὶ εἰς τὸ κοινὸν, ὅτι τῶν άρχοντικῶν πολεμίων οὐκ ἔστιν ἑτέρως ἀβλαβεῖς ἀπαλλάττεσθαι, μὴ οὐχὶ φόβῳ Θεοῦ φρουρουμένους. Ἐπτάκις τῆς ἡμέρας ᾔνεσά σε · ἐπὶ τὰ κριίμαδ· τα τῆς δικαιοσύνης σου, κ. τ. ὲ. ’Ὠσπερ ὴ ὀγδόη σύμβολόν ὲστι τοῦ μέλλοντος αἰῶνος, δύναμιν avaστάσεως περιέχουσα, οὕτω καὶ ἡ ἑβδόμη σύμβολόν ἐστι τοῦ κόσμου τούτου. Μήποτε οῦν τοὺς περὶ δικαιοκρισίας λόγους τοῦ κόσμου τούτου τοῦ αἰσθητοῦ γινώσκων ὁ Δαυῒδ, ᾔνει τὸν Κύριον. Τοῦ αὑτοῦ. Παρ ὅλον τὸν βίον αὐτοῦ ὁ δίκαιος φωτιζόμενος ὲν ἡμέρᾳ ἔσται τελείᾳ, οὐ μεσολαμβανομένῃ ὑπὸ νυκτός · καὶ αἰνεῖ τὸν Θεὸν ἑπτάκις ὑπερκόσμιος γεγονὼς, τῷ ἄνω κεχωρηκέναι τοῦ ἓξ ἡμέραις-γενομένου κόσμου · ὅτε καὶ ὲν τῷ παραδείσῳ τοῦ Θεοῦ γενόμενος, τὸν τῆς δημιουργίας καὶ προνοίας Θεοῦ λόγον θεωρήσας, ἐξομολογείται τά κρίματα τῆς δικαιοσύνης τοῦ Θεοῦ ’ καθʼ ἂ κρίματα ἔκαστον πρᾶγμα ποικίλην δημιουργίαν καὶ πρόνοιαν ἔσχεν. Εἰρήνη πολλὴ τοῖς ἀγαπῶσι τὸν νόμον σου, καὶ οὐκ ἐστιν αὐτοῖς σκάνδαλον, κ. τ. έ. Ei οι μικροὶ σκανδαλίζονται, οἱ μικροὶ ούκ ἀγαπῶσι τὸν Κύριον. (Ὅστις γὰρ σκανδαλίσῃ, φησιν, ἕνα τῶν μικρῶν τούτων. ι Οἱ δὲ ἀγαπῶντες τὸν Κύριον ού σκανδαλίζονται. Oi μικροὶ οὐκ ἀγαπῶσι τὸν Κύριον ο διὸ καὶ ἀγνοοῦσι τοὺς λόγους τῶν γινομένων, ἐφʼ οἷς καὶ σκανδαλίζονται. Εἰρήνη ού πρὸς τοὺς ἀοράτους ἐχθροὺς, ἀλλὰ πρὸς τὸν Θεὸν, καὶ οὐκ ἔστιν αὐτοῖς πρόσκομμα. Ἐξομαλίζει γὰρ τούτοις ὀ νόμος τὴν ὁδὸν τῆς ἀρετῆς, πᾶν σκῶλον τῆς ἁμαρτίας ἐξαίρων. Ἢ είρηνη καὶ πρὸς τοὺς τῆς αὐτῆς πίστεως, εἰ καὶ ἐκεῖνος πολλάκις εἰρηνεύειν πρὸς τούτους οὐ βούλονται. ### English translation (Claude) not turn aside from the testimonies of God, in which he has solemnly testified to us "that through many afflictions we must enter the kingdom of heaven." "I saw the senseless and wasted away, because they did not keep your sayings," etc. "Zeal for your house has consumed me." "See that I have loved your commandments, Lord; in your mercy give me life," etc. For this too he calls on God, and says to him: I call upon your face. For I am confident that, turning your face toward me to observe me, you will see how I have kept your commandments; for you will find the imprints of good works in me. "Rulers persecuted me without cause, and my heart feared because of your words," etc. He calls rulers the world-rulers of this darkness. "For the ruler of this world is coming," he says, "and finds nothing in me." And by "world" he means not the system made up of heaven and earth, but those who live a worldly life. Of the same. The verse has something that belongs to David in particular: that, when he was persecuted by Saul without cause and out of envy, he held back from retaliating through his fear of God. But it reaches also to what is common to all: that there is no other way to escape unharmed from the enemies who are rulers except by being guarded by the fear of God. "Seven times a day I have praised you for the judgments of your righteousness," etc. As the eighth is a symbol of the age to come, holding the power of the resurrection, so the seventh is a symbol of this world. Perhaps, then, David praised the Lord because he knew the principles of the just judgment of this sensible world. Of the same. Throughout his life the righteous man, being enlightened, will be in a perfect day, not interrupted by night; and he praises God seven times when he has risen above the world, by passing beyond the world made in six days; when also, having come into the paradise of God and contemplated the principle of God's creation and providence, he confesses the judgments of the righteousness of God, according to which judgments each thing has received its varied creation and providence. "Great peace have those who love your law, and there is no stumbling for them," etc. If the little ones are made to stumble, the little ones do not love the Lord: "For whoever causes one of these little ones to stumble," he says. But those who love the Lord are not made to stumble. The little ones do not love the Lord; that is why they do not know the principles of what happens, and stumble at it. Peace, not with the invisible enemies, but with God; and there is no stumbling block for them. For the law levels the way of virtue for them, taking away every obstacle of sin. Or it is peace also with those of the same faith, even if they often do not wish to be at peace with them. ### Scripture references - Acts 14:22: quotation, high confidence - Ps 119:158 (118:158 LXX): quotation, high confidence - Ps 69:9 (68:10 LXX): quotation, high confidence - Ps 119:159 (118:159 LXX): quotation, high confidence - Ps 119:161 (118:161 LXX): quotation, high confidence - Eph 6:12: allusion, high confidence - John 14:30: quotation, high confidence - 1 Sam 24:6: allusion, medium confidence - Ps 119:164 (118:164 LXX): quotation, high confidence - Ps 119:165 (118:165 LXX): quotation, high confidence - Matt 18:6: quotation, high confidence ### Translation notes - The scan reads "iampκόσμιος" for ὑπερκόσμιος ("above the world"); corrected. The notes on the seventh and eighth as symbols, on the principles of creation and providence, and on the little ones who stumble, read like Evagrius. Quotations: Acts 14:22; Ps 118:158–159, 161, 164–165 LXX (119); Ps 68:10 LXX (69:9); Eph 6:12; John 14:30; 1 Sam 24; Matt 18:6. ### Citation (SBL) Origen, Sel. Ps. 1619 (PG 12:1620a–1620d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1605/#p-1619). ## PG 12:1621 (Ps 118 LXX) - URL: https://sophiascriptura.com/fathers/origen-selecta-psalmos/1605/#p-1621 - Source: PG 12:1621a–1621d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Notes on Psalm 119:166–170 (LXX 118): the prayer that draws near to God at the last letter of the psalm, drawing near by the hidden inner man through Christ, and the request that comes before the Lord. ### Greek text Προσεδόκων τὸ σωτήριόν σου, Κύριε, κ(ιί τὰς ἐντολάς σου ἠγάπησα, κ. τ. ὲ. Μακάριος 6 προσδεχόμενος τοῦ Θεοῦ τὸ σωτήριον. ἀγαπῶν δὲ αὐτοῦ καὶ τὰς ἐντολάς· οὗτος γὰρ εἰς βίον τέλειον εἰς ἀκμὴν προκόπτει μακαριότητος, ἥτις αὐτοῖς τοῖς ἀποστόλοις κεκλήρωτο, πρὸς οὓς ἐλεγεψ ι Ἔστωσαν αἱ ὀσφύες ὑμῶν περιεζωσμέναι, καὶ οί λύχνοι καιόμενοι · καὶ ὑμεῖς ὅμοιοι ἀνθρώποις προσδεχομένοις τὸν Κύριον αὐτῶν. ι ν Ἐγγισάτω ἡ δέησίς μου ἐνώπιόν σου, Κύριε, κατὰ τὸ,λόγιόν σου συνέτισόν με, κ. τ. ἐ. Κατά τά πρότερα στοιχεῖα ὥδευε πρὸς τὸν Θεὸν, οὐδέπω ἦν ἐγγὺς αὑτοῦ ο ὅτε δὲ ἐπὶ τέλει γεγένηται τοῦ λόγου τοῦ προκειμένου, καὶ κατά τὸ τελευταῖον παρʼ Ἑβραίοις στοιχεῖον, τότε εὔχεται ’ίνα ἠ εὐχὴ αὑτοῦ ἐγγίσῃ τῷ Θεῴ, καί φθάσῃ πρὸς αὐτόν. Περί δὲ τοῦ Θεῷ ἐγγίσαι, χρὴ εἰδέναι, ὅτι διαφορὰς εὕρομεν ταύτας. 'U μὲν τελειότερος ἐγγίζει τῷ Θεῷ· 6 δὲ ὑποδεέστερος καὶ ἐγγὺς τούτου, αὐτὸς μὲν οὐκ ἐγγίζει τῷ Θεῴ · εὐχὴν δὲ ἔχει ἐγγίζουσαν αὐτῷ · ὅθεν περὶ Μωῦσέως εῦροις ἂν τό · ε Ἐγγιεῖ Μωσῆς μόνος πρὸς τὸν Θεὸν, οἱ δὲ λοιποὶ οὐκ ἐγγιοῦσιΨ ι ἐπὶ δὲ τούτου εὐχὴν λέγουσαν ι Ἐγγισάτω ἡ δέησίς μου, ι καὶ ἐξῆς. Τίς δὲ τούτων ἡ διαφορά ἄξιον ήδη θεωρῆσαι. Ὀ Θεὸς οὐκ ὲν τόπῳ ἐστὶν, ἀλλά δύναμίς ἐστιν ἀῤῥητος καὶ ἄφθεγκτος καὶ ἀόρατος. Εἰ δʼ οὐκ ἔστιν ἐν τόπῳ 6 Θεὸς, ἐγγίζειν δὲ ἔστι ποτέ τῷ Θεῷ, δηλονότι τῷ ἐν ἡμῖν ἀοράτῳ ἐγγίζομεν αύτῷ. Τί δέ ἐν ἡμῖν ἀόρατον; '0 κρυπτὸς τῆς καρδίας ἄνθρωπος, ὃν ὠνόμασεν ἡ Γραφὴ t ἔσω ἀν·θρωπον; ι ῒούτου γοῦν ἐστιν ἐγγίσαι τῷ Θεῷ. Ἔστι δὲ ἐγγίσαι διὰ Ἰησοῦ Χριστοῦ· καὶ μάλιστα ἐὰν νοήσωμεν τὸν Χριστὸν, ὅτι ἐστὶ δικαιοσύνη, ὅτι ἐστὶν ἀλήθεια καί σοφία, καὶ ἀνάστασις καὶ φῶς ἀληθινόν. Ἄνευ γὰρ τούτων οὐκ ἔστιν ἐγγίσαι Θεῷ, ἀλλʼ ούδέ χωρὶς εἰρήνης, τῆς φρουρούσης τὴν καρδίαν καί τά νοήματα, ἥτις ἐστὶν 6 Χριστός. Ὄσῳ δέ τις ἀπολείπεται τούτων, δικαιοσύνης φη μὶ καὶ σοφίας, τοσούτῳ μακράν ἐστιν 6 τοιοῦτος τοῦ Θεοῦ. Είσέλθοι τὸ ἀξίωμὰ μου ἐνώπιόν σου, Κύριε, κατὰ τὸ λόγιόν σου ῥῦσαι με, κ. τ. ἐ. Παρακαλεῖ τοιαύτην εἷναι τὴν ἀξίωσιν δόκιμον, καὶ βέβαιον, καὶ ἀκατάγνωστον, ὥστε εἰσελθεῖν ἐνώπιον Κυρίου. Γνώσομαι δὲ εί εἰσέλθοι τὸ ἀξίωμά μου ἐνώπιόν σου, εἰ ρυσθείην ὑπὸ σοῦ κατὰ τὸν λόγον καὶ τὸ ἀξίωμά μου καὶ τὴν σοφίαν σου. Ὀ γάρ ἁνώτεοος πάντων παθῶν γεγονὼς, καὶτῆς ἀχρειούσης μακρὰν ὅτι μάλιστα κακίας χωρήσας, ῥύεται ὑπὸ τοῦ Θεοῦ κατά τὸ λόγιον αὐτοῦ. ’Λντὶ δέ τοῦ σ τὸ ἀξίωμά μου ι ὁ μὲν Ἀκύλας ι δέησίς μου, ι ὁ δὲ Σύμμαχος r ἱκεσία μου ι εἰρήκασι. Δύο δὴ οὖν αἰτεῖ, τὴν σύνεσιν τῶν le ρῶν λογίων, καὶ τὴν ἀπαλλαγὴν καὶ ἐλευθερίαν τῶν ἐν τῷ βίῳ κακῶν · ὃ δὴ καὶ ἡμῖν ἀναγκαῖον. ### English translation (Claude) "I expected your salvation, Lord, and loved your commandments," etc. Blessed is the one who awaits the salvation of God and also loves his commandments; for he advances into a perfect life, to the peak of blessedness, which was allotted to the apostles themselves, to whom he said: "Let your loins be girded and your lamps burning, and be like men waiting for their master." "Let my petition draw near before you, Lord; according to your saying give me understanding," etc. Through the earlier letters he was journeying toward God, but was not yet near him; but when he has come to the end of the present discourse, and to the last letter among the Hebrews, then he prays that his prayer may draw near to God and reach him. As to drawing near to God, one should know that we have found these differences: the more perfect man draws near to God; but the lesser man, though near him, does not himself draw near to God, but has a prayer that draws near to him. So you will find of Moses: "Moses alone shall draw near to God, but the rest shall not draw near"; but of this man, a prayer that says: "Let my petition draw near," and so on. It is worth contemplating now what the difference between these is. God is not in a place, but is a power unspeakable, unutterable, and invisible. If God is not in a place, and yet it is sometimes possible to draw near to God, clearly we draw near to him by what is invisible in us. And what is invisible in us? "The hidden man of the heart," whom Scripture has named the "inner man." It is this, then, that can draw near to God. And one can draw near through Jesus Christ, especially if we understand Christ to be righteousness, to be truth and wisdom, and resurrection and true light. For without these it is not possible to draw near to God, nor without peace, which guards the heart and the thoughts, and which is Christ. And as far as anyone falls short of these, of righteousness, I mean, and of wisdom, so far is such a man from God. "Let my request come in before you, Lord; deliver me according to your saying," etc. He asks that his request be such as to come in before the Lord: approved, firm, and blameless. And I shall know whether my request has come in before you if I am delivered by you according to your word and my request and your wisdom. For whoever has risen above all the passions and has gone as far as possible from the vice that makes men useless is delivered by God according to his saying. For "my request" Aquila has said "my petition," and Symmachus "my supplication." He asks, then, for two things: understanding of the sacred sayings, and release and freedom from the evils of this life; which is necessary for us too. ### Scripture references - Ps 119:166 (118:166 LXX): quotation, high confidence - Luke 12:35: quotation, high confidence - Luke 12:36: quotation, high confidence - Ps 119:169 (118:169 LXX): quotation, high confidence - Exod 24:2: quotation, high confidence - 1 Pet 3:4: quotation, high confidence - Rom 7:22: allusion, high confidence - 1 Cor 1:30: allusion, high confidence - John 14:6: allusion, high confidence - John 11:25: allusion, high confidence - Phil 4:7: allusion, high confidence - Eph 2:14: allusion, high confidence - Ps 119:170 (118:170 LXX): quotation, high confidence ### Translation notes - The scan reads "baptian" for ῥύεται ("is delivered"); corrected. Quotations: Ps 118:166, 169–170 LXX (119); Luke 12:35–36; Exod 24:2; 1 Pet 3:4; Rom 7:22; 1 Cor 1:30; John 14:6; John 11:25; John 1:9; Phil 4:7; Eph 2:14. The readings of Aquila and Symmachus are quoted on v. 170. ### Citation (SBL) Origen, Sel. Ps. 1621 (PG 12:1621a–1621d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1605/#p-1621). ## PG 12:1623 (Ps 118 LXX) - URL: https://sophiascriptura.com/fathers/origen-selecta-psalmos/1623/#p-1623 - Source: PG 12:1624a–1624d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Notes on the end of Psalm 119 (LXX 118): the hymn poured out by those filled with the bread that is the Word, psalms for men and hymns for angels, and the lost sheep sought. ### Greek text Ἐξερεύξονται τὰ χείλη μου ὕμνον, ὅταν διʼ δάξῃς με τὰ δικαιώματά σου, κ. τ. ἐ. Ἠ ἐρυγὴ ὼς ἐπίπαν γίνεται τοῖς κεκορεσμένοις. Πλησθέντες γὰρ οὕτως ἐρευγόμεθα τὴν ποιότητα τῆς τροφῆς, ἢν εἰλήφαμεν. Οἶδεν οὖν ό θεῖος λόγος πνευματικὴν τροα φήν· αὑτὸς γὰρ 6 Λόγος φησὶν ἄρτος εἶναιʼ ι Ἐγὼ εἰμι 6 ἄρτος 6 ζῶν 6 ἐξ οὐρανοῦ καταβάς · 6 φαγὼν τοῦτον τὸν ἄρτον ζήσεται είς τὸν αἰῶνα. ι Καί φησι γάρ 6 Λόγος ἔχειν σάρκας ὲν τῷ σ ι Ὀτρώγων μου τὴν σάρκα, ἔχει ζωὴν ὲν ἑαυτῷ ο ἡ γὰρ σάρξ μου ἀληθής ἐστι βρῶσις. ι Ἐάν οὖν κορεσθῶμεν τούτου τοῦ ἄρτου, ὃ ἐστι τοῦ Λόγου, ἐρευξόμεθα ὕμνον. Ποτέ δὲ ἐξερεύξονται καὶ εὐχαί ° τὸ γάρ αὑτὸ γενέσθαι ἐπάναγκες καὶ διά τῶν εὐχῶν, ὅταν διδάξῃς με τά δικαιώματά σου ° ἐὰν γάρ μὴ διδαχθῶ τά δικαιώματά σου, τοιαύτην ἐρυγὴν ἐξε ρεύξασθαι οὐ δύναμαι. ί Τοῦ αὐτοῦ. Ὠσπερ τῶν εὑθυμοὺντων ἐστὶ τὸ ψάλλειν (ιεὺθυμεῖ γάρ τις, φησὶν, ἐν ὑμϊνς dial.λέτω›),οὓτω τὸ ὑμνεῖν τῶν θεωρούντων τοὺς λόγους τῶν δικαιωμάτων ἐστίν. Ἀλλά τὸ μὲν ψάλλειν ἀνθρώποις ἁρμόζει, τὸ δὲ ὑμνεῖν ἀγγέλοις, ἦ τοῖς ἀγγελικὸν ἔχουσι βίον · διὸ καὶ οἱ ἀγραυλοῦντες ποιμένες οὑκ ἥκουσαν ἀγγέλων ψαλλόντων, ἀλλʼ ἀνυμνούντων καὶ, λεγόντων ι Δόξα ἐν ὑψίστοις Θεῷ, ι καὶ τὰ ἑξῆς. Ἐστι τοίνυν εὐθυμία ἀπάθεια ψυχῆς ἀπὸ τῶν ἐντολῶν τοῦ Θεοῦ καὶ τῶν ἀληθινῶν δογμάτων προσγινομένη ο ὕμνος δέ ἐστι δοξολογία. Ζήσεται ἡ ψυχή μου καὶ αἰνέσει σε, καὶ τὰ κρίματὰ σου βοηθήσει μοι, κ. τ. ὲ. Εἰς τὸν μέλλοντα χρόνον ἐνέκλειε τὴν ζωὴν τῆς ψυχῆς ο ι Ἠ γάρ ζωὴ ἡμῶν κέκρυπται σὺν τῷ Χριστῷ ἐν τῷ Θεῷ. ι Τότε ὑμνήσει κυρίως τὸν Θεόν. Ἐπλανήθην ὡς πρόβατον ἀπολωλόςο ζήτησον τὸν δοῦλόν σου, ὅτι τὰς ἐντολάς σου οὐκ ἐπελαθόμην, κ. τ. ὲ. Πρῶτον μὲν τὴν πλανηθεῖσαν ψυχὴν ὡς δικαιοσύνη ἐπιστρέφει ὁ Κύριος, ἔπειτα δὲ καὶ ὡς σοφία, εἴπερ πλάνη ἐστὶ ψυχῆς κακία καὶ ἀγνωσία. ### English translation (Claude) "My lips will pour forth a hymn, when you teach me your statutes," etc. Belching generally happens to those who are full; for when we are filled, we belch out the quality of the food we have taken. The divine word, then, knows of a spiritual food; for the Word himself says he is bread: "I am the living bread that came down from heaven; whoever eats this bread will live for ever." And the Word says that he has flesh, in: "Whoever eats my flesh has life in himself; for my flesh is true food." If, then, we are filled with this bread, which is the Word, we shall pour forth a hymn. And sometimes prayers too will pour forth; for the same must also happen through prayers, "when you teach me your statutes"; for unless I am taught your statutes, I cannot pour forth such an outpouring. Of the same. As singing psalms belongs to the cheerful ("Is anyone among you cheerful? Let him sing psalms"), so hymning belongs to those who contemplate the principles of the statutes. But singing psalms suits men, hymning suits angels or those who have an angelic life. That is why the shepherds out in the fields did not hear angels singing psalms, but hymning and saying, "Glory to God in the highest," and so on. Cheerfulness, then, is the soul's freedom from passion, which comes to it from the commandments of God and from true doctrines; and a hymn is a doxology. "My soul will live and praise you, and your judgments will help me," etc. He has shut the life of the soul up into the time to come: "For our life is hidden with Christ in God." Then it will hymn God in the proper sense. "I have gone astray like a lost sheep; seek your servant, for I have not forgotten your commandments," etc. The Lord turns back the soul that has gone astray first as righteousness, then also as wisdom, since the straying of the soul is vice and ignorance. ### Scripture references - Ps 119:171 (118:171 LXX): quotation, high confidence - John 6:51: quotation, high confidence - John 6:54: quotation, high confidence - John 6:55: quotation, high confidence - Jas 5:13: quotation, high confidence - Luke 2:14: quotation, high confidence - Ps 119:175 (118:175 LXX): quotation, high confidence - Col 3:3: quotation, high confidence - Ps 119:176 (118:176 LXX): quotation, high confidence ### Translation notes - The scan reads "alr-saeros" for αἰνέσει σε; corrected. The notes on contemplation of principles and freedom from passion read like Evagrius. Quotations: Ps 118:171, 175–176 LXX (119); John 6:51, 54–55; Jas 5:13; Luke 2:8, 14; Col 3:3. ### Citation (SBL) Origen, Sel. Ps. 1623 (PG 12:1624a–1624d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1623/#p-1623). ## PG 12:1625 (Ps 119 LXX) - URL: https://sophiascriptura.com/fathers/origen-selecta-psalmos/1623/#p-1625 - Source: PG 12:1625a–1625d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The end of an introduction to the fifteen Songs of Ascents, and notes on Psalm 120 (LXX 119): the cry of the afflicted, unjust lips, the arrows of Christ, and the prolonged sojourning. ### Greek text φοντες τίς ό μακάριος, ἐπὶ τῷ τοὺς οἰκείους ἀπειληφέναι, καὶ εἶναι σὺν αὐτοῖς· τὴν δὲ δεκάτην, ἐν βαθείᾳ τυγχάνοντες εἰρήνῃ, ὅτε φασὶ πολλάκις μέε πεπολεμῆσθαι, μηδεπώποτε δὲ δεδυνῆσθαι κατʼ αὑτῶν τοὺς πολεμίουςʼ τὴν δὲ ἑνδεκάτην, ἥδη τοῖς θείοις σχολάζοντες καὶ τά βάθη αὑτῶν συνιέντες· τὴν δὲ δωδεκάτην, ὡς οὑκ ἐπαιρόμενοι ἐπὶ τοῖς γνω σθεῖσιν · τὴν δὲ τρισκαιδεκάτην, περὶ ἀποκαταστάσεως εὔχονται Χριστοῦ ° τὴν δέ τεσσαρεσκαιδεκάτην, περ) ἀποκαταστάσεως τῆς Ἐκκλησίσςο τὴν δὲ πεντεκαιδεκάτην, περὶ τοῦ δεῖν αὐτοὺς, φθάσαντας εὶς τὸν οἷκον τοῦ Θεοῦ, ἑστάναι ἐν αὑτῷ, καὶ εὐλογεῖν αὑτὸν, ἐπαίροντας τὰς χεῖρας εἰς τά ἆγια, ἵνα καὶ αὐτοὶ εὑλογηθῶσιν ἀπὸ Κυρίου. Πρὸς Κύριον ἐν· τῷ θλίβεσθαι με ἐκέκραξα, καὶ εἰσήκουσέ μου, κ. τ. ἐ. Τῶν διʼ ἀρετὴν καὶ γνῶσιν θλιβομένων ἐπακούει Θεὸς ἐν τῇ θλίψει τῆς αἰχμαλωσίας καὶ τῆς ἐκεῖθεν κακοπαθείας. Κραυγὴν δέ λέγει τὴν ἐπάνοδον ψυχῆς καὶ συντετριμμένης καὶ τεταπεινωμένης πρὸς τὸν δυνάμενον ῥύσασθαι, ἦς εὐθέως ὑπακούει Θεός. Κύριε,ὦῦοναι τὴν ψυχήν μου ἀπὸ χειλέων ἀδίκων καὶ ἀπὸ γλώσσης δολίοις, κ. τ. ἐ. Συνεχῶς ἄνω καὶ κάτω-τοῦτο παρακαλεῖ τὸν Θεὸν, τῶν τοιούτων ἐπιβουλῶν ἀπαλλάττεσθαι. Εἰ δέ τοὺς δολεροὺς δεῖ φεύγειν καὶ ὑπούλους, πολλῷ μᾶλλον τοὺς ἀπατεῶνας, καὶ πονηρά δόγματα ἐνιέντας. Μάλιστα δὲ άδικα εἴποι τις ἂν χείλη ἐκεῖνα τά περὶ τὴν ἀρετὴν βλάπτοντα, τὰ πρὸς κακίαν ἐπάγοντα. Διά δὴ τοῦτο καὶ ὁ προφήτης οὗτος καὶ τὴν ψυχὴν αὑτοῦ ἀξιοῖ ῥυσθῆναι. ηναι. Τὰ βέλη τοῦ δυνατοῦ ἠκονημένα σὺν τοῖς ἄν· θραξι τοῖς ἐρημικοῖς, κ. τ. ἐ. Οὑδέν οὑτως ἁρμόζει πρὸς τάς ἀντικειμένας δυνάμεις, ὡς τὰ βέλη τοῦ Χριστοῦ τὰ ἀντικείμενα τοῖς πεπυρωμένοις βέλεσι τοῦ πονηροῦ, καὶ oi ἄνθρακες οἱ καταναλίσκοντες ξύλα, χόρτον, καλάμην. Εἰ δέ ἐστι βέλος ἀγάπης κατά τὴν ἐν τοῖς ’ᾼσμασι νύμφην· ι Τετρωμένη γὰρ, φησιν, ἀγάπῃ ἐγώ· › ἔστι βέλος δικαιοσύνης καὶ ἀνδρίας καὶ σωφροσύνης καὶ τῶν λοιπῶν ἀρετῶν, οἷς βέλεσι τιτρωσκόμενοι ὑποκάτω τοῦ Θεοῦ πίπτουσιν οί λαοί. Τοῦ αὐτοῦ. ’0 λέγωνʼ ι Ἔθηκάς με βέλος ἐκλεκτὸν, ι οὑτός ἐστιν ἐν πολλοῖς βέλεσι βέλος ἐκλεκτὸν, ὡς ἐν πολλοῖς υἱοῖς καὶ υίὸς ἐκλελεγμένος. Οὑκ ἂν δὲ φαρέτρα ἦν τῷ Θεῷ διʼ ἓν βέλος, περὶ ἦς φησι· t Καὶ τῇ φαρέτρα αὑτοῦ ἔκρυψέ με. ι Πάντα οὖν τά βέλη τοῦ δυνατοῦ Θεοῦ ἠκονημένα, ἐναντία ὄντα τοῖς βέλεσι τοῦ πονηροῦ. Οἴμμοι ὅτι ή παροικία μου ἐμακρύνθη, κατεσκήνωσα μετὰ τῶν σκηνωμάτων Κηδὰρ, κ. τ. ἐ. Οὑκ ἐστι τοῦ αὑτοῦ λέγειν · ι Μὴ ἀναγάγῃς με ἐν ἡμίσει ἡμερῶν μου ι καὶ τό· ‹ Οῖμοι, ὅτιὴ παροικία μου ἐμακρύνθη. ι Ἣ τάχα ἡμέρας ἐκεῖ λέγει ἂς ό φόβος τοῦ Κυρίου κατά τὸν Σολομῶντα ### English translation (Claude) [Ps 119 LXX / 120] … calling blessed, because they have received back their own people and are with them; the tenth, as being in deep peace, when they say that they have often been warred against, but the enemies have never prevailed against them; the eleventh, as now at leisure for divine things and understanding their depths; the twelfth, as not being puffed up over what they have come to know; in the thirteenth they pray for the restoration of the Anointed; in the fourteenth for the restoration of the Church; in the fifteenth, that, having reached the house of God, they ought to stand in it and bless him, lifting up their hands to the holy places, so that they too may be blessed by the Lord. "In my affliction I cried to the Lord, and he heard me," etc. God hears those afflicted for virtue's and knowledge's sake, in the affliction of the captivity and the hardship it brings. He calls the cry the return of a soul, broken and humbled, to the one who is able to rescue it; and God listens to it at once. "Lord, rescue my soul from unjust lips and from a deceitful tongue," etc. Again and again he begs God for this: to be freed from such plots. And if one must flee the deceitful and the treacherous, much more must one flee the deceivers and those who instil wicked doctrines. One might say that unjust lips are above all those that harm virtue and lead to vice. For this reason this prophet asks that his soul too be rescued. "The arrows of the mighty one, sharpened, with the coals of the desert," etc. Nothing so suits the opposing powers as the arrows of Christ, which are opposed to the fiery darts of the evil one, and the coals that consume wood, hay, and straw. And if there is an arrow of love, according to the bride in the Song ("For I am wounded by love," she says), there is also an arrow of righteousness and of courage and of temperance and of the other virtues; wounded by these arrows, the peoples fall beneath God. Of the same. The one who says, "You have made me a chosen arrow," is a chosen arrow among many arrows, as he is a chosen son among many sons. God would not have a quiver for one arrow; and of it he says: "And in his quiver he hid me." So all the arrows of the mighty God are sharpened, being opposed to the arrows of the evil one. "Woe is me, that my sojourning has been prolonged; I have dwelt with the tents of Kedar," etc. It does not belong to the same person to say, "Do not take me away in the half of my days," and, "Woe is me, that my sojourning has been prolonged." Or perhaps there he means the days that the fear of the Lord adds, according to Solomon, ### Scripture references - Ps 132:10 (131:10 LXX): allusion, low confidence - Ps 134:2 (133:2 LXX): allusion, low confidence - Ps 120:1 (119:1 LXX): quotation, high confidence - Ps 120:2 (119:2 LXX): quotation, high confidence - Ps 120:4 (119:4 LXX): quotation, high confidence - Eph 6:16: allusion, high confidence - 1 Cor 3:12: allusion, high confidence - Song 2:5: quotation, high confidence - Isa 49:2: quotation, high confidence - Ps 120:5 (119:5 LXX): quotation, high confidence - Ps 102:24 (101:25 LXX): quotation, high confidence - Prov 10:27: allusion, high confidence ### Translation notes - The column begins inside an introduction to the fifteen Songs of Ascents (Pss 119–133 LXX), describing the theme of each; its beginning is not in the scan text. "The restoration of the Anointed" (ἀποκατάστασις Χριστοῦ) refers to Ps 131 LXX (132), on David and the Lord's anointed. The garbled "Otum" is read as Οἴμμοι ("Woe is me"). Quotations: Ps 119:1–2, 4–5 LXX (120); Eph 6:16; 1 Cor 3:12; Song 2:5 LXX; Isa 49:2; Ps 101:25 LXX (102:24); Prov 10:27. ### Citation (SBL) Origen, Sel. Ps. 1625 (PG 12:1625a–1625d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1623/#p-1625). ## PG 12:1627 (Ps 119–120 LXX) - URL: https://sophiascriptura.com/fathers/origen-selecta-psalmos/1623/#p-1627 - Source: PG 12:1628a–1628b - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Notes on the end of Psalm 120 (LXX 119) and on Psalm 121 (LXX 120): Kedar as darkening, help from the Lord rather than the angels, and the going out from vice and the coming in to knowledge. ### Greek text προστίθησι, τὰς ὑπὸ τοῦ ἡλίου τῆς δικαιοσύνης γενομένας, ὲν αἷς καὶ Ἀὔραὰμ ἀπέθανε πλήρης ἠμερῶν. Ἐνταῦθα δὲ πρὸς τὴν αἰσθητὴν δωρεὰν ἀποδῦρεται · ἔχει γὰρ καὶ οὗτος ι ἐπιθυμίαν τοῦ ἀναλῦσαι καὶ σὺν Χριστῷ εἶναι, πολλῷ μᾶλλον κρείσσονα τὸς δὲ ἐπιμένειν τῇ σαρκὶ ἀναγκαιότερον s διὰ τοὺς ὠφελημένους, εἴπερ ὁ Δαυῒδ κατὰ τὸν Λουκᾶν ἐν ταῖς Πράξεσι τῶν ’Λποστόλων, ἢ καὶ κατά Παῦλον ‹ ἰδία γενεᾷ ὑπερετήσων ι ἐξαπεστάλη. Τοῦ αὐτοῦ. ι Κηδὰρ ι ἑρμηνεύεται σκοτασμός. Κατεσκήνωσα οῦν, φησὶ, μετὰ τῶν σκηνωμάτων τοῦ σκοτασμοῦ, ὅπερ ἐστὶ τοῦ σώματος τοῦ Θανάτου, καὶ ἡψυχή μου αῦτη, φησι, πολλάκις παρῴκησεν. ΨΑΛΜΟΣ PK'. Β Ἦρα τοὺς ὀφθαλμούς μου εἰς τὰ ὄρη, ὅθεν ἣξει ἡ,βοήθειὰ μου, κ. τ. έ. Ἐγὼ μὲν ᾖρα, φησὶ, τοὺς ὀφθαλμούς μου είς τὰ ὅρη, τοὺς ἁγίους ἀγγέλους, ὡς μέλλων ὑπό τινος αὐτῶν βοηθεῖσθαι· ἦλθε δέ μοι ἠ βοήθεια παρὰ Κυρίου, ‹ τοῦ ποιήσαντος τὸν οὐρανὸν καὶ τὴν γῆν. ι Οὐ γὰρ ἁπλῶς προσέθηκε, ι τοῦ ποιήσαντος τὸν οὐρανὸν καὶ τὴν γῆν. ι Εἰ γὰρ καὶ τὸν οὐρανὸν καὶ τὴν γῆν αὐτὸς, φησιν, ἐποίησεν, πανταχοῦ δύναται καὶ ὲν ἀλλοτρίᾳ βοηθεῖσθαι, καὶ ὲν βαρβάροις χεῖρα ὀρέξαι. Μὴ δῴης εἰς σάλον τὸν πόδα σου, μηδὲ νυστὰξῃ ὁ φυλάσσων σε, κ. τ. ὲ. Μὴ περιτραπῇς ,φησὶ, μηδὲ σκανδαλισθῇς, καὶ τότε ἔξεις τὸν ς Θεὸν χεῖρα ὀρέγοντα· ὥστε παρʼ ἡμῶν δεῖ εἷναι τὰς ἀρχὰς, καὶ Θεὸς τοῦ ὀρέξαι χεῖρα ἕτοιμος. Ἡμέρας ὁ ἣλιος οὺ συγκαύσει σε, οὐδὲ ἡ σελήνη τὴν νύκτα, κ. τ. ὲ. Οὗτος, οἶμαι, ὁ ἥλιος ὃς ἀνατέλλει ἐπὶ τὴν σπαρεῖσαν γῆν καὶ ξηραίνων αὐτὴν, καθʼ ἣν ι ὁ ἄφρων ὡς σελήνη ἁλι λοιοῦται. ι Κύριος φυλάξει τὴν εἷσοδόν σου καί τὴν EE— οδόν σου ἀπὸ τοῦ riis-32cm ἕως τοῦ αἰῶνος, κ. τ. έ. Ἔξοδον τὴν ἀπὸ κακίας είς ἀρετὴν, εἴσοδον τὴν ἀπὸ τῆς ἀρετῆς είς τὴν γνῶσιν τοῦ Θεοῦ. ### English translation (Claude) those made by the sun of righteousness, in which Abraham too died full of days. But here he laments with regard to the sensible gift. For he too has "the desire to depart and be with Christ, which is far better, but to remain in the flesh is more necessary" for the sake of those who benefit, since David, according to Luke in the Acts of the Apostles, or according to Paul, was sent "to serve his own generation." Of the same. "Kedar" is interpreted "darkening." So, he says, I have dwelt with the tents of darkening, that is, of the body of death; and this soul of mine, he says, has often sojourned. [Ps 120 LXX / 121] "I lifted up my eyes to the mountains, from where my help will come," etc. I, he says, lifted up my eyes to the mountains, the holy angels, as if I were to be helped by one of them; but my help came to me from the Lord, "who made heaven and earth." For he did not add "who made heaven and earth" without purpose. For if he himself made both heaven and earth, he says, he can give help everywhere, even in a foreign land, and stretch out his hand even among barbarians. "Do not give your foot to be moved, and may he who keeps you not slumber," etc. Do not be overturned, he says, nor made to stumble, and then you will have God stretching out his hand; so the beginnings must come from us, and God is ready to stretch out his hand. "The sun will not burn you by day, nor the moon by night," etc. This, I think, is the sun that rises upon the sown ground and dries it up; and the moon is the one in accordance with which "the fool changes like the moon." "The Lord will keep your coming in and your going out, from now and for ever," etc. The going out is from vice to virtue; the coming in is from virtue to the knowledge of God. ### Scripture references - Mal 4:2: allusion, medium confidence - Gen 25:8: allusion, high confidence - Phil 1:23: quotation, high confidence - Phil 1:24: quotation, high confidence - Acts 13:36: quotation, high confidence - Ps 120:5 (119:5 LXX): quotation, high confidence - Rom 7:24: allusion, high confidence - Ps 121:1 (120:1 LXX): quotation, high confidence - Ps 121:2 (120:2 LXX): quotation, high confidence - Ps 121:3 (120:3 LXX): quotation, high confidence - Ps 121:6 (120:6 LXX): quotation, high confidence - Matt 13:6: allusion, high confidence - Ps 121:8 (120:8 LXX): quotation, high confidence ### Extrabiblical texts - Sir 27:11 (Sirach): quotation, high confidence ### Translation notes - The heading of Ps 120 LXX is in the scan (ΨΑΛΜΟΣ ΡΚ). The scan reads "riis-32cm" for νῦν (Ps 120:8 LXX). Quotations: Mal 4:2; Gen 25:8; Phil 1:23–24; Acts 13:36; Rom 7:24; Ps 120:1–3, 6, 8 LXX (121); Matt 13:6; Sir 27:11. "Kedar" = "darkening" is an etymology found in Origen's lists of Hebrew names. ### Citation (SBL) Origen, Sel. Ps. 1627 (PG 12:1628a–1628b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1623/#p-1627). ## PG 12:1629 (Ps 122–123 LXX) - URL: https://sophiascriptura.com/fathers/origen-selecta-psalmos/1623/#p-1629 - Source: PG 12:1630a–1630d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Notes on Psalm 123 (LXX 122) and Psalm 124 (LXX 123): the despised seated in the Church, the true Israel, and the torrent of thoughts, with the story of Elijah at the torrent. ### Greek text Τοῦ αὐτοῦ. ι Τά ὲξουδενωμένα τοῦ κόσμου εξελέξατο ὁ Θεός· ι διὸ δεῖ τοὺς ὲξουδενωμένους καθίζειν ὲν τῇ Ἐκκλησία. Καὶ ἐστι τοῦτο δυνάμενον παραμυθήσασθαι ἑξουδενωμένους. Ἐπὶ πλεῖον-ἐπλήσθη ἡ ψυχὴ ἡμῶν-θ τὸ ὄνειδος τοῖς εὐθηνοῦονι καὶ ἡ ἐξουδένωσις τοῖς ὑπερηφάνοις, κ. τ. ὲ. Ἰδοὺ οὗτοι ἁμαρτωλοὶ καὶ εὐθηνοῦντες. ’0 δὲ Σύμμαχος οὕτως· ‹ Πολλῶν ἐχορτάσθη ἡ ψυχὴ ήμῶν, ὲπιλαλούντων τῶν εὐθηνούντων, καὶ ὲξευτελιζόντων τῶν ὑπερηφάνων. ι Ἀκύλας· ‹ Πολλὰ ἐνεπλήσθη ἡ ψυχὴ ἡμῶν τοῦ μυχθισμοῢ τῶν ὀνειδιζόντων, τοῦ ὲξοοθενισμοῦ τῶν ὑπερηφάνων. ι ΨΑ ΛΜοΣ ΡΚΓʼ. Εἰ μὴ ὅτι Κύριος ἦν ἐν ἡμῖν, εἰπάτω δὴ Ἰσραὴλ, κ. τ. ὲ. Εἰκὸς τῶν ἱερέων τινὰ ἑστῶτα ἐπί τινος τῶν ἀναβαθμῶν λέγειν ἐλθόντι τῷ λαῷ ἐπὶ τὸν ναὸν ἔωθεν τοιοῦτόν τιο ι Εἰπάτω δὴ Ἰσραὴλ, Εἰ μὴ ὅτι Κύριος ἦν ἐν ἡμῖν · ι εἶτα ποιοῦντα τὸ προσταχθὲν τὸν Ἰσραὴλ ἄρχεσθαι μὲν ἀπὸ τοῦ, ι Κύριος ἦν ὲν ἡμῖνʼ ι συνάπτειν δὲ τά ἑξῆς τοῦ ψαλμοῦ. Λεγὲτω δὴ τὸ, ι Εἰ μὴ ὅτι Κύριος ἦν ὲν ἡμῖν, ι οὐχ ό τυχὼν, ἀλλʼ ὁ ἀληθινὸς Ἰσραὴλ, ᾧ Κύριός ἐστιν εἰπόντι· ι Ἡμῖν εἷς Κύριος Ἰησοῦς Χριστὸς, διʼ οὗ τά πάντα, καὶ ἡμεῖς διʼ αὐτοῦ ’ ι ὅπερ καὶ Παῦλος εἷπε ο ι Καὶ γὰρ ἐγὼ Ἰσραηλίτης εἰμί· ι καὶ τό· ι Ἰσραηλῖταὶ εἰσι, κὰ (ὠ. › Καὶ τοῦτόν γε εἰκὸς ὑπὸ τοῦ λαοῦ λέγεσθαι τὸν ψαλμδν ὲκ προστάξεως ἱερέως, εἴποτε κινδυνεύσας ό λαὸς ἐν πολέμῳ, ἧ τινι ἀπὸ τῶν ὲθνῶν ὲπιὅουλῇ διεσώθη, νικήσας τοὺς πολεμίους · μάλιστα εἰ μετά τινος παραδόξου ἐπιφανείας ἀνδραγαθήσαντες ἐπανῄεσαν. Εἱπάτω δὲ ὁ Ἰσραήλ καὶ τὸ, ‹ Πλεονάκις ἐπολέμησάν με ἐκ νεότητός μου, ι ὡς ὲν ρκη ψαλμῷ λέγεται. Ἄρα ζῶντας ἂν κατέπιον ἡμᾶς, κ. τ. ὲ. Τὸν προδότην Ἰούδαν ζῶντα κατέπιον εἶχε γὰρ πρὸ τῆς παραδόσεως τὴν ζωὴν τὴν εἰποῦσαν· ι Ἐγώ ειμι ἡ ζωή· ι τοὺς δὲ ἀπʼ ἀρχῆς τῇ κακίᾳ ἐντρεφομένους, νεκροὺς καταπίνουσιν. Ἀρα τὸ ὕδωρ ἂν κατεπόντισεν ἡμᾶς, κ. τ. ὲ. ’Ύδωρ τροπικῶς λέγει τοὺς πειρασμοὺς τοὺς καταποντίζοντας τὴν ψυχήν · οἱδὲ αὐτοὶ πειρασμοὶ καὶ λογισμοὶ καλοῦνται. Χείμαρῤον διῆλθεν ἡ ψυχὴ ἡμῶν, κ. τ. ὲ. Χείμαρρον δὲ πάλιν λέγει τοὺς λογισμοὺς, διὰ τὸ μὴ χρονίζειν αὐτοὺς, ἀλλὰ ἁθρόως ὲπιπηδᾷν εἰς τὸν νοῦν, καὶ πάλιν ξηραίνεσθαι. Τοῦ αὑτοῦ. ι Καὶ ἐγένετο ῥῆμα Κυρίου πρὸς arma · Πορεύου ἐντεῦθεν κατὰ ἀνατολὰς, καὶ κρύο βηθι ἐν τῷ χειμάρρῳ Χορῤὰθ τῷ ἐπὶ προσώπου τοῦ Ἰορδάνου. Καὶ ἔσται, ἐκ τοῦ χειμάρῤου πίεσαι ὕδωρ· καὶ τοῖς κόραξιν ἐντελοῦμαι διατρέφειν σε ἐκεῖ. Καὶ ### English translation (Claude) [Ps 122 LXX / 123] Of the same. "God chose what is despised in the world"; therefore the despised must be seated in the Church. And this is something that can console the despised. "Our soul has been filled exceedingly with the reproach of those who prosper, and the contempt of the proud," etc. See, these are sinners and prosperous. Symmachus renders thus: "Our soul has had its fill of many things, while those who prosper scoff and the proud make light of us." Aquila: "Our soul has been filled with much of the sneering of those who reproach, of the contempt of the proud." [Ps 123 LXX / 124] "If the Lord had not been among us, let Israel now say," etc. It is likely that one of the priests, standing on one of the steps, said something like this to the people when they came to the temple at dawn: "Let Israel now say, If the Lord had not been among us"; then Israel, doing what was commanded, began with "The Lord was among us" and joined to it the rest of the psalm. Let "If the Lord had not been among us" be said, not by just anyone, but by the true Israel, who has a Lord and who said: "For us there is one Lord, Jesus Christ, through whom are all things, and we through him"; as Paul also said: "For I too am an Israelite"; and: "They are Israelites, so am I." And it is likely that this psalm was said by the people at a priest's command, whenever the people, having been in danger in war or in some plot by the nations, had come through safely and defeated the enemies; especially if they returned after a valiant deed accompanied by some extraordinary manifestation. And let Israel also say, "Often they have fought against me from my youth," as is said in the hundred and twenty-eighth psalm. "Then they would have swallowed us alive," etc. They swallowed Judas the traitor alive; for before the betrayal he had the Life that said, "I am the life." But those nurtured in vice from the beginning they swallow dead. "Then the water would have drowned us," etc. By water he figuratively means the temptations that drown the soul; these same are called temptations and thoughts. "Our soul has passed through a torrent," etc. By torrent again he means the thoughts, because they do not last long, but rush upon the mind all at once and then dry up again. Of the same. "And the word of the Lord came to Elijah: Go from here eastward, and hide yourself by the torrent of Chorrath, which is east of the Jordan. And you shall drink water from the torrent, and I will command the ravens to feed you there. And ### Scripture references - 1 Cor 1:28: quotation, high confidence - 1 Cor 6:4: allusion, medium confidence - Ps 123:3 (122:3 LXX): allusion, medium confidence - Ps 123:4 (122:4 LXX): quotation, high confidence - Ps 124:1 (123:1 LXX): quotation, high confidence - 1 Cor 8:6: quotation, high confidence - Rom 11:1: quotation, high confidence - 2 Cor 11:22: quotation, high confidence - Ps 129:1 (128:1 LXX): quotation, high confidence - Ps 124:3 (123:3 LXX): quotation, high confidence - John 11:25: quotation, high confidence - Ps 124:4 (123:4 LXX): quotation, high confidence - Ps 124:5 (123:5 LXX): quotation, high confidence - 1 Kgs 17:2: quotation, high confidence - 1 Kgs 17:3: quotation, high confidence - 1 Kgs 17:4: quotation, high confidence ### Translation notes - The notes on Ps 121 LXX (122) and the heading of Ps 122 LXX are not in the scan text. The garbled name "arma" in the Elijah quotation is Ἠλιοῦ (Elijah). Quotations: 1 Cor 1:28; 1 Cor 6:4; Ps 122:3–4 LXX (123); Ps 123:1, 3–5 LXX (124); 1 Cor 8:6; Rom 11:1; 2 Cor 11:22; Ps 128:1 LXX (129:1); John 11:25; 1 Kgs 17:2–7 (3 Kgdms 17 LXX). The readings of Symmachus and Aquila are quoted on Ps 122:4 LXX. ### Citation (SBL) Origen, Sel. Ps. 1629 (PG 12:1630a–1630d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1623/#p-1629). ## PG 12:1631 (Ps 123–124 LXX) - URL: https://sophiascriptura.com/fathers/origen-selecta-psalmos/1623/#p-1631 - Source: PG 12:1631a–1631d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Notes on Psalm 124:7 (LXX 123) and Psalm 125:1–2 (LXX 124): the soul rescued like a sparrow, the snares of action and of thought broken by the Old and New Covenants, and those who trust in the Lord like Mount Zion. ### Greek text ἐποίησεν Ἠλιοῦ κατὰ τὸ ῥῆμα Κυρίου, καὶ ἐκάθισεν ἐν τῷ χειμάρρῳ Χορρὰθ ἐπὶ προσώπου τοῦ Ἰορδάνου. Καὶ oi κόρακες ἔφερον αὐτῷ ἄρτους τὸ πρωῒ καὶ κρέα τὺ δείλης, καί ἐκ τοῦ χειμάρρου ἔπινεν ὕδωρ. Καὶ ἐγένετο μεθʼ ἡμέρας, καὶ ἐξηράνθη ὁ χείμαρρος, ὅτι οὐκ ἐγένετο ὑετὸς ἐπὶ τῆς γῆς. ι Ἡ ψυχὴ ἡμῶν ὡς στρουθίον ἑρῤύσθη ἐκ τῆς παγίδος τῶν θηρευόντων, κ. τ. ι. Ἐρρύσθημεν τῶν θηρευτῶν δαιμόνων τῆς παγίδος, συντρίψαντος Χριστοῦ τὸν διάβολον, δόντος τε πατεῖν ἐπάνω ὄφεων καὶ σκορπίων, καὶ ἐπίπᾶσαν τὴν δύναμιν τοῦ ἐχθροῦ ὡς πρὸς μόνους αὐτὴν ἰσχύουσαν τοὺς ῥᾳθυμοῦντας · Πνεύματος γάρ τε ἐλάβομεν χάριν, καὶ τρεφόμεθα τῷ τοῦ Χριστοῦ αἵματί τε καὶ σώματι. Τοῦ αὑτοῦ. Θηρεύουσιν ἐπὶ ψυχὴν δικαίου αἱ ἀντικείμεναι δυνάμεις, ὧν παγίδες οἱ ὑπʼ αὐτῶν ἐνεργούμενοι, καὶ ἐρεθίζοντες προσκαλούμενοι ἡμᾶς εἰς τὸ ἁμαρτεῖν, καὶ πᾶσα ῦλη ἐπὶ τὸ ἁμαρτάνειν προκαλουμένη. Οὐ πίπτει δὲ στρουθίον είς παγίδα ἄνευ τοῦ Πατρὸς τοῦ ἐν τοῖς οὐρανοῖς. Ήπαγίς συνετρίὸη, καὶ ἡμεῖς ἐρῤύσθημεν, κ. τ. ἐ. Ἦ μὲν Παλαιὰ Διαθήκη τὰς κατʼ ἐνέργειαν συντρίβει παγίδας, νομοθετοῦσα τόο ι Οὐ μοιχεύσεις · »ἡ δέ Καινὴ τάς κατὰ διάνοιαν φθείρει παγίδας, παραγγέλλουσα 1:6- ι Οὐκ ἐπιθυμήσεις. ι Πλὴν ἐπὶ μὲν τοῦ Ἀδιμέλεχ τῶν Γεραρῶν τὴν κατʼ ἐνέργειαν παγίδα διέφθειρε, μὴ συγχωρήσας τῆς ἀλλοτρίας αὑτὸν ἅψασθαι γυναικόςʼ ἐπὶ δὲ Ἰωσὴφ τὴν κατὰ διάνοιαν. Ui) γὰρ είσάγει ἡ Γραφὴ ἐπιθυμήσαντα τῆς ἀλλοτρίας αὑτὸν γυναικός. Καὶ μακάριος μὲν οὗ συν· έπριψε Κύριος τὴν κατʼ ἐνέργειαν παγίδα, μακαριωτερος δὲ οῦ τὴν κατὰ διάνοιαν παγίδα διέφθειρεν, οὐδὲ εὑρέθη δόλος ἐν τῷ στόματι αὑτοῦ. Ol πεποιθότες ἐπὶ Κύριον ὠς ὅρος Σιὼν, κ. τ. ἐ. Ui προσερχόμενοι Σιὼν ὄρει καὶ πόλει Θεοῦ ζῶντος, Ἰερουσαλὴμ ἐπουρανίῳ, φοροῦσι τὴν εἰκόνα τοῦ ἐπουρανίου. καὶ πεποιθότες ἐπὶ Κύριον γίνονται ὡς ἐκεῖνο τὸ Σιὼν ὅρος. Τοῦ αὑτοῦ. Et ἐκ τοῦ πεποιθέναι ἐπὶ Κύριον γίνεταί τις ὼς ὅρος Σιὼν, ἄλλος ἂν ἐξ ἄλλου τινὸς γένοιτʼ ἂν ὼς ὄρος Χωρὴὸ, καὶ ἄλλος ὡς ὅρος Σινά· καὶ ἐκ τῶν ἐναντίων εῐη ἄν τις ὡς ὅρος Αἰγύπτου, καὶ ὅρος Βαβυλῶνος, καὶ τοιούτων τῶν παρὰ τοῖς ἐχθροῖς όρῶν. Ἥ ὥσπερ oi πεποιθότες ἐπὶ Κύριον ὡς ὅρος είσὶ Σιὼν, οὕτως oi ὑποδεέστεροι ὡς τὰ κύκλῳ αὐτῆς ὅρη. Ὄρη κύκλῳ αὐτῆς, καὶ ὁ Κύριος κύκλῳ τοῦ ,ἱαοῦ αὑτοῦ, κ. τ. ἐ. Ὀρη κύκλῳ Ἰερουσαλὴμ _δυνάμεις, οἶμαι, θεῖαί είσι. ι Παρεμὸάλλειι γὰρ “ ι ἄγγελος Κυρίου κύκλῳ τῶν φοβουμένων αὐτόνʼ ### English translation (Claude) Elijah did according to the word of the Lord, and sat by the torrent of Chorrath, east of the Jordan. And the ravens brought him bread in the morning and meat in the evening, and he drank water from the torrent. And after some days the torrent dried up, because there was no rain on the land." "Our soul has been rescued like a sparrow from the snare of the fowlers," etc. We have been rescued from the snare of the demons who hunt us, since Christ crushed the devil and gave us power to tread upon snakes and scorpions and upon all the power of the enemy, which has strength only against the careless. For we have received the grace of the Spirit, and we are nourished by the blood and body of Christ. Of the same. The opposing powers hunt the soul of the righteous; their snares are those through whom they work, who provoke us and call us to sin, and all the material that invites us to sin. But a sparrow does not fall into a snare without the Father who is in heaven. "The snare was broken, and we were rescued," etc. The Old Covenant breaks the snares of action, laying down: "You shall not commit adultery"; but the New destroys the snares of thought, commanding: "You shall not desire." In the case of Abimelech of Gerar he destroyed the snare of action, not allowing him to touch another man's wife; but in the case of Joseph, the snare of thought. For Scripture does not present him as having desired another man's wife. And blessed is he whose snare of action the Lord has broken, but more blessed he whose snare of thought he has destroyed, and in whose mouth no deceit was found. [Ps 124 LXX / 125] "Those who trust in the Lord are like Mount Zion," etc. Those who come to Mount Zion and to the city of the living God, the heavenly Jerusalem, bear the image of the heavenly one; and trusting in the Lord they become like that Mount Zion. Of the same. If from trusting in the Lord someone becomes like Mount Zion, another might from something else become like Mount Horeb, and another like Mount Sinai; and from the opposite things someone might be like a mountain of Egypt, a mountain of Babylon, and such mountains as belong to the enemies. Or, as those who trust in the Lord are like Mount Zion, so those who are lesser are like the mountains around it. "Mountains are around it, and the Lord is around his people," etc. The mountains around Jerusalem are, I think, divine powers. "For the angel of the Lord encamps around those who fear him." ### Scripture references - 1 Kgs 17:5: quotation, high confidence - 1 Kgs 17:6: quotation, high confidence - 1 Kgs 17:7: quotation, high confidence - Ps 124:7 (123:7 LXX): quotation, high confidence - Luke 10:19: allusion, high confidence - Matt 10:29: allusion, high confidence - Exod 20:14: quotation, high confidence - Exod 20:17: quotation, high confidence - Gen 20:6: allusion, high confidence - Gen 39:8: allusion, medium confidence - 1 Pet 2:22: allusion, high confidence - Ps 125:1 (124:1 LXX): quotation, high confidence - Heb 12:22: allusion, high confidence - 1 Cor 15:49: allusion, high confidence - Ps 125:2 (124:2 LXX): quotation, high confidence - Ps 34:7 (33:8 LXX): quotation, high confidence ### Translation notes - "Adultery" renders μοιχεύσεις. The reference to being nourished by "the blood and body of Christ" is translated as written. Quotations: 1 Kgs 17:5–7 (3 Kgdms 17 LXX); Ps 123:7 LXX (124:7); Luke 10:19; Matt 10:29; Exod 20:14; Exod 20:17; Gen 20:6; Gen 39; 1 Pet 2:22; Ps 124:1–2 LXX (125:1–2); Heb 12:22; 1 Cor 15:49; Ps 33:8 LXX (34:7). ### Citation (SBL) Origen, Sel. Ps. 1631 (PG 12:1631a–1631d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1623/#p-1631). ## PG 12:1633 (Ps 124–125 LXX) - URL: https://sophiascriptura.com/fathers/origen-selecta-psalmos/1623/#p-1633 - Source: PG 12:1634a–1634d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Notes on Psalm 125:3 (LXX 124) and Psalm 126:1–2 (LXX 125): the rod of sinners and those who deny God in persecution, captivity as the fall of the rational nature, and the mouth filled with joy. ### Greek text ρος οὖν ὀ λαὸς Κυρίου τῶν φοβουμένων τὸν Κύριοι· ἄλλο γὰρ, ι Οἶκος Ἰσραὴλ, εὐλογήσατε τὸν Κύριωοι λλο, ‹ Oi φοβούμενοι τὸν Κύριον, εύλογήσατε τὸν Ὅτι οὐκ ἀφήσει Κύριος τὴν ῥάβδον τῶν ἁμαρτωλῶν ἐπὶ τὸν κλῆρον τῶν δικαίων, κ. τ. ἑ. γον Κυρίου κύκλῳ ὄντος τοῦ λαοῦ αὐτοῦ τὸ ἀφιέναι τὴν ῥάβδον τῶν ἁμαρτωλῶν ἐπὶ τὸν φθάναι τῶν δικαίων. Δίκαιος δὲ ό λαὸς Κυρίου. Τοῦ αὐτοῦ. Ei κλῆρος δικαίων ἐστὶν ή niiσις τοῦ Θεοῦ, οὐκ ἀφήσει τοὺς δικαίους ὲν ἀγνωσία, Ὅπως ἂν μὴ ἐκτείνωσιν οι δίκαιοι ἐν ἀνομίας χεῖρας αὐτῶν, κ. τ. ἑ. Τήρει τὸ ι Ἐκτείνωἶ σιν, ι ὅτι ὲν ἀνομίᾳ γίνεται. Πλὴν εἰ καθʼ ὑπόθεσιν ἀφεθείη ἡ ῥάβδος ἁμαρτωλῶν ἐπὶ τὸν κλῆρον τῶν δικαίων, ὲκτενοῦσιν oi δίκαιοι ὲν ἀνομίᾳ. χεῖρας αὐτῶν. Χρησόμεθα δὲ τοις ῥητοῖς, ἐὰν ὲν διωγμῷ πολλοὶ τὶν Θεὸν ἀρνῶνται, καὶ τοῖς εἰδώλοις ὲπιθύωσι, λέγοντες, ὅτι, Ἐπεὶ μὴ ἦσαν δίκαιοι ὀί ἀρνούμενοι, ἀφῆκε Κύριος τὴν ῥάβδον τῶν ἁμαρτωλῶν ἐπὶ τὸν κλῆρον αὐτῶν, ὅπως ὲκτείνωσιν ὲν ἀνομίᾳ χεῖρας ἑαυτῶν· ι Ἀπὸ γὰρ τοῦ μὴ ἔχοντος καὶ ὃ ἔχει ἀρθήσεται. ι c ΨΑΛΜΟΣ ΡΚΕʼ. ’Er τῷ ἐπιστρέψαι Κύριον τὴν αίχμαιωσίαν Σιὼν, ἐγενήθημεν ὡσεὶ παρακεκλημένοι, κ. τ. ὲ. Οί ἀπόστολοι ταῦτα προφητεύονται λέξειν περὶ ἑαυτῶν ιιια) τῶν ἐν τοῖς ἔθνεσι. Καὶ μετὰ ταῦτα ἀποφαίνεται περὶ σπόρου καὶθερισμοῦ. Τοῦ αὑτοῦ. Αἰχμαλωσία ἐστὶ, φύσεως λογικῆς ἀπὸ ἀρετῆς καὶ γνώσεως ἐπὶ κακίαν καὶ ἁνοησίαν μετάβασις, Τότε ἐπλήσθη χαρᾶς τὸ στόμα ἡμῶν καὶ ἠ γλῶσσα ἡμῶν ἀγαλλιάσεως, κ. τ. ἑ. Τὸ μὲν στόμα ἐπλήσθη χαρᾶς, ή δὲ γλῶσσα ἀγαλλιὰσεως, ἀφʼ ὧν ῥεῖ χαρά καὶ ἀγαλλίασις. Τούτων δὲ γενομένων, οἱ ἀπὸ τῶν ἐθνῶν διδασκόμενοι λέγουσιν· λ ι Ἐμεγάλυνε Κύριος τοῦ ποιῆσαι μετά τούτων.» Καὶ περὶ ἑαυτῶν δέ φασιν εὐχαριστοῦντες· ι Ἐμεγάλυνε Κύριος ποιῆσαι μεθʼ ἡμῶν, ἐγενήθημεν εύφραινόμενοι. ι —— ι Ἐπὶ μὲν τῶν ποταμῶν Βαβυλῶνος ἐκεῖ ἐκαθίσαμεν καὶ ὲκλαύσαμεν ’ ι -— ί Ἐν δὲ τῷ ἐπιστρέψαι Κύριον τὴν αἰχμαλωσίαν Σιὼν. ἐπλήσθη χαρᾶς τὸ στόμα ἡμῶν. ι Ἑπάν ποιήσωμεν τὸ, ι Ἐθέμην τῷ στόματί μου φυλακήν ι καὶ τδν ι Στόμα δικαίου μελετᾷ σοφίαν ' ι καὶ τὸ, ι Ἀνοιγε σὸν στόμα λόγῳ Θεοῦ· ι κα) ὅμοια τῷ, ι Τὸ ἡμῶν ἀνέῳγε πρὸς ὑμᾶς, Κορίνθιοι· ι τότε- diu: θεύοντες φήσομεν καὶ τὸ, ι Ἐπλήσθη χαρᾶς τὸ στόμα ήμῶν. ι Τότε ἐροῦσιν ἐν τοῖς ἔθνεσιν-Ἐμεγάλυνε Κύριος ### English translation (Claude) [Different], then, is the people of the Lord from those who fear the Lord; for "House of Israel, bless the Lord" is one thing, and "You who fear the Lord, bless the Lord" another. "For the Lord will not leave the rod of sinners upon the lot of the righteous," etc. It is [the work] of the Lord, who is around his people, not to leave the rod of sinners upon the lot of the righteous. And the people of the Lord is righteous. Of the same. If the lot of the righteous is the knowledge of God, he will not leave the righteous in ignorance. "So that the righteous may not stretch out their hands to lawlessness," etc. Note "stretch out," because it happens in lawlessness. But if, by hypothesis, the rod of sinners were left upon the lot of the righteous, the righteous would stretch out their hands to lawlessness. We shall use these verses if in a persecution many deny God and sacrifice to idols, saying that, since those who deny were not righteous, the Lord left the rod of sinners upon their lot, so that they stretched out their hands to lawlessness: "For from him who has not, even what he has will be taken away." [Ps 125 LXX / 126] "When the Lord turned back the captivity of Zion, we became like those comforted," etc. The apostles are prophesied as going to say these things about themselves and those among the nations. And after this he declares about sowing and reaping. Of the same. Captivity is the passing of the rational nature from virtue and knowledge to vice and folly. "Then our mouth was filled with joy, and our tongue with exultation," etc. The mouth was filled with joy and the tongue with exultation, from which joy and exultation flow. When this has happened, those of the nations who are taught say: "The Lord has done great things for them." And about themselves they say, giving thanks: "The Lord has done great things for us; we became glad." "By the rivers of Babylon, there we sat and wept"; but "when the Lord turned back the captivity of Zion, our mouth was filled with joy." When we do "I set a guard on my mouth," and "The mouth of the righteous meditates wisdom," and "Open your mouth with the word of God," and things like "Our mouth is open to you, Corinthians," then we shall speak truly when we say: "Our mouth was filled with joy." "Then they will say among the nations: The Lord has done great things ### Scripture references - Ps 135:19 (134:19 LXX): quotation, high confidence - Ps 135:20 (134:20 LXX): quotation, high confidence - Ps 125:3 (124:3 LXX): quotation, high confidence - Matt 25:29: quotation, high confidence - Ps 126:1 (125:1 LXX): quotation, high confidence - Ps 126:2 (125:2 LXX): quotation, high confidence - Ps 126:3 (125:3 LXX): quotation, high confidence - Ps 137:1 (136:1 LXX): quotation, high confidence - Ps 141:3 (140:3 LXX): quotation, high confidence - Ps 37:30 (36:30 LXX): quotation, high confidence - Prov 31:8: quotation, medium confidence - 2 Cor 6:11: quotation, high confidence ### Translation notes - The opening sentence is damaged at the column break ("ρος οὖν ὁ λαὸς Κυρίου…"); "[Different]" gives the likely sense. A few further words are lost in the note on v. 3. The scan reads "niiσις" for γνῶσις; translated as "knowledge". The use of the verses about those who deny God in persecution is translated as written. Quotations: Ps 134:19–20 LXX (135:19–20); Ps 124:3 LXX (125:3); Matt 25:29; Ps 125:1–3 LXX (126); Ps 136:1 LXX (137:1); Ps 140:3 LXX (141:3); Ps 36:30 LXX (37:30); Prov 31:8; 2 Cor 6:11. ### Citation (SBL) Origen, Sel. Ps. 1633 (PG 12:1634a–1634d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1623/#p-1633). ## PG 12:1635 (Ps 125–126 LXX) - URL: https://sophiascriptura.com/fathers/origen-selecta-psalmos/1623/#p-1635 - Source: PG 12:1635a–1635d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Notes on Psalm 126:2–5 (LXX 125) and Psalm 127:1 (LXX 126): the return from captivity, sowing in tears and reaping in joy, the builders who labour in vain, and Christ as master, king, and God of the soul. ### Greek text τοῦ ποιῆσαι μετʼ αὐτᾶν, κ. τε. ἐ. ι Μετέ ταῦτα rip ἐπὶ τῆς γῆς ὤφθη, καὶ τοῖς ἀνθρώποις συνανεστράφη. ι Ἐπίστρεψον, Κύριε, τὴν αιχμίιλωσίαν ἡμῶν χειμάρρους ἐν τῷ νότῳ, κ. τ. ὲ. ’Λνωτέρω μὲν ὼς ἢδη ἐπιστροφῆς ἀπὸ τῆς αἰχμαλωσίας ’γενομένης είρῇνται οἱ δύο στίχοι· νῦν δὲ ὡσεὶ ὲν αἰχμαλωσίᾳ ὢν ταῦτά φησιν ό Προφήτης· τὸ μὲν πρότερον προφητεύων, οἶμαι, περὶ τῶν ἀποστόλων τὸ δὲ δεύτερον ὲκ προσώπου λέγων ἐθνῶν. Τῶν γὰρ ὲν τοῖς ἔθνεσιν ἐστι τὰ ἀπὸ τοῦ, ι Ἑμεγάλυνε Κύριος τοῦ ποιῆσαι μετὰ τούτων, »ἕως τοῦ, ‹ Ὡς χειμάρρους ἐν τῷ νότῳ. ι Οἱ σπείροντες ἐν δάκρυσιν ἐν ἀγαλλιάσει θεριοῦσιν, κ. τ. ἑ. Οἱ μὲν τὴν πρακτικὴν,μετὰ πόνου καὶ δακρύων κατεργαζόμενοι ὲν δάκρυσι σπεί‹ ρουσιν · οἰ δὲ τῆς γνώσεως ἀπόνως μεταλαμβάνοντες ὲν ἀγαλλιάσει Οεριοῦσι. Ἐὰν μὴ Κύριος οὶκοδομήσῃ οἶκον, εἰς μάτην ἐκοπίασαν οἱ οἰκοδομοῦντες· ἐὰν μὴ Κύριος φυλάξῃ πόλιν, εἰς μάτην ἠγρύπνησεν ό φυλάσο Utor, κ. τ. ἑ. Χρηστέον τῷ ρητῷ πρὸς τοὺς τῆς ὑπερηφανίας λογισμούς. Ἐὰν μὴ Κύριος οἰκοδομήσῃ διὰ συνεργείας τῆς παρʼ αὑτοῦ, είς μάτην ὲκοπίασαν οἱ οἰκοδομοῦντες. Τοῦ αὐτοῦ. Πρῶτον «ᾠκοδόμησε Κύριος τὴν πλευρὰν ἢν ἔλαβεν ἀπὸ τοῦ Ἀδὰμ εἰς γυναῖκα υ ι ὃς ἐπεὶ μὴ ᾠκοδόμησε μετὰ τοῦ Κάῖν οἰκοδομοῦντος ἐπὶ τῷ ὀνόματι τοῦ υἱοῦ αὑτοῦ Ἑνὼχ πόλιν, εἰς μάτην ἐκοπία-τεν ὁ οἰκοδομῶν Κάῖν. Ἀλλὰ καὶ oi κινήι σαντες ἀπʼ ἀνατολῶν, καὶ εἰπόντες, ι Δεῦτε, οἰκοδομησωμεν ἱαυτοῑς πόλιν καὶ πύργον, ι μάτην ὲκοπίασαν οἰκοδομοῦντες, ἐπεὶ μὴ συνῳκοδόμει αὐτοῖς Κύριος. Ἐστέναξαν δʼ, οἶμαι, Ἑβραῖοι ἐν Αἰγύπτῳ, ὡς μάτην ὲν τῷ οἰκοδομεῖν κοπιῶντες, ἐπεὶ μὴ Κύριος ᾠκοδόμει σὺν αὐτοῖς. Τοῦ αὑτοῦ. Τὸν ὲν Ἰερουσαλὴμ οἶκον οἰκοδομοῦντες μάτην ὲκοπίασανʼ -διὺ καθῃρέθιγ οὐκ ἂν καθῃρέθη, εἰ Κύριος αὑτὸν ᾠκοδομήκει. Τὸν δὲ οἶκον τοῦ Θεοῦ, ὄντα Ἐκκλησίαν αὐτοῦ, oi οἰκοδομοῦντες ἀπόστολοι Χριστοῦ, καὶ οἱ τεταγμένοι ὑπʼ αὐτοῦ 6tδάσκαλοι, οὐ μάτην ὲκοπίασαν· Κύριος γὰρ αὑτὸν (ξικοδόμησε. Καὶ ἄλλως δὲ οἷκον οἰκοδομοῦσιν οὐ ’ verunt: μετὰ Κυρίου oi ἑτερόδοξοι, τὴν Ἐκκλησίαν πονηρευομὲνων ’ διὸ είς μάτην ἐκοπίασαν. Ὁμοίως καὶ Ἰουδαῖοι. Τοῦ αὐτοῦ. Ἐφʼ ὅσον οἶκός ἐστιν ἡψυχὴ, ὡς οἰκοδεσπότην ἔχει ὲν ἑαυτῇ τὸν θεόν· ἐὰν δὲ γένηται ναὸς, ὡς Θεὸν ὑπάρχοντα ἔχει ὲν αὐτῇ τὸν Χριστόν· καὶ διὰ μὲν πρακτικῆς κτᾶται ὡς οἶκοι δεσπότην αὑτὸν, διὰ δὲ φυσικῆς Θεωρίας ὡς βασιλέαʼ καὶ πάλιν διὰ θεολογίας ὡς Θεόν. Καὶ τῴ μὲν ### English translation (Claude) for them," etc. "After this he appeared on earth and lived among men." "Turn back our captivity, Lord, like torrents in the south," etc. Above, the two verses were spoken as though the return from captivity had already taken place; but now the Prophet says these things as though in captivity: the former, I think, prophesying about the apostles; the latter speaking in the person of the nations. For the words from "The Lord has done great things for them" to "like torrents in the south" belong to those among the nations. "Those who sow in tears will reap in exultation," etc. Those who work at the practical life with toil and tears sow in tears; but those who share in knowledge without toil reap in exultation. [Ps 126 LXX / 127] "Unless the Lord builds the house, those who build it have laboured in vain; unless the Lord guards the city, the watchman has kept watch in vain," etc. The verse should be used against thoughts of pride. Unless the Lord builds through his cooperation, those who build have laboured in vain. Of the same. First "the Lord built the rib that he took from Adam into a woman." Since he did not build with Cain when Cain built a city in the name of his son Enoch, Cain the builder laboured in vain. And those too who moved from the east and said, "Come, let us build ourselves a city and a tower," laboured in vain in building, since the Lord did not build with them. And the Hebrews in Egypt groaned, I think, as labouring in vain at their building, since the Lord was not building with them. Of the same. Those who built the house in Jerusalem laboured in vain; that is why it was destroyed. It would not have been destroyed if the Lord had built it. But the house of God, which is his Church, the apostles of Christ who build it, and the teachers appointed by him, have not laboured in vain; for the Lord built it. And in another way the heterodox build a house without the Lord, doing harm to the Church; therefore they have laboured in vain. So too the Jews. Of the same. Insofar as the soul is a house, it has God within it as master of the house; but if it becomes a temple, it has Christ within it as being God. Through the practical life it acquires him as master of the house, through natural contemplation as king, and again through theology as God. And upon the ### Scripture references - Ps 126:2 (125:2 LXX): quotation, high confidence - Ps 126:4 (125:4 LXX): quotation, high confidence - Ps 126:5 (125:5 LXX): quotation, high confidence - Ps 127:1 (126:1 LXX): quotation, high confidence - Gen 2:22: quotation, high confidence - Gen 4:17: allusion, high confidence - Gen 11:4: quotation, high confidence - Exod 2:23: allusion, high confidence ### Extrabiblical texts - Bar 3:38 (Baruch): quotation, high confidence ### Translation notes - The heading of Ps 126 LXX is not in the scan text. The triad of the practical life, natural contemplation, and theology is that of Evagrius. The notes on the temple in Jerusalem, the heterodox, and the Jews are translated as written. Quotations: Bar 3:38; Ps 125:2, 4–5 LXX (126); Ps 126:1 LXX (127:1); Gen 2:22; Gen 4:17; Gen 11:2–4; Exod 2:23. ### Citation (SBL) Origen, Sel. Ps. 1635 (PG 12:1635a–1635d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1623/#p-1635). ## PG 12:1637 (Ps 126 LXX) - URL: https://sophiascriptura.com/fathers/origen-selecta-psalmos/1623/#p-1637 - Source: PG 12:1638a–1638d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Notes on Psalm 127:2–3 (LXX 126): sleep as the contemplation and knowledge of God given after the bread of the practical life, and sons as the Lord's inheritance. ### Greek text Μʼίὶ τρίτῳ ἕπεται ἐξ ἀνάγκης τὰ δύο, ὥσπερ καὶ τῷ δευτέρῳ τὸ πρῶτον · τῷ δὲ πρώτῳ νῦν οὺκ ἐξ ἀνάγκης τὺ δεύτερον καὶ τὸ τρίτον. Εʼὶς μάτην ὑμῖν ἐστι τὸ ὀρθρίζὲιν· ἐγείρεσθε μετὰ τὸ καθῆάθαι, οι ἐσθίοντες ἄρτον ὀδύνης, ὅταν δῷ τοῖς ἀγαπητοῖς αὐτοῦ ὕπνον, κ. τ. ὲ. Ὥσπερ ὁ ὕπνος ἀφίστησιν ἡμᾶς τῶν αἰσθητῶν, οὕτω καὶ ἡ τοῦ Θεοῦ θεωρία τῶν αὐτῶν ἀφίστησι. Τοῦ αὐτοῦ. Ὥσπερ ὑπνοῦντες οὐδʼ αὐτό τοῦτο γινώσκομεν, ὅτι ὑπνοῦμεν, οὕτω ’καὶ θεωροῦντες μηδʼ αὐτὸ τοῦτο γινώσκομεν, ὅτι ὲν θεωρῐᾳ. γεγόναμεν. Τοῦ αὐτοῦ. El ἠ πρακτικὴ ἄρτου λόγον ἐπέχει, ὸ δὲ ὕπνος τῆςνγνώσεῷςξκαλῶς μετὰ τὴν βρῶσιν τοῦ ἄρτου τῆς ὀδύνης δίδοται ἡμῖν ὁ ὕπνος · μόνη γὰρ ἡ γνῶσις τοῦ Θεοῦ πέφυκε λύειν τὸν κάματον τῆς πρακτικῆς. Τοῦ αὺτοῦ. Εἰ ὁ ὕπνος εἴωθε σῶμα θερμαίνειν, καλῶς ἡ γνῶσις λέγεται ὕπνος· πάντας γὰρ τοὺς κεκτημένους αὐτὴν ποιεῖ τῷ πνεύματι ζέοντας. Τοῦ αὐτοῦ. ’Ὠσπερ ὁ ὕπνος πέπτων τὰς τροφὰς διὰ τῶν χυμῶν τρέφει τὺ σῶμα, οὕτω καὶ ἡ γνῶσις τρέφει τὴν ψυχὴν, τοὺς τῆς πρακτικῆς αὐτὴν λόγους διδάσκουσα. Ἰδοὺ ἡ κληρονομία Κυρίου, υἴοὶ, ὁ μισθὸς τοῦ καρποῦ τῆς γαστρὸς, κ. τ. ἑ. Ἦ κληρονομία: Κυρίου οὐ θυγατέρες, ἀλλʼ υἱοὶ, οῐτινὲς εισι μισθὸς τοῦ καρποῦ τῆς γαστρός. Τοιοῦτοι δὲ οἱ δίκαιοι uici. Διὸ τρὶς ὀφθήσονται τοῦ ἐνιαυτοῦ ἐνώπιον Κυρίου τοῦ Θεοῦ. Οὐδεὶς δὲ ἄδικος υἱὸς μισθός ἐστιν ἦ κληρονομία Κυρίου. ### English translation (Claude) third the other two follow of necessity, as the first follows upon the second; but upon the first the second and the third do not follow of necessity. "It is in vain for you to rise early; rise after you have sat down, you who eat the bread of pain, when he gives sleep to his beloved," etc. As sleep withdraws us from sensible things, so also the contemplation of God withdraws us from them. Of the same. As when we sleep we do not even know that we are sleeping, so also when we contemplate we do not even know that we have come into contemplation. Of the same. If the practical life has the role of bread, and sleep that of knowledge, then sleep is rightly given us after the eating of the bread of pain; for only the knowledge of God can by nature loosen the weariness of the practical life. Of the same. If sleep usually warms the body, knowledge is rightly called sleep; for it makes all who possess it fervent in spirit. Of the same. As sleep, by digesting food, nourishes the body through the juices, so also knowledge nourishes the soul, teaching it the principles of the practical life. "Behold, the inheritance of the Lord is sons, the reward of the fruit of the womb," etc. The inheritance of the Lord is not daughters but sons, who are the reward of the fruit of the womb. Such are the righteous sons. Therefore they will appear three times a year before the Lord God. No unrighteous son is a reward or the inheritance of the Lord. ### Scripture references - Ps 127:2 (126:2 LXX): quotation, high confidence - Rom 12:11: allusion, high confidence - Ps 127:3 (126:3 LXX): quotation, high confidence - Exod 23:17: allusion, high confidence ### Translation notes - A garbled mark at the head of the column ("Μʼίὶ") is not translated. The notes on sleep as knowledge and contemplation are in the manner of Evagrius. "Not daughters but sons" is translated as written; the note takes "sons" as the righteous. Quotations: Ps 126:2–3 LXX (127:2–3); Rom 12:11; Exod 23:17. ### Citation (SBL) Origen, Sel. Ps. 1637 (PG 12:1638a–1638d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1623/#p-1637). ## PG 12:1639 (Ps 127–128 LXX) - URL: https://sophiascriptura.com/fathers/origen-selecta-psalmos/1623/#p-1639 - Source: PG 12:1639a–1639d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Notes on Psalm 128 (LXX 127) and Psalm 129:1–6 (LXX 128): the labours of one's fruits, the wife and sons taken as wisdom and deeds, and lawlessness drawn out like a long rope. ### Greek text Τοὺς πόνους τῶν καρπῶν σου φάγεσαι, κ τ. ὲ. Ὂσῳ πλείους οἱ πόνοι τῶν καρπῶν, τοσούτῳ πλείους αἱ ὲν τῷ μέλλοντι αἰῶνι τροφαί. Πόνους δὲ λέγει τῶν ἐν ταῖς χερσὶ μελῶν, ὃ. καρποὶ ὀνομάς (aveat. ’Λγαθοὶ οὖν oi πόνοι τῶν καρπῶν καὶ τρόφιμοι, ἀφʼ ὧν ἀνσῦαίνομεν ἐπὶ τὸν ζῶντα ἄρτον. Ἠ τυνιὶ σου ὡς ἄμπελος εῢΟ-ηνοῦσα ἐν τοῖς κλίσεσι τῆς οἰκίας σου · oi υἱοί σου ὡς νειῖφυτα ἐλαιῶν κύκλῳ τῆς τραπέζης σου, κ. τ. ἐ. Οὐδεὶς ἀλλότριος τοῦ Θεοῦ τοῦτων fauis-raw οὐ γάῤ ἐστι σωματικὰ, ἀλλὰ πνευματικὰ, περὶ ὧν ταῦτα λέλεκται. Ὅτε ἀμπελῶνες καὶ ἐλαιῶνες εὐλογοῦνται τῶν δικαίων, τροπολογητέον εἰς γυναῖκα καὶ υἱοὺς τὸν λόγον, ἦτοι αὐτολεξεὶ. Ἦ ὅτι σοφία μὲν ἡ γυνὴ, πράξεις δὲ οἱ υἱοί. Γυνὴ δὲ, ἡ οὖσα μερὶς ἀγαθὴ, ἦ ἡ παρὰ τῷ Σολομῶνα ἀνδρεία. ἀμπελάς ἐστιν εὑοηέ νοῦσα, καὶ μάλιστα ὅτε οἶκουρῦς ἐστιν ἀγαθή. Ἡ δὲ μὴ τοιαύτη γυνὴ ἐξ ἀμπέλου ἐστὶ Σοδόμωνδ κα). λέγοιτο δʼ ἂν πρὸς μεταβάλλουσαν εἰς τὸ χεῖρον γυναῖκα· ι Πῶς ὲστράφης εἰς πικρίαν,ή ἄμπελος ἀλλοτρία; ι Τοῦ αὐτοῦ. Γυνὴ τοῦ νοῦ ἡ σοφία ἐστίν. ι Ἐράσθητι γὰρ, φησιν, αὐτῆς, καὶ τηρήσει σει ’ Τιμησον αὐτὴν, ἵνα σε περιλάβῃ, καὶ κτήσῃ ἀπʼ αὖλτῆς λόγους σοφούς. ι - t Εἶπονιξὴν σοφίαν ἀδελφὴν σὴν εἶναιδ › ἀδελφὴν δὲ αὐτὴν ὀνομάζει, διότι καὶ αὑτὴ ὲκ τοῦ Πατρὺς πάντων ἐστι. Μνημονευτέον δὲ καὶ τοῦ Ἀβραὰμ πῶς τὴν ἰδίαν γυναῖκα ὠνόμασεν ἀδελφὴν, πάντως τοῦ βουλομένου τὴν σοφίαν εἶναι διδάσκων. Ἰδοὺ οὕτως acumen-(mat ἅνθρωπος ὁ φοβούο μενος τὸν Κύριον, κ. τ. ὲ. '0 λεγόμενος ἄνα Optem; διὰ τὸ φοβεῖσθαι τὸν Κύριον ἀγρὸν ἔχει· ἄμπελον δὲ ἐν τοῖς κλίτεσι τῆς οἰκίας αὑτοῦ τὴν γυναῖκα· νεόφυτα δὲ ἐλαιῶν κύκλῳ τῆς τραπέζης ἑαυτοῦ τοὺς υἱούς. Kal ἴδοις υἱοὺς τῶν υἱῶν σου, κ. τ. ὲ. Καὶ ὁ Σολομὼν φησιν· t Ἀγαθὺς ἀνὴρ κληρονομήσει υἱοὺς υἱῶν. ι Πλεονὰκις ἐπολέμησάν με ἐκ νεότητός μου, εἰπάτω δὴ Ἰσραὴλ, κ. τ. ἑ. Ὀ ὲκ παίδων ἀγωνιζόμενος ταῦτα ἐρεῖ, καὶ ὲν τῷ πολλάκις πεπολεμῆσθαι νικήσας τοὺς πολεμίουςʼ καὶ ὁ φάσκων δ ι Ὀ Θεὸς ὁ τρέφων με ὲκ νεότητός μου. ι Ἐμάκρυναν τὴν ἀνομίαν αὐτῶν, κ. τ. ὲ. Χρήσιμον εἰς τοῦτο τὸ, ι Οὐαὶ οἱ ἐπισπώμενοι ἀμαρτίας ὡς σχοινίῳ μακρῷ, καὶ ὡς ζυγοῦ ἱμάντι δαν μάλεως τὰς ἀνομίας.» Ὀσῳ δέ τις μακρῦνει τὴν dves μίαν ἑαυτοῦ, τοσούτῳ μακρύνει ἑαυτὸν ἀπὸ τοῦ Θεοῦ. Γενηθήτιυσαν ὡσεὶ χόρτος δωμάτων, ὃς πρὸ (οὗ ἐκσπασθῆναι ἐξηράνθη, κ. τ. ὲ. Ἦ διδασκα· ### English translation (Claude) [Ps 127 LXX / 128] "You will eat the labours of your fruits," etc. The more labours of fruits there are, the more food there will be in the age to come. By labours he means [the works] of the members in the hands, which are named fruits. Good, then, and nourishing are the labours of the fruits, from which we go up to the living bread. "Your wife will be like a flourishing vine on the sides of your house; your sons like young olive shoots around your table," etc. No one who is a stranger to God has these things; for the things of which this is said are not bodily but spiritual. When the vineyards and olive groves of the righteous are blessed, the saying must be taken either figuratively of wife and sons, or word for word. Or else the wife is wisdom, and the sons are deeds. A wife who is a good portion, or the valiant woman in Solomon, is a flourishing vine, especially when she is a good keeper of the house. But a wife who is not such is of the vine of Sodom; and it might be said to a wife who changes for the worse: "How have you turned to bitterness, alien vine?" Of the same. The wife of the mind is wisdom: "Love her," it says, "and she will keep you; honour her, that she may embrace you; and you will acquire from her wise words." "Say that wisdom is your sister"; he names her sister because she too is from the Father of all. And one should remember how Abraham called his own wife sister, teaching anyone who wishes what wisdom is. "Behold, so shall the man be blessed who fears the Lord," etc. The one called a man, because he fears the Lord, has a field; and he has his wife as a vine on the sides of his house, and his sons as young olive shoots around his table. "And may you see your sons' sons," etc. Solomon too says: "A good man will inherit sons' sons." [Ps 128 LXX / 129] "Often they have fought against me from my youth, let Israel now say," etc. One who has contended from childhood will say this, having conquered his enemies though often warred against; and so will the one who says: "God who has fed me from my youth." "They lengthened their lawlessness," etc. Useful for this is: "Woe to those who draw sins as with a long rope, and lawlessness as with the strap of a heifer's yoke." And as far as one lengthens his lawlessness, so far he puts himself at a distance from God. "Let them be like grass on the housetops, which withers before it is plucked up," etc. The teaching ### Scripture references - Ps 128:2 (127:2 LXX): quotation, high confidence - John 6:51: allusion, high confidence - Ps 128:3 (127:3 LXX): quotation, high confidence - Prov 31:10: allusion, high confidence - Deut 32:32: allusion, high confidence - Jer 2:21: quotation, high confidence - Prov 4:6: quotation, high confidence - Prov 4:8: quotation, high confidence - Prov 7:4: quotation, high confidence - Gen 12:13: allusion, high confidence - Ps 128:4 (127:4 LXX): quotation, high confidence - Ps 128:6 (127:6 LXX): quotation, high confidence - Prov 13:22: quotation, high confidence - Ps 129:1 (128:1 LXX): quotation, high confidence - Gen 48:15: quotation, high confidence - Ps 129:3 (128:3 LXX): quotation, high confidence - Isa 5:18: quotation, high confidence - Ps 129:6 (128:6 LXX): quotation, high confidence ### Translation notes - The scan reads "socia" for σοφία ("wisdom"); corrected. The interpretation of the wife as wisdom is translated as written. Quotations: Ps 127:2–4, 6 LXX (128); John 6:51; Prov 31:10; Deut 32:32; Jer 2:21; Prov 4:6, 8; Prov 7:4; Gen 12:13; Prov 13:22; Ps 128:1, 3, 6 LXX (129); Gen 48:15; Isa 5:18. ### Citation (SBL) Origen, Sel. Ps. 1639 (PG 12:1639a–1639d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1623/#p-1639). ## PG 12:1641 (Ps 128–129 LXX) - URL: https://sophiascriptura.com/fathers/origen-selecta-psalmos/1623/#p-1641 - Source: PG 12:1642a–1642d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Notes on the end of Psalm 129 (LXX 128) and on Psalm 130 (LXX 129): crying out of the depths, no one clean from sin, Christ the propitiation, and the chain from fear of God to hope. ### Greek text λία τῶν κατὰ τῆς γνώσεωςτοῦ Θεοῦ ὲπαιρομέυ νων ὑψωμάτων χόρτος ὲστὶ δωμάτων, ξηραινόμενος πρὸ τοῦ ἐκσπασθῆναι ο μήτε πλήρεις ποιῶν τὰς χεῖρας ὲν πράξεσιν ἀγαθαῖς, μήτε τὸν κόλπον ὲν γνὼσειο περὶ ἦς οὔ φασὶν οἱ παράγοντες ὁμοίως τῷ εἰπόντι· ι Παρελθὼν ὂψομαι τὺ ὅραμα τὸ μέγα τοῦτο. ι ΨΑΛΜΟΣ PKG’. Ἐκ βαθέων ἐκέκραξά σοι, Κύριε, κ. τ. ἑ. Οὐκ ἐξ ἐπιπολῆς (εί), ἀλλʼ ὲκ τῶν ὲν ἑαυτῷ βαθέων κέκραγε πρὸς Κύριον. Τὸ δὲ ι ὲκέκραξά σοι, ι ἕτερον τυγχάνον τοῦ ι ἐκέκραξα πρὸς σὲ, ι δύναται σηιμαίνειν, ὅτι μεγάλως καί μεγάλῃ φωνῇ (νοητῶς δὴ μεγάλῃ ) ἐθεολόγησα. 'O μὲν οῦν φαῦλος τοῖς χείλεσι τιμᾷ Κύριον, πόρρω ἀπέχων ἀπʼ αὑτοῦ τῇ καρδίᾳ· ὁ δὲ μακάριος, τῷ τὸ πνεῦμα κράζειν ὲν τῇ καρδίᾳ αὑτοῦ, ἐκ βαθέων ὲκέκραγε πρὸς τὸν Κῦριον. Τοῦ αὑτοῦ. '0 τά βάθη ἐρευνῶν τοῦ Θεοῦ, οὗτος ὲκ βαθέων κράζει πρὸς Κύριον. Γενηθήτω τὰ ὦτά σου προσέχοντα, κ. τ. ἐ. Τὰ ῶτα Κυρίου καλεῖ τὴν ὲπακουστικὴν εὐχῶν δύναμιν αὐτοῦ. Ἐὰν ἀνομίας παρατηρήσῃς, Κύριε, Κύριε, τίς ὑποστήσεται, κ. τ. ἐ. Ἐὰν αἱ κατά διάνοιαν ἁμαρτίαι, τὸν νοῦν ἀκάθαρτον ποιοῦσαι, τῆς tu"; Θεοῦ γνώσεως αὑτὸν ἀφιστῶσιν, οὐδεὶς ἀνθρώπων καταξιωθήσεται γνώσεως. ‹ Τίς γὰρ καυχήσεται ἁγνὴν ἔχειν καρδίαν; ι Ἣ τίς παρῤησιάσεται καθαρὸς εἶναι ἀπὸ ἁμαρτιῶν; ί Καὶ οὐδεὶς, φησὶ, καθαρὸς ἀπὸ ῥύπου, οὐδʼ ἂν ὲν μιᾷ ῶρᾳ ἡ ζωὴ αὐτοῦ. s Ὅτι παρὰ σοὶ ὀ ἱλασμός ἐστι, κ. τ. ἑ. Ὀ παρὰ τῷ Κυρίῳ ίλασμδς τῶν ἀνομιῶν ὁ Χριστός ἐστιν ι Αὐτὸς γὰρ ἱλασμός ἐστι περ) τῶν ἁμαρτιῶν ἡμῶν. s Ἕνεκεν τοῦ ὀνόματός σου ὑπέμεινὰ σε, Κύριε, κ. τ. ὲ. Ἡ διά τοῦ Θεοῦ ὄνομα ὑπομονὴ κρείττων τῆς διʼ ἀλλο τι. Kal είς λόγον τοῦ Κυρίου γενομένη ἡ ψυχὴ, ὲπαινετῶς ὑπομένει. Ὑπέμεινεν ἡ ψυχή μου είς τὸν λόγον σουο ἤλπισεν ή ψυχή μου ἐπὶ τὸν Κύριον, κ. τ. ὲ. Ἠ ὲλπὶς ὲκ δοκιμῆς πέφυκε γίνεσθαι, ἠ δὲ δοκιμὴ ὲκ τῆς ὑπομονῆς, ἡ δὲ ὑπομονὴ ὲκ τῆς θλίψεως,ὴ δὲ θλίψις ὲκ τῆς ἐγκρατείας καὶ τῶν πειρασμῶν. Τούτων δὲ αἴτιος ὁ φόβος τοῦ Θεοῦ, ὅστις τῇ ὀρθῇ πίστει συνέζευκται. Πίστις δέ ἐστιν ἠ πρὸς τὰ μὴ κατειλημμένα συγκατάθεσις. Καὶ αὑτὸς λυτρώσεται τὸν Ἰσραὴλ ἐκ πασῶν τῶν ἀνομιῶν αὑτοῦ, κ. τ. ὲ. Τοτηνικαῦτα (Η) ὁ νοῦς ἀπαλλάσσεται τῶν κατά διάνοιαν ἁμαρτιῶν ἢ ἀνομιῶν, ὁπηνίκα ἂν γνώσεως καταξιωθῇο ἡ γὰρ ### English translation (Claude) [Ps 128 LXX / 129, continued] of the heights raised up against the knowledge of God is grass on the housetops, which withers before it is plucked up, filling neither the hands with good deeds nor the bosom with knowledge; and about it those who pass by do not speak like the one who said: "I will turn aside and see this great sight." [Ps 129 LXX / 130] "Out of the depths I have cried to you, Lord," etc. Not from the surface, but from the depths within himself he has cried to the Lord. And "I have cried to you," which differs from "I have cried toward you," can signify: I have spoken of God greatly and with a great voice (great, that is, in an intelligible sense). The base man honours the Lord with his lips while his heart is far from him; but the blessed man, because the Spirit cries out in his heart, has cried out of the depths to the Lord. Of the same. Whoever searches out the depths of God cries out of the depths to the Lord. "Let your ears be attentive," etc. He calls the Lord's power of hearing prayers his ears. "If you mark iniquities, Lord, Lord, who will stand?" etc. If the sins of thought, by making the mind impure, separate it from the knowledge of God, no man will be counted worthy of knowledge. "For who will boast of having a pure heart? Or who will be bold to say that he is clean from sins?" "And no one," he says, "is clean from filth, not even if his life is but one day." "For with you is propitiation," etc. The propitiation for iniquities that is with the Lord is Christ: "For he is the propitiation for our sins." "For your name's sake I have waited for you, Lord," etc. Endurance for the sake of God's name is better than endurance for anything else. And the soul that has come to the word of the Lord endures in a praiseworthy way. "My soul has waited for your word; my soul has hoped in the Lord," etc. Hope arises by nature from proven character, proven character from endurance, endurance from affliction, and affliction from self-control and temptations. The cause of these is the fear of God, which is joined to right faith. And faith is assent to things not yet grasped. "And he will redeem Israel from all his iniquities," etc. The mind is freed from the sins or iniquities of thought at the time when it is counted worthy of knowledge; for ### Scripture references - Ps 129:7 (128:7 LXX): allusion, high confidence - Ps 129:8 (128:8 LXX): allusion, high confidence - Exod 3:3: quotation, high confidence - Ps 130:1 (129:1 LXX): quotation, high confidence - Isa 29:13: allusion, high confidence - Gal 4:6: allusion, high confidence - 1 Cor 2:10: allusion, high confidence - Ps 130:2 (129:2 LXX): quotation, high confidence - Ps 130:3 (129:3 LXX): quotation, high confidence - Prov 20:9: quotation, high confidence - Job 14:4: quotation, high confidence - Ps 130:4 (129:4 LXX): quotation, high confidence - 1 John 2:2: quotation, high confidence - Ps 130:5 (129:5 LXX): quotation, high confidence - Rom 5:3: allusion, high confidence - Ps 130:8 (129:8 LXX): quotation, high confidence ### Translation notes - Quotations: Ps 128:6–8 LXX (129:6–8); Exod 3:3; Ps 129:1–5, 8 LXX (130); Isa 29:13; Gal 4:6; 1 Cor 2:10; Prov 20:9; Job 14:4–5 LXX; 1 John 2:2; Rom 5:3–4. The notes on sins of thought and on knowledge read like Evagrius. ### Citation (SBL) Origen, Sel. Ps. 1641 (PG 12:1642a–1642d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1623/#p-1641). ## PG 12:1643 (Ps 129–131 LXX) - URL: https://sophiascriptura.com/fathers/origen-selecta-psalmos/1623/#p-1643 - Source: PG 12:1643a–1643c - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Notes on Psalm 131 (LXX 130) and Psalm 132 (LXX 131): the humble-minded righteous man, the weaned child exalted to the Jerusalem above, David's meekness, and the priests clothed with the virtues. ### Greek text ιιῖιει πρακτικὴ οὖ τὰ νοήματα τῆς καρδίας πε ριαιρεῖ, ἀλλά τὰ ἐμπαθῆ νοήματα. Κύριε, οὐχ ὑψώθη ἡ καρδία μου, οὐδὲ ἐμετεωρίσθησαν οἱ ὀφθαλμοί μου, κ. τ. ὲ. Αὗται φωναὶ δικαίου ὲν χαρίσμασι μεγάλοις καὶ θαυμασίοις μὴ τετυφωμένου, μηδὲ ύπεραιρομένου, μηδὲ φυσιουμένου, ἀλλά καὶ ἐν τούτοις ιιταιπεεινοιῖ)ρονοῦντος. (Et μὴ ἐταπεινοερρόνουν, ἀλλὰ ὕψωσα τὴν ψυχήν μου. Ὠς τὸ ἀπογεγαλακτισμένον ἐπὶ τὴν μητέρα αὑτοῦ, ὡς ἀνταποδώσεις ἐπὶ τὴν ψυχήν μου, κ. τ. ἑ. Ὠς 6 Ἰσαάκ καὶ 6 Σαμουὴλ ἀπεγαλακτίσθησαν, οὕτως καὶ οὗτος ἐκείνους καὶ τοὺς ὁμοίους αὐτοῖς μιμησάμενος. Ούχ ὑψοῦται δὲ ἡ ψυχὴ τοῦ ἀπογαλακτισθέντος τινὸς ὑψοῦντος αὐτὴν, ἀλλʼ ὑψοῦται ἐπὶ τὴν ἑαυτοῦ μητέρα, περ). ἧς εἴρηταιο s 'H δὲ ἀνω Ἰερουσαλὴμ ἐλευθέρα ἐστὶν, ἥτις ἐστὶ μήτηρ ἡμῶν, ι καὶ τά ἑξῆς. Τοῦ αὐτοῦ. Τῇ τοῦ ἀπογεγαλακτισμένου ψυχῇ ἀποδίδωσιν 6 Κύριος μισθὸν τῆς ἐπὶ τοσοῦτον ἀναβάσεως. Ἐλπισὰτω Ἰσραὴλ ἐπὶ τὸν Κύριον ἀπὸ τοῦ νῦν καὶ ἕως τοῦ αιῶνος, κ. τ. ὲ. Ἐν μὲν τῇ πρὸ ταύτης ᾠδῇ λέλεκταιʼ ι Ἀπὸ φυλακῆς πρωῖας ἐλπισάτω Ἰσραὴλ ἐπὶ τὸν Κύριον· ι ὲν δὲ ταύτῃ καὶ ἕως πότε; ι Διά τὸ ἀπὸ τοῦ νῦν καὶ ἓως τοῦ αἰῶνος. ι Μετʼ ἐκεῖνον γάρ τις ἀπολαύει τά ἐλπιζόμενα. Μνήσθητι, Κύριε, τοῦ Δαυῒδ, καὶ πάσης τῆς πραότητος αὑτοῦ, κ. τ. ὲ. Ἑκείνου μνημονεύει 6 Κύριος τοῦ ὲν ᾧ γίνεται, κάκείνου ού μνημονεύει τοῦ ὲν ᾧ ού γίνεται. El δὲ πραότητος μνημονεύει 6 Κύριος, πολλῆς ἀοργησίας χρεία, ἵνα τις δέξηται τὸν Κύριον. Πραότης γάρ ἐστιν ἀταραξία θυμοῦ κατά στέρησιν ἡδονῶν προσγινομένη φθαρτῶν. Τοῦ αὐτοῦ. Ἀντὶ ι πραότητος ι Ἀκύλας s κακουχίαν ι ἐξέδωκεν · 6 δὲ Σύμμαχος ι κάκωσιν, ι ἡ δὲ πέμπτη ι ταπείνωσιν. ι Ἕως οὗ εὕρω τόπον τῷ Κυρίῳ, κ. τ. ὲ. T6πος Κυρίου 6 νοῦς καθαρός. Εὗρομεν αὐτὴν ἐν τοῖς πεδίοις τοῦ δρυμοῦ, κ. rei. Περὶ τῆς ’ σοφίας λέγει προφητικῶς, ἥτις ἐστὶν 6 Χριστός. οι ιερεῖς σου ὲνδύσονται δικαιοσύνην, καὶ οὶ ὅσιοι σου ἀγαλλιάσονται, κ. τ. ἐ. Ὥσπερ ἐνδύεταί τις δικαιοσύνην, οὕτω καὶ σωφροσύνην καὶ ἀνδρείαν καὶ ἀγάπην καὶ μακροθυμίαν, καὶ τὰς λοιπὰς ἀρετάς. ### English translation (Claude) the practical life does not take away the thoughts of the heart, but the passionate thoughts. [Ps 130 LXX / 131] "Lord, my heart was not lifted up, nor were my eyes raised high," etc. These are the words of a righteous man who, in great and wonderful gifts, is not puffed up, nor exalted, nor conceited, but even in these is humble-minded. "If I was not humble-minded, but exalted my soul, as a weaned child upon its mother, so you will repay my soul," etc. As Isaac and Samuel were weaned, so was this man too, imitating them and those like them. The soul of the weaned child is exalted not by someone exalting it, but it is exalted to its own mother, of whom it is said: "But the Jerusalem above is free, and she is our mother," and so on. Of the same. To the soul of the weaned child the Lord renders a reward for its ascent so far. "Let Israel hope in the Lord from now and for ever," etc. In the song before this it is said: "From the morning watch let Israel hope in the Lord"; and in this one, until when? "From now and for ever." For after that one enjoys what is hoped for. [Ps 131 LXX / 132] "Remember, Lord, David and all his meekness," etc. The Lord remembers the one in whom he comes to be, and does not remember the one in whom he does not come to be. And if the Lord remembers meekness, there is need of much freedom from anger for anyone to receive the Lord. For meekness is the untroubled state of the irascible part, which arises from being deprived of corruptible pleasures. Of the same. For "meekness" Aquila rendered "ill-treatment," Symmachus "affliction," and the Fifth edition "humiliation." "Until I find a place for the Lord," etc. The place of the Lord is a pure mind. "We found it in the fields of the forest," etc. He speaks prophetically of wisdom, which is Christ. "Your priests will be clothed with righteousness, and your holy ones will exult," etc. As one is clothed with righteousness, so also with temperance and courage and love and patience, and the other virtues. ### Scripture references - Ps 131:1 (130:1 LXX): quotation, high confidence - Ps 131:2 (130:2 LXX): quotation, high confidence - Gen 21:8: allusion, high confidence - 1 Sam 1:24: allusion, high confidence - Gal 4:26: quotation, high confidence - Ps 131:3 (130:3 LXX): quotation, high confidence - Ps 130:6 (129:6 LXX): quotation, high confidence - Ps 132:1 (131:1 LXX): quotation, high confidence - Ps 132:5 (131:5 LXX): quotation, high confidence - Ps 132:6 (131:6 LXX): quotation, high confidence - Ps 132:9 (131:9 LXX): quotation, high confidence ### Translation notes - A garbled opening ("ιιῖιει") is not translated. The definition of meekness as the untroubled state of the irascible part is in the manner of Evagrius. Quotations: Ps 130:1–3 LXX (131); Gen 21:8; 1 Sam 1:24; Gal 4:26; Ps 129:6 LXX (130:6); Ps 131:1, 5–6, 9 LXX (132). The readings of Aquila, Symmachus, and the Fifth edition (Quinta) are quoted on Ps 131:1 LXX. ### Citation (SBL) Origen, Sel. Ps. 1643 (PG 12:1643a–1643c; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1623/#p-1643). ## PG 12:1645 (Ps 132–133 LXX) - URL: https://sophiascriptura.com/fathers/origen-selecta-psalmos/1645/#p-1645 - Source: PG 12:1646d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Notes on Psalm 133 (LXX 132) and Psalm 134 (LXX 133): the ointment as the Holy Spirit, Hermon and the tradition of the rebel angels, baptism as dew, and hands lifted in prayer. ### Greek text ΨΑΔΜΟΣ ΡΛΒʼ. Δ Ὡς μύρον ἐπὶ κεφαλῆς τὸ καταβαῖνον ἐπὶ πώγωνα, τὸν πώγωνα τὸν Ἀαρὼν, κ. τ. ὲ. Μύρον ἐστὶ τὸ Πνεῦμα τὸ ἆγιον, κεφαλὴ δὲ ὁ νοῦς, πῶς γων δὲ ὁ λόγος · ἐμπεριέχει δὲ τὴν καρδίαν ὁ λόγος. Πώγων δὲ τοῦ ’Λαρὼν ὁ λόγος ὁ γοταφράττων τὰ πάθη, καὶ ἱερουργῶν τῷ Θεῷ τὰς ἀρετάς. Καταὸαίν νει δὲ ἠ τοῦ Πνεύματος χάρις καὶ ἐπὶ τὴν ῶαν τοῦ ἐνδύματος αὐτοῦ· τουτέστι διαδίδοται διὰ τῆς πραη κτικῆς ἀρετῆς καὶ ἐπὶ τῆς ἠθικῆς φιλοσοφίας. Ἡ γὰρ (ita τοῦ ἐνδύματος, αὐτοῦ ἐστι τὸ πέρας, Ὠς δρόσος Ἀερμὼν ἠ καταβαίνουσα ἐπὶ τὰ ὅρη Σιὼν, κ. τ. ὲ. Ἐν τῷ Δευτερονομίῳ Morb— σῆς μὲν τὸ ὅρος τοῦτο ὀνομάζει Ἀερμὼν ε οἱ Φοίνικες δὲ καλοῦσιν αὐτὸ Σανιὼρ, οἱ δὲ Ἀμορῤαῐοι Σανεοίρ. Ἐστι δὲ πέραν τοῦ Ἰορδάνου. Λόγος δὲ τούς ἀποστας τήσαντας τῶν ἀγγέλων ἐπὶ τοῦτο τὸ ὅρος ἐσκέφθαι περὶ τῆς ἀποστασίας αὐτῶν καὶ συνθήκας πεποιηκέναι. Τοῦ αὑτοῦ. Ὄρη Σιὼν οἱ τὰ ὑψηλὰ amusos οντες ἅγιοι, ἐφʼ οὒς καταβαίνει ἡ δρόσος. Ἀερμὼν δὲ ἑρμηνεύεται ἀποστροφὴ θηρίων. Φασὶ δὲ καὶ τὸν Ἰορδάνην ποτὲ ἐκεῖ γεννᾶσθαι. Σημαίνει δὲ καὶτοῦτο τὴν τοῦ ἁγίου βαπτίσματος χάρινο αὐτη γὰρ ἀεὶ καταόαίνει ἐπὶ τούς ἁγίους, καὶ διʼ αὐτῆς γίνεται ἕ] ἀποστροφὴ τῶν νοητῶν θηρίων, ΨΑΛΜΟΣ ΡΛΓʼ. Ἰδοὺ δὴ εὐλογεῖτε τόν Κύριον, πάντες οὶ δοῦλοι Κυρίου, οὶ ἑστῶτεςἐν οἴκῳ Κυρίου, ἐν αὐλαῖς οἴκου Θεοῦ ἡμῶν, κ, τ, ὲ. t Οἱ ἑστῶτες, φησὶν, ὲν οἴκῳ Κυρίου, r καὶ μὴ t ὡς εἷς τῶν ἀρχόντων t πίιϊοντεςῖ, ἀλλὰ καὶ βλέποντες μὴ πέσητε, t εὐλογεῖτε τὸν Κύριον. ο Τοῦ αὐτοῦ. 0t μὲν θεωρητικοὶ ὲν οἴκῳ Θεοῦ εἰσιν, ei δὲ πρακτικοὶ ὲν αὐλαῖς οίκου Θεοῦ ἡμῶν. Ἑν· ταῖς νυξὶν ἐπάρατε τὰς χεῖρας ὑμῶν εὶς τὰ ἅγια, καὶ εὐλογεῖτε τὸν Κύριον, κ. τ, ὲ. Ἀντὶ τοῦ ί εἰς τὰ ἆγιαῃὲτεςοςιάγίως, ι ἕτερος( ἡγιασμένως. ι Διὰ δὲ τοῖξ ς ἐν οἴκῳ Κυρίου ι, ἔδειξεν, tit; πανταχοῦ μὲν αἴρειν ὁσίους χεῖράς τις οὐ κεκώλυται · οὐχ ἦκιε στα δὲ ὲν τοῖς ᾀφιερωμᾷνοις τοιξτο προσήκει χωετ ρίοις ποιεῖν, ’ ### English translation (Claude) [Ps 132 LXX / 133] "Like ointment on the head, which runs down upon the beard, the beard of Aaron," etc. The ointment is the Holy Spirit, the head is the mind, and the beard is the word; and the word encloses the heart. The beard of Aaron is the word that fences off the passions and offers the virtues to God as priestly service. And the grace of the Spirit runs down also upon the hem of his garment; that is, it is passed on through practical virtue to moral philosophy as well. For the hem of his garment is its end. "Like the dew of Hermon, which comes down upon the mountains of Zion," etc. In Deuteronomy Moses names this mountain Hermon; but the Phoenicians call it Sanior, and the Amorites Sanir. It is beyond the Jordan. There is a tradition that the angels who rebelled deliberated on this mountain about their rebellion and made compacts. Of the same. The mountains of Zion are the saints who mind high things, on whom the dew comes down. Hermon is interpreted "turning away of beasts." They say too that the Jordan once had its source there. This also signifies the grace of holy baptism; for it always comes down upon the saints, and through it comes the turning away of the intelligible beasts. [Ps 133 LXX / 134] "Behold now, bless the Lord, all you servants of the Lord, who stand in the house of the Lord, in the courts of the house of our God," etc. "You who stand," he says, "in the house of the Lord," and do not "fall like one of the rulers," but watch that you do not fall, "bless the Lord." Of the same. The contemplatives are in the house of God, and the practical in the courts of the house of our God. "In the nights lift up your hands to the holy places, and bless the Lord," etc. For "to the holy places" one has "holily," another "in a sanctified way." By "in the house of the Lord" he showed that no one is prevented from lifting holy hands everywhere; but it is not least fitting to do this in places consecrated to God, ### Scripture references - Ps 133:2 (132:2 LXX): quotation, high confidence - Ps 133:3 (132:3 LXX): quotation, high confidence - Deut 3:9: allusion, high confidence - Ps 134:1 (133:1 LXX): quotation, high confidence - Ps 82:7 (81:7 LXX): quotation, high confidence - 1 Cor 10:12: allusion, high confidence - Ps 134:2 (133:2 LXX): quotation, high confidence - 1 Tim 2:8: allusion, high confidence ### Extrabiblical texts - 1 En. 6.6 (1 Enoch): allusion, high confidence ### Translation notes - The tradition that the rebel angels made their compact on Mount Hermon is that of 1 Enoch 6:6. "Hermon" = "turning away of beasts" is an etymology from the lists of Hebrew names. The scan's garbled words for the hem ("ῶαν", "(ita") are read as ᾤα. Quotations: Ps 132:2–3 LXX (133); Deut 3:9; Ps 133:1–2 LXX (134); Ps 81:7 LXX (82:7); 1 Cor 10:12; 1 Tim 2:8. Readings of other translators are quoted on Ps 133:2 LXX. ### Citation (SBL) Origen, Sel. Ps. 1645 (PG 12:1646d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1645/#p-1645). ## PG 12:1647 (Ps 133–135 LXX) - URL: https://sophiascriptura.com/fathers/origen-selecta-psalmos/1645/#p-1647 - Source: PG 12:1647a–1647d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Notes on Psalm 135 (LXX 134) and the opening of Psalm 136 (LXX 135): the Lord great above all gods, evil not made by God's will, clouds and lightnings as rational natures and spiritual teaching, and the divine presence in the temple. ### Greek text ὡς ἐν τῷ Ἐὁραῖκῷ νῦν δὲ μετὰ τοῦ, ι ὲν αὐλαῖς οἴκου Θεοῦ ήμῶν. ι ’Ότι ἐγὼ ἔγνωκα, ὅτι μέγας ὀ Κύριος, καὶ ὁ Κύριος ἡμῶν παρὰ πάντας τοὺς θεοὺς, κ. τ. ὲ. Ὀ μὲν Ἰοθώρ φησι· ι Νὖν ἔγνων, ὅτι μέγας Κύριος παρὰ πάντας τοὺς θεούς· ι ὁ δὲ Προφήτηςο ι Ὅτι ἐγὼ ἔγνων ι πρῶτον, ι ὃ;ι μέγας ὁ Κύριος, ι εἶτα, ι καὶ ὁ Κύριος ἡμῶν παρὰ πάντας τοὺς θεούς. ι Πάντα ὅσα ἠθέλησεν ό Κύριος, ἐποίησεν ἐν τῷ οὐρανῷ καὶ ἐν τῇ γῆ, ἐν ταῖς θαλάσσαις, καὶ ἐν πάσαις ταῖς ἁβὑσσοις, κ. τ. ὲ. Ὅσα ἐποίησεν ὁ Κύριος ὲν τῷ οὐρανῷ, καὶ ὲν τῇ γῇ,ὲν ταῖς θαλάσσαις καὶ ὲν ταῖς ἀβύσσοις καλά ἐστιν, ᾶτε θελήματι γενόμενα θεοῦ. Εἰ δέ τίς ἐστιν ὲν οὐρανῷ, ὡς τὰ πνευματικὰ τῆς πονηρίας, ἢ ὲν τῇ γῇ, ὡς οἰ ἁμαρτωλθὶ ἄνθρωποι, ἢέν ταῖς θαλάσσαις, ὠς η τοῦ δράκοντος κακία, ἢ ὲν ταῖς ἀβύσσοις, ὡς ἠ πονηρία τῶν προστασσομένων ἐκεῖ ἀπελθεῖν· κακὸν τοῦτο οὐχ ὁ Θεὸς ἐποίησε τῷ θελήματι αὑτοῦ· ι Ἐκ γὰρ στόματος Ὑψίστου οὐκ ἐξελεύσεται τὰ κακὰ καὶ τὸ ἀγαθόν. ι Τοῦ αὑτοῦ. Ὥσπερ ὁ οὐρανὸς ἁγίων δυνάμεών ἐστιν οἰκητήριον, οὕτω καὶ ὴ γῆ τῶν ἀνθρώπων. ι Ὀ οὐρανὸς γὰρ, φησὶ, τοῦ οὐρανοῦ τῷ Κυρίῳ, τὴν δὲ γῆν ἔδωκε τοῖς υἱοῖς τῶν ἀνθρώπων. ι Καὶ ὥσπερ ὲν ταῖς τροπικῶς λεγομέναις θαλάσσαις οἰκοῦειν οί ἀντικείμενοι ἡμῖν δαίμονες, ὲν αἷς καὶ ὀ δράκων ἐπλάσθη τοῦ ἐμπαίζειν αὐτῷ· οὓτω καὶ ὲν ταῖς ἀλληγορικῶς λεγομέναις ἀβύσσοις οἰ καταχθόνιοι δαίμονες. Ἀναγωγ- νεφέλας ἐξ ἐσχάτου τῆς γῆς · ἀστραπεις εεξ ὑετόὲ ἐποίησεν, ἐξ. τ. ἐ. Νεφέλη ἐστὶ φύσις λογικὴ, τοὺς περὶ Προνοίας λόγους πεπιστευμένη ο ἀστραπὴ δέ ἐστι διδασκαλία πνευματικὴ, λογικὰς ψυχὰς ἀπὸ κακίας ἐπʼ ἀρετὴν ὲπανάγουσα. Kal ἔδωκε τὴν γῆν αὐτῶν κληρονομίαν, κ. τ. ι. Εἰ ἡ κληρονομία ήμῶν γνῶσίς ἐστιν ἠ τοῦ Θεοῦ, πῶς λέγονται κατέχειν ταύτην οἰ ἅντικείμενοις Καὶ ζητήσεις μήποτε λέγονται κατέχειν, οὐχ ὡς γινώσκοντες, ἀλλʼ ὡς κωλύοντες ἡμᾶς ἐλθεῖν πρὸς αὑτήν. Εὐλογητὸς Κύριος ἐκ Σιὼν ό κατοικῶν Ἰερουσαλὴμ, κ. τ, ἑ. Ὀ ἐν καθαρᾷ καρδίᾳ κατοικῶν κατοικεῖ ὲν Ἰερουσαλήμ. Κατοικεῖν δὲ αὐτὸν ὲν Ἰερουσαλὴμ ἔφη, οὐ τὴν θείαν φύσιν ἐκεῖ περίγρὼ φων, ἀλλʼ ἐκεῖ τηνικαῦτα τὴν θείαν ἐπιφάνειαν εἰδὼς ὲν τῷ ναῷ τῆς Ἰερουσαλή μ. Ἐξομολογεῑσθε τῷ Κυρίῳ, ὅτι ἀγαθὸς, ὅτι εἰς τὸν αἰῶνα τὸ ἕλεος αὑτοῦ, κ. τ. ὲ. Oi ταλαιπωροῦντες ὲν τῷ αἰῶνι εἰκότως χρῄζουσι καὶ ὲλέρ ους ὲν τῷ αἰῶνι. Ἐξομολογεῖσθε τῷ Θεῷ τῶν θεῶν, ὅτι εἰς τὸν αἰῶνα τὸ ἔλεος αὐτοῦ, κ. τ. ἑ. Ἦ ἐξομολόγησις τὴν εὐχαριστίαν καὶ δοξολογίαν σημαίνει ’ ### English translation (Claude) as in the Hebrew. [Ps 134 LXX / 135] But now it stands with "in the courts of the house of our God." "For I have known that the Lord is great, and our Lord above all gods," etc. Jethro says: "Now I know that the Lord is great above all the gods"; but the Prophet says first, "For I have known that the Lord is great," and then, "and our Lord above all gods." "All that the Lord willed, he has done in heaven and on earth, in the seas and in all the deeps," etc. All that the Lord has made in heaven and on earth, in the seas and in the deeps, is good, since it came to be by the will of God. But if there is anyone in heaven, like the spiritual forces of wickedness, or on earth, like sinful men, or in the seas, like the wickedness of the dragon, or in the deeps, like the wickedness of those ordered to go there, this evil God did not make by his will: "For from the mouth of the Most High evil and good do not come forth." Of the same. As heaven is the dwelling of the holy powers, so the earth is the dwelling of men: "The heaven of heaven is the Lord's, but the earth he has given to the sons of men." And as in the seas, figuratively so called, dwell the demons who oppose us, among whom also the dragon was formed to be mocked, so in the deeps, allegorically so called, dwell the subterranean demons. "Bringing up clouds from the end of the earth; he made lightnings for the rain," etc. A cloud is a rational nature entrusted with the principles of Providence; lightning is spiritual teaching, bringing rational souls back from vice to virtue. "And he gave their land as an inheritance," etc. If our inheritance is the knowledge of God, how are the opposing powers said to possess it? And you will inquire whether they are said to possess it, not as knowing it, but as preventing us from coming to it. "Blessed be the Lord from Zion, who dwells in Jerusalem," etc. The one who dwells in a pure heart dwells in Jerusalem. He said that he dwells in Jerusalem, not confining the divine nature there, but knowing that at that time the divine manifestation was there, in the temple of Jerusalem. [Ps 135 LXX / 136] "Give thanks to the Lord, for he is good, for his mercy is for ever," etc. Those who suffer hardship in this age naturally need mercy in the age as well. "Give thanks to the God of gods, for his mercy is for ever," etc. "Giving thanks" signifies thanksgiving and doxology here; ### Scripture references - Ps 135:2 (134:2 LXX): quotation, high confidence - Ps 135:5 (134:5 LXX): quotation, high confidence - Exod 18:11: quotation, high confidence - Ps 135:6 (134:6 LXX): quotation, high confidence - Eph 6:12: allusion, high confidence - Lam 3:38: quotation, high confidence - Ps 115:16 (113:24 LXX): quotation, high confidence - Ps 104:26 (103:26 LXX): allusion, high confidence - Ps 135:7 (134:7 LXX): quotation, high confidence - Ps 135:12 (134:12 LXX): quotation, high confidence - Ps 135:21 (134:21 LXX): quotation, high confidence - Ps 136:1 (135:1 LXX): quotation, high confidence - Ps 136:2 (135:2 LXX): quotation, high confidence ### Translation notes - The first sentence completes the previous column's note and seems to compare Ps 133:1 LXX, where the LXX adds "in the courts of the house of our God" (absent from the Hebrew), with Ps 134:2 LXX (135:2), where the phrase belongs; the heading of Ps 134 LXX is not in the scan. The garbled lemma of v. 7 is read as Ἀνάγων νεφέλας. The statement that God did not make evil by his will is translated as written. Quotations: Ps 134:2, 5–7, 12, 21 LXX (135); Exod 18:11; Eph 6:12; Lam 3:38; Ps 113:24 LXX (115:16); Ps 103:26 LXX (104:26); Ps 135:1–2 LXX (136:1–2). ### Citation (SBL) Origen, Sel. Ps. 1647 (PG 12:1647a–1647d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1645/#p-1647). ## PG 12:1649 (Ps 135 LXX) - URL: https://sophiascriptura.com/fathers/origen-selecta-psalmos/1645/#p-1649 - Source: PG 12:1650a–1650d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Notes on Psalm 136:2–16 (LXX 135): God of gods by love and by creation, the Saviour God by essence and not by participation, the wonders of goodness, and the psalm read as the soul's journey from Egypt to knowledge. ### Greek text ι οδε κεῖται δὲ καὶ ἐπὶ τῆς ὲξομολογήσεως τῶν ἁμαρτιῶν, ὡς ἐνταῦθα. Τοῦ αὐτοῦ. Θεὸς θεῶν ἐστιν ἐκείνων τῶν πρὸς οὒς ὁ λόγος τοῦ Θεοῦ ἐγένετο, κατά τὴν Γραφὴν τὴν λέγουσαν· ι Ἐγὼ εἶπα · Θεοί- ἐπε ·- καὶ, Ἐγὼ Θεὸς Ἀβραὰμ, καὶ Θεὸς Ἰσαάκ, καὶ Θεὸς Ἰακώβοδ δηλαδὴ κατά τὴν πολλὴν πρὸς αὐτοὺς ἀγάπην καὶ οἱκείωσιν. Τῶν δὲ δαιμόνων Θεὸς ὲ στι κατά τὴν δη μιου ργίαν. Φησὶ δὲ καὶ ό Ἀπόστολος ο Εἴπερ εἰσὶ θεοὶ πολλοὶ καὶ κύριοι πολλοὶ ὲν τῷ οὐρανῷ καὶ ἐπὶ τῆς γῆς· ἀλλά τοὺς λεγομένους μετά τὴν Τριάδα θεοὺς μετουσία θεότητος εξναι τοιούτους ο ὁ δὲ Σωτὴρ οὐ κατὰ μετουσίαν, ἀλλά κατʼ οὐσίαν ἐστὶ Θεός. Τὸ δὲ, ι Ὅτι εἰς τὸν αἰῶνα τὸ ἔλεος αὐτοῦ, ι ὲφυμνέας τρόπῳ ὲπιλέγεται. Ἐπεὶ γὰρ ἀεὶ ὲλεεῖ, εἰκότως οἱ ὲφυμνοῦντες λέγουσιν, ι Ὅτι, είς τὸν αἰῶνα, ι καὶ τά ἑξῆς. Τῷ ποιήσαντι θαυμάσια μεγάλα μόνῳ, κ. τ. ὲ. Δείκνυσιν αὐτὸν διηνεκῶς εὐεργετοῦντα καὶ θαυματοποιοῦντα. Καὶ δύο ταῦτα αὐτοῦ τίθησι καὶ τρῗα καὶ τέσσαραο ὅτι τε ποιεῖ, καὶ ὅτι θαύματα, καὶ ὃτι μεγάλα θαύματα, καὶ ὅτι μόνος- ποιεῖ. Ταῦτα δὲ οὐ προς ἀθέτησιν τοῦ παιδὸς, ἀλλά πρὸς ἀντιδιαστολὴν εἴρηται τῶν δαιμόνων. Καὶ τίνα ταῦτά ἐστι τά θαύματα ἃ. μόνος ποιεῖ ; Καίτοιγε ἀρχόμενος τοῦ ψαλμοῦ ού περὶ δυνάμεως ἔλεγεν, ἀλλὰ περὶ ἀγαθότη-ιτ τος. Πῶς οὖν νῦν εις τὸν περὶ δυνάμεως ἐμπίπτει λόγον ἐνταῦθα λοιπόν; Ὅτι ούχὶ δυνάμεως μόνον, ἀλλά καὶ ἀγαθότητος καὶ φιλανθρωπίας ταῦτά ἐστι τὰ θαύματα. Τῷ ατερεώσαντι τὴν γῆν ἐπὶ τῶν ὑδάτων, κ. τ. ὲ. Ei τοῦ ὕδατός ἐστι βάσις ἡ γῆ, πῶς ἡ γῆ ἐπὶ τῶν ὑδάτων ὲστερέωταις Πῶς δὲ καὶ ὁ Ἰὼβ ἀληθεύει λέγων, ι '0 κρεμάσας τὴν γῆν ὲπ* οὐδε·νός; s Καὶ μήποτε ἡ μὲν ὑποκάτω γῆ τῆς ἀβύσσου κρέμαται ἐπʼ οὐδενὸς, ἡ δὲ ἐπάνω γῆ τῆς ἀβύσσου ἐφʼ ἧς καὶ ἡμεῖς κατοικοῦμεν ἐπὶ τῆς ἀβύσσου ἐστερεώθη · ὡς εἶναι τὴν ἄβυσσον ὲν μέσῳ τῆς γῆς περιεχομένην ὡς ὲν ἀγγείῳ. Καὶ ταῦτα μὲν εἴ τις βούλοιτο τῇ ἱστορία συναγωνίζεσθαι ·» πρὸς δὲ διάνοιαν, Aegoλογήσατε, φησι, τὸν περεὼσαντα τὴν φύσιν τὴν λου γικὴν επὶ τῆς ἀληθοῦς γνώσεως. ’Ότι δὲ ἑν τοῖς EOαγγελίοις ὁ Κύριος γῆν λέγει τὰς λογικὰς ψυχὰς, καὶ ὓδωρ τὴν γνῶσιν, ὲκ τοῦ σπόρου τοῦ πεσόντος εἰς τὴν n γῆν τὴν καλὴν ἔστι καταμαθεῖν, καὶ ὲκ τοῦ ῥέοντος ποταμοῦ τῆς κοιλίας τοῦ πεπιστευκότος ὓδατος ζῶντος. Καὶ τὰ ἑξῆς δὲ τοῦ ψαλμοῦ ἀκολουθεί τῇ δευτέρᾳ. ἐξηγήσει. Ἦ σελήνη καὶ ἀστέρες φωτίζουσι ταύτην τὴν γῆν ἐν ἀγνοίᾳ τέως διάγουσαν καὶ μήπω δυναμένην φωτισθῆναι ὑπὸ τοῦ τῆς δικαιοσύνης filios! πάλιν Αἴγυπτος καταλαμβάνεται σύμβολον οὖσα. κακίας τῶν κατὰ διάνοιαν πρωτοτόκων φθαρέντων, καὶ κολάζεται Φαραὼ τοῖς πνευματικοῖς ὲνιαποπνιγότ μενος ὕδασι, καὶ ὁ Ἰσραὴλ ὁδεύει τὴν ἔρημον πεινῶν καὶ διψῶν, καὶ πειραζόμενος, ἣτις ἐστὶ σύμβω ### English translation (Claude) but it is also used of the confession of sins, as [elsewhere]. Of the same. He is God of gods, of those to whom the word of God came, according to the Scripture that says: "I said, You are gods"; and: "I am the God of Abraham and the God of Isaac and the God of Jacob," that is, by reason of his great love for them and his closeness to them. But he is God of the demons by reason of creation. And the Apostle too says: "Even if there are many gods and many lords in heaven and on earth"; but those called gods after the Trinity are such by participation in divinity, whereas the Saviour is God not by participation but by essence. And "for his mercy is for ever" is added in the manner of a refrain. For since he always has mercy, those who sing the refrain rightly say: "For for ever," and so on. "To him who alone does great wonders," etc. He shows him continually doing good and working wonders. And he sets down these things about him, two and three and four: that he does them, that they are wonders, that they are great wonders, and that he alone does them. These things are said not to set the Son aside, but to set him apart from the demons. And what are these wonders that he alone does? And yet, at the beginning of the psalm he was speaking not of power but of goodness. How, then, does he now fall into speaking of power? Because these wonders belong not to power only, but also to goodness and love for mankind. "To him who established the earth upon the waters," etc. If the earth is the base of the water, how has the earth been established upon the waters? And how does Job speak truly when he says, "Who hung the earth upon nothing"? Perhaps the earth beneath the abyss hangs upon nothing, while the earth above the abyss, on which we dwell, was established upon the abyss; so that the abyss is enclosed in the middle of the earth as in a vessel. So much, if one wishes to contend for the literal history. But as to the meaning: "Give thanks," he says, "to him who established the rational nature upon true knowledge." That in the Gospels the Lord calls rational souls earth and knowledge water can be learned from the seed that fell into the good earth, and from the river of living water flowing from the belly of the believer. And the rest of the psalm follows the second interpretation. The moon and the stars light this earth while it still lives in ignorance and cannot yet be enlightened by the sun of righteousness. Again Egypt is taken as a symbol of vice, when the firstborn in thought are destroyed; and Pharaoh is punished, choked in the spiritual waters; and Israel journeys through the desert, hungry and thirsty and tempted, and the desert is a symbol ### Scripture references - Ps 82:6 (81:6 LXX): quotation, high confidence - John 10:35: allusion, high confidence - Exod 3:6: quotation, high confidence - 1 Cor 8:5: quotation, high confidence - Ps 136:4 (135:4 LXX): quotation, high confidence - Ps 136:6 (135:6 LXX): quotation, high confidence - Job 26:7: quotation, high confidence - Matt 13:8: allusion, high confidence - John 7:38: allusion, high confidence - Ps 136:9 (135:9 LXX): allusion, high confidence - Mal 4:2: allusion, medium confidence - Ps 136:10 (135:10 LXX): allusion, high confidence - Ps 136:15 (135:15 LXX): allusion, high confidence - Ps 136:16 (135:16 LXX): allusion, high confidence ### Translation notes - The opening clause is unclear ("as here" in the scan); translated by sense. The statement that "those called gods after the Trinity are such by participation in divinity, whereas the Saviour is God not by participation but by essence" is translated as written; it reflects later doctrinal language. Quotations: Ps 81:6 LXX (82:6); John 10:35; Exod 3:6; 1 Cor 8:5; Ps 135:4, 6, 9–16 LXX (136); Job 26:7; Matt 13:8; John 7:38; Mal 4:2. ### Citation (SBL) Origen, Sel. Ps. 1649 (PG 12:1650a–1650d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1645/#p-1649). ## PG 12:1651 (Ps 135–136 LXX) - URL: https://sophiascriptura.com/fathers/origen-selecta-psalmos/1645/#p-1651 - Source: PG 12:1651a–1651d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Notes on the end of Psalm 136 (LXX 135) and on Psalm 137 (LXX 136): God's remembering under the aspects of righteousness and wisdom, the captives by the rivers of Babylon, and the demons who mock us with the songs of Zion. ### Greek text λον τῆς πρακτικῆς, σπεύδων ἐπὶ τὴν γῆν τῆς ἐπαγο γελίας, ἦν φασιν εῖναι τὴν γνῶσιν τοῦ Θεοῦ. Καὶ ἐκτινάξαντι Φαραὼ, καί τὴν δύναμιν αὺτοῦ εἰς θάλασσαν Ἐρυθρὰν, κ. τ. ὲ. Τὴν εὐκοσλίαν τοῦ καταποντισμοῦ βουλόμενος δηλῶσαι, τῇ λέξει ταύτῃ ἐχρήσατο. Κοινωνεῖ δὲ καὶ τὸ στρατόπεο δον τῆς τιμωρίας καὶ κολάζεταιο ἐπειδὴ τῶν ἁμαρτημάτων τῶν περὶ τοὺς Ἰουδαίους ἐκοινώνησαν, καὶ τῆς διώξεως μετέσχον. ’Ὁτι ἐν τῇ ταπεινώσει ἡμῶν ἐμνήσθη ἡμῶν, κ. τ. ὲ. Ὅταν μὲν ὡς ἀκαθάρτων ὴ μῶν μνημονεύει ἡμῶν 6 Κύριος, κατὰ τὴν ἐπίνοιαν τῆς δικαιοσύνης ἡμῶν μνημονεύει θ ὅταν δὲ πάλιν ὼς καθαρῶν, κατὰ τὴν ’,π πίνοιαν τῆς σοφίας · πλὴν τοῦτο ἰστέον, ὅτιπερ αὖ( αι αἰ ἐπίνοιαι κατὰ τῆς τῶν γεγονότων θεωρίας ξατηγοροῦνται, ἥτις ὡς ’δημιουργὸν παρξν στησι τδγ Χριστόν. ’0 ὄλ οὺς τροφὴν πάσῃ (rapui, κ. τ. ἐ. Ἥ τρεφομέπιίιιι) σάρξ. παρὰ τοῦ Θεοῦ, αὕτη διζιεται τὸ σωτήρων τοῦ Θεοῦ. ’.ἰπί τῶν ποταμῶν Βαβυλῶνος ἐκεῖ ἐκαθίσαμσ ν καὶ ἐκλαύσαμεν ἐν τῷ μνησθῆναι ἡμᾶς τῆς 'Jic‘ur, κ. τ. ἑ. Πολὺς 6 πόθος τοῖς ἀνδράσι τῆς ι πόλεως. Τίνος δὲ ἕνεκα παρὰ τοὺς ποταμοὺς ὲκάθηντο ς Ὀτι. αἰχμάλωτοι ὄντες καὶ ὲκ πολεμίας εἰ λημμένοι χώρας, ἔξω τειχῶν καὶ πόλεων ηὑλί- c bant. ςοντο. 'b‘sl ταῖς ἰτέαις ἐν μέσῳ αὐτῆς ἐκρεμάσαμεν τὰ ὄργανα ἡμῶν, κ. τ. ὲ. Ὅσαι ψυχαὶ κάθηνται ὲν σκιᾷ καὶ ἀγνωσία, ἰστέον ὅτι λόγον ἄκαρπον ἔχουσι, τά ὄργανα κρεμάσασαι τά συντελοῦντα εἰς τὴν πρακτικήν. ’Ὁτι ἐκεῖ ἐπηρώτησαν ἡμᾶς οι αἰχμαλωτεύσαντες ἡμᾶς λόγους ᾠδῶν, καὶ οἰ ἀπαγαγόντες ἡμᾶς ο Ὕμνον (tanta ἡμῖν ἐκ τῶν ᾠδῶν Σιὼν, κ. τ. ἑ. Ἐγνων ἐγὼ καὶ δαίμονας ἀναγκάζειν λέγειν ψαλμοὺς καὶ ᾠδάς πνευματικὰς ὲν αἷς ὲστί τις ἐντολὴ ἧν παρέβημεν, ὡς ἂν ἀκούοντες καταγελῶσιν ἡμῶν ὡς λεγόντων καὶ μὴ ποιούντων. Μνήσθητι, Κύριε, τῶν υἱῶν Ἐδὼμ τὴν ἡμέραν Ἰερουσαλὴμ, τῶν λεγόντων · Ἐκκενοῦτε, ἐκκενοῦτε, ἕως τῶν θεμελίων αὐτῆς. ι. τ. ἐ. Τὸ ι Ἐκκενοῦτε, ἐκκενοῦτε, ἕως οὗ 6 θεμέλιος ὲν αὐτῇ, t ὼς παρὰ τῶν ἐχθρῶν λεγόμενον τέθειται· δηλοῖ δὲ τοὺς παλαίοντας ἡμῖν πειρωμένους τῶν φυσικῶν τῆς ἀρετῆς ἅπτεσθαι σπερμάτων ο άπερ τροιπικῶς ὠνόμασε θεμέλιον, ἀπʼ ἀρχῆς καταβεβλη μένον εν αὐτῇ τῇ ψυχῇ, δηλονότι ἵνα παντάπασιν 6 νοῦς, ἐκπεσὼν ἀρετῆς, κατὰ τὴν παροιμίαν περιπατήσῃ γυ μνώτερος ὑπέρου, μὴ ἐνδυσάμενος τὸν Χριστὸν μηδὲ ἔχων ἔνδυμα γάμου. ### English translation (Claude) of the practical life, as he hastens to the land of promise, which they say is the knowledge of God. "And shook off Pharaoh and his army into the Red Sea," etc. Wishing to show the ease of the drowning, he used this word. And the army too shares in the punishment and is punished, since they shared in the wrongs done to the Jews and took part in the pursuit. "For in our humiliation he remembered us," etc. When the Lord remembers us as impure, he remembers us under the aspect of his righteousness; when again as pure, under the aspect of his wisdom. But this must be known, that these aspects are predicated with regard to the contemplation of things that have come to be, which presents Christ as Creator. "Who gives food to all flesh," etc. The flesh that is nourished by God receives the salvation of God. [Ps 136 LXX / 137] "By the rivers of Babylon, there we sat and wept, when we remembered Zion," etc. Great is these men's longing for the city. And why did they sit by the rivers? Because, being captives taken from an enemy country, they lived in camps outside walls and cities. "On the willows in its midst we hung up our instruments," etc. Know that all the souls who sit in shadow and ignorance have a fruitless word, having hung up the instruments that serve the practical life. "For there those who took us captive asked us for words of songs, and those who led us away: Sing us a hymn from the songs of Zion," etc. I know that the demons too compel us to say psalms and spiritual songs in which there is some commandment we have transgressed, so that, hearing them, they may laugh at us as people who say and do not do. "Remember, Lord, the sons of Edom in the day of Jerusalem, who said: Empty it, empty it, down to its foundations," etc. "Empty it, empty it, to the foundation in it" is set down as spoken by the enemies. It shows those who wrestle with us trying to lay hold of the natural seeds of virtue, which he has figuratively named the foundation, laid from the beginning in the soul itself; that is, so that the mind, having fallen entirely from virtue, may walk, as the proverb says, "more naked than a pestle," having neither put on Christ nor a wedding garment. ### Scripture references - Ps 136:15 (135:15 LXX): quotation, high confidence - Ps 136:23 (135:23 LXX): quotation, high confidence - Ps 136:25 (135:25 LXX): quotation, high confidence - Ps 137:1 (136:1 LXX): quotation, high confidence - Ps 137:2 (136:2 LXX): quotation, high confidence - Ps 137:3 (136:3 LXX): quotation, high confidence - Matt 23:3: allusion, medium confidence - Ps 137:7 (136:7 LXX): quotation, high confidence - Rom 13:14: allusion, high confidence - Matt 22:12: allusion, high confidence ### Translation notes - The scan reads "τῆς 'Jic‘ur" for τῆς Σιών; translated as Zion. "Aspect" renders ἐπίνοια (the aspects or titles of Christ). "More naked than a pestle" is a Greek proverb. Quotations: Ps 135:15, 23, 25 LXX (136:15–25); Ps 136:1–3, 7 LXX (137:1–7); Matt 23:3; Rom 13:14; Matt 22:11–12. ### Citation (SBL) Origen, Sel. Ps. 1651 (PG 12:1651a–1651d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1645/#p-1651). ## PG 12:1653 (Ps 136–138 LXX) - URL: https://sophiascriptura.com/fathers/origen-selecta-psalmos/1645/#p-1653 - Source: PG 12:1654a–1654d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Notes on the end of Psalm 137 (LXX 136) and on Psalm 139:1–8 (LXX 138): dashing the base thoughts against the rock, God testing not to learn but to prove, and vice as neither the beginning nor the end. ### Greek text Μακάριος ὃς κρατήσει καί etiang τὰ νήπιά σου πρὸς τὴν πέτραν, κ. τ. ἑ. Ὅσοι κατὰ τὴν διδασκαλίαν τοῦ Χριστοῦ τὰ φαῦλα νοήματα διαφθείρουσι τῆς ψυχῆς, οὗτοι τὰ νήπια Βαβυλῶνος ὲδαφίζπυσι πρὸς τὴν πέτραν. ΨΑΛΜΟΣ ΡΛ H’. Κύριε, ἑδοκίμασάς με, καὶὲγνως με, κ. τ. ὲ. Καὶ ὲν τοῖς έξῆς δὲ ὡς ἀναφαινομένης τῆς καρδίας ὲν τοῖς πειρασμοῖς εἴρηται· ‹ Δοκίμασόν με, ὁ Θεὺς, καὶ γνῶθι τὴν καρδίαν μου· ι ὴ es πέμπτη ἔκδοσις νῦν μὲν, l ὲξηρεύνησας, t εἶπεν · ὲν δὲ τοῖς ἑξῆς ι ἐξερεύνησον. ι Ὡς γὰρ χρυσὸς ὲν χωνευτηρίῳ δοκιμάζεται, οὕτως ἄνθρωποι δεκτοὶ ὲν καμίνῳ ταπεινώσεως. Γέγραπται δὲ ὲν ψαλμῷ · ι Ἑδοκίμασας ἡμᾶς ὡς πυροῦται τὸ ἀργύριον. ι Νοήσας τοῦτο. γνώσῃ, ὅτι μόνος ὁ δίκαιος καὶ πᾶς δοκιμασθεὶς γινώσκεται, ὡς ὢν ὲν Χριστῷ ἀπὸ Θεοῦ · ὼς δῆλον καὶ ὲκ τοῦ · ι Δοκίμασόν με, Κύριε, καὶ γνῶθι τὴν καρδίαν μου. ι Τοῦ αὐτοῦ. Πάντα προειδὼς ὸ Θεὸς, ὅμως δοκιμάζει, οὺχ ἴνα γνῷ, ἀλλʼ ’ίνα τοὺς ὑπομένοντας δοκιμωτέρους ἐργάζηται. ’Ίνα δὲ μή τις αὐτὸν ὕπολαὸοι δοκιμάζοντα γινώσκειν, ἐπήγαγε τῷ λόγῳ · t Σὺ συνῆκας τοὺς διαλογισμούς μου ἀπὸ μακρόθεν. ι ὐ γὰρ τοτις διαλογισμοὺς εἰδὼς καὶ πρὸ τοῦ κινηθῆναι αὐτοὺς, μᾶλλον δὲ πρὸ πολλοῦ χρόνου, πῶς ἂν δεη- Θείη δοκιμασίας πρὸς ίδίαν γνῶσιν; ε Τὴν· τρίβων μοι· καί τὴν σχοῖνόν μου ἑξιχνίασας, κ. τ. ἑ. Τῶν καλῇ τρίβῳ χρωμένων ὲξιο βιάζει ὁ Θεὸς τὴν σχοῖνον, καὶ πάντα τὰ μέτρα τῆς ὀδοῦ τῶν τοιούτων προεῖδέν ὁ Θεός. Ὅτι οὐκ ἐστι δόλος ἐν γλώσσῃ μου, κ. τ. ὲ. Οὐκ ἔστι, φησὶ, δόλος έν γλώσσῃ μου“ ἀντὶ τοῦ, Οὐκ ἔστιν ὲπιπόλαιός μοι λόγος, ἀλλῖ ὲν βάθει καὶ καρδίᾳ. Ἐν στόματι δὲ μωρῶν ἡ καρδία αὐτῶν. Τοῦ αὐτοῦ. Γλῶσσαν τροπικῶς τὴν καρδίαν ὠνόμασεν. Ἰδοὺ, Κύριε, σὺ ἔγνως πάντα τὰ ἔσχατα καί τὰ ἀρχαῖα, κ. τ. έ. Ἐπίσκεψαι διὰ τί τὰ μέσα παρασεσιώπηται· διὰ τὸ τὴν κακίαν εἶναι ἑν τῷ μεταξὺ, οὔτε ἐν τῇ ἀρχῇ, οὔτε ὲν τῷ τέλει ὑπάρχουσαν. Ἐθαυμαστώθη ἠ γνῶσίς σου ἐξ ἐμοῦ, ἐκραταιώθη, οὐ μὴ δύνωμαι πρὸς αὐτὴν, κ. τ. ἑ. Φωνὴ πολλοὺς ὠφελήσαντος διδασκάλου σοφοῦ, τὰ θαυμάσια τῆς γνώσεως μυστήρια οίκονομήσαντος. Ἐὰν ἁκαόῶ είς τὸν οὐρανὸν, σὺ ἐκεῖ εἷ· ἐὰν καταβῶ είς τὸν ᾅδην, πάρει, κ. τ. ὲ. Ὠς δυνάμενος πορεύεσθαι καὶ φυγεῖν εἰς οὐρανὸν καὶ εἰς ᾅδην. καὶ ἵπτασθαι εἰς τὰ ἔσχατα τῆς θαλάσσης, ταῦτά φησιν · εἰκὸς δὲ καθʼ έσίυτὴν γενομένην δύνασθαι τὴν ψυχήν. Συνεξετάσεις δὲ τούτοις τὰ ἐκ τοῦ Δευτερονομίου ### English translation (Claude) "Blessed is he who will seize your little ones and dash them against the rock," etc. Those who, according to the teaching of Christ, destroy the base thoughts of the soul dash the little ones of Babylon against the rock. [Ps 138 LXX / 139] "Lord, you have tested me and known me," etc. In what follows too it is said, as of the heart being revealed in temptations: "Test me, O God, and know my heart." The Fifth edition here said "you have searched out," and in what follows "search out." For as gold is tested in a furnace, so are acceptable men in the furnace of humiliation. And it is written in a psalm: "You have tested us as silver is refined by fire." When you have understood this, you will know that only the righteous man, and everyone who has been tested, is known, as being in Christ from God; as is clear also from "Test me, Lord, and know my heart." Of the same. God, though he foreknows all things, still tests, not in order to know, but in order to make those who endure more proven. And so that no one might suppose that he gains knowledge by testing, he added to the saying: "You understood my thoughts from afar." For he who knows the thoughts even before they are stirred, indeed long before, how would he need a test for his own knowledge? "You have traced out my path and my measuring line," etc. Of those who use a good path God traces out the line, and God foresaw all the measures of the way of such people. "For there is no deceit in my tongue," etc. There is no deceit, he says, in my tongue; that is, my word is not superficial, but comes from depth and from the heart. "The heart of fools is in their mouth." Of the same. He has figuratively named the heart the tongue. "Behold, Lord, you have known all things, the last and the ancient," etc. Consider why the things in the middle have been passed over in silence: because vice lies in between, and exists neither in the beginning nor in the end. "Your knowledge has become too wonderful for me; it is mighty; I cannot attain to it," etc. This is the voice of a wise teacher who has benefited many and has dispensed the wonderful mysteries of knowledge. "If I go up into heaven, you are there; if I go down into Hades, you are present," etc. He says these things as one able to go and flee into heaven and into Hades, and to fly to the ends of the sea; and it is likely that the soul, when it has come to be by itself, is able to do so. You will compare with these words the passage in Deuteronomy ### Scripture references - Ps 137:9 (136:9 LXX): quotation, high confidence - 1 Cor 10:4: allusion, medium confidence - Ps 139:1 (138:1 LXX): quotation, high confidence - Ps 139:23 (138:23 LXX): quotation, high confidence - Ps 66:10 (65:10 LXX): quotation, high confidence - Ps 139:2 (138:2 LXX): quotation, high confidence - Ps 139:3 (138:3 LXX): quotation, high confidence - Ps 139:4 (138:4 LXX): quotation, high confidence - Ps 139:5 (138:5 LXX): quotation, high confidence - Ps 139:6 (138:6 LXX): quotation, high confidence - Ps 139:8 (138:8 LXX): quotation, high confidence - Ps 139:9 (138:9 LXX): allusion, high confidence ### Extrabiblical texts - Sir 2:5 (Sirach): quotation, high confidence - Sir 21:26 (Sirach): quotation, high confidence ### Translation notes - "Vice … exists neither in the beginning nor in the end" is translated as written; it reflects an Origenist view of the end. Quotations: Ps 136:9 LXX (137:9); 1 Cor 10:4; Ps 138:1–6, 8 LXX (139); Ps 138:23 LXX (139:23); Sir 2:5; Ps 65:10 LXX (66:10); Sir 21:26. The Fifth edition (Quinta) is quoted on Ps 138:1 LXX. ### Citation (SBL) Origen, Sel. Ps. 1653 (PG 12:1654a–1654d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1645/#p-1653). ## PG 12:1655 (Ps 138 LXX) - URL: https://sophiascriptura.com/fathers/origen-selecta-psalmos/1645/#p-1655 - Source: PG 12:1655a–1655d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Notes on Psalm 139:8–16 (LXX 138): God's presence everywhere compared with Deuteronomy and Amos, the darkness that cannot overcome the light, and God's book as the contemplation of bodies and incorporeals. ### Greek text οὕτως ἔχοντα· ι 'II ἐντολὴ αῦτη οὐχ ὑπέρογκός ἔστιν, οὐδὲ μακρὰν ἀπὸ σοῦ ἐστιν ο οὐκ ἐν τῷ οὐρανῷ ἀνω ἐστὶ, λέγων · Τίς ἀναβήσεται ἡμῖν εἰς τὸν οὐρανδν, καὶ λήψεται αὐτήν; Οὐδὲ πέραν τῆς θαλάσσης ἐστὶ, λέγων Τίς διαπεράσει ἡμῖν είς τὸ πέραν τῆς θαλάσσης, καὶ λάβῃ αὐτὴν ἡμῖν, καὶ ἀκούσαντες αὑ· τὴν ποιήσομεν abripi; Ἔστιν ἐγγύς σου τὸ ῥῆμα σφόδρα, ἑν τῷ στόματί σου καὶ ἐν τῇ καρδίᾳ σου, καὶ ἐν ταῖς χερσί σου ποιεῖν αὐτό. › Συγκρινείς δὲ καὶ ἀπὸ 'Apt‘o; ταῦτα· t Οὐ μὴ διαφύγῃ ἐξ αὐτῶν φεύγων · _ καὶ οὗ μὴ διασωθῇ ἐξ αὐτῶν ἀνασωζόμενος · sev κατορυγῶσιν είς ᾅδου, ἐκεῖθεν ἡ χείρ μου ἀνασπάσει αὒτούς καὶ tam ἀναβῶσιν εἰς τὸν οὐρανὸν, ἐκεῖθεν κατάξω αὐτούς· ἐὰν κρυὸῶσιν εἰς τὴν κορυφὴν τοῦ Καρμήλου, ὲκεῐθεν ἐξερευνήσω καὶ λήψομαι αὐτούς · xui ἐάν καταδύσωσιν ἐξ ὀφθαλμῶν μου ἐίς τὰ βάοη τῆς θαλάσσης, ἐκεῖ ὲντελοῦμαι τῷ δράκοντι, καὶ δήειται αὐτούς ν καὶ ὲάν πορευθῶσιν ὲν αἰχμαλωσίᾳ πρὸ προσώπου τῶν ἐχθρῶν αὐτῶν, ἐκεῖθεν ἐντελοῦμαι τῇ ῥομφαίᾳ, καὶ ἀποκτενεῖ αὐτούς. s Καὶ εἶπεν Ἄρα σκότος καταπατήσει με, καὶ νὺξ φωτισμύς ἐν τῇ τρυφῇ μου, κ. τ. ὲ. EI ὴ ᾶγνοια καρδίας σκότος ἐστὶν,(σὲσκοτίσθη γὰρ, φησὶν, ἠ ἀσύνετος αὐτῶν καρδίανι)είκότως ἄρα ό αἵτιος ἡμῖν τοῦ σκῦτους τούτου γινόμενος, καὶ αὐτὸς ὀνομάζεται σκότος, ὅστις ἡμῶν τὴν ὲν γνώσειτρυφὴν προαιρεῖται σκοτίζειν, τοῦ Θεοῦ μὴ συγχωροῦντος, ἀλλὰ τὸ σκότος φωτίζοντος· ι Τὸ γὰρ φῶς ἐν τῇ σκοτία φαίνει, καὶ ἡ σκοτία αὐτὸ οὐ κατέλαβεν. s Ὠς γάρ τὴν ἄγνοιαν διά τῆς κακίας ὲπεκτησάμεθα, οὕτω καὶ τὴν γνῶσιν διὰ τῆς ἀρετῆς προσελάβομεν. "0n σὺ ἐκτήσω τοὺς νεφρούς μου, κ. τ. ὲ. Μακάριος οὗ οἱ νεφροὶ κτῆμα γεγόνασι τοῦ Κυ.. ρίου. Οὐκ ὲκρύθη τὸ ὀστοῦν μου ἀπὸ σοῦ ὃ ἐποίησας ἐν κρυφῇ, κ. τ. ὲ. Ὀστοῦν τὴν ψυχὴν ὠνόμασε νῦν, ἢν ἐποίησε μόνος ὁ Θεός. Τὸ ἁκατέργαστόν μου εἶδον οι ὀφθαλμοί σου, κ. τ. ὲ. Ἀκατέργαστον} ψυχὴ ἡ μὴ διʼ ἀρετῆς μορφωβεϊσα καὶ γνώσεως. Καὶ ἐπὶ τ.) βιβλίον σου πάντες τραφήσονται, κ. τ. ἑ. Βιβλίον Θεοῦ ἐστιν ὴ θεωρία σωμάτων xui ἀσωμάτων, ἐν ᾧ πέφυκε διὰ τῆς γνώσεως γράφεσθαι νοῦς καθαρός. Ἐν δὲ τούτῳ τῷ βιβλίῳ είσὶ γεγραμμένοι καὶ oi περὶ Προνοίας λόγοι καὶ κρίσεως, διʼ οὗ βιβλίου γινώσκεται ὁ Θεὸς ῶς δημιουργὸς καὶ σοφὸςκαὶ προνοητὴς καὶ κριτής καὶ δημιουργὸς μὲν διὰ τά γεγονότα ἀπὸ τοῦ μὴ ὄντος εἰς τὸ εἶναι ’ σοφὸς δὲ διὰ τοὺς ἀποκειμένους λόγους αὐτῆς ο προνοητὴς δὲ διὰ τά συντελοῦντα πρὸς ἀρετὴν ἡμῖν καὶ γνῶσιν · κριτὴς δὲ πάλιν διὰ τὰ διάφορα σώματα τῶν λογικῶν, καὶ τοὺς ποικίλους κόσμους, καὶ τοὺς περιέχοντας τοὺς αἰῶνας. Ἡμέραι πλασθίήσονται καὶ οὐθεὶς ἐν αὐτοῖς, κ. τ. ὲ. Ἐν γνώσει πλασοήσονται, καὶ οὐδεὶς ### English translation (Claude) which runs as follows: "This commandment is not too great for you, nor is it far from you. It is not up in heaven, that you should say: Who will go up for us into heaven and get it? Nor is it beyond the sea, that you should say: Who will cross over for us to the other side of the sea and get it for us, so that we may hear it and do it? The word is very near you, in your mouth and in your heart and in your hands, to do it." You will compare also these words from Amos: "None of them who flees shall escape, and none of them who seeks safety shall be saved. If they dig down into Hades, from there my hand will draw them up; and if they go up into heaven, from there I will bring them down; if they hide on the top of Carmel, from there I will search them out and take them; and if they sink from my eyes into the depths of the sea, there I will command the serpent and it will bite them; and if they go into captivity before their enemies, there I will command the sword and it will kill them." "And I said: Surely darkness will trample me, and the night is light in my delight," etc. If ignorance of heart is darkness ("for their senseless heart was darkened," it says), it is fitting that the one who becomes the cause of this darkness for us is himself named darkness; he chooses to darken our delight in knowledge, but God does not allow it, and lights up the darkness: "For the light shines in the darkness, and the darkness has not overcome it." For as we acquired ignorance through vice, so too we have received knowledge through virtue. "For you possessed my kidneys," etc. Blessed is the one whose kidneys have become the possession of the Lord. "My bone, which you made in secret, was not hidden from you," etc. Here he has named the soul "bone," which God alone made. "Your eyes saw my unformed substance," etc. An unformed soul is one not shaped by virtue and knowledge. "And in your book all will be written," etc. The book of God is the contemplation of bodies and incorporeal beings, in which a pure mind is by nature written through knowledge. In this book are also written the principles of Providence and of judgment; and through this book God is known as Creator, Wise, Provider, and Judge: Creator, through the things brought from not being into being; Wise, through the principles stored up in it; Provider, through the things that contribute to our virtue and knowledge; and Judge, again, through the different bodies of the rational beings, and the various worlds, and the ages that contain them. "Days will be formed, and no one in them," etc. They will be formed in knowledge, and no one ### Scripture references - Deut 30:11: quotation, high confidence - Deut 30:12: quotation, high confidence - Deut 30:13: quotation, high confidence - Deut 30:14: quotation, high confidence - Amos 9:1: quotation, high confidence - Amos 9:2: quotation, high confidence - Amos 9:3: quotation, high confidence - Amos 9:4: quotation, high confidence - Ps 139:11 (138:11 LXX): quotation, high confidence - Rom 1:21: quotation, high confidence - John 1:5: quotation, high confidence - Ps 139:13 (138:13 LXX): quotation, high confidence - Ps 139:15 (138:15 LXX): quotation, high confidence - Ps 139:16 (138:16 LXX): quotation, high confidence ### Translation notes - The note on God's book (Creator, Wise, Provider, Judge; the different bodies of rational beings, the various worlds and ages) is close to Evagrius's teaching and may be his. Quotations: Deut 30:11–14; Amos 9:1–4; Ps 138:11, 13, 15–16 LXX (139); Rom 1:21; John 1:5. ### Citation (SBL) Origen, Sel. Ps. 1655 (PG 12:1655a–1655d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1645/#p-1655). ## PG 12:1657 (Ps 138–139 LXX) - URL: https://sophiascriptura.com/fathers/origen-selecta-psalmos/1645/#p-1657 - Source: PG 12:1658a–1658d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Notes on the end of Psalm 139 (LXX 138) and on Psalm 140 (LXX 139): awakening from vice, the demons' warfare through thoughts and the thought of listlessness, and the judgment to come. ### Greek text ἔσται γνώσεως ἐκτὸς, ὅπως γένηται 6 Θεὸς τὰ πάντα ὲν πᾶσιν. Ἑξηγέρθην, καί ἔτι εἰμὶ μετὰ σοῦ, κ. τ. ἑ. ι ὐ καθεύδων, καὶ ἀνάστα ἐκ τῶν νεκρῶν, καὶ ἐπι·φαύσει σοι 6 Χριστός · ι διὸ ἐγερσίς ἐστιν η ἀπὸ κακὶας ἐπʼ ἀρτη-ὴν ἐπάνοδος. Τέλειον μῖσος ἐμίσουν αὐτοὺς, κ. τ. ἐ. Ei 6 τέλειος, μισήσας τὸ πονηρὸν, ἀπέχεται πάσης κακίας, 6 μεταλαμβάνων τῆς οἱασδηποτοῦν κακίας αὐτῶν τελείως οὐ μεμίσηκε τὸ πονηρόν. Δοκιμασόν με, ό Θεὸς-,καὶ γνῶθι τὴν καρδίαν» μου, κ. τ. ὲ. Ei 6 Θεὸς πῦρ καταναλίσκον ἐστὶ, διὰ τῆς ἐπινοίας δηλονότι τοῦ πυρὸς δοκιμάζει τὰς ψυχὰς τῶν ἀνθρώπιον. η ΨΑΛΜΟΣ ΡΛΘθ. Οἵτινες ἐλογίσαΠο ἀδικίαν ἐν καρδίᾳ, ὅλην τὴν ἡμέραν παρετάσσοντο πολέμους, κ. τ. ἑ. Διά τῶν λογισμῶν ἡμῖν οἱ δαίμονες παρατάσσονται, ποτὲ μὲν ἐπιθυμίας κινοῦντες. ποτὲ δὲ ὀργὰς. ἄλλοτε πάλιν ὲν ταυτῷ θυμὸν καὶ ἐπιθυμίαν, διʼ ὧν γίνεται ὁ λεγόμενος πεπλεγμένος λογισμός· ἀλλʼ οὗτος ἐν καιρῷ τῆς ἀκηδίας συμόαίνει μόνον, οἱ δʼ ἄλλοι ὲκ διαλείμματος ἐπέρχονται ἀλλήλους διαδεχόμενοι. Τὸν δὲ τῆς ἀκηδίας λογισμὸν κατʼ ἐκείνην τὴνἡμέραν οὐδεὶς διαδέχεται διαλογισμὸς, πρῶτον μὲν, ὅτι καὶ χρονίζει, ἔπειτα δὲ καὶ σχεδὸν πάντας τοὺς λογισο μοὺς ἔχει ὲν ἑαυτῷ- Ἠκόνησαν τὴν γλῶσσαν αὐτῶν· ὡσεὶ ὄφεως, κ. τ. ὲ. Τὸν ὀξύτατον λογισμὸν ἠκονημένον λέγει. Τοιοῦτος δὲ καὶ 6 πρὸς βλασφημίαν τὸν νοῦν ὑφαρπάζ ων λογισμός. Οἵτινες διελογίσαηο τοῦ ὐποσκελίσαι τὰ δια·- 6ἡματιὶ μου, κ. τ. έ. Ἀλλά καὶ τά φαῦλα νοήματα πολλάκις οἱ δαίμονες ού γυμνά ἀποτίθενται ἡμῖν, ἵνα μὴ ὁ νοῦς ἄντικρυς τὸ ἄλογον αὐτῶν θεασάμενος, τοὺς λογισμοὺς ἀπορῤίψῃ· ἀλλά μετά τινων ἀλλων χρηστοφανῶν νοημάτων τὰ πονηρά νοήματα ἐπισπείρουσι· καὶ τοῦτο μόνον επ) τῶν τελείων ποιοῦσι, τῶν μὴ ἑχόντων πάθη · τοῖς γὰρ ὲμπαθέσι καὶ ἀκαθάρτοις καὶ φανερῶς ἐμβάλλουσι τοὺς λογισμοὺς, οὒς ἀπώσασθαι ἀδυνατοῦσιν. ΙΙεσοῦνται ἐπʼ αὐτοὺς ἄνθρακες πυρὸς, κ. τ. ἑ. Τοῦτο τὸ πῦρ καὶ oi ἄνθρακες κατακαίουσι ι) ξύλα, χόρτον, καλάμην, τὰς μοχθηρὰς ἔξεις καταναε λίσκοντα. "Ep-cor, ὅτι ποιήσει Κύριος τὴν· κρίσιν τοῦ. πτωχοῦ, καὶ τὴν δίκην τῶν πενήτων, κ. τ. ἑ.. ,Προφητεία τοῦτο περὶ τῆς μελλούσης κρίσεως, καθʼ ἢν τῶν ἀσεβῶν τῷ πυρ) παραδιδομένων είς ἄνεσιν οἱ δίκαιοι παραληφθήσονται. Ἐντεῦθεν καὶ Σολομὼν ὠφεληθεὶς εἶπεν · ι Ὅτι πᾶν τὸ ποίημα 6 Θεὸς ἄξει είς κρίσιν. s Είς χρηστὸν δὲ τέλος κατέ-η ληξεν, ἐπεὶ καὶ ι είς τέλος ι ἐπιγέγραπται, τὴν ### English translation (Claude) [Ps 138 LXX / 139, continued] will be outside knowledge, so that God may be all in all. "I awoke, and I am still with you," etc. "Awake, O sleeper, and arise from the dead, and Christ will shine on you." Therefore awakening is the return from vice to virtue. "I hated them with perfect hatred," etc. If the perfect man, having hated evil, abstains from all vice, then whoever shares in any of their vices whatever has not perfectly hated evil. "Test me, O God, and know my heart," etc. If God is a consuming fire, clearly he tests the souls of men under the aspect of fire. [Ps 139 LXX / 140] "Who devised injustice in their heart; all the day they drew up battles," etc. The demons draw up in battle against us through thoughts, sometimes stirring desires, sometimes anger, and at other times anger and desire at once, from which comes the so-called entwined thought. But this happens only at the time of listlessness, while the others come at intervals, succeeding one another. No other thought succeeds the thought of listlessness on that day, first because it lasts long, and then because it holds almost all the thoughts within itself. "They sharpened their tongue like a serpent's," etc. He calls the sharpest thought "sharpened." Such too is the thought that snatches the mind away to blasphemy. "Who planned to trip up my steps," etc. But the demons often do not set base thoughts before us naked, lest the mind, seeing their irrationality face to face, throw the thoughts away; instead they sow the evil thoughts along with certain other thoughts that look good. And they do this only with the perfect, who have no passions; for into the passionate and impure they cast the thoughts even openly, and these cannot drive them away. "Coals of fire will fall upon them," etc. This fire and these coals burn wood, hay, and straw, consuming evil habits. "I know that the Lord will execute judgment for the poor and justice for the needy," etc. This is a prophecy about the judgment to come, in which, while the ungodly are handed over to the fire, the righteous will be received into rest. Solomon too, having benefited from this, said: "For God will bring every work into judgment." And he has come to a good end, since the psalm is also headed "For the end," ### Scripture references - 1 Cor 15:28: quotation, high confidence - Ps 139:18 (138:18 LXX): quotation, high confidence - Eph 5:14: quotation, high confidence - Ps 139:22 (138:22 LXX): quotation, high confidence - Ps 139:23 (138:23 LXX): quotation, high confidence - Heb 12:29: quotation, high confidence - Ps 140:2 (139:3 LXX): quotation, high confidence - Ps 140:3 (139:4 LXX): quotation, high confidence - Ps 140:4 (139:5 LXX): quotation, high confidence - Ps 140:10 (139:11 LXX): quotation, high confidence - 1 Cor 3:12: allusion, high confidence - Ps 140:12 (139:13 LXX): quotation, high confidence - Eccl 12:14: quotation, high confidence ### Translation notes - A garbled running head at the start of the column ("ΕΝΕ 166$") is removed. The notes on the demons' warfare through thoughts, the "entwined thought", and the thought of listlessness (ἀκηδία) are Evagrius's teaching. Quotations: 1 Cor 15:28; Ps 138:18, 22–23 LXX (139); Eph 5:14; Heb 12:29; Ps 139:3–5, 11, 13–14 LXX (140:2–13); 1 Cor 3:12; Eccl 12:14. ### Citation (SBL) Origen, Sel. Ps. 1657 (PG 12:1658a–1658d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1645/#p-1657). ## PG 12:1659 (Ps 139–141 LXX) - URL: https://sophiascriptura.com/fathers/origen-selecta-psalmos/1645/#p-1659 - Source: PG 12:1659a–1659b - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Notes on the end of Psalm 140 (LXX 139), on Psalm 141 (LXX 140) and on Psalm 142:1–3 (LXX 141): seeing God face to face, prayer as incense, the sinner's oil as almsgiving for show, and the snares hidden in the virtues. ### Greek text ἀποκειμένην τοῖς δικαίοις λέγων ἐλπίδα. ι Κατοική σουσιν εύθεῖς σῦν τῷ προσώπῳ σου. ι ’Λντὶ δὲ t σῦ τῷ προσώπῳ σου ι ὁ Σύμμαχος t παρὰ τῷ προσώπῳ σου ι λέγει, τὺ κεκαθαρμένη διανοίᾳ πρόσωπον πρὸς πρόσωπον ὁρᾷν τοῦ Θεοῦ. Κατευθυνθήτω ἡ προσευχὴ μου ὡς θυμίημα ἐνώπιόν σου. κ. τ. ἐ. Τούτου κατευθύνεται ἡ προσευχὴ ὡς θυμίαμα, τοῦ δυναμένου εἰπεῖν· «Χριστοῦ εὐωδία ἐσμὲν ἐν τοῖς σωζομένοις καὶ ἐν τοῖς ἀπολλυμένοις. ι Θοῦ, Κύριε, φυλακὴν τῷ στόματί μου, κ. τ. ὲ. Οὐδὲν οὕτω φυλάσσει τὴν καρδίαν ἡ μῶν ὡς ὁ φόβος τοῦ Θεοῦ, εἴ γε τῷ φόβῳ Κυρίου ἐκκλίνει πᾶς ἀπὶ κακου. Ἕλαιον δὲ ἀμαρτωλοῦ μὴ,ιιπανὰτω τὴν κεραλήν μου, κ. 1. ὲ. Ἕλαιον λέγει ἁμαρτωλοῦ τηε εὐποιίαν, τὴν μὴ διὰ γνῶσιν Θεοῦ γενομένην, an: διὰ δόξαν τὴν παρὰ ἀνθρώπων· τοῦτοʼγάρ ἐστι κα τὸ σαλπίζειν τὸν τὴν ἐλεημοσύνην ποιοῦντα. Πεσοῦνται ἐν ἀμφιβλήστρφ αὐτοῦ ἁμαρτωλοὶ, κ. τ. ἐ. Ἀμφίόληστρόν ἐστι κόλασις ποικίλη ἐκ βυθοῦ κακίας ἀνιμωμένη. Ἀλλὰ τοῦτο τὸ ἀμφίδληστροπ τοῦ μέλλοντός ἐστιν αἰῶνος· τοῦ δὲ ἐνεστῶτος αἰῶνός ἐστιν ἀμφίβληστρον διδασκαλία πνευματικὴ, τοὺς ἀποπλανηθέντας ἀπὸ τῆς θεοσεβείας ἐπὶ τὴν ἀρετὴν ἀνάγουσι. (tam? μου πρὸς Κύριον ἐκέκραξα, φωνῇ μου πρὸς Κύριον ἐδεήθην, κ. 1. ὲ. Ὠς φύσιν ἔχει τὸ πῦρ ἀνὼιρορον, οῦτωςή τοῦ δικαίου φωνὴ, τὸ πρὸς Κύριον γίνεσθαι, καὶ οἱονεὶ προκαλεῖσθαι αὐτὸν ἐπὶ τὸ παρέχειν ὧν τις δεῖται ἀπὸ Θεοῦ. Ἐκχεῶ ἐναντίον αὐτοῦ τὴν δέησίν μου, τὴν θλίψιν μου ἐνώπιον αὐτοῦ ἀπαγγελῶ, κ. τ. ἐ. ’0 μόνα μεγάλα καὶ ἐπουράνια αἰτῶν, καὶ προσευχόμενος πνεύματι καινῷ, θαρρεῖ ἐνώπιον Κυρίου ἐκχέαι τὴν δέησιν ἑαυτοῦ, οὐδὲν ταπεινὸν, οὐδὲ αξσχρόν τι ἐν ἑαυτῇ ἔχουσαν · ὁποῖά ἐστιν ἐν ταῖς δεήσεσι τῶν βαττολογούντων, καὶ οὐκ ἄξια Θεοῦ αἱτούντων. ῆάπὸ καθαρᾶς καρδίας ἐκχεόντων. Ἀγίου οὖν παρρησίας ἔχεται ὁ στίχος, ὃν οὐκ εὐλόγως ἐρεῖ δ ἁμαρτωλός· και τὸν ἑξῆς-δὲ ὁ ἐν παντὶ θλὲδόμενὲς, ἀλλʼ οὐ στενοχωρούμενος, καυχώμενος ἐν ταῖς ὑπομονὴν κατεργαζομέναις Θλίψεσι, τῷ ὁδεύειν τὴν στενὴν καὶ τεθλιμμένην ἀπάγουσαν ἐπὶ τὴν ζωὴν ὁδόν. Ἕν ὀδῷ ταύτῃ ᾖ ἐπορευόμην ἔκρυψαν παγίδα μοι, κ. τ. ἐ. Πὰσαις οἱ ἐχθροὶ ἡμῶν ἐπιβουλεύουσι ταῖς ἀρεταῖς καὶ ὲν μὲν τῇ ἀνδρείᾳ κρύπτουσι τὴν τῆς δειλίας παγίδα, καὶ ὲν τῇ πραότητι ἐμβἀλο Αουσι τὴν Θρασύτητα, καὶ ἐν τῇ ἐλεημοσύνη τὸ μὴ ns τὸν Θεδν, ἀλλὰ διὰ τοὺς ὁρῶντας ἐλεεῖν · καὶ ἐν ### English translation (Claude) speaking of the hope stored up for the righteous: "The upright will dwell with your face." For "with your face" Symmachus says "beside your face," that is, to see God face to face with a purified understanding. [Ps 140 LXX / 141] "Let my prayer be directed as incense before you," etc. That man's prayer is directed as incense who can say: "We are the aroma of Christ among those being saved and among those perishing." "Set a guard, Lord, on my mouth," etc. Nothing so guards our heart as the fear of God, since by the fear of the Lord everyone turns aside from evil. "But let not the oil of the sinner anoint my head," etc. He calls the sinner's oil beneficence that is done not for the sake of the knowledge of God, but for the sake of glory from men; for this is also the trumpeting of the one who gives alms. "Sinners will fall into its net," etc. The net is varied punishment drawn up from the depth of vice. But this net belongs to the age to come; the net of the present age is spiritual teaching, which brings those who have strayed from godliness back to virtue. [Ps 141 LXX / 142] "With my voice I cried to the Lord; with my voice I made supplication to the Lord," etc. As fire by nature moves upward, so it is the nature of the righteous man's voice to go to the Lord, and as it were to call him forth to supply what one needs from God. "I will pour out my supplication before him; I will declare my affliction before him," etc. One who asks only for great and heavenly things, and prays with a new spirit, is bold to pour out his supplication before the Lord, since it has nothing lowly or shameful in it, such as there is in the supplications of those who babble and ask for things unworthy of God, not pouring them out from a pure heart. This verse, then, belongs to the boldness of a saint, and the sinner could not reasonably say it; and the next verse belongs to the one who is afflicted in every way but not crushed, who boasts in the afflictions that produce endurance by walking the narrow and afflicted way that leads to life. "In this way in which I walked they hid a snare for me," etc. Our enemies plot against all the virtues. In courage they hide the snare of cowardice; into meekness they put rashness; into almsgiving, showing mercy not for God's sake but because of those who are watching; and into ### Scripture references - Ps 140:13 (139:14 LXX): quotation, high confidence - 1 Cor 13:12: allusion, high confidence - Ps 141:2 (140:2 LXX): quotation, high confidence - 2 Cor 2:15: quotation, high confidence - Ps 141:3 (140:3 LXX): quotation, high confidence - Ps 141:5 (140:5 LXX): quotation, high confidence - Matt 6:2: allusion, high confidence - Ps 141:10 (140:10 LXX): quotation, high confidence - Ps 142:1 (141:2 LXX): quotation, high confidence - Ps 142:2 (141:3 LXX): quotation, high confidence - Matt 6:7: allusion, high confidence - 2 Cor 4:8: allusion, high confidence - Rom 5:3: allusion, high confidence - Matt 7:14: allusion, high confidence - Ps 142:3 (141:4 LXX): quotation, high confidence ### Translation notes - A garbled line ("(tam? μου") is read as Φωνῇ μου (Ps 141:2 LXX). Quotations: Ps 139:14 LXX (140:13); 1 Cor 13:12; Ps 140:2–3, 5, 10 LXX (141); 2 Cor 2:15; Prov 15:27 LXX; Matt 6:2; Ps 141:2–4 LXX (142:1–3); Matt 6:7; 2 Cor 4:8; Rom 5:3; Matt 7:14. Symmachus's reading is quoted on Ps 139:14 LXX. ### Citation (SBL) Origen, Sel. Ps. 1659 (PG 12:1659a–1659b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1645/#p-1659). ## PG 12:1661 (Ps 141–142 LXX) - URL: https://sophiascriptura.com/fathers/origen-selecta-psalmos/1645/#p-1661 - Source: PG 12:1662a–1662d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Notes on Psalm 142:4–7 (LXX 141) and Psalm 143:1–8 (LXX 142): snares laid for orthodox doctrine by heresies, Christ as Wisdom and the portion of the living, the soul's prison, and no one living justified before God. ### Greek text τῇ νηστείᾳ, τὸ διὰ τοὺς ἀνθρώπους νηστεύειν. Καὶ ταῦτα μὲν ἐπὶ τῆς πρακτικῆς ' τί δʼ ἄν τις εἴποι καὶ ἐπὶ τῆς θεωρίας, ὁπόσας παγίδας οἱ ἐχθροὶ διὰ τῶν αἱρέσεων τοῖς ὀρθοδόξοις δόγμαςις Ἀπώίετο φυγὴ ἀπʼ ἐμοῦ, καὶ οὐκ ἔστιν o' ἐκζητῶν τὴν ψυχήν μου, κ. τ. ἐ. Ὀ ἀπολέσας τὴν φυγὴν ταύτην οὐ δύναται εἰπεῖν · ι Ἐν θλίψει ἐπλάτυνὰς μοι. › Ἐκέκραξα πρὸς σὲ, Κύριεσ εἶπα· Σὺ εἴ ἠ ἐλπίς μου. μερίς μου εἶὲν γῆ ζώντων, κ. τ. ὲ. Εἰ ὁ KC» ριος (ἵει) ἡμῶν σοφία ἐστὶ, καὶ μερὶς δὲ τῶν ζώντων αὑτός · μερὶς ἄρα τῶν ζώντων ἡ σοφία ἐστὶ, καθʼ ἣν καὶ χρηματίζουσι ζῶντες, ἥτις ἐστὶν ὁ Χριδ στος. κ Ῥῦσαί με ἑκ τῶν καταδιωήόντων με, κ. τ. ἑ. Πειρασμοὶ ὰυνεχεῖς καταδιώκουσι τὸν νοῦν ἀπὸ γνωσεως. Ἐξάγαγε ἐκ φυλακῆς τὴν ψυχήν μου, κ. τ. ἐ. Οὔ πάντων ἐστὶ τὸ λέγειν ε Ἔκβαλε ἐκ τιουλαι κῆς τὴν ψυχήν μου, ι εἰ μὴ τῶν δυναμένων διὰ καὸ θαρότητα καὶ χωρὶς τοῦ δώματος ’τούτου ἰπιίῖαλεῖν τῇ θεωρίᾳ τῶν γεγονότων. ν-σι ΨΑΑΜΟΣ PMB'. Κύριε, εἰσάκουσον τῆς προσευχῆς μου ο im“ σαι τὴν δέησίν μου ἑν τῇ ἀληθείᾳ σου, ἐπάκουσόν μου ἐν τῇ δικαιοσύνῃ σου, κ. τ. ὲ. δυ θαίνρῶν i1?) ὅτι ἐν πνεῦματι καὶ ἀληθείᾳ προσκυνεῖ τὸν Θεὸν καὶ οὐκέτι ἐν τύπῳ, λέγοι ἂν τὸ, ι Ἐνώτιπαδ. (λ τὴν δέησίν μου ὲν τῇ ἀληθείᾳ σου. r, Καὶ μὴ εἰσέλθῃς εἷς κρίσιν μετὰ τοῦ δούλου σου, ὅτι οὐ δικαιωθήσεται ἐνώπιόν σου πᾶς ζῶν, κ. τ. ἐ. Ἐπὰν κρίνηται μετὰ τοῦ ἀνθρώπου ὁ Κύριος, καὶ λέγῃʼ ι Λαὸς μου, τί ἐποίησὰ σοι, ἢ τί ἐλύπησά σε; ι οὐδεὶς ζῶν δικαιωθήσεταιδ ἐνώπιον μὲν γὰρ Κυρίου οὐ δικαιωθήσεται πᾶς ζῶν ἐνώπιον δὲ ἀνθρώπων οὖ μόνον ἀδίκων, ἀλλὰ καὶ ἄλλων δικαίων ἕσθ ὅτε. Τὰ δὲ αἴτια τοῦ μὴ δικαιοῦσθαι ἐπι φέρει συγγενῶς τῷ στίχῳ τούτῳ · ι Ὅπως ἂν διοκαιωθῇς ἐν τοῖς λόγοις σου, καὶ νικήσῃς ὲν τῷ κρίνεσθαί σε. ι Ἡ ψυχή μου ὡς γῆ ἄνυδρός σοι, κ. τ. ὲ. Γῆ ἄνυδρός ἐστι ψυχὴ καθαρὰ πνευματικὴν γνῶσιν ἑπιζητοῦ σα, Ταχὺ εἷσάκουσόν μου, Κύριε, ἐξέλιπε τὸ πνεῦμά μου, κ. τ. ἐ. Ἐπὶ πλεῖον ἆκηδιῶν ἐκλείπει τὸ πνεῦμα. τοῦ ἀνθρώπου. Τούτῳ δὲ ὅμοιον τὸ, ι Ἑν τῷ ἐκλείπειν ἐξ ἐμοῦ τὸ πνεῦμά μου. ι Ἀκουστόν ποίησόν μοι τὸ πρωῒ τὸ ἔλεός σου, ὅτι ἐπὶ σοὶ ἤλπισα. Γ νώρισόν μοι, Κύριε, ὁδὸν ἐν ᾖ πορεύσομαι, ὅτι πρὸς σὲ ἦρα τὴν ψυχήν μου, κ. τ. ὲ. Τὴν θεωρίαν ἐπιζητεῖ τοῦ μέλλοντος αἰῶνος, ἦν καὶ βασιλείαν οὐρανῶν ἔθος ὀνομάζειν τῇ θείᾳ Γραφῇ. ### English translation (Claude) fasting, fasting for the sake of men. And these concern the practical life; but what might one say also of contemplation, of all the snares the enemies lay for orthodox doctrines through the heresies? "Flight has perished from me, and there is no one who seeks my soul," etc. One who has lost this flight cannot say: "In affliction you have enlarged me." "I cried to you, Lord; I said: You are my hope, my portion in the land of the living," etc. If our Lord is Wisdom, and he himself is the portion of the living, then the portion of the living is wisdom, by which they are also called living; and wisdom is Christ. "Rescue me from those who persecute me," etc. Continual temptations pursue the mind away from knowledge. "Bring my soul out of prison," etc. It is not for all to say, "Bring my soul out of prison," but only for those who through purity are able to give themselves to the contemplation of things that have come to be even apart from this body. [Ps 142 LXX / 143] "Lord, hear my prayer; give ear to my supplication in your truth; hear me in your righteousness," etc. One who has seen that he worships God in spirit and in truth, and no longer in a type, might say: "Give ear to my supplication in your truth." "And do not enter into judgment with your servant, for no one living will be justified before you," etc. When the Lord enters into judgment with man and says, "My people, what have I done to you, or how have I grieved you?" no one living will be justified. Before the Lord no one living will be justified; but before men, not only the unjust, but sometimes other righteous people too, [may be justified]. And he adds the reasons for not being justified, in a way akin to this verse: "That you may be justified in your words, and prevail when you are judged." "My soul is like a waterless land to you," etc. A waterless land is a pure soul that seeks spiritual knowledge. "Hear me quickly, Lord; my spirit has failed," etc. When a man is listless for a long time, his spirit fails. Similar to this is: "When my spirit was failing within me." "Make me hear your mercy in the morning, for in you I have hoped. Make known to me, Lord, the way in which I should walk, for to you I have lifted up my soul," etc. He seeks the contemplation of the age to come, which the divine Scripture is accustomed to call the kingdom of heaven. ### Scripture references - Matt 6:16: allusion, high confidence - Ps 142:4 (141:5 LXX): quotation, high confidence - Ps 4:1 (4:2 LXX): quotation, high confidence - Ps 142:5 (141:6 LXX): quotation, high confidence - 1 Cor 1:24: allusion, high confidence - Ps 142:6 (141:7 LXX): quotation, high confidence - Ps 142:7 (141:8 LXX): quotation, high confidence - Ps 143:1 (142:1 LXX): quotation, high confidence - John 4:23: allusion, high confidence - Ps 143:2 (142:2 LXX): quotation, high confidence - Mic 6:3: quotation, high confidence - Ps 51:4 (50:6 LXX): quotation, high confidence - Ps 143:6 (142:6 LXX): quotation, high confidence - Ps 143:7 (142:7 LXX): quotation, high confidence - Ps 142:3 (141:4 LXX): quotation, high confidence - Ps 143:8 (142:8 LXX): quotation, high confidence ### Translation notes - The scan reads "δώματος" for σώματος ("body"); translated as "body". The note on the prison and contemplation "even apart from this body" is translated as written. Quotations: Matt 6:16; Ps 141:5–8 LXX (142:4–7); Ps 4:2 LXX (4:1); 1 Cor 1:24, 30; John 4:23; Ps 142:1–2, 6–8 LXX (143); Mic 6:3; Ps 50:6 LXX (51:4); Ps 141:4 LXX (142:3). ### Citation (SBL) Origen, Sel. Ps. 1661 (PG 12:1662a–1662d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1645/#p-1661). ## PG 12:1663 (Ps 142–143 LXX) - URL: https://sophiascriptura.com/fathers/origen-selecta-psalmos/1645/#p-1663 - Source: PG 12:1663a–1663d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Notes on Psalm 143:8–10 (LXX 142) and Psalm 144:1–8 (LXX 143): the good Spirit who leads to the level land, the war against the opposing power and the origin of dreams, and the vanity of human fortunes. ### Greek text Τοῦ αὐτοῦ. Δύναται τοῦτο εἰπεῖν περὶ γνω , ρισμοῦ ὁδοῦ φερούσης ἐπʼ ἀρετὴν, ἢ τῆς ἢν μετὰ τὴν ἔξοδον ὁδεύει τις, ἥτις ἐστὶν ὁδὸς τοῦ ξύλου τῆς ζωῆς, ἣν φυλάσσει τά χερου6ὶμ καὶ φλογίνη ῥομφαια. Τοῦ αὐτοῦ. Γῆ ζώντων καὶ γῆ εὐθεῖα ἠ αὐτή ἐστιν ἀγαθὴ, ἐφʼ ἢν τὸ ἀγαθὸν τοῦ Θεοῦ Πνεῦμα ὁδηγεῖ τοὺς ἀξίους. Καὶ ἐντεῦθεν τήν ἀξίαν τοῦ πνεύματος ἐδιδάχθημεν. ’Ὠσπερ γὰρ ὁ Θεὸς, οὕτω καὶτὸ πνεῦμα ὠνόμασται ἀγαθόν· καὶ καθάπερ τὸν Θεὸν ὁδηγῆσαι αὐτὸν ἱκετεύσας, οὕτω καὶ τῆς τοῦ πνεύματος ὁδηγίας ἀπολαῦσαι παρακαλεῖ, ῶστε μηδὲν αὐτῷ φανῆναι πρόσαντες μηδὲ δυσχερὲς, ἀλλʼ εύ-’ θείαν τὴν ὁδὸν ὁδεύειν καὶ λείαν καὶ πλάνης ἀπηλλαγμὲνην. Εὐλογητὸς Κύριος ό Θεός μου, ὀ διδάσκων τὰς χεῖράς μου εἰς παράταξιν, τοὺς δακτύλους μου εἰς πόλεμον, κ. τ. ἑ. ’0 διδαχθεὶς παρὰ Κυρίου τὸν πρὸς τὴν ἀντικειμένην δύναμιν πόλεμον ἐπίσταται λόγους ἀρετῶν καὶ κακιῶν, καὶ διαφορὰς λογισμῶν, γνωρίσματά τε ἀθεϊας καὶ ὄρους αὐτῆς, ιτι δὲ καὶ τῶν νυκτερινῶν φαντασμάτων καὶ ἐνυπνίων γινώσκει τοὺς λόγους, ὧν οί μὲν ἀπὺ τοῦ λογικοῦ μέρους γίνονται τῆς ψυχῆς, κινουμένης τῆς μνήμης, oi δὲ ἀπὸ τοῦ θυμικοῦ, ἕτεροι δὲ ἀπὸ τοῦ ἐπιθυμητικοῦ ο ἀλλά περὶ μὲν τούτων ἀκριβέστερον ἐν τῷ αʼ εἰλήφαμεν. Ἄνθρωπος ματαιότητι ὡμοιώθη, al ἡμέραι αὑτοῦ ὡσεὶ σκιὰ παράγουσι, κ. τ. ἑ. Ἐπεὶ ι ἄνθρωπος ὲν τιμῇ ῶν ού συνῆκε, παρασυνεβλήθη τοῖς κτήνεσι τοῖς ἀνοήτοις καὶ ὡμοιώθη αὐτοῖς, αἱ ἡμέραι αὐτοῦ ὡσεὶ σκιά παράγουσι. › Τὰ γὰρ ἐνταῦθα παισὶν ἔοικε παίζουσιν. '0 σήμερον γὰρ δικάζων ἕστηκεν αὔριον δικαζόμενος, καὶ ὁ σοβαρὸς ὲν τῷ ἄρχειν, ὑπὸ δημίου πολλάκις ἀπαγόμενος, καὶ ὁ πλούσιος ὲν πενίᾳ, καὶ ὁ ἀνέλπιστος καὶ ἀνώνυμος πολλάκις τῶν δλων κρατῶν. Καὶ πυκναὶ αἱ μεταβολαὶ καὶ ἀνώμαλοι aI μεταστάσεις. Τοῦ αὑτοῦ. Ματαιότης ἐστὶν ἕξις χειρίστη λογικῆς ψυχῆς, καθʼ ήν τὰς φθαρτάς ήδονάς προαιρουμίνη τῶν ἀϊδίων καὶ ἀφθάρτων καταφρονεῖ. Κύριε, κλῖνον οἰφανούς σου, καί κατάβηθι · ἅψαι τῶν ὀρέων, καί καπνισθήσονται, κ. τ. ἑ. ’Λφή ἐστι Θεοῦ διδασκαλία πνευματικὴ, tot υ τῆς κακίας ἀποκείμενον καπνὸν ταῖς ψυχαῖς ἐξελαύνουσα. Ἐξαπόστειλον τὰ,βέλη σου, καί συνταράξεις αὐτοὺς, κ. τ. ὲ. Ταῦτα τὰ βέλη ἀντίκεινταιτοῖς πεπυρωμένοις βέλεσι τοῦ ἐχθροῦ. Ἐξελοῦ με καί ῥῦσαί με ἐξ ὑδάτων πολλῶν, ἐκ χειρὸς υἱῶν ἀλλοτρίων, ὧν τὸ στόμα “diuae ματαιότητα, καί ἡ δεξιὰ αὐτῶν δεξιὰ ἀδικίας, κ. τ. ὲ. Τῶν ἑτεροδόξων διὰ μεγάλα δόγματα ### English translation (Claude) Of the same. This can be said of making known the way that leads to virtue, or the way one walks after one's departure, which is the way of the tree of life, guarded by the cherubim and the flaming sword. Of the same. The land of the living and the level land are the same good land, to which the good Spirit of God leads the worthy. And from this we have been taught the dignity of the Spirit. For as God, so the Spirit too has been named good; and as he begged God to lead him, so he also asks to enjoy the guidance of the Spirit, so that nothing may seem to him steep or difficult, but that he may walk the way straight and smooth and free from error. [Ps 143 LXX / 144] "Blessed be the Lord my God, who trains my hands for battle and my fingers for war," etc. One who has been taught by the Lord the war against the opposing power knows the principles of the virtues and the vices, the differences among thoughts, the marks of godlessness and its definitions; and further, he knows the principles of the fantasies and dreams of the night, of which some arise from the rational part of the soul when the memory is stirred, others from the irascible part, and others from the desiring part. But about these we have treated more exactly in the first. "Man has become like vanity; his days pass like a shadow," etc. Since "man, being in honour, did not understand; he was compared to the senseless cattle and became like them," therefore "his days pass like a shadow." For the things of this world are like children at play. He who judges today stands tomorrow to be judged; the man haughty in office is often led away by the executioner; the rich man falls into poverty; and the one no one expected, a nobody, often rules over everything. Frequent are the changes, and uneven the reversals. Of the same. Vanity is the worst habit of a rational soul, in which it chooses corruptible pleasures and despises the things that are everlasting and incorruptible. "Lord, bow your heavens and come down; touch the mountains, and they will smoke," etc. The touch of God is spiritual teaching, which drives out the smoke of vice stored up in souls. "Send out your arrows, and you will throw them into confusion," etc. These arrows are opposed to the fiery darts of the enemy. "Deliver me and rescue me from many waters, from the hand of foreign sons, whose mouth has spoken vanity, and their right hand is a right hand of injustice," etc. Of the heterodox, because of their great doctrines, ### Scripture references - Gen 3:24: allusion, high confidence - Ps 143:10 (142:10 LXX): allusion, high confidence - Ps 144:1 (143:1 LXX): quotation, high confidence - Ps 144:4 (143:4 LXX): quotation, high confidence - Ps 49:12 (48:13 LXX): quotation, high confidence - Ps 144:5 (143:5 LXX): quotation, high confidence - Ps 144:6 (143:6 LXX): quotation, high confidence - Eph 6:16: allusion, high confidence - Ps 144:7 (143:7 LXX): quotation, high confidence - Ps 144:8 (143:8 LXX): quotation, high confidence ### Translation notes - A margin repeat at the end of the column ("Γῆ ζώντων, etc. Eadem.", with Migne's Latin) is removed. The note on the Spirit named "good" like God is translated as written. The note on dreams refers to a fuller treatment "in the first" (probably an earlier note or book; uncertain). Quotations: Gen 3:24; Ps 142:10 LXX (143:10); Ps 141:6 LXX (142:5); Ps 143:1, 4–8 LXX (144); Ps 48:13 LXX (49:12); Eph 6:16. ### Citation (SBL) Origen, Sel. Ps. 1663 (PG 12:1663a–1663d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1645/#p-1663). ## PG 12:1665 (Ps 143 LXX) - URL: https://sophiascriptura.com/fathers/origen-selecta-psalmos/1665/#p-1665 - Source: PG 12:1666a–1666d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Notes on Psalm 144:8–15 (LXX 143): the foreign sons and their false prosperity, the new song of the New Covenant, and true blessedness as freedom from passion with knowledge of God. ### Greek text ἑλάλησε τὺ στόμα ματαιότητα, διὰ δὲ τὰς πράξεις πονηρὰς ἡδεξιὰ αὐτῶν δεξιά ἀδικίας. Oi ἀλλότριοι δὲ υἱοὶ οἴονταί τινα εἶναι δεξιὰ, ἅτινα ἀδικίας ἐστίʼ διδ καὶ 6 διάβολος ἵσταται ἐκ δεξιῶν αὐτῶν, ὡς καὶ τοῦ Ἰούδα. Τοῦ αὐτοῦ. Καὶ 6 προφήτης φησι· ι Πλὴν κρί ι μα λαλήσω πρὸς σέ ι τί ὅτι ὁδὸς ἀσεβῶν εὐοδοῦταις ι Καὶ πάλιν 6 Δαυῖδ φησι· ι Παρʼ ὀλίγον ἐξεχύθη τὰ διαδήματά μου, ὅτι ἐζήλωσα ἐπὶ τοῖς ἀνόμοις εξρὴνην ἁμαρτωλῶν ὀρῶν. ι ’0 Θεύςμρδὴν καινὴν ᾆσομαί σοι, κ. τ. ὲ. Ὀ τὴν καινὴν Διαθήκην διατιθέμενος, τὴν καινὴν ᾠδὴν ᾅδει τῷ Θεῷο ἢ ὁ τὸν καινὸν ἄρτον τῆς καινῆς Διαθήκης, καὶ τὸ ποτήριον ἀπὸ τοῦ Ἰησοῦ ὲν τῷ ἀνωγαίῳ λαβὼν. Ὧνοὶ υἱοὶ ὡς νεόφυτα ἱδρυμένα ἐν τῇ νεότητι αὐτῶν, κ. ετ. ὲ. Τοῦ μὲν διὰ τὸ φοβεῖσθαι τὸν Κύριον μακαρίου οἱ υἱοὶ t ὡσεὶ νεόφυτά ι εἰσιν ι ἐλαιῶν κύκλῳ τῆς τραπέζης ιι αὐτοῦ τῶν δὲ ἀλλοτρίων υἱῶν οἱ υἱοὶ t ὡς νεόφυτα ἱδρυμένα ὲν τῇ νεότητι αὐτῶν. ι Κάκείνῳ μὲν οὖν οὐκ εἰσὶ θυγατέρες, τούτοις δὲ κεκαλλωπισμέναι, περικεκοσμημὲναι ὡς ὁμοίωμα ναοῦ. Κάκείνῳ μέν εἰσιν υἱοί υἱῶν, τούτοις δὲ οὐχί. Ἔτι ἐκείνῳ μὲν οὐκ ἐστι ταμεῖον οὐδὲ ἀποθήκην τούτων δὲ ι ταμεῐα πλήρη, ὲξερευγόμενα ὲκ τούτου εἰς τοῦτο. ι Καὶ κατά τὸ Εὐαγγέλιον δὲ τοῖς τρεφομένοις ὐπὺ τοῦ οὐρανίου Πατρὸς πετεινοῖς τοῦ οὐρανοῦ οὐκ ἐστι ταμιεῖον οὐδὲ ἀποθήκη. Καὶ πάλιν τοῦδ τοις ἐστὶ πρόβατα πολυτόκα πληθύνοντα οὐκ ὲν ἄλο λοις τισὶν ἢ ταῖς ἐξόδοις αὐτῶν, καὶ βόες παχεῖς, ὁποῖοι oi τῆς Αἰγυπτίας εὐθηνίας. Ἑμακάρισαν τὸν λαὸνῷ ταῦτὰ ἐστι, κ. τ. ἃ. Μακαριότης ἀδίκων ἐστὶ βίος ἀπενθὴς μετά χρημάτων πολλῶν ο δικαίων δὲ μακαριότης ἀπάθεια tuχῆς μετά γνώσεως Θεοῦ. ### English translation (Claude) their mouth has spoken vanity, and because of their wicked deeds their right hand is a right hand of injustice. The foreign sons think that certain things are right which belong to injustice; that is why the devil stands at their right hand, as also at that of Judas. Of the same. And the prophet says: "Yet I will speak judgment to you: why does the way of the ungodly prosper?" And again David says: "My steps had nearly slipped, for I was jealous of the lawless, seeing the peace of sinners." "O God, I will sing a new song to you," etc. One who is set in the New Covenant sings the new song to God; or one who has taken from Jesus in the upper room the new bread of the New Covenant and the cup. "Whose sons are like plants grown up in their youth," etc. The sons of the man who is blessed for fearing the Lord are "like young olive shoots around his table"; but the sons of the foreign sons are "like plants grown up in their youth." That man has no daughters; but these have daughters "adorned, decked out like the likeness of a temple." That man has sons' sons; these do not. Further, that man has no storehouse or barn; but these have "full storehouses, overflowing from one to another." And according to the Gospel, the birds of heaven, fed by the heavenly Father, have neither storehouse nor barn. And again, these have prolific sheep, multiplying in nothing else than in their lanes, and fat oxen, such as those of the plenty of Egypt. "They called blessed the people to whom these things belong," etc. The blessedness of the unjust is a life without grief, with much money; but the blessedness of the righteous is the soul's freedom from passion, with the knowledge of God. ### Scripture references - Ps 144:8 (143:8 LXX): quotation, high confidence - Ps 109:6 (108:6 LXX): allusion, high confidence - Jer 12:1: quotation, high confidence - Ps 73:2 (72:2 LXX): quotation, high confidence - Ps 73:3 (72:3 LXX): quotation, high confidence - Ps 144:9 (143:9 LXX): quotation, high confidence - Luke 22:20: allusion, high confidence - Ps 144:12 (143:12 LXX): quotation, high confidence - Ps 128:3 (127:3 LXX): quotation, high confidence - Ps 144:13 (143:13 LXX): quotation, high confidence - Matt 6:26: allusion, high confidence - Luke 12:24: allusion, high confidence - Ps 144:14 (143:14 LXX): allusion, high confidence - Ps 144:15 (143:15 LXX): quotation, high confidence ### Translation notes - The scan reads "τοῦ οὐρανίου [ἰατρὸς" for Πατρὸς ("the heavenly Father"); corrected. The reference to "the new bread of the New Covenant and the cup" taken from Jesus in the upper room is translated as written. Quotations: Ps 143:8–9, 12–15 LXX (144); Ps 108:6 LXX (109:6); Jer 12:1; Ps 72:2–3 LXX (73:2–3); Luke 22:12, 20; Ps 127:3 LXX (128:3); Matt 6:26; Luke 12:24; Gen 41. ### Citation (SBL) Origen, Sel. Ps. 1665 (PG 12:1666a–1666d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1665/#p-1665). ## PG 12:1667 (Ps 144–145 LXX) - URL: https://sophiascriptura.com/fathers/origen-selecta-psalmos/1665/#p-1667 - Source: PG 12:1667a–1667d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Notes on Psalm 145 (LXX 144) and the beginning of Psalm 146 (LXX 145): the boundless greatness of God, the knowledge of the Trinity without limit, the destruction of the sinner as the destruction of his sin, and flesh in good and bad senses. ### Greek text Μέγας ό Κύριος καὶ αἰνετός σφόδρα, καὶ τῆς μεγαλωσύνης αὑτοῦ οὐκ ἔστι πέρας, κ. τ. ἐ. Ἐπείπερὴ μεγαλωσύνη τοῦ Θεοῦ ἐν τῷ Χριστῷ καὶ. ἐν τοῖς κτίσμασιν οὖσα θεωρεῖται, κα). ούκ ἔστι πέρας τῆς μεγαλωσύνης αὑτοῦ, μήποτε ἡ ἐξ ἀπείρου ἐπʼ ἄπειρον καὶ ἐντεῦθεν παρίσταται τοῦ Θεοῦ εἰς τὰ ὄντα ὑπʼ αὐτοῦ γενόμενα πρόνοια. Τοῦ αὐτοῦ. Πάντων μὲν τῶν γεγονότων ἡ Dempta. πεπέρασται· μόνη δὲ ἠ γνῶσις τῆς ἁγίας Τριάδος ἐστὶν ἀπέραντος. Καὶ οἱ οἰκτιρμοί αὐτοῦ ἐπὶ πάντα τὰ ἔργα αὺτοῦ, κ. τ. ὲ. Εἰ οἱ οἰκτιρμοὶ τοῦ Θεοῦ ἐπὶ πάντα τά ἔργα αὑτοῦ, πῶς εἰσί τινες ἐφʼ οὓς οὐ φθάνουσινς "Ap: καὶ ἐπʼ αὐτοὺς οἱ οἰκτιρμο). τοῦ Θεοῦ· εἰ μὴ ἄρα ἐπὶ μὲν τὰ ἔργα αὑτοῦ φθάνουσιν οἰ οἰκτιρμοὶ αὑτοῦ, ἐπὶ δὲ τὰ ἔργα τῶν χειρῶν αὐτοῦ οὐ πάντως. Ἐξομολογησὰσθωσίὶν σοι, Κύριε, πάντα τὰ ἔργα σου, καὶ ol ὅσιοί σου εὐλοτησάσθωσάν σε, κ. τ. ὲ. Νῦν ἔργα τὰς φύσεις τὰς λογικὰς λέγειʼ αὗται γὰρ πεφύκασιν ἐξομολογεῖσθαι Θεῷ. Εἰ δʼ ἀναπέμπεται τις ἐξομολόγησις καὶ ἀπὸ τῆς λοιπῆς κτίσεως, Θεὸς ἂν εἰδείη. Βασιλεία σου,βασιλεία πάντων αἰώνων, κ. τ. ὲ. Εἰ ἡ βασιλεία τοῦ Θεοῦ ἡ θεωρία τῶν γεγονότων καὶ γενησομένων αἰώνων ἐστὶ, καλῶς εἴρηται τό ο ι Ἠ βασιλεία σου βασιλεία πάντων τῶν αἰώνων. ι Φυλάσσει Κύριος πάντας τοὺς ἀγαπῶντας αὑτὸν, καί πάντας τοὺς ἁμαρτωλοὺς ἐξολοθρεύσει, κ. τ. ὲ. Ἐξολόθρευσις ἁμαρτωλοῦ ἐστι λογικῆς ψυχῆς χωρισμὸς ἀπὸ τῆς συμπάσης κατὰ κακίαν c ζωῆς. Αἴνεσιν Κυρίου λαλήσει τὸ στόμα μου, καὶ εῠο ivre/ta) πᾶσα σὰρξ τὸ ὄνομα τὸ ἅγιον αὑτοῦ εἰς τὸν αἰῶνα κ(ιί εἰς τὸν αἰῶνα τοῦ αἰῶνος, κ. τ. ὲ. Πᾶσα σὰρξ εύλογοῦσα τὺ ὄνομα Κυρίου εἰς τὸν αἰῶνα καὶ εἰς τὸν αἰῶνα τοῦ αἰῶνος ἔσται δηλονότι εἰς τὸν αἰῶνα καὶ εἰς τὸν αἰῶνα τσῦ αἰῶνος ὀψομένη τὸ σωτήριον τοῦ Θεοῦ. Τοῦ αὐτοῦ. Καὶ ὁ Παῦλός (ί) φησινʼ.t Οὐκ ἐν πλαξὶ λιθίναις, ἀλλʼ ὲν πλαξὶ καρδίας σαρκίναις. ι nm: τοίνυν σαρκίνη ἐστὶ ψυχὴ λογικὴ εὐκόλως ὑποδεχομένη τὸν τοῦ Θεοῦ νόμον. Ἔστι δὲ καὶ ψεκτὴ σὰρξ, ὡς τό· t Ού μὴ καταμείνῃ τὸ Πνεῦμα μου ὲν τοῖς ἀνθρώποις τούτοις. διὰ τὸ εἶναι αὐτοὺς σάρκας. ο Καὶ πάλιν ὁ Παῦλος φησιο ι Σὰρξ καὶ αἷμα βασιλείαν Θεοῦ κληρονομῆσαι ού δύνανται. ι Ἐνταῦθα γὰρ σάρξ τὴν κακίαν σημαίνει. Τὸν φυλάσσοντα ἀλήθειαν εἰς τὸν αἰῶνα, ποιοῦντα κρίσιν τοῖς ἀδικουμένοις, διδόντα τροφὶρν τοῖς πεινῶσιν, κ. τ. ὲ. Ἀλήθειαν εἷπε rw ἀληθινὸν, ἀπὸ τῆς ἕξεως ὀνομάσας τὸν μετέχοντα τῆς ### English translation (Claude) [Ps 144 LXX / 145] "Great is the Lord and greatly to be praised, and of his greatness there is no end," etc. Since the greatness of God is seen in Christ and in the creatures, and there is no end of his greatness, perhaps from this too God's providence over the beings he has made is shown to reach from the infinite to the infinite. Of the same. The knowledge of all things that have come to be has a limit; only the knowledge of the Holy Trinity is without limit. "And his compassions are over all his works," etc. If the compassions of God are over all his works, how are there some whom they do not reach? Surely the compassions of God reach them too; unless his compassions reach his works, but not in every case the works of his hands. "Let all your works confess to you, Lord, and let your holy ones bless you," etc. Here he calls the rational natures works; for these by nature confess to God. Whether any confession is sent up from the rest of creation too, God would know. "Your kingdom is a kingdom of all the ages," etc. If the kingdom of God is the contemplation of the ages that have come to be and will come to be, "Your kingdom is a kingdom of all the ages" is well said. "The Lord keeps all who love him, and all sinners he will destroy," etc. The destruction of a sinner is the separation of a rational soul from the whole life that is lived according to vice. "My mouth will speak the praise of the Lord; and let all flesh bless his holy name for ever and for ever and ever," etc. All flesh that blesses the name of the Lord for ever and for ever and ever will clearly be, for ever and for ever and ever, seeing the salvation of God. Of the same. Paul too says: "Not on tablets of stone, but on tablets of fleshly hearts." A fleshly heart, then, is a rational soul that readily receives the law of God. But there is also flesh that is blameworthy, as in: "My Spirit shall not remain in these men, because they are flesh." And again Paul says: "Flesh and blood cannot inherit the kingdom of God"; for there flesh signifies vice. [Ps 145 LXX / 146] "Who keeps truth for ever, who executes judgment for the wronged, who gives food to the hungry," etc. He has called the true one "truth," naming the one who shares in the habit after the ### Scripture references - Ps 145:3 (144:3 LXX): quotation, high confidence - Ps 145:9 (144:9 LXX): quotation, high confidence - Ps 145:10 (144:10 LXX): quotation, high confidence - Ps 145:13 (144:13 LXX): quotation, high confidence - Ps 145:20 (144:20 LXX): quotation, high confidence - Ps 145:21 (144:21 LXX): quotation, high confidence - 2 Cor 3:3: quotation, high confidence - Gen 6:3: quotation, high confidence - 1 Cor 15:50: quotation, high confidence - Ps 146:6 (145:6 LXX): quotation, high confidence - Ps 146:7 (145:7 LXX): quotation, high confidence ### Translation notes - The heading of Ps 144 LXX is not in the scan text. The scan reads "Dempta" for γνῶσις ("knowledge"). A margin note at the end of the column (a repeat of the first words of the column and "Catena Cor-", Migne's reference to the catena of Corderius, his source for this part) is removed. The notes on the destruction of the sinner and on the knowledge of the Trinity read like Evagrius. Quotations: Ps 144:3, 9–10, 13, 20–21 LXX (145); 2 Cor 3:3; Gen 6:3; 1 Cor 15:50; Ps 145:6–7 LXX (146:6–7). ### Citation (SBL) Origen, Sel. Ps. 1667 (PG 12:1667a–1667d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1665/#p-1667). ## PG 12:1669 (Ps 145–146 LXX) - URL: https://sophiascriptura.com/fathers/origen-selecta-psalmos/1665/#p-1669 - Source: PG 12:1670a–1670d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Notes on Psalm 146:7–10 (LXX 145) and Psalm 147:2–8 (LXX 146): passionate thoughts as the true bonds, Christ's reign before the ages and in the flesh, God numbering the stars, and sinners humbled into the earthly body. ### Greek text ἕξεως · οὕτω καὶ ἐλεημοσύνην ἀγαπᾷ καὶ κρίσιν, τουτέστιν ἐλεήμονα καὶ δικαιόκριτον. Kal. παρὰ Παύλῳ ι ἀγάπη οὗ περπερεύεται, ι ἀντὶ τοῦ,ὁέχων τὴν ἀγάπην. Κατὰ τὰ αὐτὰ δὲ καὶ ἀπὸ τῶν χειρόνων ἕξεων εὑρήσεις ὀνομαζομένους τοὺς κεκτημένους αὑτάς. Κύριος λύει πέπηδημέκους, Κύριος σοφοῖ τυφλοὺς, Κύζριος ἁνορθρῖ ὀιατερῤιιγμένους, κ. τ. ἐ. Οὔτε τὰ πράγματα δεσμοῐ τὸν νοῦν, οὗτε τὰ τούτων νοήματα, ἁλλὰ τὰ ἐμπαθῆ τῶν πραγμάτιον νοήματα. Καὶ γὰρ τὸν χρυσὸν ὸ Κύριος ἔκτισε, καὶ αὐ- ’τδς τὴν γυναῖκα ἐποίησεν, οὐδὲν δὲ τῶν γεγονότων Θεοῦ ἐναντιοῦται τῇ σωτηρίᾳ τῶν ἀνθρώπων, ἄλλʼ ἡ πορνεία καὶ πλεονεξία δεσμοῦσι τδν νοῦν, ἆναγκάζουσι χρονίζειν τὰ νοήματα τῶν πραγμάτων ὲν καρδὶᾁ. Τοῦ αὐτοῦ. Ἐκείνους δηλαδὴ λέγει τυφλοὺς ’τοὺς μήτε τὰ ἑαυτῶν κατορθώματα, μήτε τῶν ᾶλλων τὰ ἐλαττώματα καταβλέποντας. Βασιλεύει-ει Κύριος εις τὸν αἰῶνα, κ. τ. ἑ.“0 Χριστὸς ὲβασίλεμσεημὲν πρδ τῶν αʼῑὼνων ἄσαρκοςρ, ἓῦασίλευσε δὲ κα) τῇ. σαρκὶ αἱωνίως. Ταῦτα δὲ to Πνεῦμα τὸ ἅγιον εὐαγγελίζεται τῇ Ἐʼκκλησίᾲ. ΨΑΛΜΟΣ ΡΜςι. οἰκοδομῶν Ἰερουσαλὴμ ό Κύριος καὶ τὰς διας σπορᾶς τοῦ Ἰσραὴλ ἐπισυνάξει, κ. τ. ἐ. Οὓς διασκορπίζει ἡ κακία, τούτους συνάγει ἢ ἀρετή. Οὕτω καὶ Κύριος ἐντοῖς Εὖαγγελίοις· 'I Kal. 6 μὴ c συνάγων μετʼ ὲμοῦ,σκορπίζει. › '0 ἀριθμῶν πλήθη ἄστρων. κ. τ. ἑ. '0 ἀριθμδς ᾦ χρώμενος 6 Θεὸς ἀριθμεῖ τὰ λογικὰ, καταστάσεως ἄστρων μηνύει διαφορὰς, καὶ ἃ τίθησιν ὀνόματα αὐτοῖς διαφόρους πνευματικὰς γνώσεις σημαίνει. Περὶ δὲ τῶν ἑρπετῶν τῶν ὲν τῇ θαλάσσῃ φησίν · ι Ἐκεῖ ἑρπετὰ ὧν οὐκ ἐστιν ἀριθμός. ι Πῶς γὰρ ἑφαρμοσθήσεται 6 πνευματικὸς ἁριθμδς τοῖς ’ἐςπουσιν ἐπὶ γαστέρα, καὶ δουλεύουσιν ἡδοναῖς, ὧν ι ὁ θυμὸς κατὰ τὴν ὁμοίωσιν τοῦ διρεως, καὶ ἰὸς ἀσπίδων ὑπὸ τὰ χείλη αὐτῶν ; r Kal. πάλιν 6 Σολομὼν πολλοὺς λέγει τοὺς τετρωμένους ὑπὸ κακίας, καὶ ἀναριθμήτους τοὺς πεφονευμένους. Ἀναιιίιμβάνων πραεῖς ὁ Κύριος, ταπεινῶν δὲ ἁμαρτωλοὺς ἕως τῆς γῆς, κ. τ. ὲ. Ζητητέον (Η) πόθεν ταπεινοῖ τοὺς ἁμαρτωλούς. Διδάσκει δὲ τὸ ὅπου εἰπὼν, ι ἕως γῆς.» Καὶ μήποτε ταπεινοῖ, ποιῶν εἶναι ἐν τῷ γηΐνῳ τῆς ταπεινώσεως σώματι. Ἀναλειμβάνει μὲν οὖν πραεῖς, οὓς πρότερον ἐταπείνωσε· ταπεινοῖ δὲ ἕως γῆς ἁμαρτωλοὺς, πρὸ τῆς ἁμαρτίας ὄντας ὲν ὕψει. Τῷ περιβάλλοντι τὸν οὐρανὸν ἐν νεφέλαις, κ. τ. ἐ. Περιόάλλεται (ιῖ) καὶ καλύπτεται 6 οὐρανὸς καὶ τὰ θειότερα νεφέλαις, ἐφʼ ἃς φθάνει ἠ ἀλήθεια. ### English translation (Claude) habit. So also "he loves mercy and judgment" means the merciful man and the one who judges justly. And in Paul, "love does not boast" stands for the one who has love. In the same way you will find those who possess the worse habits named after them. "The Lord sets free the prisoners; the Lord makes the blind wise; the Lord raises up those who are broken," etc. Neither things themselves nor the thoughts of them bind the mind, but the passionate thoughts of things. For the Lord created gold, and he himself made woman; and nothing that has come to be from God is opposed to the salvation of men. But sexual immorality and greed bind the mind, compelling the thoughts of things to linger in the heart. Of the same. He calls those blind who see neither their own achievements nor the faults of others. "The Lord will reign for ever," etc. Christ reigned before the ages without flesh, and he has reigned eternally in the flesh as well. These things the Holy Spirit announces as good news to the Church. [Ps 146 LXX / 147] "The Lord builds up Jerusalem, and he will gather together the dispersed of Israel," etc. Those whom vice scatters, virtue gathers. So also the Lord in the Gospels: "And whoever does not gather with me scatters." "Who counts the multitudes of stars," etc. The number by which God counts the rational beings indicates differences in the state of the stars, and the names he gives them signify various spiritual knowledges. But of the creeping things in the sea he says: "There are creeping things without number." For how will the spiritual number be applied to those who creep on their belly and are slaves of pleasures, whose "anger is like that of the serpent, and the poison of asps is under their lips"? And again Solomon says that those wounded by vice are many, and those slain by it are numberless. "The Lord lifts up the meek, but humbles sinners to the ground," etc. We must inquire from where he humbles sinners. He teaches the place by saying "to the ground." And perhaps he humbles them by making them be in the earthly body of humiliation. He lifts up the meek, whom he had humbled before; and he humbles to the ground the sinners who were on high before their sin. "Who covers the heaven with clouds," etc. The heaven and the more divine things are covered and veiled by clouds, to which the truth reaches. ### Scripture references - Ps 33:5 (32:5 LXX): quotation, high confidence - 1 Cor 13:4: quotation, high confidence - Ps 146:7 (145:7 LXX): quotation, high confidence - Ps 146:8 (145:8 LXX): quotation, high confidence - Ps 146:10 (145:10 LXX): quotation, high confidence - Ps 147:2 (146:2 LXX): quotation, high confidence - Matt 12:30: quotation, high confidence - Ps 147:4 (146:4 LXX): quotation, high confidence - Ps 104:25 (103:25 LXX): quotation, high confidence - Ps 58:4 (57:5 LXX): quotation, high confidence - Ps 140:3 (139:4 LXX): quotation, high confidence - Prov 7:26: allusion, high confidence - Ps 147:6 (146:6 LXX): quotation, high confidence - Phil 3:21: allusion, high confidence - Ps 147:8 (146:8 LXX): quotation, high confidence ### Translation notes - A garbled mark at the head of the column ("ΗΠΒ") is removed. "Sexual immorality" renders πορνεία. The note that sinners "were on high before their sin" and are humbled "into the earthly body" reflects Origen's teaching on the fall of souls; translated as written. Quotations: Ps 32:5 LXX (33:5); 1 Cor 13:4; Ps 145:7–8, 10 LXX (146:7–10); Ps 146:2, 4, 6, 8 LXX (147:2–8); Matt 12:30; Ps 103:25 LXX (104:25); Ps 57:5 LXX (58:4); Ps 139:4 LXX (140:3); Prov 7:26; Phil 3:21. ### Citation (SBL) Origen, Sel. Ps. 1669 (PG 12:1670a–1670d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1665/#p-1669). ## PG 12:1671 (Ps 147–148 LXX) - URL: https://sophiascriptura.com/fathers/origen-selecta-psalmos/1665/#p-1671 - Source: PG 12:1671a–1671d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Notes on Psalm 147:13–18 (LXX 147) and Psalm 148:1–3: the bars of Jerusalem and Zion, the borders of peace, the Saviour as the grain of wheat, the Son in the flesh, and the Word who melts the snow of the rational nature. ### Greek text Ὅτι ὲιοίονχιοσε τοὺς μοχλοὺς τῶν πυλῶν σου. κ. τ. ὲ. Μοχλοὶ, οἶμαι, τῶν πυλῶν εἰσιν Ἰερουσαλὴμ συνεχόμενοι ὑπὸ Κυρίου, τὰ ὑπὲρ τῆς θεωρουμένης ἀληθείας καὶ καταλαμβανομένης λογικὰ δυνατῶς αὐτὴν παριστάντα. Τοῦ αὺτοῦ. Μοχλο). μὲν τῆς Ἰερουσαλήμ εξσιν αί πρακτικαὶ ἀρεταὶ κωλύουσαι τοὺς ἐχθροὺς παρεισδῦναι· τῆς δὲ Σιὼν τὰ οὐράνια δόγματα καὶ ἡ ὀρθὴ πίστις τῆς προσκυνητῆς καὶ ἁγίας Τριάδος, εἴπερ ἡ μὲν Ἰερουσαλὴμ τὴν ψυχὴν σημαίνει, ἡ δὲ Σιὼν τὸν νοῦν. Ἐρμηνεύεται γὰρ Ἰερουσαλὴμ μὲν ὅρασις ειρήνης, Σιὼν δὲ σκοπευττὶριοιλ. '0 τιθεὶς τὰ ὄριά σου εἰρήνην, κ. τ. ἐ. Τὰ ὅρια τῆς Ἰερουσαλὴμ εἰρήνη ἐστὶ πάντα· ἔξω δὲ τῶν ὁρέων αὐτῆς οὐκ ἔστιν εἰρήνη· διὸ 6 μὴ ὲν είρήνη ἔξω ἐστὶ τῶν ὁρέων Ἰερουσαλήμ. Τοῦ αὑτοῦ. "Opta. τῆς εἰρήνης φασιν εἶναι τὴν ἀπάθειαν τῆς ψυχῆς. Καὶ στέαρ πυροῦ ἐμπιπλῶν σε, κ. τ. ἑ. Ὅμοιον ὲν ὀγδοηκοστῷ οδτωςν ι Καὶ ἐψώμισεν αὐτοὺς ἐκ στέατος τυροῦ. ι '0 κόκκος τοῦ σίτου ό Σωτὴρ ἐστι· διὸ κα). πυρός ἐστιν οὗ ἐμπίπλησιν 6 θεὸς τὴν Ἰερουσαλήμ- '0 ἀποστέλλων τὸ λόγιον αὐτοῦ τῇ τῇ, κ. τ. ἑ. Γῆν ἐνταῦθα ἀλληγορεῖ, τάχα μὲν καὶ ἡμᾶς τοὺς ἐν ὀστρακίνοις σκεύεσι τόν θησαυρὸν περιφέροντας · ἄμεινον δὲ τὸν Υίὺν τοῦ Θεοῦ ἐκδέχεσθαι τὸν ὲν τῇ σαρκὶ, ἣν χωρῆσαι ἠθέλησε τὸν τοσοῦτον Κύριον. Τοῦ διδόντος χιόνα ὡσεὶ ἔριον, ὀμίχλην ὡσεὶ σποδὸν πάσσοντος, κ. τ. ὲ. Διττῶς λέγεται διδόναι Θεὸς, ἣ συγχωρῶν ἢ ἐνεργῶν ο ὡς εἰ καὶ inept τοῦ ἡλίου τις ἔλεγεν, ὅτι αὑτός ἐστιν 6 τὴν ’ἡμέραν ποιῶν καὶ τὴν νύκτα, ἀλλʼ ἡμέραν μὲν λάμπων, νύκτα δὲ ὑποχωρῶν. Κατὰ οὖν τὸ δεύτερον σημαινόμενον τὸ διδόναι τὸν Θεὸν ἐνταῦθα νομιστέον, εἴπερ ἀποστέλλων τὸνλόγον αὑτοῦ τήκει αὐτά. Ἐξαποστελεῖ εʼὸύ λόγον αὐτοῦ, καὶ τήξει αὐτὰ, κ. τ. ἑ. Ἠ χιὼν καί 6 κρύσταλλος, καὶ ή ὁμίχλη καὶ τὸ ψῦχος κατά στέρησιν τοῦ ἡλίου τῆς δικαιοσύνης ἐπισυμδαίνει τῇ φύσει τῇ λογικῇ, ἅπερ ἔτηξεν ὸ τοῦ θεοῦ-Λόγος ἀποσταλείς· 'c Πῦρ γάρ, φηπὶν, ἦλθον βαλεῖν ἐπὶ τὴν γῆν. ν Αἰνεῖτε τὸν ’Κύριον ἐκ τῶν οὐρανῶν, κ. τ. ὲ. MM; ἐστιν ὕμνος εξς Θεὸν fit! τῇ Θεωρία τῶν γεγονότων. Αἰνεῖτε αὐῖὸνιπᾱντα τὰ ama καί τό φῶς, κ. τ. ὲ. Τὸ φῶς νῦν συμβολικῶς λογικὴν φύσιν σημαίνει· ι Ὑμεῖς γὰρ, φησὶν ν, ἐστὲ τὸ φῶς τοῦ κόσμου. › ### English translation (Claude) [Ps 147 LXX / 147:12–20] "For he has strengthened the bars of your gates," etc. The bars of the gates of Jerusalem, held together by the Lord, are, I think, the reasonings on behalf of the truth that is contemplated and grasped, which present it powerfully. Of the same. The bars of Jerusalem are the practical virtues, which prevent the enemies from slipping in; those of Zion are the heavenly doctrines and the right faith in the worshipful and holy Trinity; since Jerusalem signifies the soul, and Zion the mind. For Jerusalem is interpreted "vision of peace," and Zion "watchtower." "Who makes your borders peace," etc. The borders of Jerusalem are all peace; outside its borders there is no peace. Therefore whoever is not in peace is outside the borders of Jerusalem. Of the same. They say that the borders of peace are the soul's freedom from passion. "And fills you with the fat of wheat," etc. Similar is what is said in the eightieth: "And he fed them with the fat of wheat." The grain of wheat is the Saviour; therefore it is with wheat that God fills Jerusalem. "Who sends his saying to the earth," etc. Here he speaks of the earth allegorically: perhaps of us, who carry the treasure in earthen vessels; but it is better to understand it of the Son of God in the flesh, which he willed should contain so great a Lord. "Who gives snow like wool, scattering mist like ashes," etc. God is said to give in two ways: either by permitting or by acting; as if one said of the sun that it makes both day and night, day by shining and night by withdrawing. So "God gives" here must be understood according to the second meaning, since by sending his word he melts them. "He will send out his word and melt them," etc. Snow and ice, mist and cold, befall the rational nature through the absence of the sun of righteousness; and these the Word of God, when he was sent, melted: "For I came," he says, "to cast fire on the earth." [Ps 148 LXX / 148] "Praise the Lord from the heavens," etc. Praise is a hymn to God upon the contemplation of things that have come to be. "Praise him, all you stars and light," etc. Here light symbolically signifies the rational nature: "For you," he says, "are the light of the world." ### Scripture references - Ps 147:13 (147:2 LXX): quotation, high confidence - Ps 147:14 (147:3 LXX): quotation, high confidence - Ps 81:16 (80:17 LXX): quotation, high confidence - John 12:24: allusion, high confidence - Ps 147:15 (147:4 LXX): quotation, high confidence - 2 Cor 4:7: allusion, high confidence - Ps 147:16 (147:5 LXX): quotation, high confidence - Ps 147:18 (147:7 LXX): quotation, high confidence - Mal 4:2: allusion, medium confidence - Luke 12:49: quotation, high confidence - Ps 148:1: quotation, high confidence - Ps 148:3: quotation, high confidence - Matt 5:14: quotation, high confidence ### Translation notes - "Jerusalem" = "vision of peace" and "Zion" = "watchtower" are the usual etymologies. Quotations: Ps 147:2–5, 7 LXX (147:13–18); Ps 80:17 LXX (81:16); John 12:24; 2 Cor 4:7; Mal 4:2; Luke 12:49; Ps 148:1, 3; Matt 5:14. ### Citation (SBL) Origen, Sel. Ps. 1671 (PG 12:1671a–1671d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1665/#p-1671). ## PG 12:1673 (Ps 148–149 LXX) - URL: https://sophiascriptura.com/fathers/origen-selecta-psalmos/1665/#p-1673 - Source: PG 12:1674a–1674d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Notes on Psalm 148:4–14 and Psalm 149:1–5: the waters above the heavens as rational natures, the new song of the new man, "made" according to the image and "formed" from dust, and the meek exalted to the land of the Jerusalem above. ### Greek text Αἰνεῖτε αὑτὸν, οι οὐρανοὶ τῶν οὐρανῶν, καί τό ὓδωρ τὸ ὑπεράνω τῶν οὐρανῶν αὶνεσὰτωσαν τὸ ὄνομα Κυρίου, κ. τ. ἑ. Οὐρανός ἐστι νοητὸς φύσις λογικὴ τὸν τῆς δικαιοσύνης ἥλιον tv αὐτῇ περιφέρουσα. Τοῦ αὐτοῦ. ’Ύδωρ τὸ ἐπάνω τῶν οὐρανῶν λογικὰς φύσεις σημαίνει, κεχωρισμένας ἀπὸ τῶν ὲν τοῖς οὐρανοῖς ὅντων ὑδάτων. Kal. ὑψώσει κέρας λαοῦ αὑτοῦ, κ. τ. ἑ. Κέρας ἐστὶ νοῦς καθαρός. ’Ύμνος πᾶσι τοῖς ὁσίοις αὑτοῦ, κ. τ. ὲ. ’Ύμνος ἐστὶν ἔμπληξις μετὰ δοξολογίας ἐπὶ τῇ θεωρίᾳ τῶν γεγονότων καὶ γενομένων ὑπὸ Θεοῦ. ΨΑΛΜΟΣ ΡΜΘ. ’ᾼσατιε τῷ Καρίῳ ἆσμα καινὸν, κ. τ. ἐ. Οὗτος ᾅδει καινὸν ᾆσμα ὁ τὸν παλαιὸν ἄνθρωπον ἀποθέμενος, τὸν φθειρόμενον κατὰ τὰς ἐπιθυμίας τῆς ἀπάτης, καὶ ἐνδυσάμενος τὸν νέον τὸν κατὰ Θεὸν κτισθέντα., Ἡ αἷνεσις αὐτοῦ ὲν Ἐκκλησία ὁσίων, κ. τ. ἑ. Ὦς ι οὐχ ὡραῖος αἶνος ὲν στόματι ἁμαρτωλοῦ· s οὕτως οὐδὲ tv Ἐκκλησία πονηρευομένων, ἀλλʼ ὲν Ἐκκλησία ὁσίων“ καὶ tv ταύτῃ μᾶλλον ἢ ὲν ἐνὶ, ἢ tv ὀλίγοις. ν Εὐφρανθήτω Ἰσραὴλ ἐπὶ τῷ ποιήσαντι αὐτὸν, καὶ υἱοί Σιὼν ἀγαλλιάσθωσαν ἐπὶ τῷ βασιλεῖ αὑτῶν, κ. τ. t. Ἐπεὶ περὶ μὲν τοῦ κατʼ εἰκόνα τὸ ι εποίησεν ι εἴρηται, περὶ δὲ τοῦ ἀπὸ τοῦ χοῦ τὸ ι ἔπλασεί» καὶ ἡ.ἀγίαιεύφροσύνη tv τῷ κατ ἓίκόνα ἐστί· διὰ τοῦτο Ἰσραὴλ ἐπὶ τῷ ποιήσαντι αὑτὸν προστάσσεται εὐφραίνεσθαι. Υἱῶν δὲ Σιὼν βασιλεύει Χριστὸς, τουτέστι σοφία, λόγος, ἀλήθεια, ἐφʼ ᾧ ἀγαλλιάσθωσαν. Αίνεσὰτωσαν τὸ ὄνομα αὑτοῦ ἐν χορῷ, κ. τ. ὲ. Ἐὰν οἱ πολλοὶ tv τῷ αὑτῷ νοῒ καὶ τῇ αὐτῇ γνώμῃ ὁμοθυμαδὸν μιᾷ ψυχῇ καὶ μιᾷ καρδίᾳ αἱνῶσι τὸ ὄνομα καὶ τὴν ἰδιότητα τοῦ βασιλέως, αἰνοῦσι τὸ ὄνομα αὐτοῦ ὲν χορῷ μετά συμφωνίας. ἢ Ἑν τυμπάνῳ καὶ ψαλτηρίῳ ψαλάτωσαν αὐτῷ, κ. τ. t. οι μὲν νεκρώσαντες τὰ ἐπὶ γῆς μέλη, καὶ ἀναγαγόντες ἐπὶ τὸ ξύλον τῷ Χριστῷ συσταυροῦσθαι τὰς ἀρχὰς καὶ τὰς ἐξουσίας, ὲν τυμπάνῳ ψάλλουσι τῷ Θεῷ· οἱ δὲ ὁλόκληροι καὶ ἁρμόνιοι τῷ πνεύματι, tv ψαλτηρίῳ. Ὅτι εὐδοκεῖ Κύριος ὲν λαῷ αὑτοῦ, καί ὑψώσει πραεῖς ἐν σωτηρίᾳ, κ. τ. έ. Εὐδοκετ Κύριος tv τῇ ἰδίᾳ μερίδι, ἥτις ἐστὶν ὁ λαὸς αὐτοῦ, οὐκ ὲν ἄλλῳ τινὸς ἄρχοντος τοῦ αίῶνοςτούτου λαῷ. Καὶ ὑψώσει πραεῖς είς γῆν ἢν κληρονομοῦσιν ot πραεῖς, οὐ τὴν κάτω, ἀλλὰ ταύτην ἐφʼ ἧς ἐστιν ἡ ἄνω Ἰερουσαλήμ· δψώσει γὰρ Θεὸς πραεῖς tv σωτηρίᾳ· καὶ καυχήσονιαι ὅσιοι tv δόξῃ. Ἐν ποίᾳ δόξῃ; εὐλόγως περὶ ἧς ρησινʼ ( '0 καυχώμενος ἐν Κυρίῳ καυχάσθω* s_ )cowtdm ὁποίαν εἶχε Μωῦσῆς, ὅτε δεδόξασται ἡ ### English translation (Claude) "Praise him, heavens of heavens, and the water above the heavens; let them praise the name of the Lord," etc. Heaven is an intelligible rational nature that carries the sun of righteousness round within itself. Of the same. The water above the heavens signifies rational natures, separated from the waters that are in the heavens. "And he will exalt the horn of his people," etc. The horn is a pure mind. "A hymn for all his holy ones," etc. A hymn is amazement, with doxology, at the contemplation of the things that have come to be and been made by God. [Ps 149 LXX / 149] "Sing to the Lord a new song," etc. He sings a new song who has put off the old man, corrupted according to the desires of deceit, and put on the new man, created according to God. "His praise is in the assembly of the holy ones," etc. As "praise is not fitting in the mouth of a sinner," so neither is it in the assembly of evildoers, but in the assembly of the holy ones; and in this rather than in one or in a few. "Let Israel rejoice in his maker, and let the sons of Zion exult in their king," etc. Since "he made" is said of what is according to the image, and "he formed" of what is from the dust, and holy gladness belongs to what is according to the image, therefore Israel is commanded to rejoice in the one who made him. And Christ, that is, wisdom, word, truth, reigns over the sons of Zion; let them exult in him. "Let them praise his name in the dance," etc. If the many, of the same mind and the same purpose, with one accord, with one soul and one heart, praise the name and the property of the king, they praise his name in the dance, in harmony. "With timbrel and psaltery let them sing to him," etc. Those who have put to death their members on earth, and have brought them up to the tree, crucifying the principalities and powers together with Christ, sing to God with the timbrel; but those who are whole and in harmony in the spirit, with the psaltery. "For the Lord takes pleasure in his people, and will exalt the meek with salvation," etc. The Lord takes pleasure in his own portion, which is his people, not in the people of any other ruler of this age. And he will exalt the meek to the land that the meek inherit, not the land below, but the land on which the Jerusalem above is; for God will exalt the meek with salvation, "and the holy ones will boast in glory." In what glory? Reasonably, in that of which he says, "Let him who boasts, boast in the Lord"; the glory such as Moses had when the appearance ### Scripture references - Ps 148:4: quotation, high confidence - Mal 4:2: allusion, medium confidence - Gen 1:7: allusion, high confidence - Ps 148:14: quotation, high confidence - Ps 149:1: quotation, high confidence - Eph 4:22: allusion, high confidence - Eph 4:24: allusion, high confidence - Ps 149:2: quotation, high confidence - Gen 1:27: allusion, high confidence - Gen 2:7: allusion, high confidence - Ps 149:3: quotation, high confidence - Acts 4:32: allusion, high confidence - Col 3:5: allusion, high confidence - Col 2:15: allusion, high confidence - Ps 149:4: quotation, high confidence - Matt 5:5: allusion, high confidence - Gal 4:26: allusion, high confidence - Ps 149:5: quotation, high confidence - 1 Cor 1:31: quotation, high confidence - Exod 34:29: allusion, high confidence ### Extrabiblical texts - Sir 15:9 (Sirach): quotation, high confidence ### Translation notes - The distinction between "made" (according to the image, Gen 1:26–27) and "formed" (from the dust, Gen 2:7) is Origen's; translated as written. The garbled end of the column (")cowtdm") is read as δόξα ("glory"). Quotations: Ps 148:4, 14; Ps 149:1–5; Eph 4:22–24; Sir 15:9; Acts 4:32; Col 3:5; Col 2:14–15; Matt 5:5; Gal 4:26; 1 Cor 1:31; Exod 34:29. ### Citation (SBL) Origen, Sel. Ps. 1673 (PG 12:1674a–1674d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1665/#p-1673). ## PG 12:1675 (Ps 149–150 LXX) - URL: https://sophiascriptura.com/fathers/origen-selecta-psalmos/1665/#p-1675 - Source: PG 12:1675a–1675d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Notes on Psalm 149:5–9 and Psalm 150:1: rejoicing on their beds, the two-edged sword of the mind, the binding of the teachers of the heterodox, and praise in the holy places. ### Greek text ὄψις τοῦ προσώπου αὑτοῦ · καὶ περὶ ἧς φησιν ὁ Παῦλος· ι Ἡμεῖς δὲ πάντες ἀνακεκαλυμμένῳ προσώπῳ τὴν δόξαν Κυρίου κατοπτριζόμενοι, τὴν αὐτὴν είκόνα μεταμορφούμεθα ἀπὸ δόξης εἰς δόξαν. s Καὶ ἀφαλνῑιάσονται ἐπι τῶν κριτῶν αὐτῶν, κ. τ. ὲ. Ἀγαλλιάσονται ἐπὶτῶν κοιτῶν αὐτῶν, οἷς σή νὺξ προέκοψεν, ἡ δὲ ἡμέρα ήγγικεν· ι οἳ καὶ ὡς ὲν ἡμέρᾳ εὐσχημόνως περιπατοῦσιν, ι ού κώμοις καὶ μέθαις, ού κοίταις καὶ ἀσελγείαις. ι Αἱ ὑψώσεις τοῦ Θεοῦ ἐν τῷ λάρυγγι αὐτῶν, κ. τ. ὲ. Ὧν οὐ τάφος ἀνεῳγμένος δ λάρυγξ, τούτων ὑψώσεις Θεοῦ ἐν τῷ λάρυγγι αὐτῶν, καὶ ῥομφαῖαι δίστομοι ἐν ταῖς χερσῖν αὐτῶν τῶν ἑτοίμως ἐχόντων ἐκδικεῖν πᾶσαν παρακοὴν, καὶ καθαιρούντων πᾶν ὕψωμα ἐπαιρόμενον κατὰ τῆς γνώσεως τοῦ Θεοῦ. Καὶ ρομςραῖαι δίστομοι ὲν ταῖς ’χερσίν αὐτῶν, κ. τ. ὲ. Ῥομφαῖαί εἰσι διαλογισμοὶ καὶ πράξεις ψυχῆς ὲκ κακίας καὶ ἀγνωσίας. Τοῦ αὐτοῦ. Ῥομφαία ἐστὶ νοῦς λογικὸς ὲκκόπτων. ψυχὴν ἀπὸ κακίας καὶ ἀγνωσίας. Τοῦ ποιῆσαι ἐκδίκησιν ἐν τοῖς ἔθνεσιν, ἑλεγμοὺς ἐν τοῖς λαοῖς, κ. τ. ἐ. ι Ἔκδίκησιν μὲν ὲν τοῖς ἔθνεσιν, s ὲν τοῖς ἑτεροδόξοις ο ι ἑλιγμοὺς δὲ ἐν τοῖς λαοῖς, s τοῖς ἁμαρτάνουσι, κατά τὸν βίον voμιζομένοις ὲκκλησιαστικοῖς. Τοῦ δῆσαι τοὺς βασιλεῖς αὐτῶν ἐν πέδαις, καὶ τοὺς ἐνδόξους αὐτῶν ἐν χειροπέδαις σιδηραῖς, ἰζ σῦμδιδάζων ’διδασκάλους ἑτεροδόξων sta). τοὺς ὲν ἐκείνοις δοκοῦντας διὰ νομιζομένην ἰκαιι νότητα ἐνδόξους, δεῖται βασιλεῖς αὐτῶν ὲν πέδαις, ἵνα μὴ προδαίνωσι τῷ λόγῳ αὐτῶν, καὶτοὺς ἐνδόξους αὐτῶν έν χειροπέδαις σιδηραῖς, ἴνα μηκέτι κρατῶσι τὸν πάλαι διὰ τὸ εύεξαπάτητον κρατούμενον. Τοῦ αὑτοῦ. Δεσμός ἐστι νοητὸς ἀπάθεια λογικῆς ψυχῆς - ἢ φόβος Κυρίου ἐκκλίνων ἀπὸ κακίαςʼ ἢ διδασκαλία πνευματικὴ μὴ συγχωροῦσα τὸν νοῦν ἐπὶ τὴν κακίαν ὁδεύειν· ἢ ἀγάπη πνευματικὴ μηδὲν προτιμῶσα τῆς γνώσεως τοῦ Θεοῦ. Τοῦ ποιῆσαι ἐν αὐτοῖς κρῖμα ἐπτραεττον, κ. τ. ὲ. Ποιοῦσιν οῖ ὅσιοι κρῖμα ἔγγραφον καὶ γραφῆς τῆς ὲν πνεύματι ἀξιον ὲν τοῖς προειρημένοις βασιλεῦσι καὶ ἐνδόξοις ’ καὶ πάντα τὰ προειρημένα δόξα ἐστὶ πᾶσι τοῖς ὁσίοις τοῦ Θεοῦ, ὡς τὸν μὴ ἔχοντα ταῦτα μὴ εἶναι ὅσιον Θεοῦ. Αἰνεῖτε τὸν Θεὸν ἐν τοῖς ἁγίοις αὑτοῦ, κ. τ. ὲ. Μηδεὶς ἐξελθὼν τὰ ἆγια αἰνείτω τὸν Θεόν· ι Πῶς ι γάρ ι ᾄσωμεν τὴν ᾠδὴν Κυρίου ἐπὶ γῆς ἀλλοτρίας; s Ἀλλοτρία δὲ γῆ τά μὴ ἅγια. Ἢ ἐπεὶ ού ### English translation (Claude) of his face was glorified; and of which Paul says: "And we all, with unveiled face beholding the glory of the Lord, are being transformed into the same image from glory to glory." "And they will exult upon their beds," etc. Those will exult upon their beds for whom "the night is far gone and the day has drawn near"; who also "walk decently as in the day, not in revelling and drunkenness, not in debauchery and licentiousness." "The exaltations of God are in their throat," etc. Those whose throat is not an open tomb have the exaltations of God in their throat, and two-edged swords in their hands, being ready to punish every disobedience and pulling down every height raised up against the knowledge of God. "And two-edged swords in their hands," etc. Swords are reasonings and actions of the soul that cut it off from vice and ignorance. Of the same. A sword is a rational mind cutting the soul off from vice and ignorance. "To execute vengeance among the nations, rebukes among the peoples," etc. "Vengeance among the nations": among the heterodox; "rebukes among the peoples": among those who sin in their lives while being counted members of the Church. "To bind their kings with fetters, and their nobles with iron manacles," etc. Whoever refutes the teachers of the heterodox, and those among them who are thought glorious because of their supposed competence, binds their kings with fetters, so that they may not advance in their teaching, and their nobles with iron manacles, so that they may no longer hold what they held of old because it was easily deceived. Of the same. An intelligible bond is the freedom from passion of a rational soul; or the fear of the Lord that turns away from vice; or spiritual teaching that does not allow the mind to walk toward vice; or spiritual love that prefers nothing to the knowledge of God. "To execute among them the judgment that is written," etc. The holy ones execute among the kings and nobles just mentioned a judgment that is written, and worthy of the writing that is in the Spirit; and all that has been said is the glory of all the holy ones of God, so that one who does not have these things is not holy to God. [Ps 150 LXX / 150] "Praise God in his holy places," etc. Let no one who has gone out from the holy places praise God: "For how shall we sing the song of the Lord in a foreign land?" And a foreign land is what is not holy. Or, since one must not ### Scripture references - 2 Cor 3:18: quotation, high confidence - Ps 149:5: quotation, high confidence - Rom 13:12: quotation, high confidence - Rom 13:13: quotation, high confidence - Ps 149:6: quotation, high confidence - Ps 5:9 (5:10 LXX): allusion, high confidence - 2 Cor 10:5: allusion, high confidence - 2 Cor 10:6: allusion, high confidence - Ps 149:7: quotation, high confidence - Ps 149:8: quotation, high confidence - Ps 149:9: quotation, high confidence - Ps 150:1: quotation, high confidence - Ps 137:4 (136:4 LXX): quotation, high confidence ### Translation notes - The scan reads "συμβιβάζων" ("bringing together"), which here seems to mean refuting or convicting the teachers of the heterodox; translated by sense. A margin repeat at the end of the column ("Ὧν οὐ τάφος, etc. Eadem.", with Migne's Latin) is removed. The notes on the heterodox are translated as written. Quotations: 2 Cor 3:18; Ps 149:5–9; Rom 13:12–13; Ps 5:10 LXX (5:9); 2 Cor 10:5–6; Ps 150:1; Ps 136:4 LXX (137:4). ### Citation (SBL) Origen, Sel. Ps. 1675 (PG 12:1675a–1675d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1665/#p-1675). ## PG 12:1677 (Ps 150 LXX) - URL: https://sophiascriptura.com/fathers/origen-selecta-psalmos/1665/#p-1677 - Source: PG 12:1678a–1678d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Notes on Psalm 150:1–5: praise among the holy, the firmament of faith, the trumpets of Numbers and of the resurrection, and the instruments of the psalm as the soul, the mind, and the Church. ### Greek text δοτέον τά ᾇγια τοῖς κυσὶν, οῦδὲ βλητέον τοὺς μαργαρίτας ἔμπροσθεν τῶν χοίρων, ἡ δὲ αἴνεσις Κυρίου ἁγία καὶ μαργαρίτης· εν. ἁγίοις αίνετέον τὸν Θεὸν, καὶ οὔτε ὲν κυσὶν οὔτε ὲν χοίροις. Αἰνεῖτε αὑτὸν ἐν στερεώμιιτι δυνάμεως αὐτοῦ,. κ. τ. ὲ. Ὅπου στερέωμα πίστεως καὶ οἰκοδομῆς ὁμοίας τῇ ἐπὶ πέτραν. ὑπὸ avem; φρονίμου οἰκοδοτ μηθείσῃ, καὶ Χριστὸςῂ τοῦ Θεοῦ δύναμις, ἐκεῖ ὡς ἐν. στερεὼματι δυνάμεως Θεοῦ αἰνείσθω ὁ Θεὸς. Καὶ ἔστω ταῦτα ἐν τῷ λέγοντι καὶ ὲν τῷ ἀκούοντι. Αἰνεῖτε αὑτὸν ἐπὶ ταῖς δυναστείαις αὑτοῦ, κ. τ. ἑ. Ὠς ὲν παντὶ τόπῳ τῆς δεσποτείας αὑτοῦ εὐλογεῖή ψυχὴ τοῦ δικαίου τὸν Θεᾲν · οὕτως καὶ aiνςτὲον αὑτὸν καὶ ἐφʼ αἷς ἔστησε καὶ ἔταξε δυναστείαις, ἃς νοείτωσαν, ἵνα καὶ μετέχωσιν αὐτῶν ὁ λέγων καὶ ἁκούων. Ἀρρητα γὰρʼτᾷ διὰ τῶν ἁγίων αὑτοῦ διηνεκῶς κατορθούμενα. Αἰνεῖτε αὑτὸν κατὰ τὸ πλῆθος τῆς μεγαλωσύο νης αὑτοῦ, κ. τ. ἑ. Νοηθείσης ἑκάστης μεγαλωσύνης τοῦ Θεοῦ, καὶ ἕκαστον τῶν κτισμάτων v91;θήσεται, καὶ τὸ πλῆθος τῆς μεγαλωσύνης, ἦς ἑκάστης οὐκ ἔστι πέρας. Αἰνεῖτε αὑτὸν ἐν ἤχῳ σάλπιγγος, κ. τ. ἑ. Κατὰ τὸν πνευματικὸν περὶ σαλπίγγων κατασκευῆς ὲν Ἀριομοϊς λόγον κατασκευαστέον σάλπιγγα, ἵνα ὲν ἤχῳ αὐτῆς αἰνέσωμεν τὸν Θεόν. Τοιαῦται δὲ, οἷμαι, σάλπιγγες δηλοῦνται καὶ ὲν τῷ* ι Σαλπίσει γάρ, καὶ oi νεκροὶ ἐγερφήσονται ἄφθαρτοι· ι καὶ ἐν τῷ· ι Ἐν φωνῇ ἀρχαγγέλου καὶ ἐν σάλπιγγι τοῦ Θεοῦ καταβήσεται ἀπʼ οὐρανοῦ. s Ἔστι δὲ καὶ ἑορτὴ νεομηνία ἑβδόμου μηνὸς μνημόσυνον σαλπίγγων· καθʼ ὃ λέγεταιτ ι Σαλπίσατε ὲν νεομηνία σάλπιγγι ἐν εὐσήμῳ ἡμέρᾳ ἑορτῆς ἡμῶν. s Τοῦ αὐτοῦ. Σάλπιγξ ἐστι (Al) νοῦς Θεωρητικὺς, ἢ νοῦς διδασκαλίαν πνευματικὴν πεπιστευμένος. Αῑνεῖτε αὑτὸν ἐν ψαλτηρίῳ καὶ κιθάρᾳ, circite αὑτὸν ἐν τυμπάνῳ καὶ χορῷ, αὶνεῖτε αὑτὸν ἐν χορδαῖς καὶ ὀργάνῳ, αἱνεῖτε αὑτὸν ὲν κυμβάλοις εὑήχοις, αἰνεῖτε αὑτὸν ἐν κυμβάλοις ἀλαλαγμοῦ, κ. τ. ἑ. Κιθάρα ἐστὶ ψυχὴ πρακτικὴ ὑπὸ τῶν ἐντολῶν τοῦ Χριστοῦ κινουμένη. Τύμπανόν ἐστι νέκρωσις τοῦ ἐπιθυμητικοῦ διʼ αὐτὸ τὸ καλόν. Χορὸς δέ ἐστι συμφωνία ψυχῶν λογικῶν τὸ αὐτὸ λεγουσῶν καὶ μὴ ἐχουσῶν σχίσματα. Χορδαί εἱσι συμφώνησις Ξινταναιρεθείσης φωνῆς ἀρετῶν καὶ ὀργάνων. Ὄργανόν ἐστιν Ἐκκλησία Θεοῦ, ἀπὸ θεωρητικῶν καὶ πραγματικῶν συνεστῶσα ψυχῶν. Κῦμβαλόν ἐστιν εὔηχον ψυχὴ πρακτικὴ τῷ πόθῳ προσηλωμένη τοῦ Χριστοῦ. Κύμὸαλόν ἐστιν ἀλαλαγμοῦ νοῦς καθαρὸς παρὰ τῆς τοῦ Χριστοῦ ὲμπνεόμενος σωτηρίας. Τοῦ αὐτοῦ. Χορδαὶ πλείους ἁρμονίως συντεθειμέναι, καὶ μουσικῶς ἑκάστη ὲν οἰκείᾳ χώρα τε·ταγμένη, αί πολλαί εἰσιν ἐντολαὶ καὶ τά περὶ πλειόνων δόγματα, οὐδεμίαν ἕχοντα πρὸς ἄλληλα διαφωνίαν. ### English translation (Claude) give holy things to dogs, nor throw pearls before swine, and the praise of the Lord is holy and a pearl, God must be praised among the holy, and neither among dogs nor among swine. "Praise him in the firmament of his power," etc. Where there is the firmament of faith and of a building like the one built upon the rock by a prudent man, and where Christ, the power of God, is, there let God be praised as in the firmament of God's power. And let these things be in the one who speaks and in the one who hears. "Praise him for his mighty acts," etc. As the soul of the righteous man blesses God in every place of his dominion, so he must also be praised for the mighty acts he established and ordered; and let the speaker and the hearer understand them, so that they may also share in them. For unspeakable are the things continually accomplished through his saints. "Praise him according to the abundance of his greatness," etc. When each greatness of God is understood, each of the creatures too will be understood, and the abundance of the greatness, of each of which there is no end. "Praise him with the sound of the trumpet," etc. According to the spiritual account of the making of the trumpets in Numbers, a trumpet must be made, so that we may praise God with its sound. Such trumpets, I think, are meant also in: "For the trumpet will sound, and the dead will be raised incorruptible"; and in: "With the voice of an archangel and with the trumpet of God he will descend from heaven." There is also the feast on the new moon of the seventh month, a memorial of trumpets; in accordance with it it is said: "Blow the trumpet at the new moon, on the notable day of our feast." Of the same. A trumpet is a contemplative mind, or a mind entrusted with spiritual teaching. "Praise him with psaltery and lyre; praise him with timbrel and dance; praise him with strings and organ; praise him with well-sounding cymbals; praise him with cymbals of shouting," etc. The lyre is a practical soul moved by the commandments of Christ. The timbrel is the putting to death of the desiring part for the sake of the good itself. The dance is the harmony of rational souls who say the same thing and have no divisions. The strings are the harmony of the voice of the virtues and the instruments … The organ is the Church of God, made up of contemplative and practical souls. The well-sounding cymbal is a practical soul fastened to the longing for Christ. The cymbal of shouting is a pure mind inspired by the salvation of Christ. Of the same. Many strings put together harmoniously, each set musically in its own place, are the many commandments and the doctrines about many matters, which have no discord with one another. ### Scripture references - Matt 7:6: allusion, high confidence - Ps 150:1: quotation, high confidence - Matt 7:24: allusion, high confidence - 1 Cor 1:24: allusion, high confidence - Ps 150:2: quotation, high confidence - Ps 150:3: quotation, high confidence - Num 10:2: allusion, high confidence - 1 Cor 15:52: quotation, high confidence - 1 Thess 4:16: quotation, high confidence - Lev 23:24: allusion, high confidence - Ps 81:3 (80:4 LXX): quotation, high confidence - Ps 150:4: quotation, high confidence - Ps 150:5: quotation, high confidence - 1 Cor 1:10: allusion, high confidence ### Translation notes - The definition of the strings is garbled in the scan ("Ξινταναιρεθείσης"); a word or two are lost. The scan reads "ὑπὸ avem; φρονίμου" for ὑπὸ ἀνδρὸς φρονίμου ("by a prudent man"). The definitions of the instruments are in the manner of Evagrius. Quotations: Matt 7:6; Ps 150:1–5; Matt 7:24; 1 Cor 1:24; Num 10:1–10; 1 Cor 15:52; 1 Thess 4:16; Lev 23:24; Ps 80:4 LXX (81:3); 1 Cor 1:10. ### Citation (SBL) Origen, Sel. Ps. 1677 (PG 12:1678a–1678d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1665/#p-1677). ## PG 12:1679 (Ps 150 LXX) - URL: https://sophiascriptura.com/fathers/origen-selecta-psalmos/1665/#p-1679 - Source: PG 12:1679a–1679d - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The last notes on Psalm 150: the soul of the wise man as the organ, love as the true cymbal, and every breath that breathes in the Lord's light. ### Greek text Ὀργανσν δὲ τούτων πάντων πε ριεκτικὸν ἡ τοί ,τοφοῦ ὲν Χριστῷ ψυχή. Τοῦ αὑτοῦ. Ὀ μὲν ταῖς γλώσσαις τῶν ἀν· θρώπων ἢ τῶν ἀγγέλων λᾳλῶν, ᾁγάπην δὲ μὴ ἔχων, οὐκ ἔστιν εὔηχον κύμβαλον. ι Πᾶσα πνοὴ αινεσὰτω τὸν μύρων, is. τ. ὲ. Εἰ τὸ φῶς τοῦ Κυρίου κατὰ τὸν Σολομῶντα ἡ πνοὴ ἀνθρώπων ἐστὶ, πᾶσα λογικὴ φύσις ᾲνᾳπνέουσᾳ τοῦτο τδ φῶς αἱνεσάτῳ τὸν Κύριωε. ’ ### English translation (Claude) The organ that contains all these is the soul of the wise man in Christ. Of the same. Whoever speaks with the tongues of men or of angels but has not love is not a well-sounding cymbal. "Let every breath praise the Lord," etc. If, according to Solomon, the light of the Lord is the breath of men, let every rational nature that breathes in this light praise the Lord. ### Scripture references - 1 Cor 13:1: allusion, high confidence - Ps 150:6: quotation, high confidence - Prov 20:27: quotation, high confidence ### Translation notes - Quotations: 1 Cor 13:1; Ps 150:6; Prov 20:27. ### Citation (SBL) Origen, Sel. Ps. 1679 (PG 12:1679a–1679d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/origen-selecta-psalmos/1665/#p-1679).