{"slug":"khazarzar-origenes-commentariorum-series-in-evangelium-matthaei","id":"greek:khazarzar:khazarzar-origenes-commentariorum-series-in-evangelium-matthaei","title":"Commentariorum series in evangelium Matthaei","title_source":"Commentariorum series in evangelium Matthaei","author":"Origenes","genre":"commentary","date":"","tradition":"greek","coverage":"not-located","coverage_claim":{"status":"not-located","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed."},"publication":{"status":"machine-draft","reviewed_by":null,"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","generated":"2026-11-15T07:40:48Z","cost_usd":0.011012},"source":{"registry_id":"greek:khazarzar:khazarzar-origenes-commentariorum-series-in-evangelium-matthaei","work_id":"khazarzar-origenes-commentariorum-series-in-evangelium-matthaei","edition":"khazarzar","language":"","license":"Migne PG text (public domain); khazarzar host and the digitising project state no licence for this layer","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Origenes_PG%2011-17/Commentariorum%20series%20in%20evangelium%20Matthaei.pdf"},"stats":{"passages":20,"english_words":5582,"coptic_letters":0,"source_letters":21922,"commentary_units":120,"commentary_kinds":9,"derived_notes":3,"ambiguities":40,"work_notes":5,"external_links":0,"timeline":5},"summary":{"work":"khazarzar-origenes-commentariorum-series-in-evangelium-matthaei","abstract":"Origen's Commentary on Matthew is a major exegetical work composed in Caesarea after 244 CE, likely his last commentary. The Greek original survives only in fragments; the bulk is preserved in a 12th-century Latin translation and in catenae. The commentary reflects Origen's mature allegorical method and includes text-critical remarks on Matthew's Gospel that preserve a pre-Byzantine textual state. It was cited by later Greek fathers such as Chrysostom and Theophylact, and its Latin translation influenced medieval Western exegesis. The present edition (khazarzar) does not include the Latin fragments or catena witnesses; the complete apparatus is in GCS Origenes Werke 10–12.","historical_context":"Origen (c. 185–253 CE) composed this commentary in Caesarea Maritima, Palestine, after 244 CE, during a period of relative peace for Christians before the Decian persecution. The work is part of Origen's mature output, following his move from Alexandria to Caesarea, where he established a school and library. The commentary is written in Greek, the scholarly language of the Eastern Roman Empire, and belongs to the genre of line-by-line biblical commentary. Its transmission is fragmentary: the Greek original survives only in excerpts, while a 12th-century Latin translation (by an unknown translator) and Greek catenae preserve much of the content. The commentary engages with Jewish practices (e.g., phylacteries, tzitzit) and reflects early Christian polemic against Jewish legalism. Origen's text-critical remarks on Matthew's Gospel indicate a pre-Byzantine textual state, differing from the modern critical text. The work was cited by later Greek fathers and influenced medieval Western exegesis through its Latin translation.","significance":"Origen's Commentary on Matthew is a key witness to early Christian allegorical exegesis and text-critical methods. It preserves a pre-Byzantine textual state of Matthew's Gospel and reflects early Christian-Jewish polemic. Its influence on later Greek and Latin exegesis, including Chrysostom and medieval commentators, makes it essential for understanding the development of biblical interpretation.","timeline":[{"date":"c. 185–253 CE","event":"Life of Origen"},{"date":"after 244 CE","event":"Composition of the Commentary on Matthew in Caesarea"},{"date":"3rd–4th c.","event":"Greek original transmitted in fragments and catenae"},{"date":"12th c.","event":"Latin translation made, preserving bulk of the commentary"},{"date":"19th–20th c.","event":"Critical edition in GCS Origenes Werke 10–12"}],"relations":[{"work":"Gospel of Matthew","relation":"Subject of commentary","key":"","label":null,"url":null},{"work":"Origen's other commentaries (e.g., on John, Romans)","relation":"Part of Origen's exegetical corpus","key":"","label":null,"url":null},{"work":"Chrysostom's Homilies on Matthew","relation":"Later Greek work citing Origen's commentary","key":"","label":null,"url":null},{"work":"Theophylact's Commentary on Matthew","relation":"Later Byzantine work citing Origen","key":"","label":null,"url":null},{"work":"GCS Origenes Werke 10–12","relation":"Complete critical edition of the commentary","key":"","label":null,"url":null}],"external_links":[],"cautions":["The Greek original survives only in fragments; the bulk is from a 12th-century Latin translation and catenae.","The exact date of composition is uncertain; it is placed after 244 CE based on internal evidence.","The present edition (khazarzar) does not include the Latin fragments or catena witnesses; the complete apparatus is in GCS Origenes Werke 10–12.","Origen's text-critical remarks reflect a pre-Byzantine textual state; his citations may differ from the modern critical text."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000491,"generated":"2026-11-15T07:40:48Z"},"links":[{"kind":"source","label":"Patrologia Graeca text (khazarzar mirror)","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Origenes_PG%2011-17/Commentariorum%20series%20in%20evangelium%20Matthaei.pdf"}],"checks":{"work":"khazarzar-origenes-commentariorum-series-in-evangelium-matthaei","status":"pass","blocking":[],"warnings":[],"stats":{"passages":20,"translated":20,"commentary_passages":20,"commentary_units":120,"english_words":5582,"source_letters":21921,"commentary_kinds":9},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"transmission","kind":"transmission","basis":"external","lemma":"","severity":"info","text":"The Greek original of Origen's commentary on Matthew survives only in fragments; the bulk is preserved in a 12th-century Latin translation and in catenae.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"external","lemma":"","severity":"info","text":"Origen composed this commentary in Caesarea after 244 CE, likely the last of his major exegetical works, reflecting his mature allegorical method.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"The commentary was cited by later Greek fathers such as Chrysostom and Theophylact, and its Latin translation influenced medieval Western exegesis of Matthew.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"The present edition (khazarzar) does not include the Latin fragments or catena witnesses; the reader must consult GCS Origenes Werke 10–12 for a complete apparatus.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"background","lemma":"","severity":"caution","text":"Origen's text-critical remarks on Matthew's Gospel reflect a pre-Byzantine textual state; his citations may differ from the modern critical text.","cites":[],"named_sources":[],"dropped_cites":[]}],"derived_work_notes":[{"kind":"coverage","severity":"info","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed."},{"kind":"limit","severity":"caution","text":"The English is a machine draft produced passage by passage from the transcribed Coptic; no human has verified it. The commentary is model-written and cites only keys the pipeline could resolve."},{"kind":"register","severity":"info","text":"Register: commentary in ancient Greek; the English keeps the liturgical formulae and the vocatives rather than normalising them."},{"kind":"structure","severity":"info","text":"Passages: 20 narrative."},{"kind":"caution","severity":"caution","text":"3 passage(s) are fragmentary in the source; the English bridges each break and says so in the note."},{"kind":"source","severity":"info","text":"Source edition: khazarzar — Migne PG text (public domain); khazarzar host and the digitising project state no licence for this layer"}],"derived_structure":{"narrative":20},"term_index":[],"citations":{},"segments":[{"i":1,"ref":"p1","source":"4 τὴν οὖν πρώτην ἐρωτηθεὶς ἐπήγαγε καὶ τὴν δευτέραν, οὐδὲν αὐτῆς ἀπο δέουσαν. εἰ δὲ ἔστι τις πρώτη ἐντολὴ καὶ ἄλλη δευτέρα, εἴη ἄν τις καὶ τρίτη καὶ ἄλλη τετάρτη καὶ καθεξῆς. (ἀκούσαντες γὰρ) γεγραμμένου ἐν τῷ νόμῳ περὶ τῶν θείων ῥημάτων ὅτι «ἀφάψατε αὐτὰ ἐπὶ τῆς χειρὸς ὑμῶν, καὶ ἔσται ἀσάλευτα πρὸ ὀφθαλμῶν ὑμῶν» οἱ τὰ ἔργα αὐτῶν ποιοῦντες «πρὸς τὸ θεαθῆναι τοῖς ἀνθρώποις», γράψαντές τινα τοῦ νόμου ῥητὰ εἰς περικομμάτια διφθε ρίων δύο καὶ περιδήσαντες τὸ μὲν ἕτερον φοροῦσιν ὡς στέφανον ἐπὶ τῆς κεφαλῆς τιθέντες κατὰ τοῦ μετώ που τὸ γεγραμμένον, τὸ δὲ ἕτερον κατὰ τοῦ βραχίονος τῆς ἑτέρας τῶν χειρῶν· καὶ καλοῦσι ταῦτα «φυλα κτήρια». οὕτω δὲ καὶ περὶ κρασπέδου τι εὑρόντες ἐν τῷ Δευτερονομίῳ οἴονται τηρεῖν τὸν νόμον κράσπεδόν τι ποιήσαντες ἐπί τινος κλώσματος ὃ φοροῦσιν ἐπὶ τοῖς ἐνδύμασι. Οὐ δύνανται γὰρ τὸν ἐν τοῖς δώδεκα τεταγμένον Ζαχαρίαν υἱὸν Βαραχίου ἀνῃ ρηκέναι οἱ νῦν ὑπὸ τοῦ σω τῆρος ὀνειδιζόμενοι. ἀλλ' εἰ κὸς [καθώς φησιν Ἰώσηππος] Ζαχαρίαν νῦν λέγεσθαι τὸν Ἰωάννου πατέρα, περὶ οὗ ἀπὸ μὲν γραφῶν δεῖξαι οὐκ ἔχομεν οὔτε ὅτι υἱὸς ἦν Βαραχίου, οὔτε ὅτι οἱ γραμματεῖς καὶ οἱ Φαρισαῖοι ἐφόνευσαν αὐτὸν «μεταξὺ τοῦ ναοῦ καὶ τοῦ θυσιαστηρίου». ἀλλ' ἦλθεν εἰς ἡμᾶς τοιαύτη τις παρά δοσις, ὡς ἄρα ὄντος τινὸς περὶ τὸν ναὸν τόπου, ἔνθα ἐξῆν τὰς μὲν παρθένους εἰσιέναι καὶ προσκυνεῖν τῷ θεῷ, τὰς δὲ ἤδη πεπειραμένας κοίτην ἀνδρὸς οὐκ ἐπέτρεπον ἐν ἐκείνῳ. ἡ οὖν Μαρία μετὰ τὸ γεννῆσαι τὸν σωτῆρα [ἡμῶν] ἐλθοῦσα προσκυνῆσαι ἔστη ἐν τῷ τόπῳ τῶν παρθένων.","english":"When asked about the first, he also added the second, which is in no way inferior to it. If there is a first commandment and another second, there would also be a third and another fourth, and so on. (For hearing) that it is written in the law concerning the divine words, \"Bind them upon your hand, and they will be unshakable before your eyes,\" those who perform their works \"for the sake of being seen by men,\" having written certain literal passages of the law on two pieces of parchment, and having bound them, wear one as a crown placed on the head against the forehead, with the writing, and the other on the arm of the other hand; and they call these \"phylacteries.\" Likewise, having found something about a fringe in Deuteronomy, they think they are keeping the law by making a fringe on some thread which they wear on their garments. For those now reproached by the Savior cannot have killed Zechariah, son of Barachiah, who is listed among the twelve. But it is likely [as Josephus says] that Zechariah is now called the father of John, concerning whom we have no proof from the scriptures either that he was the son of Barachiah, or that the scribes and Pharisees killed him \"between the temple and the altar.\" But a certain tradition has come down to us, that there was a place around the temple where it was permitted for virgins to enter and worship God, but they did not allow those who had already experienced a man's bed to enter that place. So Mary, after giving birth to our Savior, came to worship and stood in the place of the virgins.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"φυλακτήρια","severity":"info","text":"Phylacteries (tefillin) are small leather boxes containing scriptural passages worn by Jewish men during prayer, based on a literal interpretation of Exodus 13:9, 16. Origen criticizes this practice as superstitious.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἀφάψατε αὐτὰ ἐπὶ τῆς χειρὸς ὑμῶν, καὶ ἔσται ἀσάλευτα πρὸ ὀφθαλμῶν ὑμῶν","severity":"info","text":"This is a paraphrase of Exodus 13:9, 16 (LXX), where God instructs that the words of the law be bound on the hand as a sign. Origen cites it to show the literalist interpretation he criticizes.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Ζαχαρίαν υἱὸν Βαραχίου","severity":"info","text":"Origen distinguishes between Zechariah son of Barachiah (a minor prophet) and Zechariah father of John the Baptist, following Josephus. This reflects a common patristic confusion about New Testament figures.","cites":[],"named_sources":["Josephus"],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"περὶ κρασπέδου","severity":"info","text":"The fringe (tzitzit) is a Jewish ritual garment fringe commanded in Numbers 15:38-39. Origen mocks the practice as a superficial observance, reflecting early Christian polemic against Jewish legalism.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"τὴν οὖν πρώτην ἐρωτηθεὶς ἐπήγαγε καὶ τὴν δευτέραν","severity":"info","text":"This passage continues Origen's commentary on Matthew 22:34-40, where Jesus is asked about the greatest commandment. Origen uses the sequence to argue for a hierarchy of commandments.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἀκούσαντες γὰρ","severity":"caution","text":"The Greek text has a parenthetical 'ἀκούσαντες γὰρ' that is syntactically incomplete; the English draft supplies 'For hearing' but the clause lacks a main verb. This may indicate a textual corruption or anacoluthon.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Zechariah son of Barachiah' is ambiguous: Origen rejects the identification with the father of John the Baptist, but the tradition he mentions is not scripturally attested.","The phrase 'ἀκούσαντες γὰρ' is grammatically orphaned; it may be a scribal error or a fragment from a larger citation."],"confidence":"high","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":2,"ref":"p2","source":"καὶ κω λυόντων τῶν εἰδότων αὐτὴν γεννήσασαν ὁ Ζαχαρίας ἔλεγε τοῖς κωλύουσιν ἀξίαν αὐτὴν εἶναι τοῦ τόπου τῶν παρ θένων ἔτι παρθένον οὖσαν. ὡς οὖν σαφῶς παρανομοῦντα καὶ εἰς τὸν τόπον τῶν παρθένων ἐπιτρέποντα γυναῖκα γίνεσθαι ἀπέκτειναν «μεταξὺ τοῦ ναοῦ καὶ τοῦ θυ σιαστηρίου» οἱ τῆς γενεᾶς ἐκείνης. ὀνειδίζονται γοῦν ὑπὸ τοῦ σω τῆρος οὐχ ὡς υἱοὶ τῶν τοὺς προφή τας ἀποκτεινάντων καὶ τὸν Ζαχαρίαν μετὰ τῶν προφητῶν, ἀλλ' ὡς αὐτοὶ φονεύσαντες. οὐ θαυμαστὸν δέ, εἰ ἔτυχεν ὥσπερ ὁμωνύμους εἶναι τὸν πατέρα Ἰωάν νου Ζαχαρίαν τοῦ ἐν τοῖς δώδεκα. οὕτω καὶ τὸν πατέρα τοῦ πατρός. εἰ γὰρ καὶ ὤφθη τισὶν ἁγίοις μετὰ τὴν ἀνάστασιν, ἀλλ' οὐχὶ τοῖς ἀπίστοις Ἰουδαίοις. ἐπεὶ δὲ καὶ ἀναγωγῆς δεῖται τὸ ῥητόν, (βδέλυγμα ἐρημώ σεως) κατὰ ἀναγωγὴν ἑτερόδοξος λόγος καὶ ἀσεβὲς δόγμα εἰσαγόμενον ἀπὸ τῶν ῥητῶν τῆς γραφῆς, οἷς χρῶνται οἱ ἑτερόδοξοι. τὸ δὲ «ἑστὸς» δηλοῖ ὅτι κατασκευαῖς βεβαιοῦν θέλει τὰ ἑαυτοῦ δόγματα ὁ Ἀντίχριστος λόγος. ἀεὶ μὲν οὖν τὸν ἀναγινώσκοντα [μάλιστα] δεῖ σπεύδειν νοεῖν τὰς γρα φάς, μάλιστα κλ ὅτε δόγμα φανε ρὸν εἰς ἐρήμωσιν τῆς ψυχῆς πρόκειται (φέρον εἰς ἐρήμωσιν τὴν ψυχὴν κτ Β). ἀποτιθεμένους τὸν παλαιὸν ἄνθρωπον (τοῦτο γάρ φησι τὸ ἱμάτιον) 93 (οἱ κατὰ θεωρίαν ἐκλαμβάνοντες τὰ εἰρημένα φασί) τὸ βδέλυγμα ἕστηκε, πῶς ἔστιν ὧδε ἢ ὧδε; καὶ ὁ μὲν ἔξω τῆς πίστεως καὶ τοῦ τῆς ἐκκλησίας κανόνος καὶ τῆς γραφῆς λέγει· ἰδοὺ ἐν τῇ ἐρήμῳ. διὸ ἐπιφέρεται· μὴ ἐξέλθητε· ὁ γὰρ σοφίᾳ κοσμικῇ πιστεύσας ἐξῆλθε καὶ γέγονεν ἐθνικός. ὁ δὲ ἀπόκρυφα ἐπαγγελλόμενος ἐρεῖ·","english":"and when those who knew that she had given birth prevented him, Zacharias told those who prevented him that she was worthy of the place of the virgins, though she was still a virgin. Therefore, as one clearly transgressing the law and allowing a woman to enter the place of the virgins, they killed him \"between the temple and the altar,\" those of that generation. At any rate, they are reproached by the Savior not as sons of those who killed the prophets and Zacharias along with the prophets, but as themselves the murderers. And it is not surprising if it happened that the father of John, Zacharias, was namesake of one of the twelve. And likewise the father of the father. For even if he appeared to some saints after the resurrection, yet not to unbelieving Jews. But since the literal sense also requires an anagogical interpretation, (\"abomination of desolation\") according to anagogical interpretation is a heterodox word and an impious doctrine introduced from the literal passages of scripture, which the heterodox use. And the phrase \"standing\" indicates that the Antichrist word wishes to confirm its own doctrines by constructions. Always, then, the reader [especially] must hasten to understand the scriptures, especially when a clear doctrine leading to desolation of the soul is set forth (bringing the soul to desolation, as in manuscript B). Those who put off the old man (for this is what the garment means), 93 (those who interpret the sayings according to contemplation say) the abomination stands, how is it here or there? And one outside the faith and the rule of the church and of scripture says: Behold, in the desert. Therefore it is added: Do not go out; for he who trusted in worldly wisdom went out and became a pagan. And one who promises apocryphal writings will say:","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"Ζαχαρίας","severity":"info","text":"Origen conflates two figures named Zacharias: the father of John the Baptist and the prophet of the Book of Zechariah (one of the twelve minor prophets). This conflation is common in early Christian tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"μεταξὺ τοῦ ναοῦ καὶ τοῦ θυσιαστηρίου","severity":"info","text":"The phrase 'between the temple and the altar' echoes the account of Zacharias's murder in the Protevangelium of James (ch. 23), an apocryphal infancy gospel, not a canonical text.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"βδέλυγμα ἐρημώσεως","severity":"info","text":"The phrase 'abomination of desolation' (βδέλυγμα ἐρημώσεως) is a direct citation from Daniel 11:31 (LXX), used here as a symbol for heretical doctrine that lays waste the soul.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"οἱ κατὰ θεωρίαν ἐκλαμβάνοντες","severity":"info","text":"Origen refers to interpreters who take the text 'according to contemplation' (κατὰ θεωρίαν), a hallmark of his allegorical method, distinguishing them from literalists.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"μάλιστα","severity":"caution","text":"The word μάλιστα appears twice in the Greek; the first instance is bracketed in the edition, suggesting a textual variant or scribal insertion. The translation 'especially' may reflect uncertainty.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ἀναγωγή","severity":"info","text":"Origen signals a shift from literal to anagogical interpretation with 'since the literal sense also requires an anagogical interpretation' (ἐπεὶ δὲ καὶ ἀναγωγῆς δεῖται τὸ ῥητόν), a typical structural marker in his exegesis.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of Zacharias (father of John the Baptist vs. the prophet) is conflated; Origen acknowledges the namesake but does not fully disentangle them.","The phrase 'those who interpret the sayings according to contemplation' may refer to a specific group (e.g., Origen's own school) or be a generic description.","The bracketed μάλιστα indicates a textual uncertainty in the manuscript tradition."],"confidence":"high","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":3,"ref":"p3","source":"ἰδοὺ ἐν τοῖς ταμείοις, διὸ ἐπιφέρεται· μὴ πιστεύσητε. τροπικῶς ἡ τῆς ἀληθείας ἀστραπή, ᾗ ἔοικεν ἡ παρουσία τοῦ υἱοῦ τοῦ ἀνθρώπου, ἐν πάσῃ ἐξομαλίζεται νομικῇ, προφητικῇ, εὐαγγελικῇ, ἀπο στολικῇ γραφῇ. καὶ ἐξελθοῦσα ἀπὸ ἀνατολῶν, τῶν ἀρχῶν τοῦ Χριστοῦ, φαίνεται ἕως τῶν κατὰ τὴν οἰκονομίαν τοῦ πάθους δυσμῶν. ὅρα δὲ εἰ μία ἀνατολὴ ὁ νόμος, μία δύσις τὸ πέρας τοῦ νόμου· ἄλλη ἀνατολὴ ἕως δύσεως Ἰησοῦς Χριστὸς ἕως Παύλου, ᾧ ἐσχάτῳ πάντων «ὡσπερεὶ ἐκτρώματι ἐφάνη». καὶ γενι κῶς μὲν εἷς Ἀντίχριστος, ὡς τὸ ψεῦ δος ἕν· εἰδικῶς δὲ πολλοὶ καὶ πολλὰ ψευδῆ διδάγματα καὶ δόγματα. ὡς δὲ Χριστοῦ, ἀληθοῦς λόγου, προφῆται, καὶ Ἀντιχρίστου, ὄντος ψευδοῦς λόγου, ψευδοπροφῆται. ὅπου γὰρ τὸ κατὰ τὴν\n\nοἰκονομίαν τοῦ πάθους πτῶμα πεσόντος τοῦ Ἰησοῦ, ἵνα τοὺς πεσόντας στήσῃ, συναχθήσονται οὐχ οἱ τυχόντες, ἀλλ' οἱ πτεροφυοῦντες μαθηταὶ καὶ κατὰ τὸν Σολο μῶνα κατασκευάσαντες πτέρυγας ὡς ἀετοὶ μεγαλοφυῶς καὶ βασιλικῶς, πρὸς τὸ πάθος Χριστοῦ πεπι στευκότες· διὸ οὐ γῦπες, οὐ κόρακες, ἀλλὰ τὸ μὴ νεκροβόρον ζῷον.","english":"Behold, in the treasuries, for which reason it is added: do not believe. Tropically, the lightning of truth, to which the presence of the Son of Man is likened, is leveled throughout all legal, prophetic, evangelical, and apostolic scripture. And having come forth from the east, the beginnings of Christ, it appears as far as the west, the things pertaining to the economy of the passion. But see if one east is the law, one west the end of the law; another east as far as west is Jesus Christ as far as Paul, to whom last of all \"as if to an abortion he appeared.\" And generically there is one Antichrist, as falsehood is one; specifically, there are many and many false teachings and doctrines. And as there are prophets of Christ, the true word, so there are false prophets of Antichrist, who is the false word. For where, according to the economy of the passion, the fall of Jesus having fallen, in order to raise up those who have fallen, not just any will gather, but the disciples who are growing wings and, according to Solomon, having constructed wings as eagles magnanimously and royally, having believed in the passion of Christ; for which reason not vultures, not ravens, but the animal that does not feed on corpses.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"τροπικῶς","severity":"info","text":"The adverb τροπικῶς (tropically) signals allegorical or figurative interpretation, a hallmark of Origen's exegetical method.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὡσπερεὶ ἐκτρώματι ἐφάνη","severity":"info","text":"The phrase 'as if to an abortion he appeared' echoes 1 Corinthians 15:8, where Paul describes his own apostolic calling as 'as to an abortion' (ἐκτρώματι).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἀντίχριστος","severity":"info","text":"Origen distinguishes a generic Antichrist (one falsehood) from specific false teachings, reflecting early Christian polemic against heresy as a unified adversary.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"πτεροφυοῦντες μαθηταί","severity":"info","text":"The image of disciples growing wings and building them like eagles alludes to Solomon (Proverbs 23:5 LXX) and to Platonic imagery of the soul's ascent, common in Origen.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"γενικῶς ... εἰδικῶς","severity":"info","text":"Origen employs a logical distinction between generic (γενικῶς) and specific (εἰδικῶς) levels of analysis, structuring his argument about Antichrist and false teachings.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἐν τοῖς ταμείοις","severity":"caution","text":"The phrase 'in the treasuries' is obscure; it may refer to hidden stores of scriptural meaning or to a lost context in the preceding passage. The translation assumes a figurative reading.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The referent of 'the treasuries' (τοῖς ταμείοις) is unclear; it may be a metaphor for scriptural depths or a lost narrative cue.","The phrase 'the fall of Jesus having fallen' (πτῶμα πεσόντος τοῦ Ἰησοῦ) is ambiguous: it could refer to Christ's death or to a symbolic 'fall' in the economy of salvation."],"confidence":"medium","notes":[]},{"i":4,"ref":"p4","source":"οἷς λεκτέον κατὰ τὸ ῥητόν, ὅτι ὡς ἀπὸ τοῦ πολλοῦ τῆς ἐκπυρώσεως καπνοῦ ἢ ἀπὸ τοῦ μη κέτι τρέφεσθαι τοῖς ἀναθυμιάμασιν οἱ μεγάλοι φωστῆρες σκοτίζονται καὶ οὐ διδόασι τὸ φῶς, οὕτω μαραινομένου τοῦ ἐν τοῖς ἄστροις φωτὸς τὸ λεῖπον γεῶδες οὐ δυνάμενον μετεωρίζεσθαι ἔξεδρον ἀπὸ τῶν οὐρανῶν ἔσται, αἵ τε λογικαὶ τῶν οὐρανῶν δυνάμεις ξένον σάλον παθοῦσαι καὶ τοῦ διελη λυθότος αὐτοὺς πάλιν κατιόντος σαλευθήσονται, τάχα ἐπὶ τὸ βέλτιον, τό τε σημεῖον, ᾧ εἰρηνοποιήθη τὰ ἐν οὐρανῷ καὶ ἐπὶ γῆς φανεῖται, ὡς τοὺς ἀπίστους εἰς συναίσθησιν ἐλθόντας θρηνῆσαι ἐπὶ τῷ κακῶς εἰρηκέναι Χριστιανισμόν.... ἢ ἀπὸ τοῦ μηκέτι τρέφεσθαι τοῖς ἀναθυμιάμασιν...)... τὸ λεῖπον γεῶδες) 101 χρηστέον εἰς ταῦτα τοῖς ἐν Ἡσαίᾳ περὶ τῆς ἡμέρας κυρίου καὶ τοῖς ἐν Ζαχαρίᾳ περὶ τοῦ κόψε σθαι τὰς φυλὰς εἰρημένοις. ἐν δὲ ἀναγωγῇ ἐρεῖς σκοτιζόμενον ἥλιον τὸν διάβολον ἐπὶ πολὺ μὲν μετασχηματιζόμενον ὡς ἄγγελον φωτὸς καὶ πολλοὺς ἀπατήσαντα ὡς ἥλιον, ἐπὶ δὲ συντελείας ἐλεγχθησόμενον σκότος καὶ ὑποκριτὴν ἀνα τολῆς. σελήνην δὲ οὐ δώσουσαν «τὸ φέγγος» τὴν τῶν πονηρευομένων ἐκκλησίαν, ἐπαγγελλομένην μὲν διδόναι τὸ φῶς, τότε δὲ ἐλεγχθησομένην ἀνατραπέντων αὐτῆς τῶν δογμάτων. τοὺς δὲ ἐν ὑψώμασι λόγων ἐπαιρομένους «κατὰ τῆς γνώσεως τοῦ θεοῦ» τοὺς πεσουμένους ἀστέρας ἐκ τοῦ ἰδίου οὐρανοῦ.","english":"To whom it must be said, according to the literal sense, that just as from the great amount of smoke from the conflagration or from the fact that they are no longer nourished by exhalations, the great luminaries are darkened and do not give their light, so, when the light in the stars fades, the remaining earthy matter, unable to be raised, will be cast out from the heavens, and the rational powers of the heavens, having suffered an alien disturbance and with that which has dissolved them descending again, will be shaken, perhaps for the better, and the sign by which peace was made between things in heaven and on earth will appear, so that the unbelievers, coming to awareness, will lament having spoken ill of Christianity... or from the fact that they are no longer nourished by exhalations... the remaining earthy matter) one should use for these things what is said in Isaiah concerning the day of the Lord and in Zechariah concerning the tribes being cut off. But in an anagogical sense you will say that the darkened sun is the devil, who for a long time has transformed himself as an angel of light and deceived many as the sun, but at the consummation will be exposed as darkness and a pretender of the dawn. The moon that will not give its light is the church of those who do evil, which promises to give light but then will be exposed when its doctrines are overturned. And those who are lifted up by the heights of their words against the knowledge of God are the stars that will fall from their own heaven.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"κατὰ τὸ ῥητόν","severity":"info","text":"Origen introduces a literal interpretation of the cosmic signs, contrasting it with the anagogical sense that follows.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἡσαίᾳ περὶ τῆς ἡμέρας κυρίου","severity":"info","text":"Origen refers to Isaiah passages on the day of the Lord, likely Isaiah 13:9-11 or 24:21-23, as background for the literal interpretation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ζαχαρίᾳ περὶ τοῦ κόψεσθαι τὰς φυλάς","severity":"info","text":"Origen cites Zechariah concerning the cutting off of tribes, probably Zechariah 11:6 or 13:8, to support the literal reading.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"ἀναγωγῇ","severity":"info","text":"Origen shifts to an anagogical interpretation, identifying the darkened sun as the devil, the moon as the evil church, and falling stars as arrogant heretics.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἐκπυρώσεως","severity":"info","text":"The term 'conflagration' (ἐκπύρωσις) echoes Stoic cosmology, where the world is periodically consumed by fire, a concept Origen adapts to Christian eschatology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"τὸ λεῖπον γεῶδες","severity":"caution","text":"The phrase 'remaining earthy matter' is textually uncertain; the Greek has a lacuna or corruption, and the English draft marks it with ellipses, indicating a possible scribal error.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact referent of 'the sign by which peace was made' is unclear; it may allude to a specific eschatological symbol or a lost source.","The phrase 'τὸ λεῖπον γεῶδες' is fragmentary; the reading assumes it refers to residual earthy matter, but the text may be corrupt."],"confidence":"medium","notes":[]},{"i":5,"ref":"p5","source":"υἱὸν δὲ ἀνθρώπου ἑαυτόν φησιν ὡς ἐνσώματον ἐλευσόμενον ὥσπερ δέ, ὅτε μετεμορφώθη παραλαβὼν τοὺς τρεῖς μαθητάς, νεφέλη φωτεινὴ ἐπεσκίασεν αὐτούς, οὕτως ἐν τῇ δευτέρᾳ παρουσίᾳ ἐνδοξότερον μεταμορφωθεὶς ἐπὶ πλειόνων ἥξει νεφε λῶν, ὡς ἂν οὐ τρισὶν ἀλλὰ πλείοσιν ὁρώμενος. καθὰ καὶ ἀνελήφθη ἐρχόμενος ἐν νεφέλαις, ὡς ἐν ταῖς Πράξεσιν ἔφησεν ὅτι «νεφέλη ὑπέλαβεν αὐτόν, καὶ ἰδοὺ ἄνδρες δύο εἶπον αὐτοῖς· οὗτος ὁ Ἰησοῦς οὕτως ἐλεύσεται, ὃν τρόπον ἐθεάσασθε αὐτὸν πορευόμενον εἰς τὸν οὐρανόν». ἐν δὲ ἀναγωγῇ νεφέλαι, ἐφ' ὧν ἔρχεται ὁ κύριος, αἱ θεῖαι γραφαὶ δεικνύουσαι τὴν ἔνδοξον τοῦ θεοῦ λόγου ἐπιδημίαν συνά γονται δὲ ὑπὸ τῶν ἀγγέλων τοῦ θεοῦ ἤτοι οἱ ἀπὸ τῆς παρουσίας τοῦ Χριστοῦ μέχρι τῆς συντελείας κλητοὶ καὶ ἐκλεκτοὶ ἢ καὶ οἱ ἀπὸ κτίσεως καὶ καταβολῆς κόσμου χαρέντες ἐπὶ τῷ ἰδεῖν τὴν ἡμέραν Χριστοῦ ὡς Ἀβραάμ. τάχα ἐν τῷ μεταξὺ παρὰ τοῖς προ παιδεύουσι τὰ οὐράνια ἀγγέλοις δια τρίβοντες, ἵν' ὑπὸ τελείῳ διδασκάλῳ, λόγῳ υἱῷ θεοῦ, παιδευθέντες συμβασιλεύσωσιν αὐτῷ. ἄλλως τε συκῇ παραβάλλεται ὁ πᾶς κόσμος, οὗ ἡ συντέλεια προφητεύεται, ἢ ἕκαστος τῶν ἐπὶ τὸ μακαρίως ζῆν ὁδευόντων καὶ τὸ ἰδεῖν τὴν Χριστοῦ λόγου ἔνδοξον ἐσομένην αὐτῷ καὶ τελείαν ἐπιδημίαν. ὡς γὰρ ἡ συκῆ, οὕτω καὶ ὁ κόσμος καὶ ἕκαστος τῶν σῳζομένων νῦν μὲν (ὡς ἐν χειμῶνι) δυνάμει ἔχει φύλλα καὶ καρπούς, ὕστερον δὲ ἐνεργείᾳ τῶν ἐν θέρει φανερωθησομένων.","english":"He calls himself a son of man as one who will come in the body. And just as, when he was transfigured taking the three disciples, a luminous cloud overshadowed them, so in the second coming, having been more gloriously transfigured, he will come upon more clouds, so as to be seen not by three but by more. And just as he was taken up coming in clouds, as was said in the Acts: \"A cloud took him up, and behold, two men said to them: This Jesus will come in the same way as you saw him going into heaven.\" In the anagogical sense, the clouds upon which the Lord comes are the divine scriptures, showing the glorious advent of the Word of God. They are gathered by the angels of God, either those called and chosen from the coming of Christ until the consummation, or even those who from the creation and foundation of the world rejoiced to see the day of Christ, like Abraham. Perhaps in the meantime they dwell among the angels who pre-teach the heavenly things, so that, having been educated under a perfect teacher, the Word Son of God, they might reign together with him. Otherwise, the whole world is compared to a fig tree, whose consummation is prophesied, or each of those who journey toward living blessedly and seeing the glorious and perfect advent of Christ the Word. For just as the fig tree, so the world and each of the saved now (as in winter) has leaves and fruits potentially, but later in actuality those which will be manifested in summer.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"υἱὸν δὲ ἀνθρώπου ἑαυτόν φησιν","severity":"info","text":"Origen interprets 'son of man' as Christ's incarnate coming, linking it to the transfiguration and second coming.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"νεφέλη ὑπέλαβεν αὐτόν","severity":"info","text":"Origen cites Acts 1:9 (or a variant) about Jesus' ascension in a cloud, though the wording differs from the canonical text.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"νεφέλαι","severity":"info","text":"In the anagogical sense, 'clouds' symbolize the divine scriptures that reveal the Word's glorious advent.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"συκῇ παραβάλλεται","severity":"info","text":"The fig tree metaphor, common in early Christian eschatology, here represents the world or the saved, with potential and actual fruit.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ἐν δὲ ἀναγωγῇ","severity":"info","text":"Origen shifts from literal to anagogical interpretation, a typical structural move in his exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"μετεμορφώθη","severity":"info","text":"The transfiguration (Matt 17:1-8) is paralleled with the second coming, both involving clouds and transformation.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'νεφέλη ὑπέλαβεν αὐτόν' may be a loose citation of Acts; the exact source is uncertain.","The identity of 'ἄνδρες δύο' in the Acts reference is ambiguous; Origen may be paraphrasing."],"confidence":"high","notes":[]},{"i":6,"ref":"p6","source":"καὶ ὁ χειμασθεὶς δὲ ἐν πειρασμῷ ἐπὶ θέρος ὁδεύει φέρων ἁπαλὸν κλάδον, μὴ σκληρὰν καρδίαν, καὶ αἱ ἐν ἔργοις προκοπαὶ φέρουσι τὰ φύλλα καὶ ἡ τελειότης τοὺς καρπούς ( καὶ τελειοτάτους καρπούς ). ὡς ἄμπελος δὲ ἀληθινὴ ὁ σωτήρ, οὕτω καὶ συκῆ τὸ ἅγιον πνεῦμα τὸ φέρον τοὺς σωτηρίους καρπούς, τὰ σῦκα τὰ χρηστά, ὧν ἡ παλάθη ἐθεράπευσεν Ἐζεκίαν τὸν βασιλέα. οἱ μὲν πλείους ἀνοίσουσι τὸν λόγον ἐπὶ τὴν καθαίρεσιν τῆς Ἱερουσαλήμ, ἣν εἶδον οἱ καὶ τὸ πάθος τοῦ Χριστοῦ ἰδόντες. λέγει οὖν ὅτι πάντως ἐκ βήσεται τὰ εἰρημένα καὶ μενεῖ ἡ γενεὰ τῶν πιστῶν... ἢ ἐπεὶ πολύσημος ἐν τῇ γραφῇ ἡ γενεὰ λέξις (δηλοῖ γὰρ καὶ τὸν ἐκ περιτομῆς λαὸν καὶ τὸν ἐξ ἐθνῶν) 122 ἀκουστέον, ὅτι οὐ μὴ παρέλθῃ ἡ ἐν ὄψει τοῦ σωτῆρος τῆς καινῆς διαθήκης γενεὰ οὐδὲ ἐλεύσεται ἐπὶ τὰς ἐπαγγελίας, ἕως οὗ πάντα ἃ εἶπεν ὁ σωτὴρ γένηται. καὶ\n\nἑκάστῳ δὲ ἡμῶν ταῦτα γενέσθαι μυστικῶς δεῖ, ἐὰν ἀπὸ τῆς διδασκαλίας ἕως τέλους ἐν πᾶσι τις διαρκέσας μείνῃ ἀπαθὴς ἄχρι τῆς ἐνδόξου Χριστοῦ παρουσίας. τοὺς ἐν οὐρανῷ καὶ ἐν γῇ μετωνυμικῶς οὐρανὸν καὶ γῆν λεγομένους διελεύσεσθαι πᾶσαν τὴν ἑαυτῶν κατά στασιν, ἵνα ἔλθωσιν ἐπὶ τὰ ὑπερέ χοντα. οἱ γὰρ τοῦ σω τῆρος λόγοι ἀεὶ τὰ οἰκεῖα ἐνεργή σουσιν ὡς τέλειοι καὶ οὐκ ἐπιδεχόμενοι βελτίους γενέσθαι παρελθόν τες ὅ εἰσιν. ἀλλ' «ὁ οὐρανὸς μὲν καὶ ἡ γῆ παρελεύσονται, οἱ δὲ λόγοι αὐτοῦ μενοῦσι» λόγοι ὄντες τοῦ δι' οὗ τὰ πάντα ἐγένετο· ὁ γὰρ λόγος τῶν γεγονότων οὐ παρέρ χεται, εἰ καὶ αὐτὰ παρέρχεται.","english":"And the one who has been tested in temptation journeys toward summer bearing a tender branch, not a hard heart, and the advances in works bear the leaves, and perfection bears the fruits (and the most perfect fruits). As the Savior is a true vine, so also the fig tree is the Holy Spirit, which bears the saving fruits, the good figs, whose dried fig cake healed Hezekiah the king. Most will refer the saying to the destruction of Jerusalem, which those who also saw the passion of Christ beheld. He says, therefore, that what has been said will certainly come to pass, and the generation of the faithful will remain... Or, since the word \"generation\" is of multiple meanings in Scripture (for it signifies both the people of the circumcision and those from the nations), it must be understood that the generation in the sight of the Savior of the New Covenant will not pass away nor come to the promises until all that the Savior said has happened.\n\nAnd for each of us these things must happen mystically, if from the teaching to the end one, having endured in all things, remains impassive until the glorious coming of Christ. Those called heaven and earth by metonymy, being in heaven and on earth, will pass through their entire constitution, so that they may come to the higher things. For the words of the Savior will always effect what is proper to them, as being perfect and not admitting of becoming better, having passed through what they are. But \"heaven and earth will pass away, but his words will remain,\" being words of the one through whom all things came to be; for the word of things that have come to be does not pass away, even if the things themselves pass away.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"γενεά","severity":"info","text":"Origen notes that γενεά is ambiguous in Scripture, referring both to the Jewish people (ἐκ περιτομῆς λαός) and to Gentile converts (ἐξ ἐθνῶν). This polysemy is crucial for his eschatological reading.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"σῦκα","severity":"info","text":"The reference to dried figs (παλάθη) healing King Hezekiah alludes to 2 Kings 20:7 (LXX) or Isaiah 38:21, where a fig poultice cures his illness. Origen uses this to typify the Holy Spirit as a fig tree bearing saving fruits.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"χειμασθείς","severity":"info","text":"The image of one tested in winter (χειμασθείς) journeying toward summer with a tender branch echoes agricultural metaphors common in early Christian paraenesis, possibly drawing on the Parable of the Sower (Matthew 13) or Stoic imagery of endurance.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"οἱ μὲν πλείους","severity":"info","text":"Origen contrasts a literal-historical reading (referring the prophecy to the destruction of Jerusalem) with his own allegorical interpretation, a common structural move in his commentary method.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ἐζεκίαν","severity":"info","text":"The healing of Hezekiah with fig cake is a rare patristic reference; Origen may depend on Jewish traditions (e.g., b. Sanhedrin 94b) or earlier Christian exegesis now lost.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἢ ἐπεὶ","severity":"caution","text":"The text at line 122 is lacunose: the phrase 'ἢ ἐπεὶ' introduces an alternative reading, but the sentence breaks off. The English draft supplies a conjectural completion; the original may have had more content.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἢ ἐπεὶ πολύσημος' is syntactically incomplete; it may introduce a second interpretation that was cut short in transmission.","The referent of 'τὰ εἰρημένα' (what has been said) is ambiguous: it could be the preceding fig-tree allegory or the broader eschatological prophecy."],"confidence":"high","notes":[]},{"i":7,"ref":"p7","source":"ὃ δὲ λέξει, πρὸ μὲν τῆς οἰκονομίας τὸν Χριστὸν τοῦτο λέγειν, μετὰ δὲ τὴν οἰκονομίαν οὐκέτι, ὅτε «ὁ θεὸς αὐτὸν ὑπερύψωσε καὶ ἐχαρί σατο αὐτῷ ὄνομα τὸ ὑπὲρ πᾶν ὄνομα». ἀπέκρυψεν ὁ υἱὸς εἰπὼν μὴ γινώσκειν εἰς τὸ συμφέρον τῶν μαθητῶν. ἕτερος δέ φησιν, ὅτι ὥσπερ ὁ Παῦλός φησι «τότε καὶ ὁ υἱὸς ὑποταγήσεται τῷ πατρὶ» οὐχ ὡς ἀνυποτάκτου ( ἂν ὑποτάκ του̣ ) ποτὲ ὄντος, ἀλλ' ὡς μηδέπω τῶν μελῶν αὐτοῦ πάντων τελειωθέν των, οὕτως ἐπεὶ τὸ σῶμα τοῦ Χριστοῦ οὐκ οἶδε τὴν ἡμέραν ἐκείνην ἢ τὴν ὥραν, οὐδὲ αὐτὸς λέγει εἰδέναι... καὶ κατὰ τὴν τῆς γραφῆς περὶ τοῦ εἰδέναι συνήθειαν καὶ «ὁ φυλάσσων ἐντολὰς οὐ γνώσεται πταῖσμα» ἀντὶ τοῦ οὐ πείσεται· καὶ «τὸν μὴ γνόντα ἁμαρτίαν ἁμαρ τίαν ὑπὲρ ἡμῶν ἐποίησε». τοιοῦτόν τι σημαίνει καὶ τὸ «οὐδὲ ὁ υἱός» καὶ κατὰ τὸ «ἔγνω Ἀδὰμ Εὔαν τὴν γυναῖκα αὐτοῦ» 128 νῦν μὲν προπαρασκευάζει τὴν γνῶσιν τῆς ἡμέρας καὶ ὥρας τοῖς κληρονό μοις· τῆς ἐπαγγελίας τῆς ἀφ' οὗ «ἑαυτὸν ἐκένωσεν», ἵνα ἅπαντες δι' οὓς ἀνέλαβε τὴν τοῦ «δούλου μορφήν», γνῶσι τὰ τῆς ἡμέρας καὶ ὥρας, «ἃ ὀφθαλμὸς οὐκ εἶδε καὶ οὖς οὐκ ἤκουσε καὶ ἐπὶ καρδίαν ἀνθρώπου οὐκ ἀνέβη, ἃ ἡτοίμασεν ὁ θεὸς τοῖς ἀγαπῶσιν αὐτόν». τὸ γὰρ ἑκάστου τῆς ἐξόδου τέλος μόνος οἶδεν ὁ θεὸς καὶ ὁ πνεῦμα θεοῦ ἔχων, ὡς Σαμουὴλ τοῦ Σαοὺλ ( καὶ Ἡλίας τοῦ Ὀχοζίου. ἢ δύο ἐν τῷ ἀγρῷ τῷ ἡγεμονικῷ, ὅ τε τοῦ σπουδαίου νοῦς καὶ ὁ τοῦ φαύλου, καὶ τῶν ἀληθουσῶν ἐν τῷ βαρεῖ μυλῶνι τοῦ κόσμου ψυχῶν ἔνθα ἡ μὲν καλὴ καὶ ἀγαθὴ παραλαμβάνεται, ἡ δὲ φαύλη ὡς ἀναξία ἀφίεται.","english":"But he will say that before the Economy, Christ says this, but after the Economy, no longer, when \"God exalted him and granted him a name above every name.\" The Son concealed it, saying he did not know, for the benefit of the disciples. Another says that just as Paul says, \"then the Son will be subject to the Father,\" not as though he were ever insubordinate (if he were insubordinate), but as though not all his members had yet been perfected, so since the body of Christ does not know that day or hour, neither does he himself say he knows... And according to the scriptural custom concerning knowledge, \"he who keeps commandments will not know a fault\" means he will not suffer; and \"the one not knowing sin made sin for us.\" Something similar is signified by \"not even the Son,\" and according to \"Adam knew Eve his wife.\" Now he prepares the knowledge of the day and hour for the heirs of the promise, from when \"he emptied himself,\" so that all for whom he assumed the \"form of a servant\" might know the things of the day and hour, \"which no eye has seen and no ear has heard and has not entered into the heart of man, which God has prepared for those who love him.\" For the end of each one's departure only God knows, and he who has the spirit of God, as Samuel knew of Saul (and Elijah of Ahaziah). Or two in the governing field: the mind of the zealous one and that of the base one, and of the souls that thresh in the heavy mill of the world, where the good and noble one is taken up, while the base one is left behind as unworthy.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"οἰκονομία","severity":"info","text":"Origen uses 'Economy' (οἰκονομία) to denote the divine plan of salvation, especially the incarnation and earthly life of Christ, a key concept in his theology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὁ θεὸς αὐτὸν ὑπερύψωσε καὶ ἐχαρίσατο αὐτῷ ὄνομα τὸ ὑπὲρ πᾶν ὄνομα","severity":"info","text":"This phrase echoes Philippians 2:9, where Paul speaks of Christ's exaltation after the incarnation, though the exact wording is not a direct quote from the canonical text.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τότε καὶ ὁ υἱὸς ὑποταγήσεται τῷ πατρὶ","severity":"info","text":"Origen references a Pauline idea of the Son's subjection to the Father, likely alluding to 1 Corinthians 15:28 or a similar passage on eschatological order.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἃ ὀφθαλμὸς οὐκ εἶδε καὶ οὖς οὐκ ἤκουσε καὶ ἐπὶ καρδίαν ἀνθρώπου οὐκ ἀνέβη","severity":"info","text":"This phrase is a paraphrase of 1 Corinthians 2:9-10, describing hidden divine mysteries, adapted by Origen to refer to eschatological knowledge.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Σαμουὴλ τοῦ Σαοὺλ (καὶ Ἡλίας τοῦ Ὀχοζίου)","severity":"info","text":"Origen cites examples of prophetic knowledge: Samuel knowing Saul's fate (1 Samuel 15) and Elijah knowing Ahaziah's (2 Kings 1), to illustrate that only those with the spirit of God know the end.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ἢ δύο ἐν τῷ ἀγρῷ τῷ ἡγεμονικῷ","severity":"info","text":"The passage shifts to an allegorical image of two minds in a 'governing field' and souls threshing in a mill, likely a metaphor for eschatological judgment, typical of Origen's exegetical method.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἂν ὑποτάκτου' is uncertain; the text may be corrupt or a scribal error, and the reading 'ἂν ὑποτάκτου' (if subordinate) is adopted for coherence.","The reference to 'the body of Christ not knowing that day or hour' is ambiguous: it may refer to the Church as the mystical body or to Christ's own body in a subordinationist sense."],"confidence":"medium","notes":[]},{"i":8,"ref":"p8","source":"δύναται δὲ σημαίνε σθαι καὶ τὰ δύο ἐπὶ μιᾶς ὕλης σώματα, ὧν τὸ μὲν τοῦ δικαίου ὁ ἕτερός ἐστι τῶν ἐπὶ τῆς μιᾶς κλίνης ὁ παραλαμ βανόμενος, τὸ δὲ τοῦ ἀδίκου ὁ ἕτερος καὶ ἀφιέμενος. καὶ τὸ μὲν σῶμα ὡς ἀσθενὲς ἐπὶ κλίνης ἐστὶν κἂν παρα λαμβάνηται, ἡ δὲ ψυχὴ διὰ πολλῶν, ὧν κλ ἀνέχεται ἐν τῷ βίῳ, ἀλήθει ἐν τῷ μυλῶνι τοῦ κόσμου. τού των οὖν τῶν ἑξῆς οὐχ ὡς περὶ τῆς καθολικῆς, ὡς δὲ περὶ τῆς ἑκάστου συντελείας μάλιστα ἐκληπτέον τὸν λόγον. οὗτοι γὰρ ἤκουσαν γρηγορεῖν, ὧν μακρὰν τὸ καθολικώτερον ἦν, διὰ τὴν ἐσομένην ἐν αὐτοῖς ἐπιδημίαν τοῦ λόγου, οὔπω ὡς ἔμελλεν ἔσεσθαι γενομένην ἐν αὐτοῖς. καὶ ὁ μὲν κύριος ἐλθὼν εἰσέρχεται εἰς οἰκίαν ψυχὴν οἰκοδεσπότης νοῦ(ς), ὁ δὲ κλέπτης ἀντικείμενος διορύσσων τὰς φυσικὰς ἐννοίας τῆς ψυχῆς, ἃς ᾠκοδόμησεν ὁ λόγος, καὶ ἀνατρέπων, ἵνα σκυλεύσῃ, τὸν νοῦν. καὶ πᾶς δέ, ὃν γρηγοροῦντα ὁ λόγος (εἰ καὶ μηδέπω ὡς ἥλιος, ἀλλ' ὡς λύχνος) φωτίζει, ἐπιτηρεῖν ὀφείλει καὶ τὸν λύχνον τοῦ κυρίου ἐπὶ δύσει, εἴτε ἐν τῇ ἐξόδῳ τοῦ βίου, εἴτε καθ' ἣν συντέλεια τοῦ αἰῶνος τούτου γίνεται αὐτῷ. τάχα δὲ μετὰ τὸν κλέπτην ἔρχεται ὁ κύριος· ἐπ' ἐκεῖνον δὲ ἔρχεται, οὗ ὁ κλέπτης γρηγοροῦντος ἀπέσχετο. ὅρα δὲ εἰ μὴ καὶ τοὺς τὰ τοιαῦτα ἐγχειρισθέντας ἐπισκόπους καὶ διδασκάλους δυσωπεῖ ὁ λόγος. τὸ παρὰ τοῦ Δανιὴλ εἰρημένον πρὸς θάτερον τῶν κατει πόντων τῆς ἁγίας Σωσάννης πρεσ βυτέρων «ἤδη γὰρ ὁ ἄγγελος τοῦ θεοῦ λαβὼν φάσιν παρὰ τοῦ θεοῦ σχίσει σε μέσον» [ἑρμηνεύων Ὠριγένης λέγει] γενήσεσθαι πάντως αὐτῷ τοῦτο ἐν τῇ κρίσει κατὰ τὸ εἰρημένον ὑπὸ τοῦ κυρίου, ὅτι «καὶ διχοτομήσει αὐτόν».","english":"It is possible that both bodies are signified in one material, of which the body of the just man is the one taken up on the single bed, and the body of the unjust man is the other, which is left behind. And the body, being weak, is on the bed even if it is taken up, but the soul, through many things which it endures in life, is ground in the mill of the world. Therefore, the following words must be understood not as concerning the universal consummation, but especially as concerning the consummation of each individual. For these heard the call to keep watch, from whom the more universal was far off, because of the future sojourn of the Word in them, which had not yet come to be in them as it was about to be. And the Lord, coming, enters the house—the soul—as the master of the house, the mind; but the thief, the Adversary, digging through the natural notions of the soul, which the Word built, and overturning them, in order to plunder the mind. And everyone whom the Word enlightens (even if not yet as the sun, but as a lamp) while he keeps watch, must also watch for the lamp of the Lord at its setting, whether at the departure from life, or at the consummation of this age which occurs for him. Perhaps after the thief comes the Lord; but he comes to that one from whom the thief refrained because he was keeping watch. See whether the word does not also put to shame those entrusted with such things, the bishops and teachers. The saying of Daniel to one of the two elders who had condemned holy Susanna, \"For already the angel of God, having received a report from God, will split you in two,\" [Origen, interpreting, says] that this will certainly happen to him in the judgment, according to the saying of the Lord, that \"he will cut him in two.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"μυλῶνι τοῦ κόσμου","severity":"info","text":"The phrase 'mill of the world' metaphorically describes the soul's endurance of worldly trials, a common image in Origen's ascetic theology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"συντέλεια","severity":"info","text":"Here 'συντέλεια' is distinguished between a universal consummation and an individual one, reflecting Origen's focus on personal eschatology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Δανιήλ","severity":"info","text":"Origen references the story of Susanna and the Elders (Daniel 13, LXX), specifically the angel's threat to split an elder, linking it to eschatological judgment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Σωσάννης","severity":"info","text":"The story of Susanna is part of the Greek additions to Daniel, canonical in the Septuagint but not in the Hebrew Bible; Origen treats it as authoritative.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from a dual-body metaphor to individual eschatology, then to allegorical interpretation of the house and thief, ending with a scriptural citation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"Origen's allegorical reading of the thief as the Adversary and the house as the soul influenced later monastic and mystical traditions.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text has a lacuna or unclear phrase after 'πρεσβυτέρων' where the editor inserts an explanatory note; the exact wording of Origen's interpretation is uncertain.","The phrase 'ἑρμηνεύων Ὠριγένης λέγει' may be a later gloss rather than Origen's own words."],"confidence":"high","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":9,"ref":"p9","source":"διχοτόμησις ὅτι ( διχοτομήσει δὲ ὅτε κλ) «τὸ πνεῦμα ἐπιστρέφει πρὸς τὸν θεὸν ὃς ἔδωκεν αὐτό», ἡ δὲ ψυχὴ μετὰ τοῦ λεγομένου ἐν τῷ εὐαγγελίῳ σώματος ἄπεισιν «εἰς γέενναν». κλαίουσι τοίνυν ἀνθ' ὧν ἐγέλων,\n\n145 βρύξουσι δὲ τοὺς ὀδόντας λογιζό μενοι τὸ τέλος τοῦ πόνου καὶ τὴν ὑπερβολὴν τῆς κολάσεως οἱονεὶ θέ λοντες αὐτὰ γενναίως φέρειν. δέκα παρθένους εἶναί φησι τὰς ἐν ἑκάστῃ ψυχῇ αἰσθήσεις ἀποστάσας τῆς εἰδωλολατρείας τῷ παραδέξασθαι «εἴτε προφάσει εἴτε ἀληθείᾳ» τὸν τοῦ θεοῦ καθαρὸν λόγον καὶ παρθενοποιηθείσας. 146... αἳ καὶ ἀντανακολουθοῦσαι ὡς αἱ ἀρεταὶ τῇ ὑποστάσει τοῦ Χριστοῦ ( ὁ Χριστός). εἰσὶ δὲ αἵ τε κοινῶς νοούμεναι καὶ αἱ ἐν Παροιμίαις κείμεναι, διὸ καὶ ἐν τῇ πεντάδι οὐχ αἳ μὲν μωραὶ αἳ δὲ φρόνιμοι, ἀλλ' εἰ μία καὶ πᾶσαι.... λαμπάδες δὲ τὰ ὄργανα τοῦ καλῶς καὶ κατὰ λόγον βιοῦντος ἢ ἐναντίως. ἐξῆλθον δὲ εἰς ἀπάντησιν αἱ παραδεξάμεναι τὸ περὶ Χριστοῦ καὶ ἐκκλησίας μυ στήριον· ἐξίασι γὰρ ἀπὸ τῆς τοῦ κόσμου πλάνης πρὸς τὸν ἑτοίμως ὁρμῶντα πρὸς αὐτάς.... ἔλαιον ὁ ἐπιχεόμενος λόγος τοῦ ψυχικοῦ, τοῦ τὴν ἀγαθὴν πρᾶξιν ἐργαζο μένου 148... καθεύδουσιν οἱ ἀπαν ιστάμενοι τοῦ ζωτικοῦ τόνου· οὐκ ἀπολλύουσι γοῦν τὰς λαμπάδας αἱ φρόνιμοι οὐδὲ ἀπροσεκτοῦσι περὶ τὴν τήρησιν τοῦ ἐλαίου. ἐμβοῶσιν οἱ ἄγγελοι ταῖς κοιμωμέναις (κοιμωμένων ) αἰσθήσεσι διεγείροντες αὐτάς, τουτέστι τὰ «λειτουργικὰ πνεύματα εἰς διακονίαν ἀποστελλόμενα διὰ τοὺς μέλλοντας κληρονομεῖν σωτηρίαν». πωλοῦσι δὲ τὸ ἔλαιον οἱ διδάσκοντες μισθοῦ προσεδρίας, προσοχῆς, φιλομαθίας, σπουδῆς, φιλοπονίας.","english":"...cut in two, because (he will cut in two, but when) \"the spirit returns to the God who gave it,\" but the soul goes with the body spoken of in the Gospel \"into Gehenna.\" Therefore they weep instead of laughing, and they gnash their teeth, considering the end of their toil and the excess of their punishment, as if wishing to bear them nobly. He says that the ten virgins are the senses in each soul, which have withdrawn from idolatry by having received, \"whether on pretense or in truth,\" the pure word of God and have been made virgins. They also follow in turn, as the virtues follow the hypostasis of Christ (Christ). There are both those commonly understood and those in Proverbs, for which reason in the pentad they are not some foolish and some wise, but if one, then all. The lamps are the instruments of one who lives well and according to reason, or the opposite. They went out to meet him, having received the mystery concerning Christ and the Church; for they go out from the error of the world toward him who readily hastens to them. The oil is the poured-out word of the psychic, of him who works the good deed. Those who rise up from the vital tension sleep; the wise ones, at any rate, do not lose their lamps nor are they inattentive to the preservation of the oil. The angels cry out to the sleeping senses, awakening them, that is, \"the liturgical spirits sent for service on account of those who are to inherit salvation.\" They sell the oil, those who teach for a fee of attendance, attention, love of learning, zeal, diligence.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"διχοτόμησις","severity":"info","text":"The term 'cutting in two' likely refers to a division of the human person at death, distinguishing spirit, soul, and body. Origen here echoes a tripartite anthropology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τὸ πνεῦμα ἐπιστρέφει πρὸς τὸν θεὸν ὃς ἔδωκεν αὐτό","severity":"info","text":"This phrase alludes to a biblical idea of the spirit returning to God, possibly echoing Ecclesiastes 12:7 or Wisdom traditions, though not a direct quotation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"εἰς γέενναν","severity":"info","text":"Gehenna is referenced in the New Testament (e.g., Matthew 5:22, 10:28) as a place of punishment. Origen connects it to the soul and the 'body spoken of in the Gospel'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"δέκα παρθένους","severity":"info","text":"The ten virgins are an allegorical interpretation of the parable in Matthew 25:1-13. Origen identifies them as the senses in each soul, purified by receiving the word of God.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἐν τῇ πεντάδι","severity":"info","text":"The 'pentad' likely refers to a grouping of five, possibly the five wise and five foolish virgins of the parable. Origen argues they are not separate but one if all are wise.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"λειτουργικὰ πνεύματα","severity":"info","text":"'Liturgical spirits' are angelic beings sent for service, a concept found in Origen's angelology. They awaken the sleeping senses to salvation.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text has a lacuna at the start ('διχοτόμησις ὅτι ( διχοτομήσει δὲ ὅτε κλ)'), making the exact sense of 'cutting in two' uncertain. The reading assumes a division of the human person.","The phrase 'εἴτε προφάσει εἴτε ἀληθείᾳ' is ambiguous: it may mean 'whether on pretense or in truth' or 'whether on pretext or in reality', affecting the interpretation of the virgins' reception of the word."],"confidence":"medium","notes":[]},{"i":10,"ref":"p10","source":"πολλοὶ γάρ εἰσιν, οἳ αὐτάρκη μὲν πρὸς τὴν χρῆσιν τῆς πολιτείας ἔχουσι λόγον, οὐ μὴν ὥστε καὶ ἑτέρους διδάξαι. ὁ δὲ μὴ ἐν καιρῷ τὸ λογικὸν ἔλαιον κτώμενος ἀπόλλυσιν ὄντως τὸ συνεισελθεῖν εἰς τοὺς γά μους τῷ νυμφίῳ· ὁποῖοί εἰσιν οἱ πρὸς τὴν ἔξοδον μαν θάνειν ἀρξάμενοι.... κόσμος λαμπάδων ἡ κατὰ τὰς αἰσθήσεις εὐαγγελικὴ χρῆσις, ὀφθαλμῶν ἐπὶ τῷ θαυμά ζειν τὸν πεποιηκότα καὶ μύειν «ἵνα μὴ ἴδωσιν ἀδικίαν», ἀκοῆς μὴ παρα δεχομένης μάταιον μηδὲ «κρίσιν αἵ ματος», τοῦ δὲ Ἰησοῦ λόγους, γεύσεως ἐσθιούσης Χριστὸν κύριον, ὀσφρήσεως Χριστοῦ εὐωδίας ἀπολαυούσης καὶ τοῦ ἐκκενωθέντος μύρου, ἁφῆς ἁπτομένης τοῦ λόγου ὡς Ἰωάννης λέγει «αἱ χεῖρες ἡμῶν ἐψηλάφησαν περὶ τοῦ λόγου τῆς ζωῆς» (. ). συμπέρασμα δὲ τοῦ λόγου, παντὶ καιρῷ παρεσκευάσθαι πρὸς τὴν ἔξοδον. μὴ θαύμαζε δὲ εἰ ἕνεκα τοῦ μὴ διδάξαι τὸν λόγον τοιαῦτά τις πείσεται· Παῦλος γὰρ λέγει· «οὐαί μοι γάρ ἐστιν ἐὰν μὴ εὐαγγελίζωμαι». 157... ὅθεν καὶ οὐχ οἱ δοῦλοι πρὸς τὸν κύριον, ἀλλ' ἐκεῖνος ἔρχεται, ἵνα κρίνας τὸ κατ' ἀξίαν ἀποδῷ. καὶ ἃ σπείρει ὁ δίκαιος «εἰς τὸ πνεῦμα», ἐξ οὗ «θερί ζει ζωὴν αἰώνιον», θεοῦ ἐστι κτῆμα. πάλιν ὁ δίκαιος «ἐσκόρπισεν, ἔδωκε τοῖς πένησιν»· ταῦτα δὲ συνάγει ὁ κύριος εἰς ἑαυτὸν λογιζόμενος· «ἐπείνασα γὰρ καὶ ἐδώκατέ μοι φαγεῖν», τὰ εἰς μικροὺς γενόμενα εἰς ἑαυτὸν συνάγων. σπείρωμεν γοῦν καὶ ἀναφέρωμεν αὐτῷ δεκάτας καὶ ἀπαρχάς. πονηρὸς οὖν ἐπειδὴ μηδεὶς ἀπέλαυσεν οὗ ἔσχεν ἀργυρίου τῶν δυναμένων συνεξετά σαι αὐτῷ τὰ θεῖα μυστήρια. ὀκνηρὸς δὲ ἐπεὶ ἐδειλίασεν ἐργάσασθαι.","english":"For many are those who have sufficient reason for the use of their way of life, but not so as to teach others. And he who does not acquire the rational oil at the proper time truly loses the ability to enter the wedding with the bridegroom; such are those who begin to learn only at the point of departure. The world of lamps is the evangelical use according to the senses: of eyes, to marvel at the Creator and to close them \"so that they may not see injustice\"; of hearing, not admitting vain things nor \"judgment of blood,\" but the words of Jesus; of taste, eating the Lord Christ; of smell, enjoying the fragrance of Christ and the emptied myrrh; of touch, touching the Word as John says, \"our hands have handled concerning the Word of life.\" The conclusion of the discourse is to be prepared at every time for the departure. Do not be surprised if, because of not teaching the Word, someone will suffer such things; for Paul says, \"Woe to me if I do not preach the gospel.\" Hence also the servants do not go to the Lord, but he comes, in order to judge and give what is deserved. And what the righteous man sows \"into the spirit,\" from which he \"reaps eternal life,\" is a possession of God. Again, the righteous man \"scattered, gave to the poor\"; and the Lord gathers these to himself, reckoning, \"For I was hungry and you gave me to eat,\" gathering to himself what was done for the little ones. Let us therefore sow and offer him tithes and firstfruits. The wicked man, because no one enjoyed what he had of silver from those able to examine with him the divine mysteries. The lazy man, because he shrank from working.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"λογικὸν ἔλαιον","severity":"info","text":"The phrase 'rational oil' (λογικὸν ἔλαιον) is a metaphor for spiritual understanding or the Logos itself, essential for entering the wedding with the bridegroom, i.e., union with Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἵνα μὴ ἴδωσιν ἀδικίαν","severity":"info","text":"The phrase 'so that they may not see injustice' echoes a common biblical trope of averting eyes from evil, possibly alluding to Isaiah 33:15 or similar wisdom traditions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"κρίσιν αἵματος","severity":"info","text":"'Judgment of blood' (κρίσιν αἵματος) likely refers to unjust legal decisions causing bloodshed, echoing Psalm 105:31 LXX or similar passages condemning corrupt judgment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"αἱ χεῖρες ἡμῶν ἐψηλάφησαν περὶ τοῦ λόγου τῆς ζωῆς","severity":"info","text":"This quotation, 'our hands have handled concerning the Word of life,' is not from the canonical New Testament but may derive from a lost apocryphal tradition or a variant reading of John 1:1.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"οὐαί μοι γάρ ἐστιν ἐὰν μὴ εὐαγγελίζωμαι","severity":"info","text":"The phrase 'Woe to me if I do not preach the gospel' is not a direct Pauline quotation but may reflect Origen's paraphrase of 1 Corinthians 9:16 or similar missionary urgency.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"δεκάτας καὶ ἀπαρχάς","severity":"info","text":"Tithes and firstfruits (δεκάτας καὶ ἀπαρχάς) refer to Old Testament offerings (e.g., Leviticus 27:30-33), here allegorized as spiritual offerings to Christ.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text has minor lacunae and uncertain punctuation, e.g., after 'λόγου τῆς ζωῆς' a parenthesis is left open. The English draft smooths over some breaks, such as the transition from the senses to the conclusion. The identity of the 'wicked man' and 'lazy man' at the end is ambiguous; they may be types of the unrighteous or specific figures from the parable."],"confidence":"medium","notes":[]},{"i":11,"ref":"p11","source":"τραπεζῖται δὲ οἱ ἀκροαταὶ οἱ τὰ μὲν καλὰ κατέ χοντες δόγματα, τῶν δὲ φαύλων ἀπεχόμενοι. ἀργύρια τοίνυν τοῦ κυρίου εἰσὶ τὰ ἔχοντα τὴν βασιλικὴν τοῦ θεοῦ μορφὴν καὶ τὴν εἰκόνα τοῦ λόγου αὐτοῦ. οἷον πίστιν ἔχοντι τὴν ἐκ τοῦ ἐφ' ἡμῖν δοθήσεται χάρισμα πίστεως, καὶ ἁπλῶς τῷ ἔχοντί τι τῶν ἐκ κατασκευῆς φυσικῆς ἐνυπαρχόντων αὐτῷ βελτιωθὲν προσοχῇ καὶ ἐπι μελείᾳ τὸ ἐνδέον ἀπὸ θεοῦ δοθήσε ται. σκότος δὲ ἐξώτερόν φησιν, ἔνθα οὐδεὶς φωτισμός ἐστιν, τάχα μὲν οὐδὲ σωματικός, πάντως δὲ οὐδεμία ἐπισκοπὴ θείου φωτός. εἰ δὲ τὸ σκότος ἐπάνω τῆς ἀβύσσου, αὕτη δὲ ἔξω τοῦ κόσμου, ὥς φασί τινες, κατὰ τοῦτο οἱ ἀνάξιοι τοῦ παντὸς κόσμου ἐκ βάλλονται εἰς τὴν ἄβυσσον ἐκείνην, οὐδενὸς φωτίζοντος τὰ ἔξω τῆς τοῦ παντὸς κόσμου κατασκευῆς. πρόβατα δὲ καλεῖ τοὺς ἁγίους διὰ τὸ ἥμερον... τοὺς δὲ ἀσεβεῖς ἐρίφους διὰ τὸ πη δητικόν. καλεῖ δὲ αὐτοὺς κατηραμένους οὐκ ἀπὸ τοῦ πατρός· τὰ γὰρ ἴδια αὐτῶν ἔργα ποιεῖ αὐτοὺς ἐπικαταράτους. δοκεῖ μέν τισι μία εἶναι καὶ ἡ αὐτὴ παρὰ τοῖς εὐαγγελισταῖς ἅπασιν. τάχα μὲν εἴποι τις","english":"The money-changers are the hearers who retain the good doctrines and abstain from the base. The Lord's coins, then, are those which bear the royal form of God and the image of his Word. For instance, to one who has faith from what is in our power, a gift of faith will be given; and, in general, to one who has something from the natural constitution present in him, improved by attention and care, the deficiency will be supplied by God. \"Outer darkness,\" he says, where there is no light—perhaps not even physical light, but certainly no oversight of divine light. If the darkness is over the abyss, and this is outside the cosmos, as some say, then according to this, those unworthy of the whole cosmos are cast out into that abyss, with nothing illuminating the regions outside the structure of the whole cosmos. He calls the saints \"sheep\" because of their gentleness... and the impious \"goats\" because of their leaping. He calls them \"accursed\" not from the Father; for their own works make them accursed. To some it seems that there is one and the same [account] in all the evangelists. Perhaps one might say","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"τραπεζῖται","severity":"info","text":"The Greek term τραπεζῖται (money-changers) is used allegorically for hearers who discriminate between good and base doctrines, a common exegetical move in Origen.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἀργύρια","severity":"info","text":"ἀργύρια (coins) are interpreted as doctrines bearing the royal form of God and the image of his Word, reflecting Origen's allegorical method of reading material objects as spiritual truths.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"σκότος ἐξώτερον","severity":"info","text":"The phrase 'outer darkness' (σκότος ἐξώτερον) echoes New Testament usage (e.g., Matthew 8:12, 22:13) and is here linked to the abyss outside the cosmos, a concept found in apocalyptic traditions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἄβυσσος","severity":"info","text":"The abyss (ἄβυσσος) is described as outside the cosmos, a cosmological notion possibly derived from Hellenistic Jewish or Gnostic sources, indicating a region devoid of divine light.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage continues the allegorical interpretation of the parable of the wise and foolish virgins, moving from the lamps to the money-changers, coins, darkness, and animals, each representing spiritual categories.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The final sentence is incomplete in the Greek ('τάχα μὲν εἴποι τις'), breaking off mid-thought, possibly due to a lacuna in the manuscript tradition.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'some' (τινες) who place the abyss outside the cosmos is unspecified; the text breaks off before clarifying the reference to the evangelists."],"confidence":"high","notes":[]},{"i":12,"ref":"p12","source":"τέσσαρας εἶναι τὰς γυναῖκας περὶ ὧν ἀνέγραψαν οἱ εὐαγγελισταί. ἐγὼ δὲ μᾶλλον προστίθημι τῷ τρεῖς αὐτὰς εἶναι, καὶ μίαν μὲν περὶ ἧς ἀνέ γραψε (ἀνέγραψαν ) Ματθαῖος καὶ Μᾶρκος ὡς κλἐν πολλοῖς ἄλλοις συνᾴδοντες τῆς εὐαγγελικῆς γραφῆς, ἑτέραν δὲ περὶ ἧς ὁ Λουκᾶς, διαφέρουσαν δέ τινα τῶν προειρη μένων, περὶ ἧς ὁ Ἰωάννης· εἰ γὰρ καὶ ἐν Βηθανίᾳ ἀνέγραψαν τὰ κατὰ τὴν γυναῖκα γενόμενα, Ματθαῖος καὶ Μᾶρκος ἐν οἰκίᾳ Σί μωνος τοῦ λεπροῦ διηγήσαντο τὰ περὶ τούτων ἀπηντηκέναι, Ἰωάννης δέ φησιν ὅτι «πρὸ ἓξ ἡμερῶν τοῦ πάσχα ἦλθεν Ἰησοῦς εἰς Βηθανίαν, ὅπου ἦν Λάζαρος ὃν ἤγειρεν ἐκ νεκρῶν» καὶ τὰ ἑξῆς. ἕτερος δέ φησι· «πρὸ μιᾶς τῶν ἀζύμων», ἡμέρας μνημονεύσας ἐκείνης, καθ' ἣν ἐν τῇ ἑσπέρᾳ τὸ πάσχα ἔμελλε θύεσθαι κτ οἱ δὲ λοιποὶ μαθηταί, εἰ καὶ καθαρὸν εἶχον τὸ συνειδός, ἀλλ' οὖν ἐκείνῳ μᾶλλον ἢ ἑαυτοῖς πιστεύοντες ἠγωνίων. ἐνόμιζε γὰρ ὅτι ἔλαθεν τὸν κύριον κτ τὸ δὲ τῆς λύπης πάθος ἢ ( και`̣ ) τῆς ἀδημονίας οὐ περὶ αὐτὴν γένοιτ' ἂν τὴν θείαν φύσιν· παντὸς γὰρ ἐπέκεινα πάθους ἐστί. θελῆσαι δέ φαμεν τὸν σαρκω θέντα λόγον καὶ τῶν τῆς ἀνθρω πότητος καθικέσθαι μέτρων κτλ. 219. φασὶ δέ τινες ὅτι εἶχέ τι αἰδοῦς πρὸς τὸν διδάσκαλον ὁ Ἰούδας. τούτῳ τῷ ὀνόματι οὐδένα οἴδαμεν τῶν ἀστείων καλού μενον· καὶ γὰρ καὶ ὁ μὴ ἔχων ἔνδυμα γάμου οὕτω ἐκλήθη· «ἑταῖρε, πῶς εἰσῆλθες ὧδε;» καὶ πρὸς τὸν γογγύσαντα ἐργάτην λέλεκται· «ἑταῖρε, οὐκ ἀδικῶ σε». ταῦτα δὲ εἶπεν, ἵνα μὴ οἰηθῶσιν ὅτι ἄκων ἔπαθεν. καὶ οἱ δύο οὗτοι συμφωνήσαντες ψευδῆ εἶπον·","english":"There are four women about whom the evangelists wrote. But I rather add that they are three, and one about whom Matthew and Mark wrote, as they agree in many other things of the gospel writing, and another about whom Luke wrote, differing somewhat from those previously mentioned, and one about whom John wrote. For even if they recorded the events concerning the woman in Bethany, Matthew and Mark narrated that these things happened in the house of Simon the leper, but John says, \"Six days before the Passover, Jesus came to Bethany, where Lazarus was, whom he raised from the dead,\" and so on. Another says, \"One day before the Feast of Unleavened Bread,\" mentioning that day on which in the evening the Passover was to be sacrificed, etc. And the other disciples, even if they had a clear conscience, yet trusting him more than themselves, were anxious. For he thought that the Lord had not noticed, etc. The passion of grief or distress would not occur in the divine nature itself; for it is beyond every passion. But we say that the incarnate Word willed to reach the measures of humanity, etc. 219. Some say that Judas had some reverence toward the teacher. By this name we know none of the refined are called; for even the one who had no wedding garment was called thus: \"Friend, how did you enter here?\" And to the murmuring workman it was said, \"Friend, I do not wrong you.\" He said these things so that they might not think he suffered unwillingly. And these two, having agreed, spoke falsely.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"τέσσαρας ... τρεῖς","severity":"info","text":"Origen shifts from a numerical harmonization of the women in the Gospels (four vs. three) to a discussion of Judas and the disciples' anxiety, marking a transition in the commentary.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"πρὸ ἓξ ἡμερῶν τοῦ πάσχα","severity":"info","text":"Origen quotes John 12:1 (or 12:12) to locate the Bethany event six days before Passover, contrasting with the Synoptic timeline.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"πρὸ μιᾶς τῶν ἀζύμων","severity":"info","text":"Another evangelist (likely Mark or Matthew) is cited as placing the event one day before the Feast of Unleavened Bread, i.e., the day of Passover preparation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἑταῖρε","severity":"info","text":"The term 'ἑταῖρε' (friend/comrade) is used in two Gospel parables: the man without a wedding garment (Matt 22:12) and the murmuring workman (likely a reference to a parable or saying). Origen notes it is not used for refined persons.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"219","severity":"info","text":"The number '219' appears in the Greek text, likely a section or paragraph number from a later edition or manuscript tradition, not original to Origen.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"κτ","severity":"caution","text":"The Greek text contains 'κτ' (abbreviation for 'καὶ τὰ ἑξῆς' or similar), indicating an ellipsis or abbreviation in the manuscript, possibly from the source edition or a scribal note.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text has several abbreviated or elliptical passages (marked 'κτ' or 'κτλ'), making the exact referent of some quotations uncertain.","The phrase 'ἕτερος δέ φησι' could refer to a different evangelist or a different source; the identity is not specified.","The number '219' may be a section number from a later edition or a page number; its origin is unclear."],"confidence":"medium","notes":[]},{"i":13,"ref":"p13","source":"οὐ γὰρ εἶπεν ὁ κύριος, ὅτι λύω τὸν ναόν, ἀλλὰ «λύσατε», καὶ οὐκ εἶπε «λύσατε τὸν ναὸν τοῦ θεοῦ», ἀλλὰ «λύσατε τὸν ναὸν τοῦτον», περὶ τοῦ ἰδίου σώματος λέγων, οἱ δὲ Ἰουδαῖοι καὶ ( ὡς̣ ) ψευδῆ οὖσαν ταύτην τὴν φωνὴν ἐδέξαντο. ἄλλο τί ἐστιν ὁ ὅρκος παρὰ τὸν ἐξορκισμόν· οἱ γὰρ δαίμονες πνεύματα ἀόρατα ὄντες ἐξορκίζονται, ἵνα ἐξομολογή σωνται. σὺ δέ, ὦ Καϊάφα, ἑώρας τὸν Ἰησοῦν ἑστῶτα καὶ χωρὶς ἐξορ κισμοῦ ἐπιτάσσοντα τοῖς δαίμοσι καὶ τοιαύτην ἐξουσίαν τοῖς μαθηταῖς χαρισάμενον. ἐπεὶ οὖν οὐ γνησίως αὐτὸν ἐπηρώτη σεν, ἀρνήσασθαι μὲν ἑαυτὸν οὐκ ἐδύνατο ὁ Χριστὸς υἱὸν εἶναι τοῦ θεοῦ, ἀλλ' οὐδὲ διὰ τὴν προπέτειαν τοῦ ἐρωτῶντος ἀπεκρίθη. δεικνὺς αὐτοῦ τὴν ἀσχημοσύνην (τὴν γύμνωσιν τῆς ψυχῆς) καὶ σύμβολον τοῦ διερρῆχθαι τῆς πα λαιᾶς ἀρχιερωσύνης τὸ ἔνδυμα. εἰ δὲ μηδεὶς δύναται εἰπεῖν «κύριον Ἰησοῦν, εἰ μὴ ἐν πνεύ ματι ἁγίῳ», «οὔπω» δὲ «ἦν πνεῦ μα ἅγιον, ὅτι Ἰησοῦς οὐδέπω ἐδοξάσθη», οὐχ οἷόν τε ἦν οὐδὲ Πέτρον ὁμολο γῆσαι, διὸ οὐδὲ ἐγκαλεῖται. πρὸς γοῦν τοὺς ὁμολογοῦντας λέγει ὁ σωτήρ· «οὐχ ὑμεῖς ἐστε οἱ λαλοῦν τες, ἀλλὰ τὸ πνεῦμα τοῦ θεοῦ τὸ λαλοῦν ἐν ὑμῖν». ἐν δὲ τῇ αὐλῇ τοῦ ἀποκτιννύντος γράμματος ἔτι ὢν καὶ ἐν Ἰουδαϊκαῖς παραδόσεσι καὶ ἐντάλ μασι καὶ διδασκαλίαις ἀνθρώπων οὐχ ὁμολογεῖ Χριστόν. τήρει δὲ ὅτι ἡ δευ τέρα ἄρνησις οὐκ ἔξω τοῦ πυλῶνος, ἀλλ' ἐν αὐτῷ. αἱ οὖν τρεῖς ἀρνήσεις ἐν νυκτὶ καὶ πρὶν ἐπιστῆναι τὸ ση μεῖον τῆς ἡμέρας τὸ διανιστᾶν ἐξ ὕπνου πεφυκός. τάχα δὲ εἰ μετ' ἀλεκτοροφωνίαν ἠρνεῖτο, ὅτε λέγεται «ἡ νὺξ προέκοψεν, ἡ δὲ ἡμέρα ἤγγι κεν», ἀσύγγνωστος ἦν.","english":"For the Lord did not say, \"I destroy the temple,\" but \"destroy,\" and he did not say \"destroy the temple of God,\" but \"destroy this temple,\" speaking of his own body, but the Jews received this utterance as false. An oath is one thing, exorcism another; for demons, being invisible spirits, are exorcised so that they may confess. But you, Caiaphas, saw Jesus standing and, without exorcism, commanding the demons, and granting such authority to his disciples. Since, therefore, he was not questioned genuinely, Christ could neither deny himself to be the son of God, nor did he answer on account of the rashness of the questioner, showing his indecency (the nakedness of his soul) and a symbol that the garment of the old high priesthood had been rent. But if no one can say \"Lord Jesus\" except in the Holy Spirit, and \"the Holy Spirit was not yet, because Jesus had not yet been glorified,\" it was not possible for Peter to confess either, for which reason he is not accused. Indeed, to those who confess, the Savior says, \"It is not you who speak, but the spirit of God speaking in you.\" But while still in the court of the killing letter and in Jewish traditions, commandments, and teachings of men, he does not confess Christ. Note, however, that the second denial is not outside the gate, but within it. The three denials, then, occur in the night and before the sign of day, which naturally rouses from sleep, has arrived. But if he had denied after the cockcrow, when it is said \"the night advanced, and the day drew near,\" he would have been unforgivable.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"λύσατε τὸν ναὸν τοῦτον","severity":"info","text":"Origen interprets Jesus' command 'destroy this temple' as referring to his own body, a metaphorical reading of a dominical saying not directly preserved in the canonical Gospels.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ἐξορκισμός","severity":"info","text":"Origen distinguishes exorcism (ἐξορκισμός) from oath (ὅρκος), noting that exorcism compels demons to confess, a technical distinction in early Christian practice.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"οὐχ ὑμεῖς ἐστε οἱ λαλοῦντες, ἀλλὰ τὸ πνεῦμα τοῦ θεοῦ τὸ λαλοῦν ἐν ὑμῖν","severity":"info","text":"This saying of the Savior is not a direct Gospel quotation but reflects Origen's adaptation of charismatic speech, possibly alluding to Matthew 10:20 or similar passages on inspired utterance.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἡ νὺξ προέκοψεν, ἡ δὲ ἡμέρα ἤγγικεν","severity":"info","text":"The phrase 'the night advanced, and the day drew near' echoes a narrative cue from the passion accounts, possibly from a lost source or a paraphrase of Matthew 27:1-2.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"αἱ οὖν τρεῖς ἀρνήσεις","severity":"info","text":"Origen structures Peter's three denials as a nocturnal sequence, with the second denial occurring inside the gate, emphasizing a progression in culpability before cockcrow.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"οὐδὲ Πέτρον ὁμολογῆσαι","severity":"info","text":"Origen excuses Peter's failure to confess Christ before the Passion by arguing the Holy Spirit was not yet operative, a theological justification for apostolic silence.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text has a conjectural reading (ὡς) in line 2, marked by the editor; the sense 'as if false' is assumed.","The phrase 'τὴν γύμνωσιν τῆς ψυχῆς' is parenthetical and may be a gloss on 'ἀσχημοσύνην'."],"confidence":"high","notes":[]},{"i":14,"ref":"p14","source":"τάχα δὲ καὶ ὁ «τὸ πνεῦμα τῆς χάριτος» ἐνυβρίσας οὐχ ἁρμόζει Πέτρῳ· οὐ γὰρ ἦν «πνεῦμα». ἀλλὰ καὶ ὁ γνοὺς τὸ «ἐγὼ δοῦλος σὸς καὶ υἱὸς τῆς παιδίσκης σου» ἔξω γίνεται τῆς ἀρνεῖσθαι Χριστὸν ποιούσης παιδίσκης. ὁ τοίνυν ἀκούσας τὸ «ἰδοὺ δὴ εὐλογεῖτε τὸν κύριον πάντες οἱ δοῦλοι κυρίου οἱ ἑστῶτες ἐν οἴκῳ κυρίου, ἐν αὐλαῖς οἴκου θεοῦ ἡμῶν» κτ ἵνα δὲ καὶ τῆς ἄλλης παιδίσκης ἀποστῶμεν, νοήσωμεν τὸ «ὡς ὀφθαλμοὶ παιδίσκης εἰς χεῖρας τῆς κυρίας αὐτῆς, οὕτως οἱ ὀφθαλ μοὶ ἡμῶν πρὸς κύριον τὸν θεὸν ἡμῶν». ἐν τούτοις ὁ Πέτρος ἐξελθὼν ἀπὸ τῶν ἀρνεῖσθαι ποιούν των αὐτὸν ἐκ τῆς ἐν τῷ ἡμαρτηκέναι πικρότητος πικροποιὸν ἐποιήσατο ἐν τῇ μετανοίᾳ τὸν κλαυθμόν. οἱ μὲν Χριστοῦ μα θηταὶ νυκτὸς σκανδαλίζονται, οὗτοι δὲ οὐκ ἐν σκότει προσέχοντες ( προσκόπτοντες ) διὰ τὸ περιέχον, ἀρχομένης δὲ αὐτοῖς ἡμέρας ἐν ἀπροσεξίᾳ ἁμαρτάνοντες οὐ συγ γνωστοί. πεπλάνηνται δὲ καὶ\n\nοἰόμενοι θανατώσαντες τὸν Ἰησοῦν σβέσαι αὐτοῦ τὴν διδασκαλίαν καὶ παύσειν τοὺς πιστεύοντας. αὐτοὶ μὲν οὖν ἔδησαν τὸν «λέγοντα τοῖς ἐν δεσμοῖς ἐξέλθετε» καὶ τοῖς πεπεδημένοις «λύεσθε», πληροῦντες τὴν λέγουσαν προφητείαν «δήσωμεν τὸν δίκαιον ὅτι δύσχρηστος ἡμῖν ἐστιν». αὐτὸς δὲ εἰπὼν «διαρρήξωμεν τοὺς δεσμοὺς αὐτῶν» λέγει καὶ τὰ ἑξῆς ἐν τῷ ψαλμῷ. ἀλλ' οὖν τὸ ἐν αὐτῷ λεῖμμα τῶν Χριστοῦ λόγων ἐνίκησε τὴν φιλαργυρίαν. διὸ οὐ μετὰ τὴν ἀνά στασιν αὐτοῦ οἷον ἐκβιαζόμενος, πρὸ δὲ τῆς ὑπὸ Πιλάτου κατακρίσεως τὴν μετάνοιαν δείκνυσιν. τάχα δὲ καὶ ἰδὼν τὸν Ἰησοῦν παραδοθέντα Πιλάτῳ ὑπεμνήσθη ὅτι καὶ τοῦτο εἰρήκει ὁ Ἰησοῦς καὶ ὅτι ἀναστήσεται.","english":"Perhaps also the one who insulted \"the spirit of grace\" is not fitting for Peter; for it was not \"spirit.\" But also the one who knew \"I am your slave and the son of your maidservant\" becomes outside the maidservant who causes the denial of Christ. Therefore the one who heard \"Behold now, bless the Lord, all you slaves of the Lord who stand in the house of the Lord, in the courts of the house of our God,\" etc. And so that we may also depart from the other maidservant, let us understand \"As the eyes of a maidservant toward the hands of her mistress, so are our eyes toward the Lord our God.\" In these things, Peter, having departed from those things that cause him to deny, from the bitterness in having sinned, made his weeping bitter-producing in repentance. The disciples of Christ are scandalized by night, but these, not in darkness paying attention (stumbling) because of the surrounding circumstances, but sinning through inattention at the beginning of their day, are not pardonable. They have also been deceived,\n\nthinking that by killing Jesus they would extinguish his teaching and stop those who believe. They themselves therefore bound the one \"saying to those in bonds, come out\" and to the fettered \"be loosed,\" fulfilling the prophecy that says \"Let us bind the righteous man because he is troublesome to us.\" But he, having said \"Let us break their bonds,\" says also the following in the psalm. Nevertheless, the remnant of Christ's words in him conquered his love of money. Therefore, not after his resurrection as if compelled, but before the condemnation by Pilate, he shows repentance. Perhaps also, having seen Jesus handed over to Pilate, he was reminded that Jesus had said this too and that he would rise.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τὸ πνεῦμα τῆς χάριτος","severity":"info","text":"Origen alludes to a scriptural phrase, likely from the New Testament, where 'the spirit of grace' is mentioned. The exact reference is uncertain but may echo passages about the Holy Spirit or grace.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐγὼ δοῦλος σὸς καὶ υἱὸς τῆς παιδίσκης σου","severity":"info","text":"This phrase is not a direct biblical quotation but may reflect a liturgical or traditional formula. Origen uses it to illustrate a denial of Christ, possibly referencing a maidservant figure from the Old Testament.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἰδοὺ δὴ εὐλογεῖτε τὸν κύριον πάντες οἱ δοῦλοι κυρίου οἱ ἑστῶτες ἐν οἴκῳ κυρίου, ἐν αὐλαῖς οἴκου θεοῦ ἡμῶν","severity":"info","text":"This appears to be a citation from a psalm or liturgical text, possibly Psalm 134 or a similar passage, though the exact source is not identified. Origen uses it to discuss slaves of the Lord.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὡς ὀφθαλμοὶ παιδίσκης εἰς χεῖρας τῆς κυρίας αὐτῆς, οὕτως οἱ ὀφθαλμοὶ ἡμῶν πρὸς κύριον τὸν θεὸν ἡμῶν","severity":"info","text":"This simile is not a direct biblical quotation but may be derived from a patristic or liturgical source. Origen uses it to illustrate the relationship between the believer and God.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"δήσωμεν τὸν δίκαιον ὅτι δύσχρηστος ἡμῖν ἐστιν","severity":"info","text":"This is a quotation from a psalm, likely Psalm 118 (LXX) or a similar passage, where the binding of a righteous man is mentioned. Origen applies it to the binding of Jesus by his opponents.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Πιλάτου","severity":"info","text":"Pontius Pilate is the Roman prefect who condemned Jesus to crucifixion. Origen references Pilate to situate the repentance of a figure (possibly Judas or another) before the condemnation.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'maidservant' and the figures who deny Christ is unclear; Origen may be referring to specific individuals or groups in early Christian tradition.","The exact scriptural sources for several quotations are not identified; they may be from apocryphal or liturgical texts.","The phrase 'the spirit of grace' is ambiguous; it may refer to the Holy Spirit or a specific grace-related concept."],"confidence":"medium","notes":[]},{"i":15,"ref":"p15","source":"ἀπήγξατο μὲν εἰ καὶ διαπύρως μετανοῶν, «ἀλλ' οὐ κατ' ἐπίγνωσιν»... ἴσως δὲ ᾠήθη προλαβὼν τὸν Ἰησοῦν τεθνηξόμενον καὶ ὑπαντήσας αὐτῷ ἱκετεύειν γυμνῇ τῇ ψυχῇ ὁμο λογῶν τὴν καθ' ἑαυτοῦ κρίσιν, ὡς δεχθῆναι αὐτοῦ τὴν ἐξομολόγησιν.... οὐδὲ μνησθεὶς μεθ' ὅσας περιστάσεις Ἰὼβ λέγει «εἰ γὰρ ὄφελον ἐμαυτὸν χειρώσασθαι ἢ δεηθείς γε ἑτέρου καὶ ποιήσει μοι τοῦτο», ἅτινα τὸ ὁπωσοῦν ἐξάγειν ἑαυτὸν τοῦ βίου ἀναιρεῖ. διὸ οὐ μετὰ τὴν ἀνάστασιν αὐτοῦ οἷον ἐκβιαζόμενος, πρὸ δὲ τῆς ὑπὸ Πιλάτου κατακρίσεως τὴν μετάνοιαν δείκνυσιν. ἐπειδὴ μήπω κατακέκριτο ὑπὸ Πιλάτου ὁ Ἰησοῦς, «ὁ παραδιδοὺς αὐτὸν» Ἰούδας οὐ νο μίζων θανάτου ψῆφον ἐξοίσειν κατ' αὐτοῦ τοὺς ἀρχιερεῖς καὶ προγνοὺς τοῦτο γεγονὸς ἐν συμβουλίῳ δυνάμει εἶδεν τὸν Ἰησοῦν δι' ὅλου κατα κριθέντα. ἤτοι ἐπὶ τὸν Ἰούδαν ἀναφέρεται τὸ «κατεκρίθη» αἰσθόμενον οἷον κακὸν ἦν ὑπὸ θεοῦ καταδικασθείς ἢ ὁ «μετὰ τὸ ψωμίον εἰσελθὼν εἰς αὐτὸν σατανᾶς», παρὼν αὐτῷ, ἕως Ἰησοῦς παρεδόθη Πιλάτῳ, «ἀπέστη ἀπ' αὐτοῦ ἕως καιροῦ», ὡς χωρῆσαι τὴν μεταμέλειαν... φησὶ δὲ «ἥμαρτον παραδοὺς αἷμα ἀθῷον» οἰόμενός τι ἀνύσειν. διὸ ἀκούσας ὅτι «τί πρὸς ἡμᾶς; σὺ ὄψει» ῥίπτει τὸ ἀργύριον καὶ ἀπάγχεται μὴ φέρων «τὴν περισσοτέραν λύπην». 248... καὶ γέγονε πνικτι κὸς καὶ ἀκάθαρτος ἀπομείναντος τῇ σαρκὶ τοῦ αἵματος. καὶ τάχα δευτέρῳ κακῷ «τῇ περισσοτέρᾳ λύπῃ» καταποθεὶς τοῦτο ποιεῖ, οὐ ζητήσας ὀρθῶς «τόπον μετανοίας»... ὅρα δὲ εἰ μεῖζόν τι περὶ τοῦ σωτῆρος ἐννοῶν ἐκεῖ ἔρριψε τὰ ἀργύρια. 250... ὁ δὲ Ἰησοῦς ἠρέμα ὑπαινιττόμενος τὸ ναὶ ὡς πάντων ἀνθρώπων βασιλεὺς ἔφη τὸ «σὺ λέγεις».","english":"He hanged himself, even if he repented fervently, \"but not with knowledge\"... Perhaps he thought he would anticipate Jesus, who was about to die, and meeting him, would supplicate with his soul naked, confessing the judgment against himself, so that his confession might be received... Nor did he remember, after so many trials, Job says, \"For if only I could lay hands on myself, or at least beg another and have him do this to me,\" which utterly forbids any way of removing oneself from life. Therefore, not after his resurrection, as if compelled, but before the condemnation by Pilate, he shows his repentance. Since Jesus had not yet been condemned by Pilate, \"the one who handed him over,\" Judas, not thinking that the high priests would bring a sentence of death against him, and foreseeing this had happened in the council, he saw in effect that Jesus was condemned entirely. Either the phrase \"he was condemned\" refers to Judas, perceiving what evil he had done, condemned by God, or \"Satan, after the morsel, entered into him,\" being present with him until Jesus was handed over to Pilate, \"departed from him for a time,\" so as to allow room for remorse... He says, \"I sinned in handing over innocent blood,\" thinking he would accomplish something. Therefore, hearing, \"What is it to us? You will see,\" he throws down the silver and hangs himself, unable to bear \"the excessive grief.\" 248... And he became strangled and unclean, the blood remaining in the flesh. And perhaps, consumed by a second evil, \"the excessive grief,\" he does this, not having rightly sought \"a place of repentance\"... But see if, conceiving something greater about the Savior, he threw down the silver there. 250... And Jesus, gently hinting at the \"yes\" as king of all men, said, \"You say it.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"εἰ γὰρ ὄφελον ἐμαυτὸν χειρώσασθαι ἢ δεηθείς γε ἑτέρου καὶ ποιήσει μοι τοῦτο","severity":"info","text":"Origen paraphrases Job's wish for self-destruction, likely from the Septuagint of Job, though the exact verse is not identified in the passage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"πνικτικός","severity":"info","text":"The Greek term πνικτικός means 'strangled' or 'suffocated', describing Judas's death and implying ritual impurity from blood retained in the corpse.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τὸ ἀργύριον","severity":"info","text":"The silver (τὸ ἀργύριον) refers to the thirty pieces of silver Judas received for betraying Jesus, a standard motif in early Christian tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ἤτοι ... ἢ","severity":"info","text":"Origen presents two alternative interpretations of Judas's condemnation: either Judas himself is condemned by God, or Satan, after entering Judas, departs to allow remorse.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ἀπήγξατο","severity":"info","text":"Origen's account of Judas's suicide by hanging is a rare early Christian elaboration, not found in canonical Gospels, and reflects later legendary development.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"248... 250...","severity":"caution","text":"The ellipses and numerals 248 and 250 likely indicate lacunae or section breaks in the manuscript transmission, leaving the continuity uncertain.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The referent of 'he' in the opening sentence is ambiguous: it could be Judas or another figure, but context strongly suggests Judas.","The phrase 'μετὰ τὸ ψωμίον' ('after the morsel') is unclear; it may refer to the Eucharist or a specific narrative detail not preserved."],"confidence":"medium","notes":[]},{"i":16,"ref":"p16","source":"ὡς ἐπὶ δημοσίῳ ἐγκλήματι παραδοθέντα αὐτὸν ἐρωτᾷ ὁ Πιλᾶτος λέγων «σὺ εἶ ὁ βασιλεὺς τῶν Ἰουδαίων;» ζητή σεις εἰ μυκτηρίζων ἢ ἀμφιβάλλων οὕτως ἐρωτᾷ. 251... ἐπεὶ ὁ μὲν ἀρχιερεὺς διστακτικῶς ἠρώτησε λέγων· «εἰπὲ ἡμῖν, εἰ σὺ εἶ ὁ Χριστός», Πιλᾶτος δὲ ἀποφαντικῶς. ὅρα δὲ εἰ μὴ τὸ μὲν «σὺ εἶπας» τῷ ἀρχιερεῖ λεγόμενον τὸν δισταγμὸν αὐτοῦ λεληθότως ἐλέγχει, τὸ δὲ «σὺ λέγεις» τῷ Πιλάτῳ τὴν ἀπό φασιν αὐτοῦ κυροῖ... διὰ τὸ ἀμετάτρεπτον αὐτῶν οὐδὲν αὐτοῖς ἀντιφθέγγεται, καλῶς δὲ οὐδὲ τῷ Πιλάτῳ ἀπεκρίθη, ὅτι ἀμφιβάλλει εἰ χρὴ αὐτὸν πρὸς τὰς ἀδίκους κατηγορίας ἀπολογεῖσθαι καὶ ὅτι διχογνώμων ἐστὶ περὶ αὐτόν. δῆλον γὰρ ἦν ὅτι, εἰ ἀπελογήσατο καὶ παρέστησεν ἑαυτὸν οὐδενὶ ἔνοχον ἐγκλήματι, ἀπέλυσεν ἂν ὁ δικαστὴς αὐτὸν λαβὼν ὁδὸν τοῦ χρηστὰ περὶ αὐτοῦ ἀποφήνασθαι· ὅθεν καὶ ὁ ἡγεμὼν «ἐθαύμαζεν» αὐτόν, πῶς δυ νάμενος εἰπεῖν πολλὰς ἀπολογίας ἐσιώπα... οὐχ ἁπλῶς δὲ θαυμάζει, ἀλλὰ καὶ «λίαν»· τάχα μὲν διὰ τὸ ἄτρεπτον αὐτοῦ καὶ ἀτάραχον πρὸς θάνατον καὶ τὸ ἐν τούτοις γαληνὸν τοῦ προσώπου, τάχα δὲ ἐθαύμαζε καὶ τὴν ὑπὲρ ἄνθρωπον μακροθυμίαν. εἰκὸς ἄρτι ὑποσπόνδων γενομένων Ῥωμαίοις Ἰουδαίων τὸν ( το`̣ ) κεχαρισμένον αὐτοῖς ἐν τῇ ἑορτῇ συγχωρεῖσθαι. καὶ Σαοὺλ δὲ συγχωρήσας τῷ λαῷ τὸν Ἰωνάθαν δηλοῖ πά τριον αὐτοῖς τὸ τοιοῦτο. παλαιοῖς δὲ πάνυ ἀντιγράφοις ἐντυχὼν εὗρον καὶ αὐτὸν τὸν Βαραββᾶν Ἰησοῦν λεγόμενον. οὕτως γοῦν εἶχεν ἡ τοῦ Πιλάτου πεῦσις ἐκεῖ· «τίνα θέλετε τῶν δύο ἀπολύσω ὑμῖν, Ἰησοῦν τὸν Βαραββᾶν ἢ Ἰησοῦν τὸν λεγόμενον Χριστόν;» 257 ὅτι γὰρ φθόνῳ παρεδόθη, καὶ Πιλάτῳ δῆλον ἦν.","english":"As in a public accusation, Pilate interrogates him who has been handed over, saying, \"Are you the king of the Jews?\" We must inquire whether he asks thus in mockery or in doubt. Since the high priest asked hesitantly, saying, \"Tell us if you are the Christ,\" but Pilate asked declaratively. Observe whether the phrase \"You have said it\" spoken to the high priest implicitly refutes his hesitation, while \"You say it\" spoken to Pilate confirms his declaration. Because of their unchangeable nature, he contradicts nothing to them; but rightly he did not even answer Pilate, because he is in doubt whether he ought to defend himself against the unjust accusations and because he is of two minds concerning him. For it was clear that if he had defended himself and shown himself guilty of no charge, the judge would have released him, having taken the path of pronouncing favorably about him; hence the governor \"marveled\" at him, how, though able to say many defenses, he remained silent. He does not merely marvel, but \"exceedingly\"; perhaps because of his unshaken and untroubled attitude toward death and the serenity of his face in these circumstances, but perhaps he also marveled at his superhuman patience. It is likely that, the Jews having recently become allies of the Romans, the one who was gratifying to them was released at the festival. And Saul, by releasing Jonathan to the people, shows that such a practice was ancestral to them. But having encountered very ancient manuscripts, I found that Barabbas himself was called Jesus. Thus, at any rate, Pilate's inquiry there ran: \"Whom of the two do you wish me to release to you, Jesus Barabbas or Jesus called Christ?\" For that he was handed over out of envy was clear even to Pilate.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"μυκτηρίζων ἢ ἀμφιβάλλων","severity":"info","text":"Origen distinguishes Pilate's question as either mocking or doubting, contrasting the high priest's hesitant inquiry with Pilate's declarative tone.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"σὺ εἶπας / σὺ λέγεις","severity":"info","text":"Origen contrasts Jesus' responses to the high priest ('You have said it') and to Pilate ('You say it'), interpreting them as implicit refutation and confirmation respectively.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ὑποσπόνδων γενομένων Ῥωμαίοις Ἰουδαίων","severity":"info","text":"Origen notes that the Jews had recently become allies of the Romans, which may explain the release of a prisoner at the festival.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"παλαιοῖς δὲ πάνυ ἀντιγράφοις ἐντυχὼν εὗρον καὶ αὐτὸν τὸν Βαραββᾶν Ἰησοῦν λεγόμενον","severity":"info","text":"Origen reports finding in very ancient manuscripts that Barabbas himself was called Jesus, citing a variant reading of Pilate's question.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Σαοὺλ δὲ συγχωρήσας τῷ λαῷ τὸν Ἰωνάθαν","severity":"info","text":"Origen draws a parallel to Saul releasing Jonathan to the people, suggesting such a practice was ancestral among the Jews.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"τὸ μὲν «σὺ εἶπας» τῷ ἀρχιερεῖ λεγόμενον","severity":"caution","text":"The distinction between 'σὺ εἶπας' and 'σὺ λέγεις' may reflect Origen's interpretive reading rather than a clear textual variant in the Gospels.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact wording of Pilate's question in the variant manuscripts is uncertain; Origen cites a version with 'Jesus Barabbas' but does not specify which manuscripts."],"confidence":"high","notes":[]},{"i":17,"ref":"p17","source":"ἄλλως τε δὲ προνοίας ἔργον τὸ ὄναρ, οὐ λεγόμενον μὲν τί ἦν, δεικνύον δὲ ὅτι οὐχ ἵνα μὴ πάθῃ ὁ Ἰησοῦς\n\nἐδείχθη, ἀλλ' ἵνα σωθῇ ἡ γυνή. μακαρία δὲ ἀπέχουσα ἐν ὀνείροις τὸ παθεῖν, ἵνα μὴ ὑπερπάθῃ. εἰ δὲ σύμβολόν ἐστιν αὕτη τῆς ποτε ὑπὸ Πιλάτου κυριευομένης ἀπὸ τῶν ἐθνῶν ἐκκλησίας καὶ οὐκέτι οὔσης αὐτῷ ὑποχειρίου διὰ τὴν εἰς Χριστὸν πίστιν, ζητήσεις· ἀλλόφυλος γὰρ ἡ γυνή. ὡς ἀφοσιούμενος τὸ πρᾶγμα τοῦτο ἐποίησεν ὁ Πιλᾶτος δίκαιον λέγων τὸν σωτῆρα. παρὰ δὲ τὰ νῦν ἔθη Ῥωμαίων ἐνίψατο τὰς χεῖρας, ἴσως Ἰουδαϊκὸν ἔθος ποιῶν. εἰκὸς δὲ κατ' ἀρχὰς τῆς Ῥωμαϊκῆς βασιλείας τὴν στρατιωτικὴν ἐπιστήμην οὔπω τὴν πρέπουσαν τάξιν ἔχειν, διὸ παρὰ τὰ νῦν κλ Ῥωμαίων ἔθη συνάγεται ἐπ' αὐτὸν ἡ σπεῖρα καὶ ποιεῖ τὰ γεγραμμένα, διὰ τὸ ἀκοῦσαι αὐτὸν βασιλέα χλευαστικῶς ταῦτα ποιοῦντες. εἰ δὲ ἡ σπεῖρα σύμβολον τῆς στρατιᾶς τοῦ πονηροῦ καὶ εἰ ὑπὸ τῶν ἀοράτων βασιλειῶν ἐνηργοῦντο (#5 ταῦτα ) ἀγνοουσῶν τὴν οἰκο νομίαν, ζητήσεις· «εἰ γὰρ ἔγνωσαν, οὐκ ἂν τὸν κύριον τῆς δόξης ἐσταύρωσαν» φησὶν ὁ ἀπόστολος. μὴ νοοῦντες ἃ ἐποίουν. ὁ «στέφανος» δὲ ὁ «ἐξ ἀκανθῶν» αἱ ὑπὸ μεριμνῶν τοῦ βίου συμφυεῖσαι ἁμαρτίαι, ἃς ἀναλίσκει τῇ ἑαυτοῦ κεφαλῇ ὡς θεός. ἣν λαβὼν ἀφ' ἡμῶν ὁ Χριστὸς αὐτὸς μὲν οὐκ ἐβλάβη, ἐποίησε δὲ ἰσχυράν, πολὺ τῆς προτέρας στερροτέραν. ἀντέδωκε δὲ ἡμῖν σκῆπτρον οὐρανῶν βασιλείας. κατὰ μὲν τοὺς τρεῖς Σίμων βαστάζων ἀναφέρεται τὸν Ἰησοῦ σταυρόν, κατὰ δὲ Ἰωάννην ἑαυτῷ βαστάζων ὁ Ἰησοῦς αὐτόν.","english":"Moreover, the dream is a work of providence, not spoken of as to what it was, but showing that it was not so that Jesus would not suffer that it was shown, but so that the woman might be saved. Blessed is she who, in dreams, receives suffering so as not to suffer excessively. If this woman is a symbol of the church once ruled by Pilate from the nations and no longer subject to him because of faith in Christ, you will inquire; for the woman is of foreign race. Pilate did this as if discharging the matter, declaring the Savior righteous. Contrary to the current customs of the Romans, he washed his hands, perhaps performing a Jewish custom. It is likely that at the beginning of the Roman empire, military science did not yet have the proper order, so contrary to the current customs of the Romans, the cohort gathers against him and does the things recorded, doing these things mockingly because they heard him called king. If the cohort is a symbol of the army of the evil one, and if these things were set in motion by the invisible kingdoms, ignorant of the economy, you will inquire; \"For if they had known, they would not have crucified the Lord of glory,\" says the apostle, not understanding what they were doing. The \"crown\" of \"thorns\" are the sins grown together from the cares of life, which he consumes with his own head as God. Taking it from us, Christ himself was not harmed, but made it strong, much more robust than before. He gave back to us a scepter of the kingdom of the heavens. According to the three, Simon carries the cross bearing Jesus up; according to John, Jesus carries it himself.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ἄλλως τε δὲ προνοίας ἔργον τὸ ὄναρ","severity":"info","text":"Origen interprets the dream as providential, not to prevent Jesus' suffering but to save the woman, a reading that subordinates the historical event to a soteriological purpose.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"σύμβολον","severity":"info","text":"The woman is a symbol (σύμβολον) of the church once ruled by Pilate from the nations, now freed by faith in Christ; this allegorical move is typical of Origen's exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"εἰ γὰρ ἔγνωσαν, οὐκ ἂν τὸν κύριον τῆς δόξης ἐσταύρωσαν","severity":"info","text":"Origen quotes 1 Corinthians 2:8 (allusion to 'Lord of glory') to argue that the spiritual powers acted in ignorance of the divine economy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"παρὰ δὲ τὰ νῦν ἔθη Ῥωμαίων ἐνίψατο τὰς χεῖρας","severity":"info","text":"Pilate washing his hands is noted as contrary to Roman custom, possibly a Jewish practice; Origen suggests early imperial military discipline was not yet standardized.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"κατὰ μὲν τοὺς τρεῖς Σίμων βαστάζων ... κατὰ δὲ Ἰωάννην","severity":"info","text":"Origen contrasts the Synoptic tradition (Simon carrying the cross) with John (Jesus carrying it himself), highlighting a textual discrepancy he does not resolve.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ὁ «στέφανος» δὲ ὁ «ἐξ ἀκανθῶν»","severity":"info","text":"The crown of thorns is allegorized as sins from life's cares, consumed by Christ's head; this spiritual reading influenced later patristic and medieval interpretations.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'οὐ λεγόμενον μὲν τί ἦν' is ambiguous: it may mean the dream's content was not described, or that its purpose was not stated. The reading taken follows the English draft's sense of 'not spoken of as to what it was'.","The referent of 'αὕτη' (this woman) is unclear: it could be a specific figure from the Gospel narrative or a generic type; Origen treats her as a symbol of the gentile church."],"confidence":"high","notes":[]},{"i":18,"ref":"p18","source":"εἰ δὲ γέγονε κατὰ τὸ ῥητὸν ἀμ φότερα, ζητήσεις, καὶ τί πρότερον, πότερον τὸ τέλος τοῦ βαστάζειν τὸν σταυρὸν Ἰησοῦς ἔλαβεν ἢ Σίμων· εἰκὸς γὰρ μηδενὸς θελήσαντος βαστά σαι τὸν σταυρὸν οὗτος ἔσωθεν πρῶ τον ἐβάστασεν αὐτόν, ἐν δὲ τῇ ὁδῷ ἐπέθηκαν αὐτὸν ἐπὶ Σίμωνα, οὐ συντυχικῶς μὲν ἀγγαρευθέντα, προορισθέντα δὲ ὑπὸ θεοῦ διακονῆσαι τῷ σταυρῷ Ἰησοῦ, ἐν ᾧ «κόσμος ἐσταύρωται» τοῖς ἁγίοις «καὶ» οἱ ἅγιοι «κόσμῳ». ἐπεὶ δὲ Κυρήνη τῆς Πενταπόλεώς ἐστιν, τροπικῶς φασιν τὰς εʹ αἰσθήσεις βαστάζειν τὸν τῆς οἰκο νομίας σταυρόν. καὶ ἐπεὶ Σίμων ἑρμηνεύεται ΥΠΑΚΟΗ, ὁ τῆς ὑπακοῆς ἐπώνυμος αἴρει αὐτόν. περὶ τοῦ κρανίου τόπου ἦλθεν εἰς ἐμέ, ὅτι Ἑβραῖοι παραδιδόασι τὸ σῶμα τοῦ Ἀδὰμ ἐκεῖ τετάφθαι, ἵν' ἐπεὶ ἐν τῷ Ἀδὰμ πάντες ἀποθνῄσκομεν, ἀναστῇ μὲν ὁ Ἀδάμ, ἐν Χριστῷ δὲ πάντες ζῳοποιηθῶμεν. τὸν γὰρ οἶνον μετὰ χολῆς ἔφη Ματθαῖος γευσάμενον μὴ θελῆσαι πιεῖν, μὴ γεύσασθαι δὲ τὴν ἀρχὴν ἐσμυρνισμένον οἶνον Μᾶρκος. 270. ὁ μὲν Ματθαῖος παρατρέχων εἶπεν ὅτι καὶ οἱ συσταυρωθέντες ὠνείδιζον αὐτόν· ἀκριβέστερον δὲ οὗτος–ὥσπερ καὶ ἐπηγγείλατο– ἐξηγούμενος ἕνα φησὶν εἶναι τὸν βλασφημήσαντα, τὸν δ' ἕτερον ἐπιτιμᾶν αὐτῷ. εἰκὸς δὲ καὶ κατὰ μὲν τὴν ἀρχὴν ἀμφοτέρους ὠνειδικέναι, ὕστερον δὲ τὸν ἕτερον μεταβεβληκέναι ἐπὶ τὸ πιστεῦσαι αὐτῷ, ὑπομνησθέντα τε ὧν ἐποίει σημείων καὶ ἰδόντα ἀρχόμενον σκοτίζεσθαι τὸν ἀέρα. ὅρα δὲ εἰ ὁ σῳζόμενος λῃστὴς σύμβολόν ἐστιν τῶν μετὰ ἁμαρτίας εἰς Ἰησοῦν πιστευσάντων καὶ λεγόντων·","english":"If both things happened literally, you will inquire, and which came first, whether Jesus received the end of bearing the cross or Simon did. For it is likely that, since no one was willing to bear the cross, this man from within first bore it, but on the road they placed it upon Simon, not by chance as one impressed into service, but predestined by God to minister to the cross of Jesus, in which \"the world is crucified\" for the saints and the saints \"for the world.\" Since Cyrene is in the Pentapolis, they say tropically that the five senses bear the cross of the economy. And since Simon is interpreted as OBEDIENCE, the one named after obedience takes it up. Concerning the place of the skull, it came to me that the Hebrews transmit that the body of Adam was buried there, so that, since in Adam we all die, Adam might rise, and in Christ we might all be made alive. For Matthew said that, having tasted the wine with gall, he did not wish to drink, but Mark said that he did not even taste the wine mixed with myrrh at the beginning. 270. Matthew, passing over it, said that even those crucified with him reviled him; but this one, more accurately—as he also promised—expounding, says that one was the blasphemer, and the other rebukes him. It is likely that at the beginning both reviled him, but later the other changed to believing in him, reminded of the signs he performed and seeing the air beginning to darken. But see if the saved thief is a symbol of those who, after sin, believed in Jesus and say:","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"Σίμων","severity":"info","text":"Origen etymologizes Σίμων as ὑπακοή (obedience), linking the name to the Simon who carries the cross. This reflects a common patristic practice of reading names as theological signifiers.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Κυρήνη","severity":"info","text":"Cyrene was a city in the Pentapolis, a region of five cities in Cyrenaica (North Africa). Origen uses this geographical detail to introduce a tropological reading: the five senses bear the cross of the economy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"κόσμος ἐσταύρωται","severity":"info","text":"The phrase 'the world is crucified' for the saints and the saints 'for the world' echoes Paul's language of cosmic crucifixion (cf. Gal 6:14, 2 Cor 5:4). Origen applies it to the cross as a symbol of reciprocal sanctification.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ἑβραῖοι παραδιδόασι","severity":"info","text":"Origen reports a Jewish tradition that Adam's body was buried at Golgotha (the place of the skull). This tradition, later widespread in Christian exegesis, connects Christ's death to Adam's resurrection and universal salvation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Ματθαῖος ... Μᾶρκος","severity":"info","text":"Origen notes a discrepancy between Matthew (wine with gall, tasted but not drunk) and Mark (wine with myrrh, not even tasted). This reflects his awareness of synoptic variation and his method of harmonizing through literal and allegorical reading.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ὁ σῳζόμενος λῃστὴς","severity":"info","text":"Origen concludes with a symbolic reading: the saved thief represents those who sin but later believe in Jesus. This unit transitions from narrative detail to typological interpretation, a common structural move in Origen's commentary.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'εἰ δὲ γέγονε κατὰ τὸ ῥητὸν ἀμφότερα' leaves open whether Origen affirms both literal and allegorical readings or only one; the translation takes it as 'if both things happened literally'.","The identity of 'οὗτος' (this one) in the comparison of Matthew and Mark is ambiguous; it may refer to Mark or to a more accurate evangelist; the translation assumes Mark."],"confidence":"high","notes":[]},{"i":19,"ref":"p19","source":"«Χριστῷ συνεσταύρωμαι», συμμορφιζομένων τῷ θανάτῳ αὐτοῦ, οἳ καὶ τῆς ἐν παραδείσῳ καταξιοῦνται διατριβῆς διὰ τὸ εἰρηκέναι τὸν κύριον τὸ «σήμερον μετ' ἐμοῦ ἔσῃ ἐν τῷ παραδείσῳ». τότε γὰρ γίνονται ἐκλείψεις ὅτε πλησιάσωσιν ἀλλήλοις οἱ δύο οὗτοι φωστῆρες. γίνεται γὰρ ἔκλειψις ἡλίου, συνόδῳ ὑποδραμούσης αὐτὸν σελήνης, οὐ πανσελήνῳ ὅτε διάμετρός ἐστι τῇ σελήνῃ. καὶ Φλέγων δέ τις παρ' Ἕλλησι φιλόσοφος μέμνηται τούτου τοῦ σκότους κτ Ματθαῖός τε καὶ Μᾶρκος οὔτε ἥλιον οὔτε ἔκλειψιν ὠνόμασαν, Λουκᾶς δὲ... ὥσπερ ἡ περὶ τὴν Ἰουδαίαν γῆ καὶ αἱ πέτραι καὶ τὰ μνημεῖα. πολλαχοῦ γὰρ ἡ γραφὴ πᾶσαν γῆν τὴν Ἰουδαίαν ὀνομάζει... εἴτε σκοτεινῆς νεφέλης ἢ νεφῶν ὑποδραμουσῶν τὰς φθανούσας ἐπὶ τὴν Ἰουδαίαν γῆν ἡλιακὰς ἀκτῖνας ἢ τοῦ ἐκεῖσε ἀέρος παχυνθέντος συμπαθοῦντος καὶ αὐτοῦ τῷ γεγονότι... ὅτε «τοῖς Αἰγυπτίοις πεπολέμηκε δι' αὐτούς». 277... καὶ ἐπεὶ ἐν τῇ ἕκτῃ ἡμέρᾳ γεγένηται ὁ ἄνθρωπος, καὶ εἰκὸς τὸν ἄνθρωπον τῇ ἕκτῃ ὥρᾳ ἐσφάλθαι, τάχα διὰ τοῦτο ὁ ὑπὲρ σωτηρίας ἀνθρώπων πάσχων ὥρᾳ ἕκτῃ ἐκρεμάσθη (#5 τῆς ἕκτης ἡμέρας ἕκτῃ","english":"I am crucified with Christ, being conformed to his death, who also are deemed worthy of the sojourn in paradise because the Lord said, \"Today you will be with me in paradise.\" For eclipses occur when these two luminaries approach each other. For an eclipse of the sun occurs when the moon runs under it at conjunction, not at full moon when the moon is opposite. And a certain Phlegon among the Greek philosophers mentions this darkness, but Matthew and Mark named neither sun nor eclipse, while Luke... just as the land around Judea and the rocks and the tombs. For in many places scripture calls all the land of Judea \"land\"... whether of a dark cloud or clouds running under the sun's rays reaching the land of Judea, or of the air there having become thick, sympathizing also itself with what had happened... when \"he made war against the Egyptians because of them.\" 277... And since man was created on the sixth day, and it is likely that man erred at the sixth hour, perhaps for this reason the one suffering for the salvation of men was hung at the sixth hour (of the sixth day at the sixth","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"σήμερον μετ' ἐμοῦ ἔσῃ ἐν τῷ παραδείσῳ","severity":"info","text":"Origen quotes Jesus' promise to the penitent thief, a saying not found in the canonical Gospels but known from early Christian tradition and Gospel of Nicodemus.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Φλέγων δέ τις παρ' Ἕλλησι φιλόσοφος","severity":"info","text":"Phlegon of Tralles, a second-century Greek historian, is cited by Origen as a non-Christian witness to the darkness at Jesus' crucifixion. Origen's use of Phlegon is known from other works (e.g., Contra Celsum).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"ἐκλείψεις","severity":"info","text":"Origen interprets the darkness at the crucifixion as an eclipse, but distinguishes it from a natural solar eclipse by noting it occurred at conjunction, not opposition, and that the synoptic evangelists avoid the terms 'sun' and 'eclipse'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage shifts abruptly from the thief's paradise saying to a scientific discussion of eclipses, then to Phlegon, the evangelists' terminology, and the sixth hour. This suggests a lacuna or a series of exegetical notes.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"277","severity":"caution","text":"The number '277' appears in the Greek text, likely a page or section reference from the manuscript tradition, not part of Origen's original argument. Its presence indicates a scribal or editorial insertion.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τοῖς Αἰγυπτίοις πεπολέμηκε δι' αὐτούς","severity":"info","text":"This phrase echoes Old Testament accounts of God fighting for Israel against Egypt (e.g., Exodus 14:14), used by Origen to draw a typological parallel between the darkness at the crucifixion and the plagues of Egypt.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text is fragmentary after 'Λουκᾶς δέ...' and before 'εἴτε σκοτεινῆς νεφέλης', with likely lacunae. The reference to '277' is unclear in function. The phrase 'τοῖς Αἰγυπτίοις πεπολέμηκε δι' αὐτούς' lacks a clear subject and context."],"confidence":"medium","notes":[]},{"i":20,"ref":"p20","source":"ἡμέρᾳ καὶ ἕκτῃ ὥρᾳ ) εἰκὼν δὲ τὸ σκότος τοῦ σκοτίζεσθαι τοὺς ἐπιβαλόντας χεῖρα τῷ φωτί· ὡς γὰρ Αἰγυπτίοις σκότος καὶ τοῖς υἱοῖς Ἰσραὴλ φῶς, οὕτω καὶ νῦν τῇ μὲν ἐκκλησίᾳ φῶς, τοῖς δὲ Ἰουδαίοις σκότος τριῶν ὡρῶν, φωτὸς πατρικοῦ, ἀπαυγάσματος Χριστοῦ, ἐλλάμψεως ἁγίου πνεύματος. ἡ δὲ φωνή ἐστιν αὕτη· «πάτερ, εἰς χεῖράς σου παρατίθημι τὸ πνεῦμά μου». ἀλλ' ἕως μὲν οὔπω τῆς ἡμετέρας ὑπεραθλήσας ζωῆς τὸν τῆς σαρκὸς θάνατον ὑπέμεινεν ὁ Χριστός, ἥπλωτό πως ἔτι τὸ καταπέτασμα. ἐπεὶ δὲ καὶ «πέτρα ὁ Χριστός», καὶ οἱ μιμηταὶ αὐτοῦ ἀπόστολοι καὶ προφῆται πέτραι ὀνομάζονται... «ἐποικοδομηθέντες ἐπὶ τῷ θεμελίῳ τῶν ἀποστόλων καὶ προφητῶν, ὄντος ἀκρογωνιαίου Ἰησοῦ Χριστοῦ». καὶ νῦν δὲ ἡ καταλιποῦσα τὴν ΚΑΤΑΚΥΛΙΣΤΙΚΗΝ καὶ ΑΣΤΑΤΟΝ Γαλιλαίαν ψυχὴ καὶ ἑπομένη τῷ λόγῳ καὶ ποιοῦσα τὰ προσταττόμενα ὁρᾷ κατὰ ἀλήθειαν καὶ τὴν νεκρότητα τοῦ σώματος Ἰησοῦ καὶ τὸν τρόπον τοῦ μετ' εὐχῆς αὐτὸν παραθέσθαι τὸ πνεῦμα τῷ πατρί... πολλῶν δὲ οὐσῶν καὶ ἄλλων γυναικῶν κατ' ἐξοχὴν αὗται ὠνομάσθησαν αἱ μᾶλλον θεωροῦσαι καὶ διακονοῦσαι καὶ κρεῖττον ἀκολουθοῦσαι· ἡ ἀπὸ τοῦ μεγαλυσμοῦ Μαρία (Μάγδαλα γὰρ ΜΕΓΑΛΥΣΜΟΣ ἑρμηνεύεται) καὶ ἡ τῶν ἐπωνύμων τῶν πατριαρχῶν μήτηρ, τοῦ ΠΤΕΡΝΙΣΑΝΤΟΣ τὸν ἀδελφόν, καὶ ἐφ' ᾧ γεννηθέντι λέγει ἡ μήτηρ «προσθέτω μοι ὁ θεὸς υἱὸν ἕτερον», καὶ ἡ τῶν ΥΙΩΝ ΤΗΣ ΒΡΟΝΤΗΣ μήτηρ ὀνομαζομένη (#5 παρὰ Μάρκῳ Β ) Σαλώμη ὅ ἐστιν ΕΙΡΗΝΗ 295 τέλος δὲ τῶν καταλιπόντων τὴν Γαλιλαίαν τῶν ἐθνῶν καὶ ἀκολουθούντων Ἰησοῦ τὸ μὴ μόνον ἀναβαίνειν εἰς Ἱερουσαλήμ, ἀλλὰ καὶ σὺν αὐτῷ.","english":"day and the sixth hour) and the darkness is an image of the darkening of those who laid hands on the light. For just as there was darkness for the Egyptians and light for the sons of Israel, so now there is light for the church and darkness for the Jews of three hours—of the paternal light, the radiance of Christ, the illumination of the Holy Spirit. And this is the voice: \"Father, into your hands I commend my spirit.\" But until Christ, having struggled on behalf of our life, underwent the death of the flesh, the veil was still somehow spread. And since \"Christ is a rock,\" his imitators the apostles and prophets are also called rocks, \"having been built upon the foundation of the apostles and prophets, with Jesus Christ being the cornerstone.\" And now the soul that has left the rolling and unstable Galilee and follows the word and does what is commanded truly sees both the deadness of the body of Jesus and the manner in which he, with prayer, commends his spirit to the Father. And although there are many other women, these were named preeminently as those who see more, serve, and follow better: Mary from the Magnification (for Magdala is interpreted as \"Magnification\") and the mother of the eponymous patriarchs, of the one who tripped his brother, and at whose birth the mother says, \"May God add another son for me,\" and the mother called the mother of the Sons of Thunder (in Mark B #5) Salome, which is \"Peace.\" And the end of those who left the Galilee of the nations and followed Jesus is not only to go up to Jerusalem but also to be with him.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"Μεγαλυσμός","severity":"info","text":"Origen interprets Magdala as 'Magnification' (Μεγαλυσμός), a symbolic etymology linking Mary Magdalene to the concept of greatness or glorification.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"Σαλώμη","severity":"info","text":"Salome is glossed as Εἰρήνη ('Peace'), and identified as the mother of the 'Sons of Thunder' (James and John), a tradition found in some early Christian sources.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"πάτερ, εἰς χεῖράς σου παρατίθημι τὸ πνεῦμά μου","severity":"info","text":"This saying, 'Father, into your hands I commend my spirit,' is not a direct Gospel quotation but reflects the final words of Jesus as transmitted in some early Christian traditions (cf. Luke 23:46; John 19:30).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"πέτρα ὁ Χριστός","severity":"info","text":"The phrase 'Christ is a rock' alludes to 1 Corinthians 10:4 (or similar Pauline imagery), and the subsequent reference to apostles and prophets as rocks built on the cornerstone echoes Ephesians 2:20.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Γαλιλαίαν","severity":"info","text":"Galilee is described as 'rolling and unstable' (ΚΑΤΑΚΥΛΙΣΤΙΚΗΝ καὶ ΑΣΤΑΤΟΝ), a moral-spiritual characterization common in Origen's allegorical exegesis, contrasting the transient with the stability of Jerusalem.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"τριῶν ὡρῶν","severity":"info","text":"The three hours of darkness are interpreted as the paternal light, Christ's radiance, and the Holy Spirit's illumination, a Trinitarian reading that reflects Origen's theological framework.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τῶν ἐπωνύμων τῶν πατριαρχῶν μήτηρ' is ambiguous: it may refer to the mother of the patriarchs (i.e., Jacob/Israel) or to a specific matriarch; the translation opts for 'mother of the eponymous patriarchs'.","The reference to 'the one who tripped his brother' (ΠΤΕΡΝΙΣΑΝΤΟΣ) likely alludes to Jacob (who supplanted Esau), but the identification is not explicit.","The phrase 'παρὰ Μάρκῳ Β' is unclear; it may denote a specific manuscript or section of Mark's Gospel, but the source is not identified."],"confidence":"medium","notes":[]}]}