{"slug":"khazarzar-origenes-fragmenta-in-evangelium-matthaei","id":"greek:khazarzar:khazarzar-origenes-fragmenta-in-evangelium-matthaei","title":"Fragmenta in evangelium Matthaei","title_source":"Fragmenta 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":"2026-11-15T06:29:24Z","cost_usd":0.002037},"source":{"registry_id":"greek:khazarzar:khazarzar-origenes-fragmenta-in-evangelium-matthaei","work_id":"khazarzar-origenes-fragmenta-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/Fragmenta%20in%20evangelium%20Matthaei.pdf"},"stats":{"passages":3,"english_words":635,"coptic_letters":0,"source_letters":2385,"commentary_units":17,"commentary_kinds":6,"derived_notes":0,"ambiguities":4,"work_notes":5,"external_links":0,"timeline":5},"summary":{"work":"khazarzar-origenes-fragmenta-in-evangelium-matthaei","abstract":"The Fragmenta in evangelium Matthaei are surviving excerpts from Origen's lost commentary on the Gospel of Matthew, composed in Caesarea after 244 CE. Preserved only in Byzantine catenae and florilegia, these fragments were selected by later compilers for doctrinal and liturgical purposes, not representing Origen's full exegetical argument. The text discusses topics such as the rejection of metensomatosis (transmigration of souls), which Origen opposes as incompatible with Christian eschatology and apostolic tradition. The edition by khazarzar relies on J. A. Cramer's 1844 text and later catena supplements but lacks manuscript sigla or critical apparatus, limiting verification of individual fragments.","historical_context":"Origen composed his commentary on Matthew in Caesarea Maritima, likely after 244 CE, during his mature period as a Christian scholar and teacher. The work reflects his allegorical exegetical method and engagement with contemporary philosophical and theological debates, including polemics against Gnostic and Platonic theories of soul transmigration. The commentary was originally a continuous text, but no complete manuscript survives; it is known only through excerpts in Byzantine catenae and florilegia, compiled primarily for liturgical use. These compilers selected passages that aligned with orthodox doctrine and moral instruction, omitting Origen's more speculative or controversial arguments. The transmission history is thus fragmentary and mediated by later theological interests, with the earliest surviving witnesses dating from the 6th to 10th centuries. The khazarzar edition, based on Cramer's 1844 edition and unspecified catena manuscripts, provides no critical apparatus, making it difficult to assess the textual basis of individual fragments.","significance":"These fragments are crucial for understanding Origen's mature exegesis of Matthew and his engagement with eschatological and philosophical issues, particularly his rejection of metensomatosis. They also illustrate the selective transmission of Origen's works through Byzantine catenae, reflecting later doctrinal priorities. The fragments contribute to the study of early Christian polemics against Platonic and Gnostic ideas and the development of Christian eschatology.","timeline":[{"date":"after 244 CE","event":"Origen composes the commentary on Matthew in Caesarea."},{"date":"3rd–4th c.","event":"The commentary circulates in Greek, but no complete manuscript survives."},{"date":"6th–10th c.","event":"Byzantine catenists excerpt the commentary for liturgical and doctrinal use."},{"date":"1844","event":"J. A. Cramer publishes an edition of the fragments based on catena manuscripts."},{"date":"20th–21st c.","event":"Khazarzar edition reproduces Cramer's text with supplements, lacking critical apparatus."}],"relations":[{"work":"Commentary on Matthew (original work)","relation":"These fragments are excerpts from this lost commentary.","key":"","label":null,"url":null},{"work":"Eusebius, Historia Ecclesiastica","relation":"Provides notice of Origen's commentary and its dating.","key":"","label":null,"url":null},{"work":"Plato, Phaedo","relation":"Origen engages with Platonic theories of metensomatosis, which he rejects.","key":"","label":null,"url":null},{"work":"Gnostic texts (e.g., Apocryphon of John)","relation":"Origen polemicizes against Gnostic transmigration ideas.","key":"","label":null,"url":null},{"work":"Catenae (Byzantine biblical commentaries)","relation":"The fragments are preserved in these compilations.","key":"","label":null,"url":null}],"external_links":[],"cautions":["The fragments survive only in catenae and florilegia; no continuous manuscript of Origen's commentary on Matthew exists.","The dating of the commentary to after 244 CE rests on internal references and Eusebius's notice, but is not precisely fixed.","The khazarzar edition provides no apparatus criticus or manuscript sigla; the reader cannot verify the textual basis of individual fragments.","The selection of fragments reflects the doctrinal and moral interests of Byzantine compilers, not Origen's full argument."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000493,"generated":"2026-11-15T06:29:24Z"},"links":[{"kind":"source","label":"Patrologia Graeca text (khazarzar mirror)","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Origenes_PG%2011-17/Fragmenta%20in%20evangelium%20Matthaei.pdf"}],"checks":{"work":"khazarzar-origenes-fragmenta-in-evangelium-matthaei","status":"pass","blocking":[],"warnings":[],"stats":{"passages":3,"translated":3,"commentary_passages":3,"commentary_units":17,"english_words":635,"source_letters":2385,"commentary_kinds":6},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"transmission","kind":"transmission","basis":"text","lemma":"","severity":"caution","text":"The fragments survive only in catenae and later florilegia; no continuous manuscript of Origen’s commentary on Matthew exists.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"background","lemma":"","severity":"info","text":"Origen composed this commentary in Caesarea, likely after 244 CE, as part of his mature exegetical work. The dating rests on internal references and Eusebius’s notice.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"These fragments were excerpted by later Byzantine catenists, especially for liturgical use. Their selection reflects doctrinal and moral interests of the compilers, not Origen’s full argument.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"The khazarzar edition provides no apparatus criticus or manuscript sigla; the reader cannot verify the textual basis of individual fragments.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The edition is based on the text of J. A. Cramer (1844) and later supplements from catena manuscripts, but no specific manuscript witnesses are cited.","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: 3 narrative."},{"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":3},"term_index":[],"citations":{},"segments":[{"i":1,"ref":"p1","source":"4 _2_ _ _̓_Ε_ν_ _τ_ο_ύ_τ_ο_ι_ς_ _ _̓_Η_λ_ί_α_ς_ _ο_ὐ_χ_ _ἡ_ _ψ_υ_χ_ὴ δοκεῖ μοι λέγεσθαι, ἵνα μὴ ἐμ πίπτω εἰς τὸ ἀλλότριον τῆς ἐκ κλησίας τοῦ θεοῦ περὶ τῆς μετ ενσωματώσεως δόγμα, οὔτε παραδιδόμενον ὑπὸ τῶν ἀποστόλων οὔτε ἐμφαινόμενόν που τῶν γραφῶν· καὶ γὰρ ἐναντίον ἐστὶ τῷ «τὰ βλεπόμενα πρόσκαιρα» εἶναι καὶ συντέλειαν πείσεσθαι τὸν αἰ ῶνα τοῦτον, ἀλλὰ καὶ τῷ πληρω θῆναι τὸ «ὁ οὐρανὸς καὶ ἡ γῆ παρελεύσονται» καὶ τὸ «παράγει γὰρ τὸ σχῆμα τοῦ κόσμου τού του» καὶ τὸ «οἱ οὐρανοὶ ἀπολοῦν ται» μετὰ τῶν ἑξῆς αὐτῷ. Εἰ γὰρ (καθ' ὑπόθεσιν) δὶς δύναται γενέσθαι ἐν τῇ ἀπ' 5 ἀρχῆς μέχρι συντελείας τοῦ κόσ μου καταστάσει ἡ αὐτὴ ψυχὴ ἐν τῷ σώματι, δι' αἰτίαν ἣν ἂν γέ νοιτο ἐν αὐτῷ, ἡ (ἢ ) δι' ἁμαρ τίαν γενομένη δὶς ἐν σώματι διὰ τί οὐχὶ καὶ τρὶς καὶ πλεονάκις ἔσται ἐν αὐτῷ, τῶν διὰ τὸν βίον τοῦ τον καὶ τὰ ἡμαρτημένα ἐν αὐτῷ κολάσεων τούτῳ ἀποδοθησομένων μόνῳ τῷ τρόπῳ (κατὰ τὴν μετενσωμάτωσιν); ὅπερ ἐὰν ἐξ ἀκολουθίας δοθῇ, οὐκ ἔσται τάχα ὅτε ψυχὴ οὐ μετενσωματωθήσεται. ἀεὶ γὰρ διὰ τὰ πρότερα ἁμαρ τήματα ἐπιδημήσει τῷ σώματι καὶ οὕτως οὐχ ἕξει χώραν ἡ τοῦ κόσμου φθορά, καθ' ἣν «ὁ οὐρανὸς καὶ ἡ γῆ παρελεύσονται». Ἵνα δὲ (κατὰ τὴν ὑπόθεσιν ταύτην) διδῶται τὸν πάντη ἀναμάρτητον μηκέτι ἥξειν εἰς τὸ διὰ γενέσεως σῶμα, διὰ πόσων χρόνων οἴει μίαν εὑρήσεσθαι πάντη καθαρεύσασαν ψυχὴν καὶ μὴ δεομένην μετενσωματώσεως; Ὅμως δὲ καὶ οὕτως μιᾶς τινος ἀεὶ ἐκ τοῦ ὡρισμένου τῶν ψυχῶν ἀριθμοῦ μεθισταμένης.","english":"In these matters, Elijah does not seem to me to be spoken of as the soul, so that I do not fall into the doctrine of metensomatosis, which is foreign to the Church of God, neither handed down by the apostles nor indicated anywhere in the Scriptures. For it is contrary to the statement that \"the visible things are temporary\" and that this age will suffer an end, and also to the fulfillment of \"heaven and earth will pass away\" and \"the form of this world passes away\" and \"the heavens will be destroyed\" along with what follows. For if (by hypothesis) the same soul can come to be in the body twice in the state from the beginning to the end of the world, for whatever reason it might come to be in it, if it came to be in the body twice because of sin, why will it not also be in it three times and more often, with the punishments for this life and the sins committed in it being assigned only in this way (according to metensomatosis)? If this is granted as a consequence, there will perhaps be no time when a soul is not metensomatosed. For always, because of previous sins, it will dwell in the body, and thus there will be no place for the destruction of the world, according to which \"heaven and earth will pass away.\" But if (according to this hypothesis) it is granted that the completely sinless one will no longer come into a body through generation, after how much time do you think one soul that is completely pure and not in need of metensomatosis will be found? Yet even so, some one soul is always being removed from the fixed number of souls.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"μετενσωμάτωσις","severity":"info","text":"Origen uses μετενσωμάτωσις (metensomatosis) to denote the transmigration of souls, a doctrine he explicitly rejects as foreign to the Church and apostolic tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τὰ βλεπόμενα πρόσκαιρα","severity":"info","text":"The phrase 'the visible things are temporary' likely alludes to 2 Corinthians 4:18 or a similar Pauline passage, though not verbatim; Origen uses it to argue against metensomatosis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὁ οὐρανὸς καὶ ἡ γῆ παρελεύσονται","severity":"info","text":"The citation 'heaven and earth will pass away' echoes Matthew 24:35 or a related eschatological passage, supporting Origen's claim that the world ends, precluding metensomatosis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"μετενσωμάτωσις","severity":"info","text":"Origen's rejection of metensomatosis aligns with early Christian polemic against Platonic and Gnostic theories of soul transmigration, which he deems incompatible with biblical eschatology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage presents a hypothetical argument: if metensomatosis were true, it would lead to infinite cycles of reincarnation, contradicting the finite destruction of the world.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Greek text has minor textual uncertainties (e.g., 'ἡ' vs 'ἢ'), but the overall sense is clear; the argument against metensomatosis is Origen's own, not a citation.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact scriptural references are paraphrased, not verbatim; the identity of 'Elijah' in the context is assumed but not specified in this fragment."],"confidence":"high","notes":[]},{"i":2,"ref":"p2","source":"καὶ μη κέτι εἰς σῶμα ἐρχομένης, ἐπι λείψει ποτὲ ὡς διά τινων ὡσπερεὶ ἀπείρων χρόνων ἡ γένεσις, καταν τήσαντος τοῦ κόσμου ἐπί τινα ἕνα ἢ δεύτερον ἢ ὀλίγῳ πλείους, μεθ' οὓς καὶ αὐτοὺς τηλειω θέντας ὁ κόσμος φθαρήσεται ἐπιλειπόντων τῶν εἰς σῶμα ἐρ χομένων. ὅπερ οὐκ ἀρέσκει τῇ γραφῇ· πλῆθος γὰρ οἶδεν ἁμαρ τωλῶν ἐν τῷ χρόνῳ τῆς τοῦ κόσμου φθορᾶς. ὅπερ ἐστὶ δῆλον συνεξεταζομένου τοῦ «πλὴν ἐλθὼν ὁ υἱὸς τοῦ ἀνθρώπου ἆρα εὑρήσει τὴν πίστιν ἐπὶ τῆς γῆς;» ὡς εὕρομεν παρὰ τῷ Ματθαίῳ οὕτως εἰρημένον «ὥσπερ δὲ αἱ ἡμέραι τοῦ Νῶε, οὕτως ἔσται ἡ παρουσία τοῦ υἱοῦ τοῦ ἀνθρώ που· ὡς γὰρ ἦσαν ἐν ταῖς ἡμέραις τοῦ κατακλυσμοῦ» καὶ τὰ ἑξῆς. Ἔσται δὲ τοῖς τότε ἡ τῶν ἁμαρ τημάτων εἴσπραξις οὐκ ἐν μετενσωματώσει· εἰ γὰρ ἔτι ἁμαρ τάνοντες παραλαμβάνονται, ἤτοι ἄλλῳ τρόπῳ κολάσεως μετὰ τοῦ το κολασθήσονται (καὶ κατὰ τοῦτο ἤτοι δύο τρόποι κολάσεων ἔσονται γενικοί· ὁ μὲν ἐν μετενσωματώσει, ὁ δὲ ἔξω τοῦ τοιού του σώματος. καὶ λεγέτωσαν τὰς τούτων αἰτίας καὶ διαφοράς), ἢ οὐ κολασθήσονται ὡς ἀθρόως ἀποβαλόντες τὰ ἁμαρτήματα οἱ ἐπὶ συντελείᾳ καταλειφθέντες, ἢ (ὅπερ βέλτιον) εἷς ἐστι τρόπος κολάσεως τοῖς ἡμαρτηκόσιν ἐν σώματι τὸ ἔξω αὐτοῦ τῆς κατα στάσεως τοῦ βίου τούτου τὸ κατ' ἀξίαν τῶν ἡμαρτημένων παθεῖν. ἕκαστον δὲ τούτων τῷ ἐνορᾶν δυναμένῳ τοῖς πράγμα σιν ἀνατρεπτικόν ἐστι τῆς μετ ενσωματώσεως.","english":"and the soul no longer enters a body, generation will at some point cease, as if after some infinite time, when the world has come to rest upon one or two or a few more individuals, after whom, when they too have been perfected, the world will be destroyed, since there will be no more souls entering bodies. This does not please Scripture; for it knows a multitude of sinners at the time of the world’s destruction. This is clear when one examines together the passage, “But when the Son of Man comes, will he find faith on the earth?” as we find it stated in Matthew thus: “Just as the days of Noah, so will be the presence of the Son of Man; for as they were in the days of the flood,” and so forth. For those then, the exaction of sins will not be in metensomatosis; for if those who are still sinning are taken up, they will either be punished by another mode of punishment along with this (and according to this, there will be two general modes of punishment: one in metensomatosis, and the other outside such a body—and let them state the causes and differences of these), or they will not be punished, as those left behind at the consummation suddenly cast off their sins, or (which is better) there is one mode of punishment for those who have sinned in a body: to suffer outside it, in the state of this life, according to the worth of their sins. Each of these, for one able to see into the matters, is subversive of metensomatosis.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"μετενσωμάτωσις","severity":"info","text":"Origen uses μετενσωμάτωσις to denote the transmigration of souls, a doctrine he rejects as foreign to the Church. The term is central to his argument against metensomatosis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"πλὴν ἐλθὼν ὁ υἱὸς τοῦ ἀνθρώπου ἆρα εὑρήσει τὴν πίστιν ἐπὶ τῆς γῆς;","severity":"info","text":"Origen cites a Matthean saying about the Son of Man finding faith on earth, which he compares to the days of Noah. This is not a direct canonical verse but a paraphrase or variant.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὥσπερ δὲ αἱ ἡμέραι τοῦ Νῶε, οὕτως ἔσται ἡ παρουσία τοῦ υἱοῦ τοῦ ἀνθρώπου","severity":"info","text":"Origen quotes a Matthean passage comparing the Son of Man's presence to the days of Noah. This echoes the flood narrative (Genesis 6–9) and eschatological themes in Matthew 24.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"μετενσωμάτωσις","severity":"info","text":"Origen argues against metensomatosis, a doctrine associated with Platonic and Gnostic thought. He insists it is not apostolic and contradicts scriptural teachings on the end of the world.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ἕκαστον δὲ τούτων","severity":"info","text":"Origen presents three alternatives for punishment at the consummation, each subversive of metensomatosis. This logical structure refutes the doctrine by showing its incompatibility with eschatological punishment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"πλὴν ἐλθὼν ὁ υἱὸς τοῦ ἀνθρώπου ἆρα εὑρήσει τὴν πίστιν ἐπὶ τῆς γῆς;","severity":"caution","text":"The Matthean saying cited by Origen is not found in the canonical text. It may be a variant or a lost tradition, requiring caution in identifying the exact source.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact source of the Matthean saying about the Son of Man finding faith is unclear; it may be a paraphrase or a non-canonical variant.","The phrase 'ὡς εὕρομεν παρὰ τῷ Ματθαίῳ' suggests Origen had access to a version of Matthew that may differ from the received text."],"confidence":"high","notes":[]},{"i":3,"ref":"p3","source":"εἰ δὲ ἀναγκαίως οἱ τὴν μετενσωμάτωσιν εἰσάγοντες Ἕλληνες (ὡς ἀκόλουθα αὐτοῖς τιθέντες) οὐδὲ φθείρεσθαι βού λονται τὸν κόσμον, ὥρα καὶ τού τους, ἀντιβλέψαντας ταῖς ἐκφαινούσαις γραφαῖς φθαρήσεσθαι τὸν κόσμον, ἢ ἀπιστῆσαι αὐταῖς ἢ εὑρεσιλογεῖν περὶ διηγήσεως τῶν κατὰ τὴν συντέλειαν· ὅπερ κἂν βούλωνται ποιῆσαι οὐ δυνήσονται.2","english":"If those who introduce metensomatosis, the Greeks (as placing consequences consistent with their own premises), necessarily do not wish the world to be destroyed, it is time for them as well, having looked at the manifest scriptures that the world will be destroyed, either to disbelieve them or to fabricate interpretations concerning the events of the consummation; which, even if they wish to do, they will not be able.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"μετενσωμάτωσιν","severity":"info","text":"The Greek term μετενσωμάτωσις (metensomatosis) denotes the transmigration of souls into new bodies, a doctrine associated with Platonism and Pythagoreanism. Origen here contrasts it with Christian resurrection.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Ἕλληνες","severity":"info","text":"Origen refers to 'the Greeks' as proponents of metensomatosis, likely meaning pagan philosophers, especially Platonists. This reflects the 3rd-century Christian polemic against pagan doctrines of reincarnation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"γραφαῖς φθαρήσεσθαι τὸν κόσμον","severity":"info","text":"The phrase 'scriptures that the world will be destroyed' alludes to biblical passages such as 1 Cor 7:31 or 2 Pet 3:10-12, which speak of the world's destruction at the end times. Origen uses this as a proof against metensomatosis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"εἰ δὲ ... ὥρα","severity":"info","text":"The passage forms a conditional argument: if the Greeks logically deny world-destruction due to metensomatosis, then they must either reject scripture or fabricate interpretations. This is a rhetorical climax in Origen's refutation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"εὑρεσιλογεῖν","severity":"info","text":"The verb εὑρεσιλογεῖν ('to fabricate interpretations') reflects Origen's accusation that opponents resort to forced exegesis. This anticipates later charges of allegorical overreach against Origen himself.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἀντιβλέψαντας ταῖς ἐκφαινούσαις γραφαῖς' could mean either 'having looked at the manifest scriptures' or 'having opposed the manifest scriptures'; the English draft takes the former, but the latter is possible given the context of disbelief."],"confidence":"high","notes":[]}]}