{"slug":"tlg2042.tlg012","id":"greek:tlg2042.tlg012","title":"Fragmentum In Lamentationes (In Catenis de Octateucho)","author":"Origen","genre":"other","date":"","tradition":"greek","coverage":"none","publication":{"status":"machine-draft","reviewed_by":null,"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","generated":"2026-11-15T00:16:53Z","cost_usd":0.001908},"source":{"registry_id":"greek:tlg2042.tlg012","work_id":"tlg2042.tlg012","edition":"first1k","language":"","license":"CC BY-SA 4.0","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg012.opp-grc1:1"},"stats":{"passages":3,"english_words":477,"coptic_letters":0,"commentary_units":18,"commentary_kinds":7,"derived_notes":1,"ambiguities":5,"work_notes":4,"external_links":0,"timeline":4},"summary":{"work":"tlg2042.tlg012","abstract":"The Fragmentum In Lamentationes (In Catenis de Octateucho) is a short exegetical fragment attributed to Origen, surviving only in Byzantine catenae on the Octateuch. Its text is reconstructed from later compilations, introducing uncertainty about original wording and extent. The fragment likely derives from Origen's lost commentary on Lamentations, composed in the 3rd century CE. It was incorporated into catenae on the Octateuch, indicating its use in Byzantine exegetical collections. The fragment discusses ethical distinctions, possibly referencing Matthew 6:2 and Acts 8:3, and was later alluded to by Maximus Confessor. The original context, length, and Origen's full argument are lost.","historical_context":"The fragment is attributed to Origen (c. 184–253 CE), a prolific Alexandrian theologian and exegete. It likely comes from his lost commentary on Lamentations, composed in the 3rd century CE in Alexandria or Caesarea. The work survives only in catenae on the Octateuch, compiled in Byzantine scriptoria from the 6th century onward. These catenae collected patristic exegesis on the first eight books of the Old Testament, often excerpting and rearranging passages. The fragment's inclusion in such a collection suggests it was valued for its ethical or allegorical insights, though its original context is lost. The catena lemma reference to Deuteronomy 16:20 is likely a later addition, as the fragment itself does not directly exegete that verse. The fragment's transmission is indirect, with no independent manuscript tradition, and its attribution to Origen rests on catena ascription and thematic consistency with his exegetical method.","significance":"The fragment provides a rare witness to Origen's exegesis of Lamentations, a work otherwise lost. It illustrates the catena tradition's role in preserving patristic fragments and shows how Origen's ethical teachings were excerpted for later Byzantine use. Its allusion by Maximus Confessor indicates its continued theological relevance.","timeline":[{"date":"3rd c.","event":"Origen likely composes his commentary on Lamentations, from which this fragment may derive."},{"date":"6th–10th c.","event":"Byzantine catenae on the Octateuch are compiled, incorporating this fragment."},{"date":"7th c.","event":"Maximus Confessor alludes to the same passage in his letter to Dionysius the Areopagite."},{"date":"19th–20th c.","event":"Modern scholars reconstruct the fragment from catena manuscripts."}],"relations":[{"work":"Origen's Commentary on Lamentations","relation":"likely source of the fragment","key":"","label":null,"url":null},{"work":"Octateuch Catena","relation":"preserves the fragment","key":"","label":null,"url":null},{"work":"Matthew 6:2","relation":"quoted in the fragment","key":"","label":null,"url":null},{"work":"Acts 8:3","relation":"alluded to in the fragment","key":"","label":null,"url":null},{"work":"Maximus Confessor, Letter to Dionysius the Areopagite","relation":"alludes to the same passage","key":"","label":null,"url":null}],"external_links":[],"cautions":["Attribution to Origen is based on catena ascription and thematic consistency, not external confirmation.","The fragment's date is uncertain; it may derive from Origen's 3rd-century commentary, but the catena compilation is later.","The text is reconstructed from catenae, so original wording and extent are uncertain.","The catena lemma reference to Deuteronomy 16:20 is likely a later addition, not part of the original fragment."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000461,"generated":"2026-11-15T00:16:53Z"},"checks":{"work":"tlg2042.tlg012","status":"warn","blocking":[],"warnings":[{"code":"ratio-warn","i":3,"ratio":1.034}],"stats":{"passages":3,"translated":3,"commentary_passages":3,"commentary_units":18,"english_words":477,"source_letters":1832,"commentary_kinds":7},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"transmission","kind":"transmission","basis":"external","lemma":"","severity":"info","text":"The fragment survives only in catenae on the Octateuch, not in direct manuscript tradition. Its text is reconstructed from later compilations, introducing uncertainty about original wording and extent.","cites":[{"key":"ed:tlg2042.tlg012","label":"source edition: Fragmentum In Lamentationes (In Catenis de Octateucho)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg012.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"external","lemma":"","severity":"caution","text":"Attribution to Origen rests on catena ascription and thematic consistency with his exegetical method, but no external witness confirms the date. The fragment may derive from his lost commentary on Lamentations, likely 3rd century CE.","cites":[{"key":"ed:tlg2042.tlg012","label":"source edition: Fragmentum In Lamentationes (In Catenis de Octateucho)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg012.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"The fragment was incorporated into catenae on the Octateuch, indicating its use in Byzantine exegetical collections. It was not transmitted independently and had limited liturgical or canonical influence.","cites":[{"key":"ed:tlg2042.tlg012","label":"source edition: Fragmentum In Lamentationes (In Catenis de Octateucho)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg012.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"This edition presents the fragment as preserved in catenae; the original context, length, and Origen’s full argument are lost. Readers cannot reconstruct the complete commentary from this witness.","cites":[{"key":"ed:tlg2042.tlg012","label":"source edition: Fragmentum In Lamentationes (In Catenis de Octateucho)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg012.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"derived_work_notes":[{"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: other 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: first1k — CC BY-SA 4.0"}],"derived_structure":{"narrative":3},"term_index":[],"citations":{"ed:tlg2042.tlg012":{"label":"source edition: Fragmentum In Lamentationes (In Catenis de Octateucho)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg012.opp-grc1:1"}},"segments":[{"i":1,"ref":"p1","source":"Das Fragment aus der Oktateuchkatene. Ὠριγένους εἰς το αὐτὸ ἐκ τῶν εἰς τοὺς Θρήνους. Τίς γὰρ τὸ >δίκαιον οὐ δικαίως ; διαλαβόντες δὲ ἐκεῖνο,\nεὐχερῶς καὶ ἐπὶ τοῦτο μετελευσόμεθα, ὅτι ἔστι δικαίως τὸ ἄδικον\nδιώκειν. ἐξήγησις μὲν τοῦ δικαίως τὸ δίκαιον διώκειν αὔτη, ἐπὰν\nκαὶ τὸ πραττόμενον καθῆκον ᾖ, καὶ ὑγιεῖ διαθέσει ἐνεργῆται· ὡς\nεἴ τις σωφροσύνην δι’ οὐδὲν ἄλλο ἢ δέ αὐτὴν κατορθώσαι,\nἸωσὴφ ἀναγέγραπται πεποιηκέναι. τοῦ δὲ ἀδίκως τὸ δίκαιον διώκειν\nἡ σαφήνειά ἐστι τοιαύτη, ἐπὰν τὸ καθῆκον μέν τις ἐπιτελῇ, προθέσει\nδὲ μοχθηρᾷ, ὡς εἴ τις δόξαν τὴν παρ’ ἀνθρώποις θηρώμενος\nκοινωνήσαι τῶν ὑπαρχόντων πένησιν, ὅπερ ἀπαγορεύων ὁ σωτήρ\nφησιν· »ἐὰν ποιῇς ἐλεημοσύνην, μὴ σαλπίσῃς ἔμπροσθέν σου, ὥσπερ\nοἱ ὑποκριταὶ ποιοῦσιν ἐν ταῖς συναγωγαῖς καὶ ἐν ταῖς ῥύμαις, ὅπως\nδοξασθῶσιν ὑπὸ τῶν ἀνθρώπων«. τὸ δὲ δικαίως τὸ ἄδικον ποιεῖν\nνοηθείη ἄν, ὅταν προθέσει τὰ κρείττονα ποιεῖν τις προελόμενος παρ\nἄγνοιαν τοῦ καλοῦ πράττῃ τὰ χείρονα· ὁποῖός ποτε γέγονε Παῦλος\nπροδιδοὺς τὰς ἐκκλησίας κατὰ ζῆλον θεοσεβείας. ἀδίκως δὲ τὸ ἄδικον,\nὅταν καὶ τὸ πραττόμενον ἄδικον ᾖ καὶ ἡ προαίρεσις\nκακοποιητίκη. 3 Vgl. Deut. 16, 20. — 12 Matth. 6, 2. - 17 Vgl. Act. 8, 3. 2 Überschrift z. B. im cod. Ven. Marc. gr. 534 saec. XI fol. 221v u. im Coisl. VI\n(Montfaucon Bibl. Coisl. p. 42). In der Oktateuchkatene wird das Fragment zu\nDeut. 16, 20 angeführt. Es ist zufällig dieselbe Stelle, auf welche\nConfessor zum 8. Brief des Dionysius Areopagita (ed. Cord. II, 316 D MPG 4, 549 B)\nanspielt, vgl.","english":"Fragment from the Octateuch Catena. Origen on the same, from his commentary on Lamentations. For who would pursue justice unjustly? Having discussed that point, we will easily proceed to this one, that it is possible to pursue injustice justly. The explanation of pursuing justice justly is this: when the action is both fitting and performed with a sound disposition, as if someone were to achieve self-control for no other reason than for its own sake, as Joseph is recorded to have done. The meaning of pursuing justice unjustly is this: when someone performs a fitting action but with a base intention, as if someone, seeking glory among men, were to share his possessions with the poor, which the Savior forbids, saying: \"If you give alms, do not sound a trumpet before you, as the hypocrites do in the synagogues and in the streets, that they may be glorified by men.\" Doing injustice justly could be understood as when someone, having chosen to do better things with good intention, through ignorance of the good does the worse things, as was the case with Paul when he betrayed the churches out of zeal for piety. Doing injustice unjustly is when both the action is unjust and the intention is malicious.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Deut. 16, 20","severity":"info","text":"The lemma reference to Deuteronomy 16:20 in the source edition indicates the catena context for this fragment.","cites":[{"key":"ed:tlg2042.tlg012","label":"source edition: Fragmentum In Lamentationes (In Catenis de Octateucho)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg012.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Matthew 6:2","severity":"info","text":"Origen quotes a saying of the Savior about almsgiving without ostentation, which corresponds to Matthew 6:2.","cites":[{"key":"ed:tlg2042.tlg012","label":"source edition: Fragmentum In Lamentationes (In Catenis de Octateucho)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg012.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Acts 8:3","severity":"info","text":"The reference to Paul betraying churches out of zeal for piety alludes to Acts 8:3, as noted in the source edition.","cites":[{"key":"ed:tlg2042.tlg012","label":"source edition: Fragmentum In Lamentationes (In Catenis de Octateucho)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg012.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Octateuch Catena","severity":"info","text":"This fragment is preserved in the Octateuch Catena, a compilation of patristic exegesis on the first eight books of the Old Testament, and is attributed to Origen's commentary on Lamentations.","cites":[{"key":"ed:tlg2042.tlg012","label":"source edition: Fragmentum In Lamentationes (In Catenis de Octateucho)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg012.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Maximus Confessor","severity":"info","text":"The source edition notes that Maximus Confessor alludes to the same passage in his letter to Dionysius the Areopagite, indicating its later theological use.","cites":[{"key":"ed:tlg2042.tlg012","label":"source edition: Fragmentum In Lamentationes (In Catenis de Octateucho)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg012.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Deut. 16, 20","severity":"caution","text":"The catena lemma reference to Deuteronomy 16:20 is likely a later addition; the fragment itself discusses ethical distinctions without direct exegesis of that verse.","cites":[{"key":"ed:tlg2042.tlg012","label":"source edition: Fragmentum In Lamentationes (In Catenis de Octateucho)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg012.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Paul' in the example of betraying churches is uncertain; it may refer to a historical figure or a typological name, not the apostle."],"confidence":"high","notes":[]},{"i":2,"ref":"p2","source":"Einleitung | 10 παρὰ ἀνθρώπων Ru | 11 κοινωνήσαι Blass Koetschau\nvgl. Z. 7 κοινωνήσει Ni | ὅπερ] ἅπερ Ru | 17 παραδιδοὺς Blass doch vgl. S. 14, 30 |\nεὐσεβείας Ni. Das Fragment aus der Oktateuchkatene. Ὠριγένους εἰς το αὐτὸ ἐκ τῶν εἰς τοὺς Θρήνους. Τίς γὰρ τὸ >δίκαιον οὐ δικαίως ; διαλαβόντες δὲ ἐκεῖνο,\nεὐχερῶς καὶ ἐπὶ τοῦτο μετελευσόμεθα, ὅτι ἔστι δικαίως τὸ ἄδικον\nδιώκειν. ἐξήγησις μὲν τοῦ δικαίως τὸ δίκαιον διώκειν αὔτη, ἐπὰν\nκαὶ τὸ πραττόμενον καθῆκον ᾖ, καὶ ὑγιεῖ διαθέσει ἐνεργῆται· ὡς\nεἴ τις σωφροσύνην δι’ οὐδὲν ἄλλο ἢ δέ αὐτὴν κατορθώσαι,\nἸωσὴφ ἀναγέγραπται πεποιηκέναι. τοῦ δὲ ἀδίκως τὸ δίκαιον διώκειν\nἡ σαφήνειά ἐστι τοιαύτη, ἐπὰν τὸ καθῆκον μέν τις ἐπιτελῇ, προθέσει\nδὲ μοχθηρᾷ, ὡς εἴ τις δόξαν τὴν παρ’ ἀνθρώποις θηρώμενος\nκοινωνήσαι τῶν ὑπαρχόντων πένησιν, ὅπερ ἀπαγορεύων ὁ σωτήρ\nφησιν· »ἐὰν ποιῇς ἐλεημοσύνην, μὴ σαλπίσῃς ἔμπροσθέν σου, ὥσπερ\nοἱ ὑποκριταὶ ποιοῦσιν ἐν ταῖς συναγωγαῖς καὶ ἐν ταῖς ῥύμαις, ὅπως\nδοξασθῶσιν ὑπὸ τῶν ἀνθρώπων«. τὸ δὲ δικαίως τὸ ἄδικον ποιεῖν\nνοηθείη ἄν, ὅταν προθέσει τὰ κρείττονα ποιεῖν τις προελόμενος παρ\nἄγνοιαν τοῦ καλοῦ πράττῃ τὰ χείρονα· ὁποῖός ποτε γέγονε Παῦλος\nπροδιδοὺς τὰς ἐκκλησίας κατὰ ζῆλον θεοσεβείας. ἀδίκως δὲ τὸ ἄδικον,\nὅταν καὶ τὸ πραττόμενον ἄδικον ᾖ καὶ ἡ προαίρεσις\nκακοποιητίκη. 3 Vgl. Deut. 16, 20. — 12 Matth. 6, 2. - 17 Vgl. Act. 8, 3. 2 Überschrift z. B. im cod. Ven. Marc. gr. 534 saec. XI fol. 221v u. im Coisl. VI\n(Montfaucon Bibl. Coisl. p. 42). In der Oktateuchkatene wird das Fragment zu\nDeut. 16, 20 angeführt.","english":"Fragment from the Octateuch Catena. Origen on the same, from his commentary on Lamentations. For who would pursue justice unjustly? Having discussed that point, we will easily proceed to this one, that it is possible to pursue injustice justly. The explanation of pursuing justice justly is this: when the action is both a duty and is performed with a sound disposition, as if someone were to achieve self-control for no other reason than for its own sake, as Joseph is recorded to have done. The clarity of pursuing justice unjustly is of this kind: when someone performs a duty but with a base intention, as if someone, seeking glory among men, were to share his possessions with the poor, which the Savior forbids, saying, “If you give alms, do not sound a trumpet before you, as the hypocrites do in the synagogues and in the streets, that they may be glorified by men.” Doing injustice justly could be understood when someone, having chosen to do better things, through ignorance of the good does the worse things, as was the case with Paul when he betrayed the churches out of zeal for piety. But doing injustice unjustly is when both the action is unjust and the intention is malicious.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐὰν ποιῇς ἐλεημοσύνην, μὴ σαλπίσῃς ἔμπροσθέν σου","severity":"info","text":"Origen cites a version of Matthew 6:2, though the canonical text reads 'ἐλεημοσύνην' without the negative command; the citation may be from a variant or a loose paraphrase.","cites":[{"key":"ed:tlg2042.tlg012","label":"source edition: Fragmentum In Lamentationes (In Catenis de Octateucho)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg012.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Παῦλος προδιδοὺς τὰς ἐκκλησίας κατὰ ζῆλον θεοσεβείας","severity":"info","text":"The reference to Paul betraying churches out of zeal for piety likely alludes to Acts 8:3 (the story of Saul/Paul's persecution before conversion), though the phrasing is Origen's own.","cites":[{"key":"ed:tlg2042.tlg012","label":"source edition: Fragmentum In Lamentationes (In Catenis de Octateucho)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg012.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἰωσὴφ ἀναγέγραπται πεποιηκέναι","severity":"info","text":"Joseph (of Genesis) is cited as a model of pursuing self-control for its own sake, a common exemplum in patristic literature for chastity and virtue.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"καθῆκον","severity":"info","text":"The term 'καθῆκον' (duty) is a Stoic ethical concept, here adapted by Origen to distinguish between the external action and the inner disposition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"τὸ δικαίως τὸ ἄδικον ποιεῖν","severity":"info","text":"Origen structures his argument by analyzing four combinations of justice/injustice in action and intention, a rhetorical schema common in Greek philosophical ethics.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"Einleitung | 10 παρὰ ἀνθρώπων Ru | 11 κοινωνήσαι Blass Koetschau","severity":"caution","text":"The Greek text includes critical apparatus (Blass, Koetschau) indicating textual variants; the passage is a reconstructed fragment from the Octateuch Catena, not a continuous manuscript.","cites":[{"key":"ed:tlg2042.tlg012","label":"source edition: Fragmentum In Lamentationes (In Catenis de Octateucho)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg012.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text is fragmentary and includes editorial conjectures (e.g., 'κοινωνήσαι' vs. 'κοινωνήσει'), making the exact wording uncertain.","The reference to Paul betraying churches is ambiguous: it may refer to his pre-conversion persecution or to a different tradition."],"confidence":"medium","notes":[]},{"i":3,"ref":"p3","source":"Es ist zufällig dieselbe Stelle, auf welche\nConfessor zum 8. Brief des Dionysius Areopagita (ed. Cord. II, 316 D MPG 4, 549 B)\nanspielt, vgl. Einleitung | 10 παρὰ ἀνθρώπων Ru | 11 κοινωνήσαι Blass Koetschau\nvgl. Z. 7 κοινωνήσει Ni | ὅπερ] ἅπερ Ru | 17 παραδιδοὺς Blass doch vgl. S. 14, 30 |\nεὐσεβείας Ni.","english":"It is by chance the same passage to which the Confessor alludes in his eighth letter of Dionysius the Areopagite (ed. Cord. II, 316 D MPG 4, 549 B); see the introduction. From men. To have fellowship. Blass, Koetschau; see line 7: will have fellowship. Ni. Which things. Ru. Handing down. Blass; yet see p. 14, line 30. Of piety. Ni.","structure":"narrative","commentary":[{"unit":"reception","kind":"reception","basis":"external","lemma":"Confessor","severity":"info","text":"The 'Confessor' likely refers to Maximus Confessor, who alludes to this passage in his eighth letter to Dionysius the Areopagite (ed. Cord. II, 316 D MPG 4, 549 B).","cites":[],"named_sources":["Maximus Confessor"],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"παρὰ ἀνθρώπων","severity":"info","text":"The phrase 'παρὰ ἀνθρώπων' (from men) is noted as a variant reading by Ru (Rufinus?), indicating textual uncertainty in the manuscript tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"κοινωνήσαι","severity":"info","text":"The verb 'κοινωνήσαι' (to have fellowship) is compared with 'κοινωνήσει' (will have fellowship) in line 7, suggesting a variant reading noted by Ni (Nilus?).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"ὅπερ","severity":"caution","text":"The reading 'ὅπερ' (which) is contested; Ru (Rufinus?) reads 'ἅπερ' (which things), indicating a textual variant.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"παραδιδοὺς","severity":"caution","text":"The participle 'παραδιδοὺς' (handing down) is attributed to Blass, but a cross-reference to page 14, line 30 suggests a possible alternative reading or correction.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"εὐσεβείας","severity":"info","text":"The genitive 'εὐσεβείας' (of piety) is noted as a reading by Ni (Nilus?), possibly indicating a variant in the manuscript tradition.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text is fragmentary and interspersed with editorial notes (e.g., 'Blass', 'Koetschau', 'Ni', 'Ru') that indicate variant readings or conjectures, but the exact source or meaning of these abbreviations is unclear.","The phrase 'Es ist zufällig dieselbe Stelle' is in German, suggesting the Greek text may be a modern reconstruction or commentary, not the original ancient text."],"confidence":"low","notes":[{"kind":"check","severity":"info","code":"ratio-warn","text":"Automatic check: the English/source length ratio is outside the usual band for Coptic — a sign that something was dropped or added, not proof that it was."}]}]}