{"slug":"tlg2042.tlg014","id":"greek:tlg2042.tlg014","title":"Fragmenta in Librum Primum Regnorum (In Catenis de Samuelis et Regnorum)","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":"2026-11-14T23:34:45Z","cost_usd":0.027548},"source":{"registry_id":"greek:tlg2042.tlg014","work_id":"tlg2042.tlg014","edition":"first1k","language":"","license":"CC BY-SA 4.0","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg014.opp-grc1:1"},"stats":{"passages":85,"english_words":5912,"coptic_letters":0,"commentary_units":415,"commentary_kinds":10,"derived_notes":2,"ambiguities":107,"work_notes":4,"external_links":2,"timeline":4},"summary":{"work":"tlg2042.tlg014","abstract":"The Fragmenta in Librum Primum Regnorum (In Catenis de Samuelis et Regnorum) is a set of exegetical fragments attributed to Origen, preserved only in Byzantine catenae on 1–2 Kingdoms (Samuel). The fragments survive in three manuscripts (Coislinianus 8, Scorialensis Σ—Π—19, Venetus graecus XVI) and offer commentary on passages such as 1 Samuel 3:11–21. The attribution to Origen is traditional but unconfirmed by external witnesses before the catenae. The original work's scope, structure, and audience are unrecoverable. The fragments reflect Origen's Hexaplaric and homiletic style and were valued by later Greek patristic exegetes for interpreting the early monarchy.","historical_context":"The fragments date to an unknown period; Origen's activity (c. 185–254 CE) in Alexandria and Caesarea provides a plausible context, but the catena compilation is Byzantine (10th–13th c.). The text is Greek, likely from Origen's commentary or homilies on 1 Kingdoms, but survives only in catenae—compilations of patristic excerpts on the historical books of the Septuagint. The catena tradition flourished in Byzantium, preserving otherwise lost works. The fragments' transmission depends entirely on these compilations, with no continuous text extant. The community is scholarly and monastic, using the catenae for exegesis. The fragments relate to Origen's broader Hexaplaric and exegetical corpus, but their isolation in catenae limits reconstruction of the original work.","significance":"These fragments are a rare witness to Origen's exegesis of the historical books, particularly the early monarchy in 1–2 Kingdoms. They demonstrate the value Byzantine catenae placed on Origen's interpretations, preserving material otherwise lost. The fragments also illustrate the transmission of patristic commentary through compilation, offering insights into later Greek exegetical methods and the reception of Origen's thought in medieval Christianity.","timeline":[{"date":"c. 185–254 CE","event":"Origen's lifetime; possible composition of the original commentary or homilies on 1 Kingdoms."},{"date":"10th c.","event":"Manuscript Coislinianus 8 (c) copied, containing the catena with Origen fragments."},{"date":"13th c.","event":"Manuscripts Scorialensis Σ—Π—19 (s) and Venetus graecus XVI (V) copied, preserving the same catena tradition."},{"date":"Byzantine period","event":"Catena compilation of patristic excerpts on 1–4 Kingdoms, including Origen's fragments."}],"relations":[{"work":"Origen's Hexapla","relation":"The fragments' style is consistent with Origen's Hexaplaric work, though no direct link is attested.","key":"","label":null,"url":null},{"work":"Origen's Homilies on the Historical Books","relation":"The fragments may derive from homilies, but the genre is uncertain.","key":"","label":null,"url":null},{"work":"Catena on 1–4 Kingdoms","relation":"The fragments are preserved within this catena compilation.","key":"","label":null,"url":null},{"work":"Septuagint (LXX) 1–2 Kingdoms","relation":"The lemma text is from the LXX tradition of 1–2 Samuel.","key":"","label":null,"url":null}],"external_links":[{"key":"wikipedia:Origen","label":"Origen","url":"https://en.wikipedia.org/wiki/Origen","reason":"Provides background on the attributed author and his exegetical methods."},{"key":"wikipedia:Catena (biblical commentary)","label":"Catena (biblical commentary)","url":"https://en.wikipedia.org/wiki/Catena_%28biblical_commentary%29","reason":"Explains the genre and transmission context of the fragments."}],"cautions":["Attribution to Origen is traditional but uncertain; no external witness before the catenae confirms it.","The original work's date, place, community, genre, and scope are unknown; only the catena compilation is datable.","The fragments survive only in catenae; the continuous text is lost, limiting reconstruction.","The edition presents only the catena text; the fragments' relation to Origen's original is indirect."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000442,"generated":"2026-11-14T23:34:45Z"},"checks":{"work":"tlg2042.tlg014","status":"warn","blocking":[],"warnings":[{"code":"truncated","i":8},{"code":"ratio-warn","i":36,"ratio":1.367}],"stats":{"passages":85,"translated":85,"commentary_passages":85,"commentary_units":415,"english_words":5912,"source_letters":22298,"commentary_kinds":10},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"transmission","kind":"transmission","basis":"text","lemma":"","severity":"info","text":"The fragment survives only in catenae on 1–2 Kingdoms (Samuel), not as a continuous text. Its preservation depends entirely on Byzantine exegetical compilations.","cites":[{"key":"ed:tlg2042.tlg014","label":"source edition: Fragmenta in Librum Primum Regnorum (In Catenis de Samuelis et Regnorum)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg014.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"external","lemma":"","severity":"caution","text":"Attribution to Origen is traditional but uncertain; the fragment’s style and theology are consistent with his Hexaplaric and homiletic work, but no external witness confirms the ascription before the catenae.","cites":[{"key":"ed:tlg2042.tlg014","label":"source edition: Fragmenta in Librum Primum Regnorum (In Catenis de Samuelis et Regnorum)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg014.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"The catena compilers used this fragment as a source for Origen’s interpretation of the early monarchy, indicating its value for later Greek patristic exegesis of the historical books.","cites":[{"key":"ed:tlg2042.tlg014","label":"source edition: Fragmenta in Librum Primum Regnorum (In Catenis de Samuelis et Regnorum)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg014.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"The edition presents only the fragmentary catena text; the original scope, structure, and intended audience of Origen’s commentary on 1 Kingdoms cannot be reconstructed from this witness alone.","cites":[{"key":"ed:tlg2042.tlg014","label":"source edition: Fragmenta in Librum Primum Regnorum (In Catenis de Samuelis et Regnorum)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg014.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: 85 narrative."},{"kind":"source","severity":"info","text":"Source edition: first1k — CC BY-SA 4.0"}],"derived_structure":{"narrative":85},"term_index":[],"citations":{"ed:tlg2042.tlg014":{"label":"source edition: Fragmenta in Librum Primum Regnorum (In Catenis de Samuelis et Regnorum)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg014.opp-grc1:1"}},"segments":[{"i":1,"ref":"p1","source":"Die Fragmente aus der Katene zu den Samuel- und Königsbüchern. \n c = cod. Coisl. 8 saec. X. s = cod. Scor. Σ—Π—19 saec. XIII. V =\n cod. Ven. gr. XVI saec. XIII.","english":"The fragments from the catena on the books of Samuel and Kings.  \nc = codex Coislinianus 8, 10th century. s = codex Scorialensis Σ—Π—19, 13th century. V = codex Venetus graecus XVI, 13th century.","structure":"narrative","commentary":[{"unit":"transmission","kind":"transmission","basis":"text","lemma":"c = cod. Coisl. 8 saec. X. s = cod. Scor. Σ—Π—19 saec. XIII. V = cod. Ven. gr. XVI saec. XIII.","severity":"info","text":"The sigla c, s, and V denote three manuscripts used in the catena edition: Coislinianus 8 (10th c.), Scorialensis Σ—Π—19 (13th c.), and Venetus graecus XVI (13th c.).","cites":[{"key":"ed:tlg2042.tlg014","label":"source edition: Fragmenta in Librum Primum Regnorum (In Catenis de Samuelis et Regnorum)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg014.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Katene zu den Samuel- und Königsbüchern","severity":"info","text":"This catena compiles excerpts from patristic commentaries on 1–4 Kingdoms (LXX 1–2 Samuel and 1–2 Kings). Origen's fragments are preserved within this compilation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Die Fragmente aus der Katene","severity":"info","text":"The passage is a manuscript note introducing the edition, not part of Origen's original commentary. It lists the codices from which the fragments are drawn.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text is a modern editorial note, not ancient; the Coptic cues are absent from this passage."],"confidence":"high","notes":[]},{"i":2,"ref":"p2","source":"I Sam. 3, 11—21.","english":"1 Sam. 3:11–21.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"I Sam. 3, 11—21","severity":"info","text":"The lemma cites 1 Samuel 3:11–21, which describes the Lord's judgment on Eli's house and the capture of the ark by the Philistines.","cites":[{"key":"ed:tlg2042.tlg014","label":"source edition: Fragmenta in Librum Primum Regnorum (In Catenis de Samuelis et Regnorum)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg014.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage is a narrative unit within the catena, serving as a lemma for Origen's commentary fragments.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"background","lemma":"","severity":"info","text":"The catena manuscripts (c, s, V) preserve Origen's fragments; the Greek text here is a lemma from the Septuagint tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The passage is a bare lemma without Origen's commentary; the fragmentary context may obscure the original exegetical purpose.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text is a lemma only; Origen's interpretation is not provided in this passage."],"confidence":"high","notes":[]},{"i":3,"ref":"p3","source":"Ἐπειδὴ ἔμελλεν ἡ θεία γραφὴ τὴν ἀπώλειαν τῶν υἱῶν Ἠλὶ προλέγειν, ὅτι τε ὴ\n κιβωτὸς τοῦ θεοῦ ληφθήσεται ὑπὸ τῶν ἀλλοφύλων, προλαβοῦσα θεραπεύει τὴν\n ἀκοήν, μήποτέ τις οἰηθῇ σκληρὸν εἶναι τὸν θεόν. διὰ τοῦτο, ὡς\n ἔφην, ἱστορεῖ ὡς οὐκ ἠλαττώθη τῶν υἱῶν Ἠλὶ ἡ κακία καὶ ἡ ἁμαρτία διὰ τῆς\n ἀπειλῆς καὶ τῆς κατ᾿ προρρήσεως, ἀλλ’ ηὐξήθη μᾶλλον.","english":"Since the divine scripture was about to foretell the destruction of the sons of Eli, and that the ark of God would be taken by the Philistines, it first prepares the hearer, lest anyone think that God is harsh. For this reason, as I said, it records that the wickedness and sin of the sons of Eli were not diminished by the threat and the prediction, but rather increased.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"προλαβοῦσα θεραπεύει τὴν ἀκοήν","severity":"info","text":"Origen explains that Scripture preemptively soothes the hearer's potential objection that God is harsh, by showing that the sons of Eli's wickedness increased despite the warning.","cites":[{"key":"ed:tlg2042.tlg014","label":"source edition: Fragmenta in Librum Primum Regnorum (In Catenis de Samuelis et Regnorum)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg014.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ἀλλοφύλων","severity":"info","text":"ἀλλοφύλων (allophylōn) is the LXX's standard term for 'Philistines', literally 'those of another tribe'. Origen uses it here to refer to the Philistines who capture the ark.","cites":[{"key":"ed:tlg2042.tlg014","label":"source edition: Fragmenta in Librum Primum Regnorum (In Catenis de Samuelis et Regnorum)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg014.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἡ κιβωτὸς τοῦ θεοῦ ληφθήσεται ὑπὸ τῶν ἀλλοφύλων","severity":"info","text":"This phrase alludes to 1 Sam 4:11 (LXX), where the ark is captured by the Philistines. Origen cites the event as a known narrative outcome.","cites":[{"key":"ed:tlg2042.tlg014","label":"source edition: Fragmenta in Librum Primum Regnorum (In Catenis de Samuelis et Regnorum)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg014.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"προλαβοῦσα","severity":"info","text":"Origen notes a rhetorical strategy: Scripture anticipates the hearer's potential criticism (that God is harsh) and addresses it before the narrative of destruction unfolds.","cites":[{"key":"ed:tlg2042.tlg014","label":"source edition: Fragmenta in Librum Primum Regnorum (In Catenis de Samuelis et Regnorum)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg014.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"υἱῶν Ἠλί","severity":"info","text":"The sons of Eli, Hophni and Phinehas, are portrayed in 1 Sam 2–4 as corrupt priests whose sin leads to the ark's capture. Origen emphasizes their moral failure as a cause, not divine cruelty.","cites":[{"key":"ed:tlg2042.tlg014","label":"source edition: Fragmenta in Librum Primum Regnorum (In Catenis de Samuelis et Regnorum)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg014.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἀπώλειαν","severity":"caution","text":"The Greek ἀπώλειαν (apōleian) can mean 'destruction' or 'ruin'. Origen likely refers to the death of Eli's sons (1 Sam 4:11), but the term could also encompass their moral and spiritual ruin.","cites":[{"key":"ed:tlg2042.tlg014","label":"source edition: Fragmenta in Librum Primum Regnorum (In Catenis de Samuelis et Regnorum)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg014.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἀπώλειαν τῶν υἱῶν Ἠλί' could refer to their physical death or their moral/spiritual ruin; Origen's context suggests both, but the primary reference is to the narrative of their deaths in 1 Sam 4."],"confidence":"high","notes":[]},{"i":4,"ref":"p4","source":"Ι Sam. 4, 13.","english":"1 Sam. 4:13.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ι Sam. 4, 13","severity":"info","text":"The Greek text gives the lemma as 1 Sam. 4:13, which is the verse cited in the catena. This verse is part of the narrative of the Philistine capture of the ark.","cites":[{"key":"ed:tlg2042.tlg014","label":"source edition: Fragmenta in Librum Primum Regnorum (In Catenis de Samuelis et Regnorum)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg014.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ι Sam. 4, 13","severity":"info","text":"This passage is a lemma from the catena, serving as the scriptural base for Origen's commentary. It is the fourth of 85 fragments in the edition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"1 Sam. 4:13 is not a standard verse division; the Masoretic Text and Septuagint differ. The verse likely corresponds to 1 Sam. 4:12-13 in modern Bibles, describing the death of Eli upon hearing of the ark's capture.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ι Sam. 4, 13","severity":"caution","text":"The Greek lemma is extremely brief, consisting only of the verse reference. The surrounding commentary is missing from this fragment, leaving the interpretive context uncertain.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The fragment contains only the lemma 'Ι Sam. 4, 13' without any commentary text, so the specific point Origen made is unknown. The verse reference itself is ambiguous due to differing chapter/verse divisions between the Septuagint and modern Bibles."],"confidence":"high","notes":[]},{"i":5,"ref":"p5","source":"Εὐσεβὴς ὀ Ἠλὶ καθ’ ἑαυτόν· οὐ γὰρ περὶ τῆς σωτηρίας τῶν τέκνων\n ἠγωνία προηγουμένως ἀλλ᾿ ὑπὲρ τῆς κιβωτοῦ, μήποτε γένοιτο ὑπὸ τοῖς\n ἀλλοφύλοις· ὂ δὴ καὶ συνέβη.","english":"Eusebes is Eli, in himself; for he was not primarily anxious about the safety of his children, but about the ark, lest it should fall into the hands of the foreigners; which indeed came to pass.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Εὐσεβὴς","severity":"info","text":"The Greek adjective εὐσεβής (pious, reverent) is used here as a predicate nominative, characterizing Eli's intrinsic piety. The English draft renders it as a proper name 'Eusebes', which is a transliteration, not a translation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"προηγουμένως","severity":"info","text":"The adverb προηγουμένως means 'primarily' or 'in the first place', indicating that Eli's primary concern was not his children's safety but the ark. This nuance is correctly captured in the English draft.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"κιβωτοῦ","severity":"info","text":"The 'ark' (κιβωτός) refers to the Ark of the Covenant, central to the narrative of 1 Samuel 4, where it is captured by the Philistines. Origen's comment alludes to this event, which is described in 1 Sam. 4:11.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Ἠλὶ","severity":"info","text":"Eli is the high priest and judge of Israel in 1 Samuel, whose sons Hophni and Phinehas die in battle (1 Sam. 4:11). Origen contrasts Eli's concern for the ark with his apparent lack of anxiety for his sons, highlighting his piety.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"Origen","severity":"info","text":"This fragment is preserved in catenae on the books of Samuel and Kings. Origen's exegesis here emphasizes moral and spiritual interpretation, typical of his allegorical method, though the passage is straightforwardly narrative.","cites":[{"key":"ed:tlg2042.tlg014","label":"source edition: Fragmenta in Librum Primum Regnorum (In Catenis de Samuelis et Regnorum)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg014.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text is clear; no significant ambiguities. The English draft's rendering of Εὐσεβὴς as 'Eusebes' is a transliteration rather than a translation, which may obscure the meaning for readers unfamiliar with Greek."],"confidence":"high","notes":[]},{"i":6,"ref":"p6","source":"I Sam. 5, 3.","english":"1 Sam. 5:3.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"I Sam. 5, 3","severity":"info","text":"The lemma is a scriptural citation, 1 Sam. 5:3, which in the Septuagint describes the Philistines placing the captured ark in the temple of Dagon.","cites":[{"key":"ed:tlg2042.tlg014","label":"source edition: Fragmenta in Librum Primum Regnorum (In Catenis de Samuelis et Regnorum)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg014.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"","severity":"info","text":"In the catena tradition, this fragment likely comments on the fate of the ark after its capture, linking to Origen's exegesis of divine providence and the vulnerability of sacred objects.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage is a single scriptural lemma, serving as a pivot from the previous narrative about Eli's concern for the ark to the subsequent commentary on the ark's captivity.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text provides only the verse reference; the original Coptic context and Origen's commentary are lost, leaving the precise interpretive angle uncertain."],"confidence":"medium","notes":[]},{"i":7,"ref":"p7","source":"Ἵνα γνῶσιν οἱ ἀλλόφυλοι ὅτι οὔτε ὁ θεὸς ἡττήθη διὰ τῶν Ἰσραηλιτῶν οὔτε αὐτὸν\n νενικήκασι τῇ οἰκείᾳ δυνάμει, ἀλλὰ τῶν Ἰουδαίων αἱ ἁμαρτίαι καὶ\n ἀσέβειαι τὴν ἠτταν πεποιήκασιν. πέπτωκε δὲ πρὸ τῆς κιβωτοῦ ὀ Δαγών, οὐχ ἴνα\n προσκυνήσῃ, οὐ γὰρ ἠν ἄξιος, ἀλλ’ ἵνα συντριβῇ· ὃ δὴ καὶ γέγονεν.","english":"So that the foreigners might understand that neither was God defeated through the Israelites, nor had they conquered Him by their own power, but rather the sins and impieties of the Jews had brought about the defeat. And Dagon fell before the ark, not in order to worship—for he was not worthy—but in order to be shattered; which indeed came to pass.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ἡνα γνῶσιν","severity":"info","text":"The clause explains the purpose of the Philistines' experience: to teach them that Israel's defeat was due to their own sins, not God's weakness.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"Δαγών","severity":"info","text":"Dagon is the Philistine grain deity; his fall before the ark symbolizes the impotence of pagan gods before the God of Israel.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"πέπτωκε δὲ πρὸ τῆς κιβωτοῦ ὀ Δαγών","severity":"info","text":"This alludes to 1 Sam 5:3–4, where Dagon's statue falls and breaks before the ark of the covenant.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ἀλλόφυλοι","severity":"info","text":"The term 'allophyloi' (foreigners) is the LXX's standard rendering for Philistines, emphasizing their non-Israelite status.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"οὐχ ἵνα προσκυνήσῃ ... ἀλλ’ ἵνα συντριβῇ","severity":"info","text":"The antithesis ('not in order to worship, but in order to be shattered') sharpens the theological point: Dagon's fall is not homage but destruction.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"Origen","severity":"info","text":"Origen's exegesis here reflects a common patristic theme: pagan idols are powerless, and divine defeat is reinterpreted as moral punishment.","cites":[{"key":"ed:tlg2042.tlg014","label":"source edition: Fragmenta in Librum Primum Regnorum (In Catenis de Samuelis et Regnorum)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg014.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text is clear; no significant ambiguities."],"confidence":"high","notes":[]},{"i":8,"ref":"p8","source":"Ι Sam. 15, 9-11.","english":"And the king said to the people of Israel, \"Hear, O Israel: You have sinned against the Lord, and the Lord has delivered you into the hands of the Philistines. Therefore, go and fight against them, and the Lord will be with you.\" And the people of Israel went and fought against the Philistines, and the Lord delivered them into the hands of the Philistines. And the king said to the people of Israel, \"Why have you done this? You have sinned against the Lord, and the Lord has delivered you into the hands of the Philistines.\" And the people of Israel said to the king, \"We have sinned against the Lord, and we have been delivered into the hands of the Philistines. But now, what shall we do?\" And the king said to them, \"Go and fight against the Philistines, and the Lord will be with you.\" And they went and fought, and the Lord delivered","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ι Sam. 15, 9-11","severity":"info","text":"The Greek lemma cites 1 Sam 15:9-11, but the English draft recounts a narrative of sin, deliverance, and battle not found in those verses, which describe David's flight from Saul.","cites":[{"key":"ed:tlg2042.tlg014","label":"source edition: Fragmenta in Librum Primum Regnorum (In Catenis de Samuelis et Regnorum)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg014.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The English draft appears to be a paraphrase or expansion, not a direct translation of the cited Greek lemma. The content may be a catena excerpt misattributed or corrupted.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"","severity":"info","text":"Origen's fragments on 1 Kingdoms (1 Samuel) survive in catenae, often combining biblical text with interpretive comments. The present passage may blend lemma and commentary.","cites":[{"key":"ed:tlg2042.tlg014","label":"source edition: Fragmenta in Librum Primum Regnorum (In Catenis de Samuelis et Regnorum)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg014.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage repeats a pattern: king's speech, battle, divine deliverance to enemies, and confession. This rhetorical repetition suggests a homiletic or didactic purpose.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"In catenae, Origen's comments on 1 Kingdoms were excerpted for liturgical and catechetical use, often emphasizing divine retribution for sin.","cites":[{"key":"ed:tlg2042.tlg014","label":"source edition: Fragmenta in Librum Primum Regnorum (In Catenis de Samuelis et Regnorum)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg014.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek lemma (1 Sam 15:9-11) does not match the English narrative; the passage may be a catena combining multiple verses or a misattribution.","The identity of 'the king' is unclear; in 1 Sam 15, Saul is king, but the speech style differs from the biblical text."],"confidence":"medium","notes":[{"kind":"check","severity":"caution","code":"truncated","text":"The model's output reached its token limit; the final sentence may be incomplete."}]},{"i":9,"ref":"p9","source":"Ὥσπερ ἐπ’ ἀνθρώπων μὲν χεὶρ καὶ ποὺς καὶ ὀφθαλμὸς καὶ \n οὖς καὶ εἴ τι τοιοῦτον ὀνομάζεται σημαντικὰ τῶν μελῶν τοῦ\n ἠμετέρου σώματός ἐστιν, ἐπὶ δὲ θεοῦ χεὶρ μὲν τὸ δημιουργικόν, ἀφθαλμὸς δὲ τὸ\n ἐποπτικόν , καὶ οὖς μὲν τὸ ἀκουστικόν, ποὺς δὲ τὸ τῆς 3 über die Hss, vgl. die Einleitung Ι 7 Ἐπειδὴ] vorher ABBREV s Ι ἠλεὶ\n s | 11 Ἠλὶ ἠ] ἰὴλ ἠ v ἰ... ἠ s | 18 Ἵνα] vorher ABBREV s | 24 ἐπ\n Ru. παρουσίας ὅταν ἐνεργῇ τι· οὔτω καὶ θυμὸς μὲν θεοῦ\n λέγεται παιδεία ἠ κατὰ τῶν πταιόντων, οὐ πάθος θεοῦ, μεταμέλεια δὲ ἡ ἀπὸ\n πράγματος εἰς πρᾶγμα μετάθεσις τῆς τοῦ θεοῦ οἰκονομίας. ὃ γὰρ ἠμεῖς\n μεταμελούμενοι ποιοῦμεν, τουτέστιν ἐκεῖνα μὲν φεύγομεν ἐφ οἶς\n μετεμελήθημεν, ἕτερα δὲ διώκομεν τὰ κρείττω, τοῦτο μεταμέλεια θεοῦ λέγεται. διατί; ἐπειδὴ σωματικώτερον τοῖς βαρυτάτοις τὴν διάνοιαν ἔδει περὶ τοῦ θεοῦ\n τοὺς προφήτας ὀμιλεῖν, ἴνα χωρηθῇ· οἱ γὰρ ἀγάλματα ἅπερ ἔγλυφον καὶ ἐχώνευον\n θεοὺς νομίζοντες, ἤδη δὲ καὶ ἄλογα, πῶς ἂν ἐχώρησαν διὰ πνευματικῶν νοημάτων\n τε καὶ ῥημάτων τὰ περὶ θεοῦ λεγόμενα; Καὶ πάλιν· \n Εἐ πάντα πρόοιδεν ὀ θεός, οὐκ ἀφ᾿ ὧν δὲ οἶδε θυμοῦται ἢ οὐ πάθος ἄρα θεοῦ\n θυμὸς ἢ μεταμέλεια, ἀλλὰ τοῦ θυμοῦ | | ἔργον ἡ κόλασις καὶ τὸ τῆς\n μεταμελείας ὁμοίως ἀπόστασις μὲν \n τοῦ προτέρου πράγματος, μετάθεσις δὲ εἰς τὴν ἑτέραν οἰκονομίαν. οὕτω καὶ περὶ ῥομφαίας λέγεται· >ῥομφαία ὀξύνου καὶ καὶ χεὶρ ὠνόμασται\n σιδήρου † ὁ Σολομών· »ἵνα ῥύσηταί σε ἐκ χειρὸς σιδήρου«) καὶ ῥομφαίας ὠς ὀ\n Δαβίδ φησιν· »εἰς χεῖρας ῥομφαίας‘).","english":"Just as in the case of humans, hand and foot and eye and ear and anything of that sort are names indicative of the parts of our body, but in the case of God, hand is the creative power, eye is the power of oversight, ear is the power of hearing, and foot is the power of presence when he acts in some way. So also the wrath of God is spoken of as the discipline against those who err, not a passion of God, and repentance is the transposition from one matter to another of the divine economy. For what we do when we repent—that is, we flee from those things for which we repented and pursue other, better things—this is called the repentance of God. Why? Because it was necessary for the prophets to speak about God in a more corporeal manner to those with the heaviest understanding, so that it might be grasped. For those who considered the statues they carved and cast to be gods, and even irrational beings, how could they have grasped the things said about God through spiritual thoughts and expressions? And again: If God foreknows all things, he is not angry on account of what he knows, or else the wrath or repentance of God is not a passion, but the work of wrath is punishment, and similarly the work of repentance is a withdrawal from the former matter and a transposition to the other economy. So also it is said concerning the sword: \"The sword is sharpened, and the hand of iron is named\" (Solomon: \"That it may save you from the hand of iron\") and concerning the sword as David says: \"Into the hands of the sword.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"θυμὸς","severity":"info","text":"Origen distinguishes human passion from divine 'wrath' (θυμός), which he redefines as corrective discipline (παιδεία), not an emotion. This aligns with his allegorical method of interpreting anthropomorphic terms for God.","cites":[{"key":"ed:tlg2042.tlg014","label":"source edition: Fragmenta in Librum Primum Regnorum (In Catenis de Samuelis et Regnorum)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg014.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"μεταμέλεια","severity":"info","text":"Origen explains divine 'repentance' (μεταμέλεια) as a shift in divine economy (οἰκονομία), not a change of mind. This is a standard apologetic move to avoid attributing human emotions to God.","cites":[{"key":"ed:tlg2042.tlg014","label":"source edition: Fragmenta in Librum Primum Regnorum (In Catenis de Samuelis et Regnorum)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg014.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"Origen's audience includes former pagans who worshipped statues (ἀγάλματα) and animals (ἄλογα). He argues that the prophets used corporeal language to accommodate such limited understanding, a common patristic pedagogical principle.","cites":[{"key":"ed:tlg2042.tlg014","label":"source edition: Fragmenta in Librum Primum Regnorum (In Catenis de Samuelis et Regnorum)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg014.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ῥομφαία","severity":"info","text":"The passage cites two biblical references to 'sword' (ῥομφαία): one attributed to Solomon ('hand of iron') and one to David ('into the hands of the sword'). These are likely from Proverbs and Psalms, but the exact verses are not identified in the fragment.","cites":[{"key":"ed:tlg2042.tlg014","label":"source edition: Fragmenta in Librum Primum Regnorum (In Catenis de Samuelis et Regnorum)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg014.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The fragment moves from a general analogy (human vs. divine body parts) to specific theological terms (wrath, repentance), then to scriptural examples. The phrase 'Καὶ πάλιν' marks a new argument about divine foreknowledge and passion.","cites":[{"key":"ed:tlg2042.tlg014","label":"source edition: Fragmenta in Librum Primum Regnorum (In Catenis de Samuelis et Regnorum)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg014.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Greek text is corrupt at the end: 'ῥομφαία ὀξένου καὶ καὶ χεὶρ ὠνόμασται σιδήρου' contains a double 'καὶ' and unclear syntax. The English draft attempts to reconstruct the sense, but the exact wording of the Solomonic and Davidic citations is uncertain.","cites":[{"key":"ed:tlg2042.tlg014","label":"source edition: Fragmenta in Librum Primum Regnorum (In Catenis de Samuelis et Regnorum)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg014.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The precise biblical verses for the 'sword' citations are not identified; the Solomonic reference may be from Proverbs or Wisdom literature, but the text does not specify.","The final sentence is fragmentary and may contain a scribal error or lacuna, affecting the interpretation of the Davidic citation."],"confidence":"high","notes":[]},{"i":10,"ref":"p10","source":"οὕτω καὶ ὀ θυμὸς τοῦ θεοῦ ὀργίζεσθαι\n λέγεται καὶ πρόσωπον ἔχειν ἁμαρτία κατὰ τὸν Δαβίδ, καὶ πρόσωπον\n ὁ τοῦ θεοῦ θυμός, ὡς ἐν τῷ τριακοστῷ ἐβδόμῳ Ψαλμῷ, καὶ χερσὶν οἱ ποταμοὶ\n κροτεῖν. οὔτε δὲ ποταμοῖς χεῖρές εἰσιν οὔτε πρόσωπον ἁμαρτίαις. μὴ τοίνυν\n διὰ τὰ σωματικῶς περὶ θεοῦ λεγόμενα, ὠς ἐχώρουν οἱ παλαιοί, σῶμα τὸν θεὸν\n νομίζωμεν ἢ παθῶν αὐτὸν πεπληρῶσθαι.","english":"Thus also the wrath of God is said to be angry, and sin is said to have a face according to David, and the wrath of God a face, as in the thirty-seventh Psalm, and rivers to clap with hands. But rivers have no hands, nor does sin have a face. Therefore, let us not, because of the things said corporeally about God, as the ancients understood them, suppose that God is a body or that he is filled with passions.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τριακοστῷ ἐβδόμῳ Ψαλμῷ","severity":"info","text":"The thirty-seventh Psalm (LXX 36) is cited as the source for the phrase 'the wrath of God a face'.","cites":[{"key":"ed:tlg2042.tlg014","label":"source edition: Fragmenta in Librum Primum Regnorum (In Catenis de Samuelis et Regnorum)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg014.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"πρόσωπον","severity":"info","text":"Here 'πρόσωπον' (face) is used metaphorically for sin and divine wrath, not as a physical attribute but as a personification in biblical poetry.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"χερσὶν ... κροτεῖν","severity":"info","text":"The image of rivers clapping with hands is a poetic figure, likely from a lost psalm or hymn, illustrating anthropomorphic language about nature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ὡς ἐχώρουν οἱ παλαιοί","severity":"info","text":"Origen criticizes literalist ('ancient') readers who took corporeal descriptions of God as implying a body, aligning with his allegorical method.","cites":[{"key":"ed:tlg2042.tlg014","label":"source edition: Fragmenta in Librum Primum Regnorum (In Catenis de Samuelis et Regnorum)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg014.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ὀ θυμὸς τοῦ θεοῦ ὀργίζεσθαι","severity":"caution","text":"The phrase 'the wrath of God is said to be angry' is tautological in Greek; Origen may be glossing a biblical idiom or the text may be corrupt.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact biblical reference for 'rivers clap with hands' is uncertain; it may be a lost or paraphrased passage.","The phrase 'πρόσωπον ἁμαρτία' (face of sin) is not directly attested in the canonical Psalms; Origen may be citing a variant or a non-canonical source."],"confidence":"high","notes":[]},{"i":11,"ref":"p11","source":"{Οὐ τὸ εὐπερίστρεπτον τῆς ἀνθρώπου γνώμης τῷ ἡμεῖς γὰρ ἐφ᾿ ἐαυτῶν τὰς τροπὰς\n τῆς θείας οἰκονομίας τὰς ἐφ’ ἡμῶν δικαίως συμβαινούσας ἀπεργαζόμεθα,\n ἀναξίους ἑαυτοὺς δεικνύντες διὰ τῶν πράξεων τῆς παρὰ τοῦ θεοῦ δωρηθείσης\n τιμῆς. καταγνοὺς οὑν τοῦ Σαοὺλ καὶ βουλόμενος τῷ Δαβὶδ παραδοῦναι τὰ τῆς ἀρχῆς καὶ τῷ σπέρματι αὐτοῦ φυλάξαι τὴν βασιλείαν διὰ τὸν\n ἐξ αὐτοῦ τεχθησόμενον κατὰ σάρκα βασιλέα τῆς κτίσεως ἁπάσης, ἀνθρωπίνοις\n ἐχρήσατο ῥήμασιν ἀνθρώποις διαλεγόμενος, καὶ εἶπεν· μεταμεμέλημαι ὅτι ἔχρισα\n τὸν Σαοὺλ εἰς βασιλέα, ἀντὶ τοῦ 16 Vgl. Ezecb. 21, 9.\n 10. — 17 Hiob 5, 20 w. e. seh. — 18 Psal. 62, 11. — 19 Vgl. Psal. 73, 1.\n — 19/20 Vgl. Psal. 37, 4. — 21 Vgl. Psal. 97, S. — 23 Vgl. Sei. in Gen.\n 1, 26 (Lo 8, 49): ὧν ἐστι καὶ Μελίτων, συγγράμματα καταλελοιπῶς περὶ τοῦ\n ἐνσώματον εἶναι τὸν θεόν κτλ. — 31 Vgl. Rom. 1, 3. \n 12 πρόοιδεν Blass προεῖδεν cv | 16 ὀξύνου καὶ]\n ὀξύνουσα cv | σφάζει c | 19 ἔχειν] ἔσχεν c | 20 ὁμαρτία] ἁμαρτίας cv |\n 22 διὰ] τις cv. \n ἑτέρῳ βούλομαι δοῦναι τῆς βασιλείας τὴν ἀρχήν, τοῦτον δὲ\n τῆς δυναστείας. \n Τὸ μεταμεμέλημαι διὰ τὸν Σαοὺλ τουτέστιν οὕτω ἀνάξιον ἑαυτὸν τῆς βασιλείας\n ἐποίησεν, ὥστε εἴ γε φύσιν εἶχον μετανοοῦσαν, μετέγνων ἂν ἐπ\n αὐτῷ. διὰ τί οὖν ἐχρίσθη; ὅτι τότε ἄξιος ἦν. τραπεὶς δὲ πάλιν ἀνάξιος\n γέγονεν.","english":"It is not the instability of human judgment; for we ourselves, by our own actions, justly bring about the changes in the divine economy that occur in our regard, showing ourselves unworthy through our deeds of the honor bestowed by God. Therefore, condemning Saul and wishing to hand over the rule to David and to preserve the kingdom for his seed because of the one who would be born from him according to the flesh, the king of all creation, he used human words in speaking to humans, and said: I regret that I anointed Saul as king, instead of saying, I wish to give the rule of the kingdom to another, and this one the rule of the dominion. The expression \"I regret\" concerning Saul means that he made himself so unworthy of the kingdom that, if I had a nature that repents, I would have repented of him. Why then was he anointed? Because at that time he was worthy. But having turned, he again became unworthy.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Οὐ τὸ εὐπερίστρεπτον τῆς ἀνθρώπου γνώμης","severity":"info","text":"The opening denies that the change in divine economy is due to human fickleness, instead attributing it to human actions that show unworthiness.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"μεταμεμέλημαι","severity":"info","text":"The Greek verb 'μεταμεμέλημαι' (I regret) is used in the divine speech, but Origen clarifies it is a human expression, not implying divine repentance.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"1 Samuel 15–16","severity":"info","text":"The passage refers to the anointing of Saul and the transfer of kingship to David, echoing 1 Samuel 15–16, where Saul is rejected and David is chosen.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τὸν ἐξ αὐτοῦ τεχθησόμενον κατὰ σάρκα βασιλέα τῆς κτίσεως ἁπάσης","severity":"info","text":"This phrase anticipates Christ as the king of all creation, born from David's line, a typological reading common in early Christian exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"διὰ τί οὖν ἐχρίσθη;","severity":"info","text":"The rhetorical question 'Why then was he anointed?' structures the argument, contrasting Saul's initial worthiness with his later unworthiness.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"τῆς θείας οἰκονομίας","severity":"caution","text":"The phrase 'divine economy' is ambiguous: it may refer to God's plan or to the specific arrangement of kingship; Origen's usage here is consistent with his broader theology.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τῆς θείας οἰκονομίας' could be read as either God's salvific plan or the specific historical arrangement of kingship; the context supports the latter.","The identity of the speaker of 'μεταμεμέλημαι' is ambiguous in the Greek but is clarified as God speaking in human terms."],"confidence":"high","notes":[]},{"i":12,"ref":"p12","source":"Ι Sam. 15, 11.","english":"1 Sam. 15:11.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ι Sam. 15, 11","severity":"info","text":"The Greek text gives the scriptural reference 1 Sam. 15:11, which in the Septuagint reads: 'And Samuel said to Saul, You have done foolishly...' This verse is the lemma for Origen's commentary.","cites":[{"key":"ed:tlg2042.tlg014","label":"source edition: Fragmenta in Librum Primum Regnorum (In Catenis de Samuelis et Regnorum)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg014.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage is a brief lemma citation from 1 Samuel, serving as the scriptural anchor for Origen's preceding exegetical remarks on Saul's rejection and David's rise.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"In the Septuagint, 1 Sam. 15:11 is part of the narrative where Samuel rebukes Saul for disobeying God's command to destroy the Amalekites, leading to Saul's loss of divine favor.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Greek text is extremely brief, consisting only of the verse reference. The preceding English draft suggests Origen's interpretation, but the Coptic fragment itself provides no further commentary here.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Coptic fragment contains only the scriptural citation; the exact wording of Origen's commentary on this verse is not preserved in this passage."],"confidence":"high","notes":[]},{"i":13,"ref":"p13","source":"Ἐκ τούτων δείκνυται ὂ προεῖπον, ὅτι μεταμέλεια θεοῦ λέγεται τῆς τοῦ θεοῦ\n οἰκονομίας ἀπὸ πράγματος εἰς πρᾶγμα μετάθεσις.","english":"From these things is shown what I said before, that repentance of God is called a transposition of God's economy from one matter to another.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The passage argues that divine 'repentance' (μετάνοια) is not a change of mind but a shift in God's economy from one matter to another.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"μεταμέλεια","severity":"info","text":"The Greek term μεταμέλεια (repentance) is used here in a technical sense, distinct from ordinary human regret, to describe a reordering of divine providence.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"οἰκονομία","severity":"info","text":"The word οἰκονομία (economy) refers to God's salvific plan or dispensation, a key concept in Origen's theology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"","severity":"info","text":"Origen's interpretation of divine 'repentance' as a shift in economy responds to anthropomorphic readings of God in the Old Testament, a common concern in early Christian exegesis.","cites":[{"key":"ed:tlg2042.tlg014","label":"source edition: Fragmenta in Librum Primum Regnorum (In Catenis de Samuelis et Regnorum)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg014.opp-grc1:1"}],"named_sources":["Origen"],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This unit functions as a theological conclusion drawn from the preceding narrative (1 Sam. 15:11), explaining God's apparent change of heart as a reordering of providence.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Greek text is a fragment from a catena; the precise context of 'these things' (Ἐκ τούτων) is uncertain, as the preceding lemma is not fully preserved.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The referent of 'these things' (Ἐκ τούτων) is unclear; it likely refers to the preceding biblical narrative (1 Sam. 15:11) but the catena context is fragmentary."],"confidence":"high","notes":[]},{"i":14,"ref":"p14","source":"{Δείκνυσιν ὁ λόγος, ὅτι κἂν προφήτης καὶ δίκαιος ἄνθρωπος ὑπὲρ ἄλλων\n δεόμενος, οὐκ ἄλλως ἀκούεται, εἰ μὴ ἐκεῖνος ἔργῳ δείξῃ τὴν μετάνοιαν. οὕτω\n γὰρ ἠ δέησις ἰσχύει τοῦ δικαίου ἐνεργουμένη διὰ τοῦ ἀμαρτήσαντος. ἴνα οὖν\n εἰς πέρας ἀχθῇ τὸ πρᾶγμα, δεῖ ἀμφότερα συνδραμεῖν, καὶ τὴν τοῦ δικαίου εὐχὴν\n καὶ τὸ ἔργον τοῦ μετανοοῦντος.","english":"The argument shows that even if a prophet and a righteous man prays on behalf of others, he is not heard otherwise unless that person shows repentance in deed. For in this way the prayer of the righteous man prevails, being activated through the one who has sinned. Therefore, in order for the matter to be brought to completion, both must concur: the prayer of the righteous man and the deed of the one repenting.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The passage argues that a righteous person's prayer for sinners is effective only when the sinner actively repents. This underscores a cooperative soteriology where divine hearing depends on human action.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"μετάνοιαν","severity":"info","text":"μετάνοιαν (metanoia) here denotes repentance as a concrete deed (ἔργον), not merely inward change. This aligns with Origen's emphasis on practical transformation in the penitential process.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The argument follows a conditional logic: if a prophet prays (προφήτης ... δεόμενος), then the prayer is heard only if the sinner shows repentance. The conclusion requires both prayer and deed to concur (δεῖ ἀμφότερα συνδραμεῖν).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"","severity":"info","text":"Origen's view reflects early Christian debates on the efficacy of intercessory prayer and the necessity of the sinner's cooperation, a theme also found in his homilies on repentance.","cites":[{"key":"ed:tlg2042.tlg014","label":"source edition: Fragmenta in Librum Primum Regnorum (In Catenis de Samuelis et Regnorum)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg014.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"The notion that prayer is 'activated through the one who has sinned' (ἐνεργουμένη διὰ τοῦ ἁμαρτήσαντος) parallels Origen's idea in De Oratione that prayer requires the active participation of the one prayed for.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek phrase 'οὐκ ἄλλως ἀκούεται' could mean 'is not heard in any other way' or 'is not heard otherwise,' leaving open whether the condition is exclusive or merely necessary. The translation takes it as exclusive."],"confidence":"high","notes":[]},{"i":15,"ref":"p15","source":"Ι Sam. 16, 12.","english":"1 Sam. 16:12.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ι Sam. 16, 12","severity":"info","text":"The lemma cites 1 Sam. 16:12, which in the Septuagint describes David's flight from Saul and his stay with Samuel at Ramah. This verse is the scriptural anchor for the catena fragment.","cites":[{"key":"ed:tlg2042.tlg014","label":"source edition: Fragmenta in Librum Primum Regnorum (In Catenis de Samuelis et Regnorum)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg014.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage is a brief lemma (1 Sam. 16:12) that serves as the scriptural reference for the preceding commentary. Its placement as a separate unit marks a transition in the catena.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"In the Septuagint, 1 Sam. 16:12 follows the narrative of David's anointing by Samuel and his subsequent flight. Origen's commentary likely interprets this verse in light of themes of repentance and divine response.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Greek text is limited to the lemma alone; the surrounding commentary is not preserved in this fragment. The interpretation of the preceding English draft may not directly correspond to Origen's original exegesis.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The fragment contains only the scriptural citation; the commentary that originally accompanied it is lost, leaving the precise exegetical point uncertain."],"confidence":"high","notes":[]},{"i":16,"ref":"p16","source":"Ὀ μὲν Ἠσαῦ πυρράκης ἦν ὡσεὶ δορὰ <, τὴν ἐξ ἔχων νεκρότητα καὶ φονῶν κατὰ\n τοῦ Ἰακώβ. ὁ δὲ Δαβὶδ πυρράκης ἦν μετὰ κάλλους ὀφθαλμῶν, ἵνα τὸ διορατικὸν\n διορατικὸν τοῦ Δαβίδ.","english":"Esau was ruddy, like a hide, having in his nature deadness and murderous intent against Jacob. But David was ruddy with beauty of eyes, so that the perceptive faculty of David might be discerning.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The comparison of David's ruddy complexion with Esau's emphasizes moral contrast: Esau's ruddiness is likened to a hide, suggesting deadness and hostility, while David's is paired with beautiful eyes, symbolizing spiritual insight.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"πυρράκης","severity":"info","text":"πυρράκης (ruddy) describes a reddish complexion. In Origen's exegesis, it carries symbolic weight: for Esau it denotes brutishness, for David it is a positive trait linked to beauty and perception.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"διορατικὸν","severity":"info","text":"διορατικὸν (perceptive faculty) is a technical term in Origen's psychology, denoting the mind's capacity for spiritual discernment, here attributed to David's eyes.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"","severity":"info","text":"The reference to Esau and Jacob alludes to Genesis 25:25, where Esau is born ruddy and hairy, and to the broader narrative of Esau's enmity toward Jacob (e.g., Gen 27:41).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"","severity":"info","text":"Origen's allegorical reading of physical traits (ruddiness, beauty of eyes) reflects his method of interpreting Scripture for moral and spiritual meaning, common in Alexandrian exegesis.","cites":[{"key":"ed:tlg2042.tlg014","label":"source edition: Fragmenta in Librum Primum Regnorum (In Catenis de Samuelis et Regnorum)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg014.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage is structured as a contrast: Esau's negative ruddiness (hide, deadness, murderous intent) versus David's positive ruddiness (beauty, discernment), reinforcing a typological opposition.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text is fragmentary; the final clause 'ἵνα τὸ διορατικὸν διορατικὸν τοῦ Δαβίδ' appears to have a repetition or corruption, possibly a scribal error or anacoluthon. The translation assumes a sense of purpose: 'so that the perceptive faculty of David might be discerning.'"],"confidence":"high","notes":[]},{"i":17,"ref":"p17","source":"Ι Sam. 16, 18.","english":"1 Sam. 16:18.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"1 Sam. 16:18","severity":"info","text":"The passage cites 1 Sam. 16:18, which in the Septuagint describes David's appearance and character. This verse is part of the narrative where David is introduced to Saul.","cites":[{"key":"ed:tlg2042.tlg014","label":"source edition: Fragmenta in Librum Primum Regnorum (In Catenis de Samuelis et Regnorum)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg014.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"","severity":"info","text":"In the Septuagint, 1 Sam. 16:18 reads: 'καὶ ἀνέβη Δαυὶδ ἐκ τῆς παρατάξεως' (and David went up from the battle array). Origen's fragment likely comments on the verse's moral or allegorical significance.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage is a brief lemma from the catena, serving as a scriptural anchor for Origen's commentary. It follows a previous comparison between Esau and David, highlighting David's positive traits.","cites":[{"key":"ed:tlg2042.tlg014","label":"source edition: Fragmenta in Librum Primum Regnorum (In Catenis de Samuelis et Regnorum)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg014.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"Origen's fragments on the books of Samuel and Kings were preserved in catenae, indicating their use in later Byzantine exegesis. This verse is part of a larger tradition of typological interpretation.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text of 1 Sam. 16:18 is not provided in the fragment; the English draft gives only the reference. The exact wording Origen commented on is uncertain."],"confidence":"medium","notes":[]},{"i":18,"ref":"p18","source":"Πῶς ἀνήρ, καὶ πῶς συνετὸς ἐν λόγῳ, πῶς δὲ καὶ πολε- μιστὴς ὀ ἔτι πρόβατα\n ποιμαίνων; οὐκ ἄρα ἀφ ἑαυτοῦ ἐλάλησεν εἰπών, ἀλλὰ τὰ ἐσόμενα προειπὼν ὡς\n παρόντα, καὶ μαρτυρεῖ τῷ Δαβὶδ ἄπερ ἔμελλεν εἶναι, πλὴν τοῦ\n κύριος μετ’ αὐτοῦ τοῦ τε ἀγαθὸς τῷ εἴδει, ἃπερ ἐκ παιδικῆς ἡλικίας προσῆν\n παρέμενε, τὸ μὲν φύσει, τὸ δὲ χάριτι.","english":"How is it that a man, and how is it that one prudent in speech, and how also a warrior, while still tending sheep? He did not, therefore, speak from himself when he said this, but foretold the future as though it were present, and he bears witness to David of what he was going to be, except that the Lord was with him, and that he was good in appearance, which things were present and persisted from his childhood, the one by nature, the other by grace.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Πῶς ἀνήρ, καὶ πῶς συνετὸς ἐν λόγῳ, πῶς δὲ καὶ πολεμιστὴς ὀ ἔτι πρόβατα ποιμαίνων","severity":"info","text":"The rhetorical questions emphasize the paradox of David's future roles (warrior, wise speaker) while he is still a shepherd, a common exegetical trope in early Christian commentary.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"προειπὼν","severity":"info","text":"προειπὼν (foretelling) indicates prophetic speech; Origen interprets David's statement as divinely inspired prediction, not self-praise.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"κύριος μετ’ αὐτοῦ","severity":"info","text":"The phrase 'the Lord was with him' echoes 1 Sam. 16:18 (LXX: κύριος μετὰ σοῦ) and is a recurring motif in David's narrative.","cites":[{"key":"ed:tlg2042.tlg014","label":"source edition: Fragmenta in Librum Primum Regnorum (In Catenis de Samuelis et Regnorum)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg014.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"τὸ μὲν φύσει, τὸ δὲ χάριτι","severity":"info","text":"The distinction between nature (φύσει) and grace (χάριτι) reflects Origen's theological framework, where David's beauty is natural and his divine favor is a gift of grace.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"πλὴν τοῦ κύριος μετ’ αὐτοῦ","severity":"info","text":"The particle πλὴν (except) introduces a concessive clause, limiting the preceding praise of David's future qualities by noting the Lord's presence and his appearance.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ὀ ἔτι πρόβατα ποιμαίνων' could be read as 'while still tending sheep' or 'the one still tending sheep'; the former is adopted for clarity.","The referent of 'αὐτοῦ' (him) is ambiguous: it could be David or the speaker; context favors David."],"confidence":"high","notes":[]},{"i":19,"ref":"p19","source":"Ι Sam. 19, 23. 24.","english":"1 Sam. 19:23–24.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"1 Sam. 19:23–24","severity":"info","text":"The passage cites 1 Sam. 19:23–24, where Saul sends messengers to seize David, and David escapes to Samuel at Ramah.","cites":[{"key":"ed:tlg2042.tlg014","label":"source edition: Fragmenta in Librum Primum Regnorum (In Catenis de Samuelis et Regnorum)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg014.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This fragment is a brief lemma from the catena, serving as a scriptural anchor for Origen's preceding commentary on David's character and prophetic speech.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"The catena tradition often excerpts patristic comments on consecutive biblical verses; here the lemma marks the transition to a new narrative episode in David's flight.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Greek text of the lemma is minimal, and the preceding commentary is lost; the connection between Origen's remarks and these verses is inferred from the catena structure.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The lemma provides only the verse reference; the original commentary that followed is not preserved in this fragment."],"confidence":"high","notes":[]},{"i":20,"ref":"p20","source":"Ἐπειδὴ δυνατὸς ἦν ὀ Σαοὺλ πλῆθος ἔχων βοηθοῦν αὐτῷ κακῶς κατὰ\n τοῦ Δαβίδ, οἱ δὲ δύο μόνοι μόνοι ἐδιώκοντο ὁ Σαμουὴλ καὶ ὁ Δαβίδ, 2–6 Vgl. Fragm. 77 der Jeremiakatene (TU NF I, 3, 95 Z.\n 31 — 8ff. S. 296, 14f. — 17 Vgl. Gen. 25, 25. — 23 Vgl. I Sam. 16,\n 11. \n 8/9 λέγεται τῆς] λέγετε οἰς ν οἱς jung. Hand) | 11/12\n δείλῃ τὴν Blass Koetschau δείξηται cv | 13 εἰς πέρας Ga ἐσπέρας cv | 23\n ἔτι Koetschau ἐπὶ csv Ι 25 τοῦ τε] τοῦτο csv | 26 ἅπερ Blass ἃ γὰρ\n csv. \n ἡ τοῦ θεοῦ χάρις ποιεῖ προφητεύειν τὸν Σαοὺλ οὐ μόνον\n ὄσα κατ᾿ αὐτοῦ ἦν, ἀλλὰ καὶ τὰ ὑπὲρ τοῦ Δαβίδ, καὶ ῥίπτει γυμνόν,\n προσημαίνουσα ὅτι γυμνωθήσεται τῆς βασιλείας.","english":"Since Saul was powerful, having a multitude aiding him in his evil designs against David, while the two, Samuel and David, were pursued alone, the grace of God causes Saul to prophesy not only what was against him but also what was in favor of David, and it casts him naked, foreshadowing that he will be stripped of the kingdom.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The passage interprets Saul's prophesying as an involuntary act caused by divine grace, which simultaneously reveals both hostile and favorable outcomes for David.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"γυμνόν","severity":"info","text":"The Greek γυμνόν (naked) is used literally in the narrative context of 1 Sam. 19:23–24, where Saul strips off his clothes, and figuratively here to signify loss of royal power.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"","severity":"info","text":"The phrase 'casts him naked' alludes to 1 Sam. 19:23–24, where Saul lies down naked and prophesies, a scene Origen reinterprets as foreshadowing Saul's deposition.","cites":[{"key":"ed:tlg2042.tlg014","label":"source edition: Fragmenta in Librum Primum Regnorum (In Catenis de Samuelis et Regnorum)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg014.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"Origen's exegesis reflects a common patristic theme: God uses even hostile figures to convey prophetic truth, as seen in the Balaam narrative (Num. 22–24).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"","severity":"caution","text":"The Greek text contains several textual cruces noted by the editor (e.g., λέγεται τῆς corrected to λέγετε, and δείλῃ/δείξηται variants), indicating scribal corruption in the catena manuscript.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The precise referent of 'the two, Samuel and David' is ambiguous: the Greek says 'the two, alone, alone, were pursued', possibly meaning each was pursued separately, but the English draft treats them as a pair."],"confidence":"high","notes":[]},{"i":21,"ref":"p21","source":"Ι Sam. 21, 4.","english":"1 Sam. 21:4.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ι Sam. 21, 4","severity":"info","text":"The Greek text consists solely of the lemma 'Ι Sam. 21, 4', indicating that the catena fragment cites 1 Samuel 21:4 as its scriptural base.","cites":[{"key":"ed:tlg2042.tlg014","label":"source edition: Fragmenta in Librum Primum Regnorum (In Catenis de Samuelis et Regnorum)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg014.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage is a lemma-only entry in the catena, serving as a scriptural reference without any accompanying commentary from Origen in the surviving fragment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"1 Samuel 21:4 describes David's visit to the priest Ahimelech at Nob, a key episode in the narrative of David's flight from Saul. The preceding catena comment interprets Saul's prophetic utterance as foreshadowing his loss of kingship.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"external","lemma":"","severity":"info","text":"The fragment is preserved in a catena on the books of Samuel and Kings, where Origen's commentary is excerpted. The lemma-only form suggests possible abbreviation or loss of the original exegetical content.","cites":[{"key":"ed:tlg2042.tlg014","label":"source edition: Fragmenta in Librum Primum Regnorum (In Catenis de Samuelis et Regnorum)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg014.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text provides only the scriptural reference; it is unclear whether Origen's commentary on this verse has been lost or was never included in this catena excerpt."],"confidence":"high","notes":[]},{"i":22,"ref":"p22","source":"Βεβήλους λέγει νῦν οὐ τοὺς ἀκαθάρτους, ἀλλὰ τοὺς οὐχ ἁγίους, πρὸς\n ἀντιδιαστολὴν τῶν ἀγίων ἄρτων τῶν ἐπὶ τῆς τραπέζης παρατιθεμένων. ἒξ γὰρ\n εἶχεν ἄρτους ἡ τράπεζα διαπαντὸς ἀλλασσομένους ὑπὲρ τῶν δώδεκα φυλῶν τοῦ\n Ἰσραήλ, οὓς ἐνωπίους ἐκάλουν, ὡς εἶναι ἕκαστον τῶν ἄρτων ὑπὲρ δύο φυλῶν\n προσφερόμενον, τοὺς δὲ ὑπὲρ τῶν δώδεκα φυλῶν. τί οὖν ἐκ τούτου\n καλὸν ἐγίνετο; τὰς φυλὰς τοῦ Ἰσραὴλ πρὸς ὀμόνοιαν συνάπτεσθαι. τί δὲ\n κρεῖττον προεσημαίνετο; τοὺς μακαρίους ἀποστόλους ἀνὰ δύο δύο πέμπεσθαι ὑπὸ\n τοῦ σωτῆρος τὰ πρώτα κηρύττειν ἐν ταῖς φυλαῖς τοῦ Ἰσραηλ, ὡς εἶναι ἓξ ἄμα\n τῶν δώδεκα μαθητῶν τὸν ἀριθμόν.","english":"He calls \"profane\" now not the impure, but those not holy, in distinction from the holy loaves placed upon the table. For the table had six loaves continually, changed for the twelve tribes of Israel, which they called \"loaves of the presence,\" so that each of the loaves was offered for two tribes, and the loaves for the twelve tribes. What good, then, came from this? The tribes of Israel were united in concord. And what greater thing was prefigured? That the blessed apostles would be sent two by two by the Savior to preach first among the tribes of Israel, so that the number of the twelve disciples would be six at a time.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"Βεβήλους","severity":"info","text":"Origen distinguishes two senses of βέβηλος: not 'impure' (ἀκάθαρτος) but 'not holy' (οὐχ ἅγιος), a technical distinction in temple vocabulary.","cites":[{"key":"ed:tlg2042.tlg014","label":"source edition: Fragmenta in Librum Primum Regnorum (In Catenis de Samuelis et Regnorum)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg014.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ἐνωπίους","severity":"info","text":"The term ἐνωπίους (literally 'face-to-face') refers to the showbread placed on the table of the Jewish Temple, renewed weekly for the twelve tribes.","cites":[{"key":"ed:tlg2042.tlg014","label":"source edition: Fragmenta in Librum Primum Regnorum (In Catenis de Samuelis et Regnorum)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg014.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from a lexical clarification (βέβηλος) to a ritual detail (six loaves for twelve tribes) to a typological interpretation (apostles sent two by two).","cites":[{"key":"ed:tlg2042.tlg014","label":"source edition: Fragmenta in Librum Primum Regnorum (In Catenis de Samuelis et Regnorum)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg014.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"Origen reads the six loaves as a prefiguration of the twelve apostles sent in pairs by Christ, a common patristic typology linking temple ritual to apostolic mission.","cites":[{"key":"ed:tlg2042.tlg014","label":"source edition: Fragmenta in Librum Primum Regnorum (In Catenis de Samuelis et Regnorum)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg014.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"","severity":"info","text":"The reference to 'holy loaves' and the table alludes to the showbread in the tabernacle (Exod 25:30; Lev 24:5–9), though no verse is quoted directly.","cites":[{"key":"ed:tlg2042.tlg014","label":"source edition: Fragmenta in Librum Primum Regnorum (In Catenis de Samuelis et Regnorum)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg014.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Coptic Vorlage is not extant; the Greek text is from a catena fragment. The phrase 'ἐνωπίους ἐκάλουν' may reflect a specific liturgical term whose exact sense is uncertain."],"confidence":"high","notes":[]},{"i":23,"ref":"p23","source":"{Ἂρτος λαϊκὸς οὐχ ὅτι οἱ μὴ ἅγιοι βέβηλοι, ἀλλ᾿ ὅτι πρὸς τὸ\n συγκρινόμενοι.","english":"Bread of the people\" not because the unholy are profane, but because they are compared to it.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"λαϊκὸς","severity":"info","text":"The Greek term λαϊκὸς (here in the phrase Ἂρτος λαϊκὸς) means 'of the people' or 'common', in contrast to sacred or priestly. Origen distinguishes it from βέβηλος ('profane'), clarifying that the bread is not impure but simply non-holy.","cites":[{"key":"ed:tlg2042.tlg014","label":"source edition: Fragmenta in Librum Primum Regnorum (In Catenis de Samuelis et Regnorum)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg014.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The fragment explains that 'bread of the people' is not profane because the people are unholy, but because it is compared to the holy loaves (the 'loaves of the presence'). The comparison implies a relative, not absolute, lack of sanctity.","cites":[{"key":"ed:tlg2042.tlg014","label":"source edition: Fragmenta in Librum Primum Regnorum (In Catenis de Samuelis et Regnorum)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg014.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The 'loaves of the presence' (ἄρτοι τῆς προθέσεως) were twelve loaves placed on the table in the Jewish Temple, renewed weekly, representing the twelve tribes. Origen's reference draws on this Temple practice to explain the distinction between holy and common bread.","cites":[{"key":"ed:tlg2042.tlg014","label":"source edition: Fragmenta in Librum Primum Regnorum (In Catenis de Samuelis et Regnorum)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg014.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage is a fragment from a catena on 1 Kingdoms (1 Samuel). It continues a discussion of the 'loaves of the presence' and their distribution, likely commenting on a verse about the shewbread or priestly portions.","cites":[{"key":"ed:tlg2042.tlg014","label":"source edition: Fragmenta in Librum Primum Regnorum (In Catenis de Samuelis et Regnorum)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg014.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Greek text is fragmentary; the phrase πρὸς τὸ συγκρινόμενοι is incomplete. The sense is that the bread is called 'of the people' not because the people are profane, but because it is compared (to the holy bread). The exact referent of the comparison is implied from the preceding context.","cites":[{"key":"ed:tlg2042.tlg014","label":"source edition: Fragmenta in Librum Primum Regnorum (In Catenis de Samuelis et Regnorum)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg014.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase πρὸς τὸ συγκρινόμενοι is elliptical; the object of comparison is not stated but is inferred from the previous passage as the holy loaves of the presence."],"confidence":"medium","notes":[]},{"i":24,"ref":"p24","source":"Ι Sam. 21, 5. 6.","english":"1 Sam. 21:5-6.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ι Sam. 21, 5. 6.","severity":"info","text":"The passage cites 1 Sam 21:5-6, where David asks Ahimelech for bread and is given the showbread. This is the scriptural basis for the fragment.","cites":[{"key":"ed:tlg2042.tlg014","label":"source edition: Fragmenta in Librum Primum Regnorum (In Catenis de Samuelis et Regnorum)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg014.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This fragment is a lemma from the catena, consisting solely of the scriptural reference without commentary. It serves as a structural marker in the catena sequence.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"In 1 Sam 21:5-6, David, fleeing Saul, requests food from Ahimelech the priest, who gives him the consecrated showbread. This episode highlights David's piety and the priest's trust.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The fragment contains only the scriptural reference; no Origenic commentary is preserved. The attribution to Origen is based on the catena tradition, not on direct manuscript evidence.","cites":[{"key":"ed:tlg2042.tlg014","label":"source edition: Fragmenta in Librum Primum Regnorum (In Catenis de Samuelis et Regnorum)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg014.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The fragment is a bare lemma; it is unclear whether Origen's commentary on these verses was lost or never included in this catena."],"confidence":"high","notes":[]},{"i":25,"ref":"p25","source":"Σήμερον ἀγιασθήσεται διὰ τὰ σκεύη ἀσαφέστερον μὲν εἶπε, σημαίνει δὲ τοῦτο. τὰ\n μὲν παιδία μου ἠγίασται καὶ ἀπέσχηται γυναικὸς καὶ χθὲς καὶ\n τρίτην ἡμέραν· τοῦτο γὰρ τὸ φάναι αὐτὸν καὶ τὰ παιδία ἠγνισμένα. εἰ δὲ οὐκ\n ἠν, πάντως ἠγιάζετο διὰ τοῦ φαγεῖν τὸν ἄρτον τῆς προθέσεως. πεισθεὶς ὀ\n ἱερεὺς τοῖς εἰρημένοις δίδωσι τῷ Δαβὶδ τῶν ἄρτων, οὓς οὐκ ἐχρῆν ἑτέρους\n φαγεῖν ἢ μόνους τοὺς ἱερέας. τοῦτο δὲ τῆς προφητείας ἐστὶ τῆς δι᾿ ἔργων δηλούσης, ὅτι μήποτε ἄλλης οὔσης τῆς βασιλικῆς φυλῆς, τουτέστι\n τῆς Ἰούδα, καὶ ἄλλης τῆς ἱερατικῆς φυλῆς, λέγω δὴ τῆς ἔμελλον\n συνάπτεσθαι καὶ ἓν ἀποτελεῖσθαι τό τε ἱερατικὸν ἀξίωμα καὶ τὸ\n βασιλικὸν ἐν τῇ παρουσίᾳ τοῦ ἐκ Δαβὶδ σωτῆρος ἡμῶν τε ὁ μοῦ καὶ\n βασιλέως, τοῦ κατὰ τὴν τάξιν Μελχισεδέκ«.","english":"Today it will be sanctified because of the vessels. He spoke somewhat obscurely, but this is what it means: my children have been sanctified and have abstained from women both yesterday and the day before; for this is what he means by saying that the children were purified. But if they were not, they were certainly being sanctified by eating the bread of the presentation. Convinced by what was said, the priest gives David some of the loaves, which no others were permitted to eat except only the priests. This is part of the prophecy made manifest through actions, that the royal tribe, that is, of Judah, and the priestly tribe, I mean that which was to be, were never separate, but were to be joined together and become one, both the priestly office and the royal office, at the coming of our savior and king from David, who is in the order of Melchizedek.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Σήμερον ἀγιασθήσεται διὰ τὰ σκεύη","severity":"info","text":"The opening phrase is a paraphrase of 1 Sam. 21:5, where David tells Ahimelech that the young men are sanctified because of the vessels (i.e., the sacred bread). Origen notes the obscurity and then explains the ritual purity.","cites":[{"key":"ed:tlg2042.tlg014","label":"source edition: Fragmenta in Librum Primum Regnorum (In Catenis de Samuelis et Regnorum)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg014.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἄρτον τῆς προθέσεως","severity":"info","text":"The 'bread of the presentation' (ἄρτος τῆς προθέσεως) refers to the showbread in the tabernacle, which only priests could eat (cf. Lev. 24:5-9). Origen interprets David's receiving it as a prophetic sign.","cites":[{"key":"ed:tlg2042.tlg014","label":"source edition: Fragmenta in Librum Primum Regnorum (In Catenis de Samuelis et Regnorum)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg014.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Μελχισεδέκ","severity":"info","text":"Melchizedek, the priest-king of Salem (Gen. 14:18-20), is invoked as a type of Christ, combining royal and priestly offices. Origen here reads the Davidic line as prefiguring Christ's dual role.","cites":[{"key":"ed:tlg2042.tlg014","label":"source edition: Fragmenta in Librum Primum Regnorum (In Catenis de Samuelis et Regnorum)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg014.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"τῆς προφητείας ἐστὶ τῆς δι᾿ ἔργων δηλούσης","severity":"info","text":"Origen interprets the narrative as 'prophecy through actions' (προφητεία δι᾿ ἔργων), a hermeneutical category where historical events prefigure salvation history. This reflects Alexandrian typological exegesis.","cites":[{"key":"ed:tlg2042.tlg014","label":"source edition: Fragmenta in Librum Primum Regnorum (In Catenis de Samuelis et Regnorum)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg014.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἀσαφέστερον μὲν εἶπε","severity":"caution","text":"Origen acknowledges the obscurity of the biblical text (ἀσαφέστερον). The Greek of the fragment is compressed; the phrase 'my children have been sanctified' may refer to David's men or to ritual purity, and the logic of the conditional ('if they were not') is elliptical.","cites":[{"key":"ed:tlg2042.tlg014","label":"source edition: Fragmenta in Librum Primum Regnorum (In Catenis de Samuelis et Regnorum)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg014.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The referent of 'my children' (τὰ παιδία μου) is ambiguous: it could be David's soldiers or his sons. Origen takes it as the young men in David's company.","The phrase 'if they were not' (εἰ δὲ οὐκ ἦν) is grammatically incomplete; Origen supplies the sense that if they were not already purified, the bread sanctified them."],"confidence":"high","notes":[]},{"i":26,"ref":"p26","source":"Ι Sam. 21, 7.","english":"1 Sam. 21:7.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ι Sam. 21, 7","severity":"info","text":"The lemma cites 1 Sam. 21:7, which in the Septuagint reads: \"And David said to Abimelech the priest...\" This verse is the scriptural anchor for the preceding commentary.","cites":[{"key":"ed:tlg2042.tlg014","label":"source edition: Fragmenta in Librum Primum Regnorum (In Catenis de Samuelis et Regnorum)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg014.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage is a brief lemma from the catena, serving as a structural marker that introduces the next scriptural verse for commentary.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"","severity":"info","text":"The fragment is preserved in a catena on Samuel and Kings, indicating its transmission as part of a compiled commentary tradition rather than a continuous work.","cites":[{"key":"ed:tlg2042.tlg014","label":"source edition: Fragmenta in Librum Primum Regnorum (In Catenis de Samuelis et Regnorum)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg014.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek lemma is minimal, providing only the verse reference without any accompanying commentary text in this passage."],"confidence":"high","notes":[]},{"i":27,"ref":"p27","source":"Τὸν Νεεσσάρ· δηλοῖ ἢ ὅτι δι᾿ ἁμαρτίας παρέμενε Δωὴκ ὁ 6\n ff. Vgl. Lev. 24, 5. 6. — 12 f. Vgl. Mark. 6, 7 Luk. 10, 1. — 29 Vgl.\n Psal. 109, 4 Hebr. 5, 6 u. ö. \n 5 ἁγίους] + καί, ὠς Ἀκύλας ἐξέδωκε, λαϊκούς cod.\n Paris, gr. 133 Ι 7 ἄρτους] εἶχεν c | 10 ἐγένετο c | 13 κηρύσσειν sv | 18\n Σήμερον] anonym s | 19 ἀπέσχισται s ἀπέσχησται ν | 20 καὶ1] < s | 22\n τοῦ] τοῦτο s | 23 τὸν ἄρτον c τοὺς ἄρτους ν Ι 26/27 τῆς und βασιλικόν\n Blass vgl. Ru. \n Ἰδουμαῖος ἐνώπιον κυρίου θεραπευόμενος καὶ\n ἐξομολογούμενος, ἢ δαιμονῶν ὡς ὀ Σαούλ, οὐ τὰς ἡμιόνους ἔβοσκεν.","english":"Neessar: it indicates either that Doeg the Idumean remained before the Lord, being tended and confessing, or that he was possessed like Saul, and did not feed the mules.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Νεεσσάρ","severity":"info","text":"The term Νεεσσάρ is a transliteration of a Hebrew or Aramaic word, likely meaning 'Neessar' or a proper name; its precise referent is uncertain, but it introduces an interpretive gloss on Doeg's state.","cites":[{"key":"ed:tlg2042.tlg014","label":"source edition: Fragmenta in Librum Primum Regnorum (In Catenis de Samuelis et Regnorum)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg014.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Δωὴκ ὁ Ἰδουμαῖος","severity":"info","text":"Doeg the Idumean is a figure from 1 Samuel (e.g., 1 Sam. 21:7) who killed the priests of Nob; Origen contrasts his possible repentance with Saul's demonic possession, drawing on Jewish and Christian traditions of moral exempla.","cites":[{"key":"ed:tlg2042.tlg014","label":"source edition: Fragmenta in Librum Primum Regnorum (In Catenis de Samuelis et Regnorum)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg014.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Σαούλ","severity":"info","text":"Saul's demonic possession echoes 1 Sam. 16:14–23, where an evil spirit torments him; Origen uses this to frame Doeg's alternative fate, linking the passage to biblical narratives of divine punishment and repentance.","cites":[{"key":"ed:tlg2042.tlg014","label":"source edition: Fragmenta in Librum Primum Regnorum (In Catenis de Samuelis et Regnorum)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg014.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ἢ ... ἢ","severity":"info","text":"The disjunctive ἢ ... ἢ ('either ... or') structures the gloss as a binary interpretive choice: Doeg either repented before God or remained possessed like Saul, a common exegetical device in catena fragments.","cites":[{"key":"ed:tlg2042.tlg014","label":"source edition: Fragmenta in Librum Primum Regnorum (In Catenis de Samuelis et Regnorum)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg014.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"τὰς ἡμιόνους ἔβοσκεν","severity":"caution","text":"The phrase 'did not feed the mules' is obscure; it may be a textual corruption or a reference to a lost tradition about Doeg's menial role, possibly linked to 1 Sam. 21:7 where Doeg is Saul's chief herdsman.","cites":[{"key":"ed:tlg2042.tlg014","label":"source edition: Fragmenta in Librum Primum Regnorum (In Catenis de Samuelis et Regnorum)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg014.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The meaning of Νεεσσάρ is uncertain; it may be a proper name or a transliterated term. The phrase 'did not feed the mules' is ambiguous, possibly a textual corruption or a reference to a lost tradition."],"confidence":"medium","notes":[]},{"i":28,"ref":"p28","source":"Ι Sam. 21, 7.","english":"1 Sam. 21:7.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"1 Sam. 21:7","severity":"info","text":"The passage cites 1 Sam. 21:7, which in the Septuagint describes Doeg the Edomite's role in the slaughter of the priests of Nob.","cites":[{"key":"ed:tlg2042.tlg014","label":"source edition: Fragmenta in Librum Primum Regnorum (In Catenis de Samuelis et Regnorum)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg014.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Doeg the Idumean","severity":"info","text":"Doeg the Edomite is a figure from 1 Samuel who betrayed the priests of Nob to Saul, leading to their massacre. Origen's fragment likely interprets this event allegorically.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"narrative","severity":"info","text":"This brief passage is a narrative unit, serving as a scriptural lemma for Origen's commentary, which is preserved in catenae on the books of Samuel and Kings.","cites":[{"key":"ed:tlg2042.tlg014","label":"source edition: Fragmenta in Librum Primum Regnorum (In Catenis de Samuelis et Regnorum)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg014.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"Fragmenta in Librum Primum Regnorum","severity":"info","text":"Origen's fragments on 1 Kingdoms survive only through catenae, reflecting the Byzantine practice of excerpting patristic commentaries for scriptural study.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Coptic text is not provided; the Greek lemma is clear, but the surrounding commentary context is lost. The English draft gives only the verse reference, so the interpretive direction of Origen's fragment is uncertain."],"confidence":"high","notes":[]},{"i":29,"ref":"p29","source":"Ο Σαοὺλ τοῦ πονηροῦ πνεύματος τύπον φέρει, ἄρξαντος τοῦ Ἰσραὴλ\n τότε εἰπόντος· οὐκ ἔχομεν βασιλέα. καὶ γὰρ ὁ πάλαι λαὸς ἐξουδενώσας τὸν\n κύριον βασιλεύοντα αὐτοῦ, αὐτοῦ, τὸν Σαοὺλ ἄρχοντα αὐτῷ δοθῆναι.","english":"Saul bears the type of the evil spirit, when Israel had no king, then saying, \"We have no king.\" For the ancient people, having despised the Lord who reigned over them, asked that Saul be given to them as ruler.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"Origen interprets Saul as a type of the evil spirit, linking the people's rejection of divine kingship to their request for Saul as ruler.","cites":[{"key":"ed:tlg2042.tlg014","label":"source edition: Fragmenta in Librum Primum Regnorum (In Catenis de Samuelis et Regnorum)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg014.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"τέπον","severity":"info","text":"The Greek τέπον (type) is a technical term in Origen's exegesis, denoting a prefiguration or allegorical representation, here of the evil spirit.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"οὐκ ἔχομεν βασιλέα","severity":"info","text":"The phrase 'We have no king' echoes 1 Sam. 8:5 (LXX), where the elders of Israel demand a king, leading to Saul's anointing.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"Origen's typology reflects a common patristic reading of Saul as a figure of evil or demonic power, contrasting with David as a type of Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage is a brief allegorical comment within a catena on 1 Samuel, likely excerpted from a longer homily or commentary by Origen.","cites":[{"key":"ed:tlg2042.tlg014","label":"source edition: Fragmenta in Librum Primum Regnorum (In Catenis de Samuelis et Regnorum)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg014.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text has a repetition 'αὐτοῦ, αὐτοῦ' which may be a scribal error or emphasis; the translation treats it as a single instance."],"confidence":"high","notes":[]},{"i":30,"ref":"p30","source":"Ι Sam. 25, 22.","english":"1 Sam. 25:22.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ι Sam. 25, 22","severity":"info","text":"The Greek text cites 1 Sam. 25:22, which in the Septuagint reads: 'καὶ ἐπάταξεν αὐτὸν ἐν τῇ ῥάβδῳ αὐτοῦ' (and he struck him with his rod). This verse is part of the narrative of David and Nabal.","cites":[{"key":"ed:tlg2042.tlg014","label":"source edition: Fragmenta in Librum Primum Regnorum (In Catenis de Samuelis et Regnorum)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg014.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage is a brief lemma from 1 Samuel, serving as a scriptural reference within Origen's catena fragment. It follows a typological interpretation where Saul represents the evil spirit.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"","severity":"info","text":"In Origen's exegesis, the request for a king (Saul) by Israel symbolizes the people's rejection of divine rule, a theme common in early Christian typology.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text is a bare verse citation; the surrounding commentary is lost, leaving the precise interpretive context uncertain."],"confidence":"high","notes":[]},{"i":31,"ref":"p31","source":"Οὐκ οὐρεῖ τις ἑστὼς καὶ τοῦτο πρὸς τοῖχον, ἐὰν μὴ σχολάζῃ τοῦτο\n οὐν λέγει καὶ τὸν ἀμέριμνον καὶ μηδὲν προσδοκῶντα παθεῖν, ἐὰν ᾖ τοῦ\n Νάβαλ.","english":"No one urinates standing up and against a wall, unless he is at leisure to do so. This, then, says that he is both carefree and expecting to suffer nothing, if he is of Nabal.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The comment interprets the act of urinating against a wall while standing as a sign of leisure and carefreeness, linking it to Nabal's character.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"Νάβαλ","severity":"info","text":"Nabal is a figure from 1 Samuel 25, known for his churlishness and refusal to aid David, which led to his death. The name means 'fool' in Hebrew.","cites":[{"key":"ed:tlg2042.tlg014","label":"source edition: Fragmenta in Librum Primum Regnorum (In Catenis de Samuelis et Regnorum)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg014.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"","severity":"info","text":"The passage alludes to 1 Sam. 25:22, where David vows to kill every male of Nabal's household, setting the context for Nabal's carefree attitude.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"","severity":"info","text":"In ancient Greek culture, urinating standing up was considered a casual act, often done in public spaces, contrasting with more private or respectful practices.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This fragment is part of a catena on 1 Samuel, where Origen's commentary is excerpted to explain Nabal's behavior as a moral lesson.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Greek text is fragmentary; the phrase 'τοῦτο οὐν λέγει' may be corrupt or misconstrued, and the exact referent of 'τοῦτο' is ambiguous.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The referent of 'τοῦτο' in the second sentence is unclear; it may refer to the act of urinating or to the preceding statement about leisure.","The phrase 'ἐὰν ᾖ τοῦ Νάβαλ' could mean 'if he is of Nabal' (i.e., a follower) or 'if he is Nabal himself'."],"confidence":"medium","notes":[]},{"i":32,"ref":"p32","source":"Ι Sam. 28, 11. 12.","english":"1 Samuel 28:11-12.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ι Sam. 28, 11. 12.","severity":"info","text":"The passage cites 1 Samuel 28:11-12, which in the Septuagint describes David's encounter with Nabal. The Greek text of these verses is not provided, but the citation anchors the preceding Coptic commentary.","cites":[{"key":"ed:tlg2042.tlg014","label":"source edition: Fragmenta in Librum Primum Regnorum (In Catenis de Samuelis et Regnorum)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg014.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Nabal","severity":"info","text":"Nabal is a wealthy but churlish figure in 1 Samuel 25, whose name means 'fool' in Hebrew. The commentary's reference to him being 'carefree' and 'expecting to suffer nothing' likely draws on the narrative where Nabal's arrogance leads to his downfall.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage is a brief lemma from the catena, consisting solely of the scriptural citation. It follows a longer comment on Nabal's state of mind, serving as a transition to the next exegetical unit.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text of 1 Samuel 28:11-12 is not quoted; the citation may refer to a specific Septuagint reading or a variant in the catena tradition."],"confidence":"high","notes":[]},{"i":33,"ref":"p33","source":"Ἡ ἐγγαστρίμυθος τὸν Σαμουὴλ οὐκ ἀνήγαγεν, ἀμήχανον γάρ, οὐδὲ ἀναβὰς ἀλήθειαν\n εἴρηκεν. τίς δὲ οὗτος καὶ διὰ ποίας δυνάμεως ἀνέβη, ζήτει.","english":"The ventriloquist did not bring up Samuel, for that is impossible, nor did the one who ascended speak truth. Who this was and through what power he ascended, you must investigate.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ἐγγαστρίμυθος","severity":"info","text":"Literally 'belly-speaker', the Greek term for a ventriloquist; in early Christian exegesis it often refers to the medium of Endor (1 Samuel 28).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τὸν Σαμουὴλ οὐκ ἀνήγαγεν","severity":"info","text":"Alludes to 1 Samuel 28:11-12, where Saul consults the medium at Endor and Samuel's ghost appears. Origen denies the medium actually raised Samuel.","cites":[{"key":"ed:tlg2042.tlg014","label":"source edition: Fragmenta in Librum Primum Regnorum (In Catenis de Samuelis et Regnorum)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg014.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ἀμήχανον γάρ","severity":"info","text":"Origen asserts the impossibility of a necromancer raising a true prophet; this reflects early Christian polemic against magic and the belief that only God can summon the dead.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ζήτει","severity":"info","text":"The imperative 'investigate' closes the fragment, inviting the reader to discern the identity and power of the figure who ascended, a typical exegetical challenge in Origen's works.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"οὐδὲ ἀναβὰς ἀλήθειαν εἴρηκεν","severity":"info","text":"Later patristic commentators (e.g., John Chrysostom) similarly argued that the apparition at Endor was a demonic impostor, not Samuel himself.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the one who ascended' (ἀναβάς) is ambiguous: it could refer to a demon impersonating Samuel or to a different figure raised by the ventriloquist."],"confidence":"high","notes":[]},{"i":34,"ref":"p34","source":"II Sam. 5, 6-8.","english":"2 Kingdoms 5:6-8.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"II Sam. 5, 6-8","severity":"info","text":"The passage cites 2 Kingdoms 5:6-8, which in the Septuagint recounts David's conquest of Jerusalem and the Jebusite taunt about the blind and lame.","cites":[{"key":"ed:tlg2042.tlg014","label":"source edition: Fragmenta in Librum Primum Regnorum (In Catenis de Samuelis et Regnorum)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg014.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This fragment is a bare lemma reference, likely serving as the scriptural basis for Origen's exegetical comment in the preceding passage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"The catena tradition often excerpts Origen's comments on the historical books; this fragment's brevity may reflect the compiler's selection of only the lemma.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"background","lemma":"","severity":"info","text":"The fragment is preserved only in catenae, not in direct manuscript tradition, so its original context in Origen's commentary is lost.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text is limited to the verse reference; no Origenian comment survives in this fragment, leaving the exegetical content ambiguous."],"confidence":"high","notes":[]},{"i":35,"ref":"p35","source":"Ἐπολιόρκει τὴν Ἰεβοὺς ὀ Δαβίδ. Ἰεβοὺς δὲ ἡ νῦν Ἱερουσαλὴμ ἐλέγετο, ὅτε ὑπὸ\n ἀλλοφύλους ἦν. οἱ τοίνυν Ἰεβουοαῖοι, εἰδότες ὅτι φιλόπτωχος ἦν ό Δαβίδ,\n ὑπεβάλοντο ἄνωθεν ἀπὸ τοῦ τείχους τυφλοὺς καὶ χωλοὺς αὐτὸν\n ὑβρίζειν. ὀ δὲ κρατήσας τῆς Ἰερουσαλὴμ τοσοῦτον ἀπέσχε τοῦ διαθεῖναι κακῶς\n τοὺς λελωβημένους τὸ σῶμα, ὡς καὶ νόμον θέσθαι τοῖς αὐτοῦ στρατιώταις\n θανάτου, εἴ τις ἐπιχειρήσειεν ἀνελεῖν τυφλὸν ἢ χωλόν. πᾶς γὰρ ὀ τύπτων φησὶν\n Ἰεβουσαῖον χωλὸν ἢ τυφλὸν ἁπτέσθω έν παραξιφίδι, τουτέστιν \n ἀναιρείσθω· εἰ γὰρ καὶ ἐμίσουν τὴν ψυχὴν Δαβίδ, ἀλλὰ φειδοῦς τυγχάνουσι. διὸ\n ἀξιοῦται τῆς παρὰ πάντων τιμῆς λεγόντων· χωλὸς καὶ τυφλὸς οὐκ εἰσελεύσεται\n εἰς οἶκον κυρίου, οἱ τὸν Δαβὶδ ὑβρίσαντες, ὠν ἐφείδετο.","english":"David was besieging Jebus. Jebus was the name of what is now Jerusalem when it was under the control of foreigners. The Jebusites, therefore, knowing that David was fond of the poor, set from above the wall blind and lame men to insult him. But when he had taken Jerusalem, he was so far from treating those who were maimed in body badly that he even established a law for his own soldiers that if anyone should attempt to kill a blind or lame man, he would be put to death. For he says, \"Let anyone who strikes a lame or blind Jebusite be struck with a dagger,\" that is, be put to death. For even if they hated David's soul, yet they receive mercy. Therefore he is deemed worthy of honor by all, who say, \"A lame and blind man shall not enter the house of the Lord,\" those who insulted David, whom he spared.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"Ἰεβοὺς","severity":"info","text":"Jebus is the pre-Israelite name for Jerusalem, used here to denote the city under Jebusite control before David's conquest.","cites":[{"key":"ed:tlg2042.tlg014","label":"source edition: Fragmenta in Librum Primum Regnorum (In Catenis de Samuelis et Regnorum)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg014.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"φιλόπτωχος","severity":"info","text":"The term φιλόπτωχος, 'fond of the poor,' is a rare compound adjective describing David's character, emphasizing his compassion as a motive for the Jebusites' ruse.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"χωλὸς καὶ τυφλὸς οὐκ εἰσελεύσεται εἰς οἶκον κυρίου","severity":"info","text":"This phrase echoes a regulation found in Leviticus 21:18-20, which bars physically blemished individuals from priestly service, but here it is reinterpreted as a proverbial saying honoring David's mercy.","cites":[{"key":"ed:tlg2042.tlg014","label":"source edition: Fragmenta in Librum Primum Regnorum (In Catenis de Samuelis et Regnorum)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg014.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"Origen's account of David's law protecting the disabled is not attested in the biblical text (2 Samuel 5) and likely reflects later Jewish or Christian haggadic tradition.","cites":[{"key":"ed:tlg2042.tlg014","label":"source edition: Fragmenta in Librum Primum Regnorum (In Catenis de Samuelis et Regnorum)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg014.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from narrative (siege) to legal prescription (David's law) to a proverbial conclusion, forming a chiastic emphasis on mercy despite provocation.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'foreigners' (ἀλλοφύλους) controlling Jebus is ambiguous; it may refer to Philistines or other non-Jebusite groups. The reading taken follows the standard identification with Philistines in the context of David's wars."],"confidence":"high","notes":[]},{"i":36,"ref":"p36","source":"5 f. Vgl. Sam. 8, 5. 7. — 13 ff. Dies scheint der sonst\n bekannten Meinung des Origenes direkt zu widersprechen. \n 6 κύριον·] nach LXX Δαβίδ cv | 18 Ἰεβουσαῖοι] + οἱ c | 19\n ὐπέβαλον sv Ι 23 ἀνελεῖν] < c*v*, a. R. c1 übergesch. v1 | 25 ἀναιρέσθω\n c.","english":"David was besieging Jebus. Jebus was the name of what is now Jerusalem when it was under the control of foreigners. The Jebusites, therefore, knowing that David was fond of the poor, set from above the wall blind and lame persons, thinking that David, seeing them, would be moved to pity and would not destroy them. But David, seeing them, said, \"Let them be put to death.","structure":"narrative","commentary":[{"unit":"caution","kind":"caution","basis":"text","lemma":"κύριον","severity":"caution","text":"The Greek apparatus notes that the LXX reads Δαβίδ here, but the lemma κύριον may be a scribal substitution for the divine name. This affects the interpretation of the speaker.","cites":[{"key":"ed:tlg2042.tlg014","label":"source edition: Fragmenta in Librum Primum Regnorum (In Catenis de Samuelis et Regnorum)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg014.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"Ἰεβουσαῖοι","severity":"info","text":"The apparatus indicates that the manuscript adds the article οἱ before Ἰεβουσαῖοι, a minor textual variant that does not change the sense.","cites":[{"key":"ed:tlg2042.tlg014","label":"source edition: Fragmenta in Librum Primum Regnorum (In Catenis de Samuelis et Regnorum)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg014.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἀνελεῖν","severity":"caution","text":"The verb ἀνελεῖν is marked as omitted in some manuscripts (c*v*) and added above the line by a corrector (c1). This suggests uncertainty in the transmission of David's command.","cites":[{"key":"ed:tlg2042.tlg014","label":"source edition: Fragmenta in Librum Primum Regnorum (In Catenis de Samuelis et Regnorum)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg014.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἀναιρέσθω","severity":"info","text":"The phrase 'Let them be put to death' echoes the LXX of 2 Samuel 8:5,7, where David deals with enemies. The apparatus cites Sam. 8,5.7 as a parallel.","cites":[{"key":"ed:tlg2042.tlg014","label":"source edition: Fragmenta in Librum Primum Regnorum (In Catenis de Samuelis et Regnorum)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg014.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"The German note states that this passage seems to directly contradict Origen's known opinion, likely referring to his views on mercy. This indicates a textual or interpretive crux in the catena.","cites":[{"key":"ed:tlg2042.tlg014","label":"source edition: Fragmenta in Librum Primum Regnorum (In Catenis de Samuelis et Regnorum)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg014.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text is fragmentary and the apparatus shows multiple variants (e.g., κύριον vs. Δαβίδ, omission of ἀνελεῖν). The English draft follows one reading where David orders execution, but the original Origenic context may have been different."],"confidence":"medium","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."}]},{"i":37,"ref":"p37","source":"II Sam. 5, 14.","english":"II Sam. 5, 14.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"II Sam. 5, 14","severity":"info","text":"The lemma is a catena lemma citing 2 Samuel 5:14. The verse likely refers to David's actions after capturing Jerusalem, but the exact content is not preserved in this fragment.","cites":[{"key":"ed:tlg2042.tlg014","label":"source edition: Fragmenta in Librum Primum Regnorum (In Catenis de Samuelis et Regnorum)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg014.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"The Jebusites were a Canaanite tribe who controlled Jerusalem before David's conquest. The narrative of blind and lame persons set on the wall is not attested in the biblical text but appears in later Jewish and Christian traditions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage is a catena fragment, where the biblical lemma (2 Sam 5:14) is followed by Origen's commentary. The abrupt transition from the previous narrative to the lemma suggests a lacuna in the catena.","cites":[{"key":"ed:tlg2042.tlg014","label":"source edition: Fragmenta in Librum Primum Regnorum (In Catenis de Samuelis et Regnorum)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg014.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Greek text of this passage is not preserved; only the lemma reference remains. The English draft is a reconstruction from the Coptic catena, and the exact wording of Origen's commentary is uncertain.","cites":[{"key":"ed:tlg2042.tlg014","label":"source edition: Fragmenta in Librum Primum Regnorum (In Catenis de Samuelis et Regnorum)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg014.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The passage consists only of a biblical lemma; Origen's commentary is missing. The relationship between the preceding narrative (David besieging Jebus) and the lemma is unclear."],"confidence":"medium","notes":[]},{"i":38,"ref":"p38","source":"Σημειωτέον ὄτι Νάθαν ὀ υἱὸς Δαβὶδ τίκτεται αὐτῷ ἑλόντι καὶ οἰκήσαντι τὴν\n Ἱερουσαλήμ. οὗτος δέ ἐστι Νάθαν ὂν γενεαλογεῖ ὀ μακάριος Λουκᾶ, ὁ δὲ\n μακάριος Ματθαῖος Σολομῶνα τὸν ἀδελφὸν αὐτοῦ γενεαλογεῖ. καὶ\n ἐντεῦθεν, λέγω δὴ ἀπὸ τῶν μνημονευθέντων υἱῶν τοῦ Δαβίδ, ὀ μὲν δι᾿ ἑτέρας\n λέγεται γενεαλογίας, ὁ δὲ δι᾿ ἄλλης.","english":"It should be noted that Nathan the son of David is born to him after he captured and settled in Jerusalem. This is the Nathan whom the blessed Luke genealogizes, while the blessed Matthew genealogizes Solomon his brother. And from this point, I mean from the mentioned sons of David, one is said to be traced through one genealogy, the other through another.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Σημειωτέον","severity":"info","text":"The opening verb Σημειωτέον ('it should be noted') signals a marginal or exegetical observation, typical of catena fragments where the commentator highlights a point of interest.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Νάθαν ὀ υἱὸς Δαβίδ","severity":"info","text":"The reference to Nathan, son of David, born after the capture of Jerusalem, alludes to 2 Samuel 5:14, where Nathan is listed among David's sons born in Jerusalem.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ὀ μακάριος Λουκᾶ","severity":"info","text":"The 'blessed Luke' is cited for genealogizing Nathan, referring to Luke 3:31, where Nathan appears in Jesus' genealogy. This reflects early Christian harmonization of the Davidic line.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ὀ μακάριος Ματθαῖος","severity":"info","text":"The 'blessed Matthew' is cited for genealogizing Solomon, referring to Matthew 1:6-7, where Solomon appears in Jesus' genealogy. The contrast between Luke and Matthew's genealogies is a known patristic topic.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"γενεαλογεῖ","severity":"info","text":"The verb γενεαλογεῖ ('genealogizes') reflects the early Christian practice of tracing Jesus' lineage through different Davidic sons, a point of exegetical interest for harmonizing the Gospels.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ἐντεῦθεν","severity":"info","text":"The adverb ἐντεῦθεν ('from this point') marks a logical transition, indicating that the commentator is drawing a conclusion from the preceding observation about the two genealogies.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'from the mentioned sons of David' could refer to Nathan and Solomon specifically or to a broader list of David's sons; the reading taken is that it refers to the two sons just named."],"confidence":"high","notes":[]},{"i":39,"ref":"p39","source":"II Sam. 16, 10—12.","english":"II Sam. 16:10–12.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"II Sam. 16, 10—12","severity":"info","text":"The passage cites 2 Samuel 16:10–12, which describes Absalom's entry into Jerusalem and his encounter with Hushai. This scriptural reference anchors Origen's commentary in the narrative of David's reign.","cites":[{"key":"ed:tlg2042.tlg014","label":"source edition: Fragmenta in Librum Primum Regnorum (In Catenis de Samuelis et Regnorum)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg014.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This fragment is a brief lemma from the biblical text, serving as the base for Origen's exegetical remarks. It follows a previous passage discussing David's sons Nathan and Solomon, indicating a sequential commentary on the books of Samuel.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"2 Samuel 16:10–12 occurs during Absalom's rebellion, when David flees Jerusalem. Origen's catena likely draws on this context to explore themes of kingship and divine providence, common in early Christian exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"This fragment is preserved in a catena on the books of Samuel and Kings, reflecting Origen's influence on later Byzantine biblical scholarship. The catena tradition compiled excerpts from multiple Church Fathers for liturgical and educational use.","cites":[{"key":"ed:tlg2042.tlg014","label":"source edition: Fragmenta in Librum Primum Regnorum (In Catenis de Samuelis et Regnorum)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg014.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text of the fragment is limited to the scriptural reference; Origen's commentary on these verses is not preserved in this passage, leaving his specific interpretation uncertain."],"confidence":"high","notes":[]},{"i":40,"ref":"p40","source":"Ωστε καὶ ἐντεῦθεν δείκνυται ὄτι, ὄπερ ὀ θεὸς οὐ ποιεῖ μὲν συγχωρεῖ δὲ\n γενέσθαι, πεποιηκέναι λέγεται. ὡμολόγηται τοίνυν ὄτι οὐκ ἦν\n ἔργον τοῦ θεοῦ ἡ ἐπανάστασις τοῦ Ἀβεσσαλὼμ καὶ ἠ τοῦ Σεμεῒ λοιδορία καὶ τὸ\n βαλεῖν αὐτὸν λίθοις τὸν Δαβίδ. τρανότερον δὲ δείκνυσιν ὅ φημι τὸ λέγειν τὸν\n Δαβίδ· ἄφες αὐτὸν ἀρᾶσθαι. ὅτι κύριος εἴρηκεν αὐτῷ, ὅπως ἴδοι τὴν ταπείνωσίν\n μου. καὶ ἀνταποδώσει μοι κύριος ἀγαθὰ ἀντὶ τῆς κατάρας αὐτοῦ \n τῆς έν τῇ ἡμέρᾳ ταύτῃ. φανερὸν γὰρ ὄτι οὐκ ἤρεσκε τῷ θεῷ τὸ γινόμενον· ὄ δὲ\n οὐκ ἤρεσκεν, οὐκ ἄν ἐνετείλατπ ποιεῖν.","english":"Thus it is shown from this as well that what God does not do but permits to happen is said to have been done by him. It is agreed, therefore, that the rebellion of Abessalom and the reviling of Semei and his casting stones at David were not the work of God. But what I say is shown more clearly by David’s statement: “Let him curse, because the Lord has told him to see my humiliation, and the Lord will repay me with good things in return for his curse on this day.” For it is evident that what was happening was not pleasing to God; and what was not pleasing, he would not have commanded to be done.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"Origen argues that God is said to have done what he permits, even if he does not actively cause it, using the rebellion of Absalom and Shimei's cursing as examples.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἄφες αὐτὸν ἀρᾶσθαι","severity":"info","text":"The phrase 'Let him curse' and the following explanation allude to 2 Samuel 16:10–12, where David permits Shimei to curse, trusting in God's repayment.","cites":[{"key":"ed:tlg2042.tlg014","label":"source edition: Fragmenta in Librum Primum Regnorum (In Catenis de Samuelis et Regnorum)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg014.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"συγχωρεῖ","severity":"info","text":"The verb 'συγχωρεῖ' (permits) is key to Origen's distinction between divine action and divine permission, a concept central to his theodicy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"","severity":"info","text":"Origen's argument reflects early Christian debates on divine responsibility for evil, where God's permission is distinguished from his active will.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from a general theological principle to a specific biblical example, then to a clearer demonstration through David's words, reinforcing the argument.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text has a minor corruption: 'ἐνετείλατπ' should likely be 'ἐνετείλατο' (commanded). The sense is clear despite the scribal error."],"confidence":"high","notes":[]},{"i":41,"ref":"p41","source":"II Sam. 21, 2. 6. 9. 11.","english":"II Sam. 21, 2. 6. 9. 11.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"II Sam. 21, 2. 6. 9. 11.","severity":"info","text":"The passage cites four verses from 2 Samuel 21, which recount the execution of the Gibeonites' descendants and the burial of Saul's bones. These verses are used as scriptural support for the preceding argument about divine permission versus action.","cites":[{"key":"ed:tlg2042.tlg014","label":"source edition: Fragmenta in Librum Primum Regnorum (In Catenis de Samuelis et Regnorum)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg014.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This unit is a bare list of scriptural references, likely serving as a marginal note or lemma in the catena. It breaks the flow of the previous narrative argument, suggesting a shift to proof-texting.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"The catena tradition often compiled excerpts from Origen and other fathers alongside biblical lemmata. This fragment's abrupt citation of 2 Samuel 21 may reflect the catenist's method of appending relevant verses without commentary.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Greek text consists only of the verse references, with no surviving commentary. It is unclear whether Origen's original discussion of these verses is lost or whether the catenist excerpted only the lemmata.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The passage provides only scriptural references without any explanatory text, leaving the intended argument or connection to the preceding discussion uncertain."],"confidence":"high","notes":[]},{"i":42,"ref":"p42","source":"Εἰ έν τῷ ζήλῳ τοῦ Ἰσραὴλ καὶ τοῦ Ἰούδα ὀ Σαοὺλ τοὺς Γαβαωνίτας ἀνελεῖν\n ἐπεχείρησεν, μεθ᾿ ὠν συνθήκας ἐποιήσατο Ἰησοῦς ὁ τοῦ Ναυὴ καὶ\n πᾶς ὁ λαός, καὶ διὰ τοῦτο ἑπτὰ τοῦ Σαοὺλ ἀνῃρέθησαν οἱ ἀπὸ τῶν θυγατέρων\n αὐτοῦ γεγεννημένοι, τίνος ἕνεκεν οὐχ αἱ φυλαὶ ἐν αἰτίαις, ἀλλ’ οἱ μηδὲν\n ἠδικηκκότες δίκην δεδώκασι; τοῦτο γὰρ ἄδικον. πλὴν εἰ μή τις εἴποι Σαοὺλ\n βασιλέα ὄντα ἀδυνάτως ἔχειν ἀντιστῆναι τοῖς ἰσοπολίταις καὶ τῇ φυλῇ Ἰούδα,\n καὶ μὴ λῦσαι τὰς συνθήκας τῶν πατέρων τὰς πρὸς τοὺς\n Γαβαωνίτας. ἐγὼ δὲ προσθοίμην ἄν τούτοις τὸ τοῦ θεοῦ οἰκονομίαν εἶναι τὸ\n γένος τοῦ Σαοὺλ ἀναλωθῆναι πᾶν, ὅσον ὐπωπτεύετό ποτε ἀντι- 3 Vgl. Luk. 3, 31. Vgl. in Luc. Hom. 28 (Lo 5, 191): . . . non per Salo- monem sed per Nathan nascitur, qui ejus arguit patrem\n super Uriae morte ortuque Salomonis. Der Satz qui — Salomonis, der\n unserm Fragment direkt widerspricht, fehlt allerdings in der Lukaskatene\n (Lo 5, 190): ἀναβαίνει οὐ διὰ Σολομῶντος, ἀλλὰ διὰ Ναθάν. — 4 Vgl. Matth. 1, 6. 7. — 19 Vgl. Jos. 9, 21. 2 Σημειωτέον] vorher τοῦ αὐτοῦ s | 22 ἔνεκα c Ι φυλαὶ]\n + εἰσιν sv Ι μηδὲν μὲν S | 24 ὄντα] + μὴ? Blass Ι ἀδύνατον c Ι\n ἀντιστῆναι] + καὶ ν | 26 οἰκονομίας ν | 27 ὐπώπτευε πώποτε ν. ποιεῖσθαι τοῦ βασιλικοῦ ἀξιώματος διά τε τοῦτο\n ἐπαναστήσεσθαι τῷ Δαβὶδ καὶ τοῖς τούτου παισίν. τὸ δὲ ἐξηλίασαν αὐτοὺς οἱ\n Γαβαωνῖται ἐναντίον κυρίου ἐν τῷ ὄρει ἀντὶ τοῦ ἀναιρεθέντας οὐκ ἔθαψαν, ἀλλ’\n εἴασαν ὑπὸ τὸν ἤλιον κεῖσθαι. καϊ ἐξελύθησάν φησιν καὶ ἔλαβεν\n αὐτοὺς Δὰν υἱὸς Ἰωὰ τῶν ἀπογόνων τῶν γιγάντων.","english":"If it was in the zeal of Israel and of Judah that Saul attempted to slay the Gibeonites, with whom Joshua the son of Nun and all the people had made treaties, and for this reason seven of Saul's descendants born from his daughters were slain, why are not the tribes held guilty, but those who had done no wrong paid the penalty? For this is unjust. Unless one might say that Saul, being king, was unable to resist his fellow citizens and the tribe of Judah, and could not dissolve the treaties of the fathers with the Gibeonites. I, however, would add to this that it was the economy of God that the entire house of Saul be consumed, insofar as it was ever suspected of rising up against David and his children on account of the royal dignity. And the phrase \"the Gibeonites exposed them\" means, instead of burying them when slain, they left them lying under the sun. And it says, \"and they were taken,\" and Dan the son of Joah, one of the descendants of the giants, took them.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ζήλῳ","severity":"info","text":"The term 'zeal' here likely refers to partisan rivalry between the tribes of Israel and Judah, not religious fervor, as the context concerns Saul's political actions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Γαβαωνίτας","severity":"info","text":"The Gibeonites and the treaties with Joshua refer to Joshua 9, where the Gibeonites make a covenant with Israel, which Saul is accused of violating.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἑπτὰ τοῦ Σαοὺλ ἀνῃρέθησαν","severity":"info","text":"The seven descendants of Saul executed by the Gibeonites are recounted in 2 Samuel 21:1-14, where David hands them over to end a famine, a narrative Origen here questions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"οἰκονομίαν","severity":"info","text":"Origen uses 'economy' (οἰκονομία) in a theological sense, meaning divine plan or dispensation, to justify the destruction of Saul's line as providential.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ἐξηλίασαν","severity":"info","text":"The rare verb 'exposed' (ἐξηλίασαν) is interpreted by Origen as leaving bodies unburied, reflecting a concern with proper burial rites in early Christian exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Δὰν υἱὸς Ἰωὰ","severity":"caution","text":"The figure 'Dan son of Joah' is obscure and not attested in the biblical text; the reference to 'descendants of the giants' may reflect a lost tradition or textual corruption.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text has minor variants in the apparatus (e.g., ἀδύνατον for ἀδυνάτως), but the overall sense is clear. The identity of 'Dan son of Joah' and the 'giants' is uncertain."],"confidence":"high","notes":[]},{"i":43,"ref":"p43","source":"πάντως που βούλεται λέγειν\n ὄτι τοὺς ὑπὸ τὸν ἥλιον τεθέντας λαβὼν ὀ γίγας ἀνείλετο ἐκλελυμένους ἤδη ὑπὸ\n τῆς ἡλιακῆς φλογός. {Ὁ λόγος ὁ κατὰ τοὺς Γαβαωνίτας ἄγνωστος καθέστηκεν, πού γε\n εἴπωμεν ὅτι, ἡνίκα ἐκάθητο ἐν Γαβεὲ τοῦ πολεμεῖν, καὶ ἐτροπώσατο τοὺς\n ἀλλοφύλους ὁ Σαοὺλ καὶ ἀπώλεσεν μετ᾿ αὐτῶν καὶ τοὺς Γαβαωνίτας. καὶ ἔστι τὸ\n διήγημα ἐν τριακοστῷ δευτέρῳ καὶ τριακοστῷ τρίτῳ ἀριθμῷ τῆς πρώτης Βασιλείας\n καὶ τριακοστῷ ἑβδόμῳ, ἔνθα φησίν· »καὶ ἐπολέμει κύκλῳ πάντας τοὺς ἐχθροὺς\n αὐτοῦ« καὶ τὰ ἑξῆς. ὃ δὲ λέγει τὸ ῥητόν, τοῦτό ἐστι· Σαοὺλ\n ἠδίκησεν κατ᾿ αὐτοῦ, καὶ ἐκ τοῦ αὐτοῦ αὐτοῦ γεγένηται ἠ ἐκδίκησις τῆς\n ἀδικίας ἡ ἐπὶ Ἰησοῦν. Οὐκ ἀδικοῦνται δὲ συναιρούμενοι τῷ ἐν ἀρχῇ οἱ ἐξ ἐκείνου τὸ εἶναι λαχόντες. ὅθεν γὰρ ἔσχον τὸ εἶναι, ἐντεῦθεν τὸ μὴ εἶναι ἔχοντες, εἰ δέ\n τινος ἀγαθοῦ δι᾿ ἑαυτοὺς ἠσαν ἄξιοι, ὔστερον τοῦτο κομιζόμενοι.","english":"He certainly wishes to say that the giant, taking those placed under the sun, destroyed them, already weakened by the solar flame. The account concerning the Gibeonites has become obscure; where shall we say that, when Saul was sitting in Gibeah to wage war, and he routed the foreigners and destroyed the Gibeonites along with them? And the narrative is in the thirty-second and thirty-third number of the first Book of Kings, and in the thirty-seventh, where it says: \"And he warred against all his enemies round about,\" and so forth. What the text says is this: Saul wronged him, and from that same him the vengeance for the injustice has come upon Joshua. But those who have received their existence from him are not wronged, being taken together with him in the beginning; for from where they received their being, from there they have their non-being, if they were worthy of some good through themselves, receiving it later.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The opening clause 'πάντως που βούλεται λέγειν' introduces an interpretive claim about a giant figure, likely a reference to an allegorical reading of a biblical narrative.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Γαβαωνίτας","severity":"info","text":"The Gibeonites are mentioned in 2 Samuel 21:1-14, where their execution by Saul is recounted as a cause of divine retribution against his house.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τριακοστῷ δευτέρῳ καὶ τριακοστῷ τρίτῳ ἀριθμῷ","severity":"info","text":"The reference to 'thirty-second and thirty-third number of the first Book of Kings' likely points to 1 Samuel 32-33 in a versification system, but these chapters do not exist in the standard Hebrew or Greek text; the citation may be corrupt or from a different tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"καὶ ἐπολέμει κύκλῳ πάντας τοὺς ἐχθροὺς αὐτοῦ","severity":"info","text":"The phrase 'And he warred against all his enemies round about' is a loose citation of 1 Samuel 14:47 (LXX), describing Saul's military campaigns.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"γίγας","severity":"info","text":"The 'giant' (γίγας) may refer to an allegorical figure, possibly representing the sun or a cosmic force, in line with Origen's exegetical method of interpreting biblical figures symbolically.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The text is corrupt: the phrase 'ἐκ τοῦ αὐτοῦ αὐτοῦ γεγένηται' is grammatically problematic, and the reference to Joshua (Ἰησοῦν) in a context about Saul and the Gibeonites is unexpected, possibly a scribal error or a misreading.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'giant' is unclear; it may be an allegorical figure or a misreading of a biblical name.","The reference to 'thirty-second and thirty-third number' does not correspond to known chapter divisions in 1 Kings/1 Samuel.","The phrase 'ἐκ τοῦ αὐτοῦ αὐτοῦ' is syntactically confused, and the mention of Joshua (Ἰησοῦν) seems out of place in a narrative about Saul and the Gibeonites."],"confidence":"medium","notes":[]},{"i":44,"ref":"p44","source":"Ι Kön. 2, 5. 6. 8. 9.","english":"1 Kings 2:5, 6, 8, 9.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ι Kön. 2, 5. 6. 8. 9.","severity":"info","text":"The passage cites 1 Kings 2:5, 6, 8, 9, which in the Septuagint recount the Gibeonite crisis and Saul's actions.","cites":[{"key":"ed:tlg2042.tlg014","label":"source edition: Fragmenta in Librum Primum Regnorum (In Catenis de Samuelis et Regnorum)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg014.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"The Gibeonites were a Canaanite people who made a treaty with Israel; Saul's attack on them violated that treaty, leading to a famine and David's later atonement.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage is a fragment from Origen's commentary on 1 Kings, preserved in a catena; the narrative classification indicates it follows a story sequence.","cites":[{"key":"ed:tlg2042.tlg014","label":"source edition: Fragmenta in Librum Primum Regnorum (In Catenis de Samuelis et Regnorum)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg014.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Greek text is fragmentary; the reference to 'thirty-second and thirty-third number' is obscure and may refer to a lost numerological or structural scheme.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'thirty-second and thirty-third number' is unclear; it may refer to psalm numbers, chapter divisions, or a symbolic count."],"confidence":"medium","notes":[]},{"i":45,"ref":"p45","source":"Ζητεῖται πῶς ὁ Δαβὶδ τῷ Σεμεΐ συγχωρήσας παρακελεύεται τῷ Σολομῶντι ἀνελεῖν\n αὐτὸν ὁ ἀμνησίκακος καὶ πρᾶος, ἀλλὰ καὶ τὸν Ἰωὰβ συγκαμόντα\n αὐτῷ. τί δήποτ᾿ οὖν ταῦτα οὕτως ᾠκονομήθη; σοφὸς ὢν ὀ Δαβὶδ ἠπίστατο ὅτι\n οὔτε τὸν Σεμεΐ Σολομῶν ἐάσει ζῆν δέει τῆς ἐπαναστάσεως, ὡς γὰρ ἀπὸ βασιλικοῦ\n ἀξιώματος μέλλει περὶ τῆς βασιλείας μάχεσθαι τῷ Σολομῶντι, οὔτε τὸν Ἰωάβ, ὡς\n ἐκτὸς τῆς τοῦ Δαβὶδ γνώμης εἰς βασιλέα τὸν υἱὸν τοῦ Δαβὶδ καταστήσαμτα. ὡς ἀνελόντα τοίνυν καὶ τὸν Ἀβεννήρ, συγκαμόντα δὲ τῷ πατρὶ ἐν\n πολλοῖς πολέμοις καὶ κατορθώσαντα. ταῦτα προϊδὼν ὀ Δαβὶδ προλαβὼν διατάττει\n τῷ Σολομῶντι ποιῆσαι, ἃ καὶ ἀφ’ ἑαυ- 10ff. Vgl. Ι Sam.\n 13, 16 14, 2. 23. — 14 Ι Sam. 14, 47. — 23 Vgl. Ι Sam. 19, 23. — 27 Vgl.\n II Sam. 16, 5. — 28 Vgl. I ön. 1, 7. 19 usw. — 30 Vgl. II Sam. 3,\n 26—29. \n 1 ἐπανίστασθαι s | 11 αὐτοῦ c | 15 τουτέστι s | 16\n γένηται es | 17 ἡ] ἢ sv | 18 τῷ Ga τοῖς s τῶν cv | 19 ἴσχον Ga ἔσχεν c\n ἔσχε sv (ε in Ras.) | 20 ὕστερον] ὑπὲρ c I 24 σαλομῶντι cv Ι 30 Ἀβεννήρ\n Ga Ἰωάβ cv. \n τοῦ Σολομῶν πάντως ἐποίει, ἵν ὅταν ἀναιρεθῶσιν ὑπ αὐτοῦ\n τουτέστι τοῦ Σολομῶντος) οἱ προειρημένοι, συγγνώμην σχῇ ὁ Σολομῶν ὡς\n πατρικὸν βούλημα πληρώσας καὶ οὐκ αὐτὸς ἀφ ἑαυτοῦ κατ᾿ αὐτῶν κινηθείς.","english":"It is asked how David, having forgiven Shimei, commands Solomon to put him to death—David, who was forbearing and not one to bear a grudge—and also Joab, who had labored alongside him. Why then were these things so arranged? David, being wise, knew that Solomon would not let Shimei live, for fear of insurrection, since Shimei, on account of his royal rank, would contend with Solomon for the kingdom; nor would he let Joab live, since Joab, contrary to David’s own intention, had set up David’s son as king, and had also slain Abner, though he had labored alongside David in many wars and successes. Foreseeing these things, David gave prior instructions to Solomon to do what Solomon would in any case have done, so that when these men were put to death by Solomon, Solomon might be excused as having fulfilled his father’s will and not as having acted against them on his own initiative.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Ζητεῖται πῶς","severity":"info","text":"The opening phrase 'It is asked how' signals a quaestio, a standard exegetical form in which a difficulty is posed and then resolved.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ἀμνησίκακος","severity":"info","text":"The term 'forbearing' (ἀμνησίκακος) is a key ethical descriptor for David, meaning 'not remembering wrongs'; it contrasts with the command to kill.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἀβεννήρ","severity":"info","text":"Abner (Ἀβεννήρ) is mentioned as slain by Joab; the reference is to 2 Sam 3:26–29, where Joab kills Abner in revenge.","cites":[{"key":"ed:tlg2042.tlg014","label":"source edition: Fragmenta in Librum Primum Regnorum (In Catenis de Samuelis et Regnorum)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg014.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Σεμεΐ","severity":"info","text":"Shimei (Σεμεΐ) was a Benjaminite who cursed David during Absalom’s rebellion (2 Sam 16:5–13); David later pardoned him, but Solomon executed him (1 Kgs 2:8–9).","cites":[{"key":"ed:tlg2042.tlg014","label":"source edition: Fragmenta in Librum Primum Regnorum (In Catenis de Samuelis et Regnorum)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg014.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"πατρικὸν βούλημα","severity":"info","text":"Origen’s explanation that David’s command was a 'paternal will' (πατρικὸν βούλημα) to shield Solomon from blame reflects a moral-theological concern with divine justice and human agency.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ἀβεννήρ","severity":"caution","text":"The apparatus notes a variant: some manuscripts read 'Ἰωάβ' instead of 'Ἀβεννήρ' at line 30, which would change the sense from Abner to Joab as the object of the killing.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The text conflates two different killings (Shimei and Joab) and the rationale for each; the variant reading at line 30 (Ἀβεννήρ vs. Ἰωάβ) introduces ambiguity about which figure is being referred to as slain by Joab."],"confidence":"high","notes":[]},{"i":46,"ref":"p46","source":"Ι Κön. 19, 5-7.","english":"1 Kgs 19:5–7.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ι Κön. 19, 5-7","severity":"info","text":"The passage cites 1 Kings 19:5–7, which in the Septuagint describes Elijah's flight to Horeb and the angelic provision of food. This is the only scriptural reference in this fragment.","cites":[{"key":"ed:tlg2042.tlg014","label":"source edition: Fragmenta in Librum Primum Regnorum (In Catenis de Samuelis et Regnorum)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg014.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This fragment is a bare lemma citation, lacking any commentary or catena excerpt. It stands as a structural marker within the catena, likely introducing a passage for exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"text","lemma":"","severity":"info","text":"The citation of 1 Kgs 19:5–7 follows a narrative about David and Solomon, but the text jumps to the Elijah cycle. This suggests the catena compiler arranged material thematically or typologically rather than sequentially.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Greek text is only a verse reference, not a full quotation. The English draft provides no content for these verses, so the annotation relies on the assumption that the Septuagint text is intended.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The fragment provides only a chapter-and-verse reference without any accompanying commentary or context. It is unclear whether Origen's original work included a discussion of these verses or if the catena compiler simply inserted the lemma."],"confidence":"medium","notes":[]},{"i":47,"ref":"p47","source":"Καὶ ἐπιστρέψας φησὶν ἐκοιμήθη. καὶ ἐπέστρεψεν ὀ ἄγγελος κυρίου ἐκ δευτέρου\n καὶ ἥψατο αὐτοῦ. τάχα δυνάμεων σύμβολοι ἦσαν διακονουμένων προφήτῃ πρέπουσαν\n τροφήν, τῷ ἀναχωροῦντι ἀπὸ τῶν ἀνθρωπίνων καὶ ἀξίῳ τῆς ἀπὸ τῶν τοιούτων διδασκαλίας, ἵνα μετὰ ταῦτα ἀκοῦσαι δυνηθῇ· ἀνάστηθι καὶ φάγε,\n καὶ εὕρῃ πρὸς κεφαλῆς ἀπόρρητα μυστήρια, ὧν ὁλυρίτης ἐγκρυφίας τύπος ἦν. οὐ\n καὶ δεύτερον κατὰ τὴν τοῦ ἀγγέλου πρόσταξιν μεταλαμβάνει εἰπόντος· ἀνάστα,\n φάγε· ὅτι πολλὴ ἀπὸ σοῦ ἠ ὁδός. < μὲν οὖν τὸ πρωὶ· ἔφερον τῷ Ἠλίᾳ οἱ < ἀνὰ λόγον τοῖς λελαλημένοις ὑπὸ κυρίου πρὸς Μωσῆν, ἐν οἶς\n ἦν· »τὸ πρω·ὶ· πλησθήσεσθε ἄρτων καὶ γνώσεσθε ὄτι ἐγὼ κύριος ὀ θεὸς ὐμῶν«),\n < δὲ τὸ < παραπλησίως· »τὸ πρὸς ἑσπέραν ἔδεσθε κρέα«).","english":"And turning back, he says, he slept. And the angel of the Lord came a second time and touched him. Perhaps these were symbols of powers ministering to the prophet a fitting nourishment, to one withdrawing from human affairs and worthy of such teaching, so that afterward he might be able to hear: \"Arise and eat,\" and find at his head hidden mysteries, of which the baked barley cake was a type. And he partakes a second time according to the angel's command, saying: \"Arise, eat, for the way is long from you.\" Now in the morning they brought to Elijah, corresponding to what was said by the Lord to Moses, in which it was: \"In the morning you shall be filled with bread and know that I am the Lord your God,\" and in the evening similarly: \"In the evening you shall eat meat.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ἐπιστρέψας φησὶν ἐκοιμήθη","severity":"info","text":"The phrase 'turning back, he says, he slept' likely refers to Elijah's return to sleep after the angel's first visit, though the subject is ambiguous.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ὀλυρίτης ἐγκρυφίας","severity":"info","text":"'Baked barley cake' (ὀλυρίτης ἐγκρυφίας) is a type of bread made from spelt or barley, baked in ashes; Origen interprets it as a symbol of hidden mysteries.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἀνάστηθι καὶ φάγε","severity":"info","text":"The command 'Arise and eat' echoes 1 Kgs 19:5–7, where an angel instructs Elijah to eat; Origen cites it as a divine directive.","cites":[{"key":"ed:tlg2042.tlg014","label":"source edition: Fragmenta in Librum Primum Regnorum (In Catenis de Samuelis et Regnorum)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg014.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τὸ πρωῒ πλησθήσεσθε ἄρτων ... τὸ πρὸς ἑσπέραν ἔδεσθε κρέα","severity":"info","text":"Origen quotes a divine speech to Moses, likely from a lost or paraphrased source, promising bread in the morning and meat in the evening, paralleling Elijah's nourishment.","cites":[{"key":"ed:tlg2042.tlg014","label":"source edition: Fragmenta in Librum Primum Regnorum (In Catenis de Samuelis et Regnorum)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg014.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἄγγελος κυρίου","severity":"info","text":"The 'angel of the Lord' in Origen's exegesis is a ministering power, not a mere messenger, reflecting Hellenistic Jewish and early Christian angelology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"τάχα δυνάμεων σύμβολοι ἦσαν","severity":"info","text":"Origen introduces an allegorical interpretation ('perhaps these were symbols of powers'), a common structural move in his exegetical method.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The subject of 'ἐπιστρέψας' and 'φησὶν' is unclear; likely Elijah, but could be the angel. The phrase 'τὸ μὲν οὖν τὸ πρωῒ' is fragmentary; the Coptic text may be corrupt, and the referent of 'οἱ' is lost."],"confidence":"medium","notes":[]},{"i":48,"ref":"p48","source":"II Kön. 2, 16.","english":"2 Kings 2:16.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"II Kön. 2, 16","severity":"info","text":"The Greek lemma cites 2 Kings 2:16, which in the Septuagint describes Elisha's curse on the children mocking him, leading to their mauling by bears. This verse is likely referenced as a parallel or prooftext in Origen's exegesis.","cites":[{"key":"ed:tlg2042.tlg014","label":"source edition: Fragmenta in Librum Primum Regnorum (In Catenis de Samuelis et Regnorum)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg014.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage is a brief lemma (2 Kings 2:16) inserted into the catena, serving as a scriptural anchor for the preceding allegorical interpretation of the angelic visitations and the barley cake.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"In the Septuagint, 2 Kings 2:16 follows the narrative of Elisha's ascension and the prophetic succession from Elijah. Origen's catena fragment likely uses this verse to connect the hidden mysteries (the barley cake type) with prophetic nourishment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"II Kön. 2, 16","severity":"caution","text":"The Greek lemma is extremely brief and lacks context; it is unclear whether Origen is citing the verse as a prooftext, a typological reference, or a textual variant. The catena may have truncated the original commentary.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek lemma 'II Kön. 2, 16' is a bare citation; it is uncertain whether Origen intended to comment on the verse directly or to use it as a typological parallel to the preceding allegory of the barley cake and angelic nourishment."],"confidence":"medium","notes":[]},{"i":49,"ref":"p49","source":"Χριστοῦ Ἰησοῦ δύναμις ἄνδρας υἱοὺς ποιοῦσα. καὶ εἴ τίς ἐστιν ἀνὴρ δυνάμεως,\n ἐστὶν υἱὸς Χριστοῦ δηλαδή. ποτὲ δὲ υἱοὺς ποιεῖν","english":"The power of Christ Jesus makes men sons. And if someone is a man of power, he is a son of Christ, clearly. At times, to make sons","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Χριστοῦ Ἰησοῦ δύναμις ἄνδρας υἱοὺς ποιοῦσα","severity":"info","text":"The phrase asserts that Christ's power transforms men into sons, likely meaning spiritual sonship through divine agency.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"υἱὸς Χριστοῦ","severity":"info","text":"The term 'son of Christ' denotes a spiritual relationship, possibly linked to baptism or charismatic empowerment, distinct from biological filiation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"δύναμις","severity":"info","text":"In early Christian usage, 'dynamis' (power) often refers to divine or miraculous agency, as in New Testament descriptions of Christ's works.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ποτὲ δὲ υἱοὺς ποιεῖν","severity":"info","text":"The fragment breaks off with 'at times, to make sons', suggesting an incomplete contrast or qualification of the preceding assertion.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"Origen","severity":"info","text":"Origen's exegesis often spiritualizes Old Testament narratives; this fragment may interpret a figure like David or Solomon as a type of Christ's power.","cites":[{"key":"ed:tlg2042.tlg014","label":"source edition: Fragmenta in Librum Primum Regnorum (In Catenis de Samuelis et Regnorum)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg014.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text is a fragment; the referent of 'men' and the context of 'making sons' (e.g., baptism, adoption, or allegory) are unclear.","The phrase 'ποτὲ δὲ υἱοὺς ποιεῖν' is incomplete, leaving the temporal or conditional nuance uncertain."],"confidence":"medium","notes":[]},{"i":50,"ref":"p50","source":"14. 17 Vgl. Ι Kön. 17, 6. — 16. 17 Exod. 16, 12. \n 1 σαλομὼν c | 2 σαλομῶν cv | 12 τὴν] < c Ι 4 hierauf\n folgt in c 86r s 118 ν V 107 V das Fragment Nr. XXX aus den Jeremiahomilien.\n Vgl. oben. 214, 7—21. Ὠριγένους ἐκ τῶν (τῆς c) εἰς τὸν Ἱερεμίαν. Οἶκος δὲ ἡ\n ἐκκλησία τοῦ θεοῦ, ἐν ᾑ μὴ δεῖ ἀκουσθῆναι σφύραν. ἔστι σφύρα πάσης τῆς γῆς ὀ\n διάβολος, καὶ ἔστιν ὁ μὴ φροντίζων αὐτῆς οἱονεὶ τις ὕλη τυπτομένη παρ᾿ αὐτῆς\n καὶ μὴ πάσχουσα. »ἰδοὺ« γάρ φησιν »ἀνὴρ ἐστηκὼς ἐπὶ τοῦ τείχους ἀδαμαντίνου,\n καὶ ἐν τῇ χειρὶ αὐτοῦ ἀδάμας« (Arnos 7, 7). ὅστις ἀδάμας ὑπ᾿ οὐδεμιᾶς\n συντρίβεται συντριβήσεται s) σφύρας. κἂν ἐφεστήκῃ γοῦν ὁ διάβολος σφύρα, καὶ\n ὑποκείμενος ᾖ δράκων ὥσπερ ἄκμων ἀνήλατος (Vgl. Hiob 41, 15), οὐδὲν ὁ ἐν τῇ\n χειρὶ κυρίου καὶ ὑπὸ τὴν ἐπισκοπὴν αὑτοῦ ἀδάμας πεσεῖται. τεἴχος γὰρ ὀ ἅγιος\n ἀδαμάντινον καὶ ἐν χειρὶ κυρίου μένον ἀπαθές, κἂν μέσος ληφθῇ τῆς τε σφύρας\n καὶ τοῦ δράκοντος. ὅσῳ ὅσα s) δὲ τύπτεται, λαμπροτέραν αὐτοῦ τὴν ἀρετὴν\n ἐπιδείκνυσιν· ὁ γὰρ διάβολος οἷά τις λίθων ἀγνοῶν φύσιν διὰ πολλῶν δοκιμάζει\n πληγῶν τὸν οἷον ἀδάμαντα, θεοῦ μόνου καλῶς τὴν τούτου φύσιν εἰδότος. \n 14 τὸ] τώ c τῷ τὸ Koetschau | 17 κρέας s κρἐαΑΒΒREVv | τὸ]\n τώ sv | 18 κρέας S | 20 ἄνδρας Koetschau ἠμέρας es ν.","english":"...the power of Christ Jesus makes men sons. And if someone is a man of power, he is a son of Christ, clearly. At times, to make sons\n\nOrigen, from the (homilies) on Jeremiah. Now a house is the church of God, in which a hammer must not be heard. The devil is a hammer of the whole earth, and there is one who does not heed it, like some material struck by it and not suffering. For it says, \"Behold, a man standing on an adamantine wall, and in his hand an adamant\" (Amos 7:7). This adamant is shattered by no hammer. Even if the devil stands as a hammer, and a dragon lies beneath like an unyielding anvil (cf. Job 41:15), the adamant in the hand of the Lord and under his oversight will not fall. For the wall is the holy one, adamantine and remaining impassive in the hand of the Lord, even if caught between the hammer and the dragon. And the more it is struck, the more it displays its virtue, shining; for the devil, like someone ignorant of the nature of stones, tests through many blows the one who is like an adamant, whose nature only God knows well.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἀμὼς 7, 7","severity":"info","text":"The text quotes Amos 7:7, 'Behold, a man standing on an adamantine wall, and in his hand an adamant,' as a prooftext for the invulnerability of the righteous.","cites":[{"key":"ed:tlg2042.tlg014","label":"source edition: Fragmenta in Librum Primum Regnorum (In Catenis de Samuelis et Regnorum)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg014.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἰὼβ 41, 15","severity":"info","text":"A reference to Job 41:15 (the unyielding anvil) is introduced with 'cf.' (Vgl.), comparing the devil's anvil to the dragon beneath.","cites":[{"key":"ed:tlg2042.tlg014","label":"source edition: Fragmenta in Librum Primum Regnorum (In Catenis de Samuelis et Regnorum)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg014.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"σφύρα","severity":"info","text":"The hammer (σφύρα) is a metaphor for the devil's assault; the image of an adamant (ἀδάμας) that cannot be shattered by any hammer derives from ancient lore about the hardest stone, often used in patristic exegesis for the steadfast martyr.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"Fragment Nr. XXX","severity":"info","text":"The apparatus notes that after this passage, manuscript c (Codex Coislinianus) inserts a fragment from Origen's Jeremiah homilies (Fragment XXX), indicating a catena compilation that juxtaposes disparate Origenian excerpts.","cites":[{"key":"ed:tlg2042.tlg014","label":"source edition: Fragmenta in Librum Primum Regnorum (In Catenis de Samuelis et Regnorum)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg014.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἄνδρας Koetschau","severity":"caution","text":"At line 20, Koetschau emends the transmitted reading to 'ἄνδρας' (men) against the manuscript's 'ἠμέρας' (days), a textual crux that affects the interpretation of the final clause.","cites":[{"key":"ed:tlg2042.tlg014","label":"source edition: Fragmenta in Librum Primum Regnorum (In Catenis de Samuelis et Regnorum)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg014.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἀνὴρ ἐστηκὼς ἐπὶ τοῦ τείχους ἀδαμαντίνου' may be a conflation of Amos 7:7 with a lost source; the identity of the 'man' (Christ, a saint, or the Logos) is not specified.","The emendation of 'ἠμέρας' to 'ἄνδρας' is conjectural; the original reading may have been 'days' rather than 'men', altering the sense of the final clause."],"confidence":"high","notes":[]},{"i":51,"ref":"p51","source":"αἱ ὑπὸ Χριστὸν δυνάμεις οὐ δύνανται· εἰ δὲ καὶ ποιοῦσιν, οὐκ ἄνδρας ποιοῦσιν\n ἀλλὰ νηπίους.","english":"The powers under Christ are not able; and if they do produce, they produce not men but infants.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The Greek states that the powers under Christ are unable to produce men, and if they do produce, they produce only infants. This contrasts with the preceding passage where Christ's power makes men sons.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"δυνάμεις","severity":"info","text":"The term δυνάμεις (powers) likely refers to spiritual or angelic forces subordinate to Christ, a common usage in Origen's cosmology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"Origen's distinction between producing 'men' (i.e., mature spiritual beings) and 'infants' reflects his allegorical interpretation of spiritual growth, where full humanity is achieved through Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This fragment is part of a catena on 1 Kingdoms, but the immediate context is a series of excerpts from Origen's homilies on Jeremiah, as indicated in the previous passage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"The fragment is preserved in a catena tradition, likely excerpted from Origen's lost homilies on Jeremiah, and transmitted through Byzantine compilations.","cites":[{"key":"ed:tlg2042.tlg014","label":"source edition: Fragmenta in Librum Primum Regnorum (In Catenis de Samuelis et Regnorum)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg014.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text is clear, but the referent of 'powers under Christ' is ambiguous: it could denote subordinate angels, human spiritual faculties, or other entities in Origen's system. The reading taken follows the cosmic hierarchy implied by the preceding passage."],"confidence":"high","notes":[]},{"i":52,"ref":"p52","source":"II Kön. 20, 18.","english":"2 Kings 20:18.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"II Kön. 20, 18","severity":"info","text":"The passage cites 2 Kings 20:18, a verse that does not exist in standard versification; 2 Kings has only 25 chapters. This likely refers to 2 Kings 18:20 or is a catena scribal error.","cites":[{"key":"ed:tlg2042.tlg014","label":"source edition: Fragmenta in Librum Primum Regnorum (In Catenis de Samuelis et Regnorum)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg014.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"II Kön. 20, 18","severity":"caution","text":"The verse reference is corrupt or misattributed; no known biblical text corresponds to 2 Kings 20:18. The catena compiler may have misnumbered the lemma.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"","severity":"info","text":"Origen's fragment on 1 Kings (1 Samuel) survives only in catenae; the present lemma likely introduces a comment on a passage from the Septuagint version of Kings.","cites":[{"key":"ed:tlg2042.tlg014","label":"source edition: Fragmenta in Librum Primum Regnorum (In Catenis de Samuelis et Regnorum)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg014.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The verse reference 'II Kön. 20, 18' is ambiguous: it may be a scribal error for 2 Kings 18:20 or a non-canonical citation. The intended biblical text cannot be identified with certainty."],"confidence":"medium","notes":[]},{"i":53,"ref":"p53","source":"Σπάδοντες εὐνοῦχοί εἰσι· λέγει δὲ τοῦτο περὶ τῶν τριῶν παίδων καὶ\n Δανιήλ, ὡς ἐκ τούτου τοῦ Ἑζεκίου ἦσαν.","english":"Spadontes are eunuchs; he says this concerning the three youths and Daniel, that they were from this Hezekiah.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Σπάδοντες","severity":"info","text":"The Greek term Σπάδοντες (spadontes) is a transliteration of a Semitic word for eunuchs, here glossed by the author as εὐνοῦχοι.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τριῶν παίδων καὶ Δανιήλ","severity":"info","text":"The reference to the three youths and Daniel alludes to the book of Daniel (Dan 1:3–7), where Daniel and his companions are taken into the service of Nebuchadnezzar.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἑζεκίου","severity":"info","text":"Hezekiah (Ἑζεκίου) is the king of Judah (c. 715–686 BCE). The claim that Daniel and the three youths were from Hezekiah is chronologically problematic, as the events of Daniel occur over a century later.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"Origen’s identification of Daniel and his companions as descendants of Hezekiah appears in other patristic sources (e.g., Jerome, Commentary on Daniel) and reflects a tradition harmonizing biblical genealogies.","cites":[{"key":"ed:tlg2042.tlg014","label":"source edition: Fragmenta in Librum Primum Regnorum (In Catenis de Samuelis et Regnorum)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg014.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The phrase 'from this Hezekiah' (ἐκ τούτου τοῦ Ἑζεκίου) is ambiguous: it may mean they were his descendants or that they originated from his time. The Coptic context does not resolve the ambiguity.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'from this Hezekiah' could mean either biological descent or temporal origin; the Coptic does not disambiguate."],"confidence":"medium","notes":[]},{"i":54,"ref":"p54","source":"1 δὲ] < S. Ferner sind in einem Scholion des hl.\n Ephraem zu II Kön. 2, 11 in cv einige Sätze durch Ση Ὡρ am Rand\n ausgezeichnet; in s dagegen ist ὠριγέ dazugesetzt (aber nicht in cod. Scor.\n Ψ — Ι — 8, einer Abschrift von s). Die Sätze lauten: Δηλοῖ τοῖς Ἰουδαίοις\n ὅτι καὶ Χριστὸς εἰ ἤθελεν ἀπέθνῃσκεν. θέλων δὲ ἀπέθανεν, ἵνα ἐν τῷ οἰκείῳ\n θανάτῳ πάντας ἐκ τοῦ θα- νάτου ῥύσηται. εἰ ἀπέθανεν καὶ ἀνέστη Ἠλίας καὶ οὐκ\n ἀπέθανε, περιττὴ ἠ τοῦ Χριστοῦ ἀνάστασις· εἰ δὲ οὔπω ἀπέθανεν . . . . . . .\n . . μαρτυρίαν τῶν Ἰουδαίων. ἀποθνῄσκει δὲ μετὰ . . . οὐκ ἀπέθανεν Ἐνώχ, ἀλλ᾿\n οὐδ’ ἔστιν ἀθάνατος. ὀ Χριστὸς . . . . . . . . καὶ ἔστιν ἀθάνατος Ι 4\n Σπάδοντες] dasselbe Fragment findet sich zu Jes. 39, 7 in der Jesajakatene\n (vgl. Pitra Anal, sacra III, 538); da es in der Jesajakatene das einzige\n vorkommende Origenesfragment ist, so ürfte sein ünglicher Stand- ort nicht\n dort sein Ι 4 σπεύδοντες s.\nI Sam. 3, 11—21.","english":"It reveals to the Jews that Christ also, if he had wished, would have died. But he died willingly, so that by his own death he might rescue all from death. If Elijah died and rose again and did not die, the resurrection of Christ is superfluous; but if he has not yet died . . . . . . . . the testimony of the Jews. He dies after . . . . . . . . Enoch did not die, but neither is he immortal. Christ . . . . . . . . and is immortal.","structure":"narrative","commentary":[{"unit":"caution","kind":"caution","basis":"text","lemma":"Δηλοῖ τοῖς Ἰουδαίοις","severity":"caution","text":"The Greek text is fragmentary and transmitted in a catena; lacunae marked by ellipses make the argument incomplete. The English draft fills gaps conjecturally.","cites":[{"key":"ed:tlg2042.tlg014","label":"source edition: Fragmenta in Librum Primum Regnorum (In Catenis de Samuelis et Regnorum)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg014.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἠλίας","severity":"info","text":"Elijah’s death and resurrection are referenced; cf. 2 Kings 2:11 (LXX: 4 Kings 2:11), where Elijah is taken up alive. The fragment contrasts this with Christ’s voluntary death.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐνώχ","severity":"info","text":"Enoch is mentioned as one who did not die (cf. Gen 5:24 LXX). The fragment argues he is not immortal, unlike Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Σπάδοντες","severity":"info","text":"The catena note links this fragment to a scholion on 2 Kings 2:11 and to Isaiah 39:7, suggesting it was reused in multiple catenae. The original context in Origen is uncertain.","cites":[{"key":"ed:tlg2042.tlg014","label":"source edition: Fragmenta in Librum Primum Regnorum (In Catenis de Samuelis et Regnorum)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg014.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ση Ὡρ / ὠριγέ","severity":"info","text":"The fragment is attributed to Origen in some manuscripts (s) by the marginal note ὠριγέ, but not in others (e.g., Scor. Ψ—Ι—8). This indicates variable ascription in the catena tradition.","cites":[{"key":"ed:tlg2042.tlg014","label":"source edition: Fragmenta in Librum Primum Regnorum (In Catenis de Samuelis et Regnorum)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg014.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"δέ","severity":"info","text":"The initial δέ connects this fragment to a preceding argument (now lost) about eunuchs and Hezekiah, as indicated by the previous passage summary.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The lacunae in the Greek text obscure the full argument, especially the contrast between Elijah, Enoch, and Christ.","The original context of the fragment (whether from Origen’s commentary on 1 Samuel or a different work) is uncertain due to catena reuse."],"confidence":"medium","notes":[]},{"i":55,"ref":"p55","source":"Ἐπειδὴ ἔμελλεν ἡ θεία γραφὴ τὴν ἀπώλειαν τῶν υἱῶν Ἠλὶ προλέγειν, ὅτι τε ὴ\n κιβωτὸς τοῦ θεοῦ ληφθήσεται ὑπὸ τῶν ἀλλοφύλων, προλαβοῦσα θεραπεύει τὴν\n ἀκοήν, μήποτέ τις οἰηθῇ σκληρὸν εἶναι τὸν θεόν. διὰ τοῦτο, ὡς\n ἔφην, ἱστορεῖ ὡς οὐκ ἠλαττώθη τῶν υἱῶν Ἠλὶ ἡ κακία καὶ ἡ ἁμαρτία διὰ τῆς\n ἀπειλῆς καὶ τῆς κατ᾿ προρρήσεως, ἀλλ’ ηὐξήθη μᾶλλον.\nΙ Sam. 4, 13.","english":"Since the divine scripture was about to foretell the destruction of the sons of Eli, and that the ark of God would be taken by the foreigners, it first soothes the hearing, lest anyone think that God is harsh. For this reason, as I said, it records that the wickedness and sin of the sons of Eli were not diminished by the threat and the foretelling, but rather increased.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"προλαβοῦσα θεραπεύει τὴν ἀκοήν","severity":"info","text":"The phrase 'προλαβοῦσα θεραπεύει τὴν ἀκοήν' means 'it first soothes the hearing,' indicating a rhetorical strategy to prevent the reader from misjudging God's character.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ι Sam. 4, 13","severity":"info","text":"The passage references 1 Samuel 4:13, which describes the capture of the ark by the Philistines and the death of Eli's sons, Hophni and Phinehas.","cites":[{"key":"ed:tlg2042.tlg014","label":"source edition: Fragmenta in Librum Primum Regnorum (In Catenis de Samuelis et Regnorum)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg014.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἀλλοφύλων","severity":"info","text":"The term 'ἀλλοφύλων' (foreigners) is a standard Septuagint rendering for the Philistines, the traditional enemies of Israel in the books of Samuel.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"προλαβοῦσα","severity":"info","text":"The participle 'προλαβοῦσα' (having anticipated) signals a proleptic narrative technique: the scripture addresses potential reader objections before recounting the divine punishment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"οὐκ ἠλαττώθη ... ἀλλ’ ηὐξήθη","severity":"info","text":"Origen's comment that the sons' wickedness 'was not diminished but increased' reflects a moral interpretation common in early Christian exegesis, emphasizing the failure of warning to reform the wicked.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"τῆς κατ᾿ προρρήσεως","severity":"caution","text":"The phrase 'τῆς κατ᾿ προρρήσεως' is grammatically irregular; it likely means 'by the foretelling' but may reflect a textual corruption or scribal error in the catena transmission.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τῆς κατ᾿ προρρήσεως' is ambiguous: it may be a compressed form of 'τῆς κατὰ προρρήσεως' (by the foretelling) or a scribal error. The reading taken follows the English draft's 'by the threat and the foretelling'."],"confidence":"high","notes":[]},{"i":56,"ref":"p56","source":"Εὐσεβὴς ὀ Ἠλὶ καθ’ ἑαυτόν· οὐ γὰρ περὶ τῆς σωτηρίας τῶν τέκνων\n ἠγωνία προηγουμένως ἀλλ᾿ ὑπὲρ τῆς κιβωτοῦ, μήποτε γένοιτο ὑπὸ τοῖς\n ἀλλοφύλοις· ὂ δὴ καὶ συνέβη.\nI Sam. 5, 3.","english":"Eli was pious in himself; for he was not primarily anxious about the safety of his children, but about the ark, lest it should come into the hands of the foreigners—which indeed came to pass. 1 Sam. 5:3.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Εὐσεβὴς ὀ Ἠλὶ καθ’ ἑαυτόν","severity":"info","text":"Origen asserts that Eli's piety is intrinsic, not dependent on his sons' fate, focusing on the ark's safety.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"I Sam. 5, 3","severity":"info","text":"The citation 1 Sam. 5:3 likely refers to the Philistines capturing the ark, as narrated in the biblical text.","cites":[{"key":"ed:tlg2042.tlg014","label":"source edition: Fragmenta in Librum Primum Regnorum (In Catenis de Samuelis et Regnorum)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg014.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ἀλλοφύλοις","severity":"info","text":"The term 'foreigners' (ἀλλοφύλοις) is a standard Septuagint rendering for Philistines, the traditional enemies of Israel.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"προηγουμένως","severity":"info","text":"The adverb 'προηγουμένως' (primarily) signals Origen's exegetical priority: Eli's concern for the ark outweighs paternal anxiety.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ὂ δὴ καὶ συνέβη","severity":"info","text":"Origen's comment that the ark's capture 'came to pass' reflects his reading of the biblical narrative as divinely ordained history.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text does not specify which biblical passage is cited beyond 'I Sam. 5, 3'; the reference is taken as 1 Samuel 5:3 in the Septuagint."],"confidence":"high","notes":[]},{"i":57,"ref":"p57","source":"Ἵνα γνῶσιν οἱ ἀλλόφυλοι ὅτι οὔτε ὁ θεὸς ἡττήθη διὰ τῶν Ἰσραηλιτῶν οὔτε αὐτὸν\n νενικήκασι τῇ οἰκείᾳ δυνάμει, ἀλλὰ τῶν Ἰουδαίων αἱ ἁμαρτίαι καὶ\n ἀσέβειαι τὴν ἠτταν πεποιήκασιν. πέπτωκε δὲ πρὸ τῆς κιβωτοῦ ὀ Δαγών, οὐχ ἴνα\n προσκυνήσῃ, οὐ γὰρ ἠν ἄξιος, ἀλλ’ ἵνα συντριβῇ· ὃ δὴ καὶ γέγονεν.\nΙ Sam. 15, 9-11.","english":"So that the foreigners might know that neither was God defeated through the Israelites, nor had they themselves conquered him by their own power, but rather the sins and impieties of the Jews had brought about the defeat. And Dagon fell before the ark, not in order to worship—for he was not worthy—but in order to be broken; which indeed came to pass. 1 Sam. 5:3-5.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The passage explains that the Philistines' victory over Israel was due to Israel's sins, not to God's weakness or Philistine strength.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Δαγών","severity":"info","text":"The fall of Dagon before the ark alludes to 1 Samuel 5:3-5, where the Philistine god Dagon is found fallen before the ark of the covenant.","cites":[{"key":"ed:tlg2042.tlg014","label":"source edition: Fragmenta in Librum Primum Regnorum (In Catenis de Samuelis et Regnorum)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg014.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"Origen interprets the fall of Dagon not as an act of worship but as a sign of the idol's destruction, consistent with early Christian polemic against pagan idols.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage is a narrative commentary that first explains the theological reason for Israel's defeat, then describes the physical event of Dagon's fall, linking cause and effect.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"This fragment is preserved in a catena on the books of Samuel and Kings, showing Origen's exegesis was valued by later Byzantine compilers.","cites":[{"key":"ed:tlg2042.tlg014","label":"source edition: Fragmenta in Librum Primum Regnorum (In Catenis de Samuelis et Regnorum)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg014.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text attributes the defeat to 'the sins and impieties of the Jews,' which may reflect Origen's rhetorical stance rather than a precise historical claim."],"confidence":"high","notes":[]},{"i":58,"ref":"p58","source":"Ὥσπερ ἐπ’ ἀνθρώπων μὲν χεὶρ καὶ ποὺς καὶ ὀφθαλμὸς καὶ \n οὖς καὶ εἴ τι τοιοῦτον ὀνομάζεται σημαντικὰ τῶν μελῶν τοῦ\n ἠμετέρου σώματός ἐστιν, ἐπὶ δὲ θεοῦ χεὶρ μὲν τὸ δημιουργικόν, ἀφθαλμὸς δὲ τὸ\n ἐποπτικόν , καὶ οὖς μὲν τὸ ἀκουστικόν, ποὺς δὲ τὸ τῆς 3 über die Hss, vgl. die Einleitung Ι 7 Ἐπειδὴ] vorher ABBREV s Ι ἠλεὶ\n s | 11 Ἠλὶ ἠ] ἰὴλ ἠ v ἰ... ἠ s | 18 Ἵνα] vorher ABBREV s | 24 ἐπ\n Ru. παρουσίας ὅταν ἐνεργῇ τι· οὔτω καὶ θυμὸς μὲν θεοῦ\n λέγεται παιδεία ἠ κατὰ τῶν πταιόντων, οὐ πάθος θεοῦ, μεταμέλεια δὲ ἡ ἀπὸ\n πράγματος εἰς πρᾶγμα μετάθεσις τῆς τοῦ θεοῦ οἰκονομίας. ὃ γὰρ ἠμεῖς\n μεταμελούμενοι ποιοῦμεν, τουτέστιν ἐκεῖνα μὲν φεύγομεν ἐφ οἶς\n μετεμελήθημεν, ἕτερα δὲ διώκομεν τὰ κρείττω, τοῦτο μεταμέλεια θεοῦ λέγεται. διατί; ἐπειδὴ σωματικώτερον τοῖς βαρυτάτοις τὴν διάνοιαν ἔδει περὶ τοῦ θεοῦ\n τοὺς προφήτας ὀμιλεῖν, ἴνα χωρηθῇ· οἱ γὰρ ἀγάλματα ἅπερ ἔγλυφον καὶ ἐχώνευον\n θεοὺς νομίζοντες, ἤδη δὲ καὶ ἄλογα, πῶς ἂν ἐχώρησαν διὰ πνευματικῶν νοημάτων\n τε καὶ ῥημάτων τὰ περὶ θεοῦ λεγόμενα; Καὶ πάλιν· \n Εἐ πάντα πρόοιδεν ὀ θεός, οὐκ ἀφ᾿ ὧν δὲ οἶδε θυμοῦται ἢ οὐ πάθος ἄρα θεοῦ\n θυμὸς ἢ μεταμέλεια, ἀλλὰ τοῦ θυμοῦ | | ἔργον ἡ κόλασις καὶ τὸ τῆς\n μεταμελείας ὁμοίως ἀπόστασις μὲν \n τοῦ προτέρου πράγματος, μετάθεσις δὲ εἰς τὴν ἑτέραν οἰκονομίαν. οὕτω καὶ περὶ ῥομφαίας λέγεται· >ῥομφαία ὀξύνου καὶ καὶ χεὶρ ὠνόμασται\n σιδήρου † ὁ Σολομών· »ἵνα ῥύσηταί σε ἐκ χειρὸς σιδήρου«) καὶ ῥομφαίας ὠς ὀ\n Δαβίδ φησιν· »εἰς χεῖρας ῥομφαίας‘).","english":"Just as in the case of humans, hand and foot and eye and ear and anything of that sort are names indicative of the parts of our body, but in the case of God, \"hand\" means the creative power, \"eye\" the power of oversight, \"ear\" the power of hearing, and \"foot\" the power of presence when he acts. So also \"anger\" of God is called the discipline directed against those who err, not a passion of God; and \"repentance\" is the transposition from one matter to another of the divine economy. For what we do when we repent—that is, we flee from those things for which we repented and pursue other, better things—this is called \"repentance\" of God. Why? Because the prophets had to speak about God in a more corporeal manner to those of the heaviest understanding, so that they might comprehend it. For those who considered the statues they carved and cast to be gods, and even irrational animals, how could they have comprehended what is said about God through spiritual thoughts and words? And again: If God foreknows all things, he is not angry or repentant on account of what he knows; therefore, anger or repentance is not a passion of God, but rather the work of anger is punishment, and similarly the work of repentance is a withdrawal from the former matter and a transposition to the other economy. So also it is said concerning the sword: \"a sword of sharpened iron\" and \"hand\" is named by Solomon: \"that it may save you from the hand of iron,\" and of the sword as David says: \"into the hands of the sword.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"χεὶρ","severity":"info","text":"Origen interprets 'hand' of God as the creative power (τὸ δημιουργικόν), a standard allegorical move to avoid anthropomorphism.","cites":[{"key":"ed:tlg2042.tlg014","label":"source edition: Fragmenta in Librum Primum Regnorum (In Catenis de Samuelis et Regnorum)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg014.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"θυμὸς","severity":"info","text":"Origen redefines divine 'anger' as discipline (παιδεία) against sinners, not a passion, consistent with his theological project of purging anthropopathism from Scripture.","cites":[{"key":"ed:tlg2042.tlg014","label":"source edition: Fragmenta in Librum Primum Regnorum (In Catenis de Samuelis et Regnorum)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg014.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"μεταμέλεια","severity":"info","text":"Origen explains divine 'repentance' as a transposition of the divine economy, not a change of mind, aligning with his principle that God is immutable.","cites":[{"key":"ed:tlg2042.tlg014","label":"source edition: Fragmenta in Librum Primum Regnorum (In Catenis de Samuelis et Regnorum)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg014.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"The reference to statues and irrational animals reflects Origen's polemic against pagan idolatry, a common apologetic context in early Christian exegesis.","cites":[{"key":"ed:tlg2042.tlg014","label":"source edition: Fragmenta in Librum Primum Regnorum (In Catenis de Samuelis et Regnorum)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg014.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ῥομφαία","severity":"info","text":"The phrase 'sword of sharpened iron' and the citations from Solomon and David are likely allusions to Septuagint passages, though the exact verses are not identified in the fragment.","cites":[{"key":"ed:tlg2042.tlg014","label":"source edition: Fragmenta in Librum Primum Regnorum (In Catenis de Samuelis et Regnorum)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg014.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Greek text is corrupt at the end: the citation from Solomon is garbled ('ῥομφαία ὀξένου καὶ καὶ χεὶρ ὠνόμασται σιδήρου'), and the editor notes manuscript variants (e.g., 'ἠλεὶ' vs. 'Ἠλὶ').","cites":[{"key":"ed:tlg2042.tlg014","label":"source edition: Fragmenta in Librum Primum Regnorum (In Catenis de Samuelis et Regnorum)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg014.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact biblical verses for the sword citations are unclear; the text may be quoting from memory or from a lost source.","The phrase 'ῥομφαία ὀξένου' is syntactically broken, possibly due to scribal error or abbreviation."],"confidence":"high","notes":[]},{"i":59,"ref":"p59","source":"οὕτω καὶ ὀ θυμὸς τοῦ θεοῦ ὀργίζεσθαι\n λέγεται καὶ πρόσωπον ἔχειν ἁμαρτία κατὰ τὸν Δαβίδ, καὶ πρόσωπον\n ὁ τοῦ θεοῦ θυμός, ὡς ἐν τῷ τριακοστῷ ἐβδόμῳ Ψαλμῷ, καὶ χερσὶν οἱ ποταμοὶ\n κροτεῖν. οὔτε δὲ ποταμοῖς χεῖρές εἰσιν οὔτε πρόσωπον ἁμαρτίαις. μὴ τοίνυν\n διὰ τὰ σωματικῶς περὶ θεοῦ λεγόμενα, ὠς ἐχώρουν οἱ παλαιοί, σῶμα τὸν θεὸν\n νομίζωμεν ἢ παθῶν αὐτὸν πεπληρῶσθαι.","english":"So also the wrath of God is said to be angry, and sin is said to have a face according to David, and the wrath of God has a face, as in the thirty-seventh Psalm, and rivers are said to clap with hands. But rivers have no hands, nor does sin have a face. Therefore, let us not, because of the corporeal expressions concerning God, which the ancients could comprehend, suppose that God is a body or that He is filled with passions.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τριακοστῷ ἐβδόμῳ Ψαλμῷ","severity":"info","text":"The thirty-seventh Psalm is cited as the source for the phrase 'wrath of God has a face'. This is likely Psalm 37:2 LXX (Psalm 36:2 in Hebrew numbering), which speaks of God's wrath having a face.","cites":[{"key":"ed:tlg2042.tlg014","label":"source edition: Fragmenta in Librum Primum Regnorum (In Catenis de Samuelis et Regnorum)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg014.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"πρόσωπον","severity":"info","text":"The Greek term 'πρόσωπον' (face) is used metaphorically: sin has a face (i.e., a visible form) and God's wrath has a face. Origen argues these are not literal but figurative expressions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"σωματικῶς","severity":"info","text":"Origen's allegorical interpretation counters anthropomorphic readings of Scripture, a key concern in his exegetical method. He insists that corporeal language about God is not to be taken literally.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage continues the analogy from the previous section: just as human body parts have symbolic meanings for God, so too emotions like wrath are not passions but disciplinary actions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"χεῖρες","severity":"info","text":"The image of rivers clapping with hands echoes a poetic expression found in some Psalms (e.g., Psalm 98:8 LXX), where natural phenomena are personified. Origen uses it to illustrate non-literal language.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ὀργίζεσθαι","severity":"caution","text":"The Greek text has 'ὀργίζεσθαι' (to be angry) as a passive infinitive, but the syntax is ambiguous: it could be read as 'the wrath of God is said to be angry' (as in the English draft) or 'the wrath of God is said to be angered'. The sense is clear: God's wrath is not a passion.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'πρόσωπον ἁμαρτία' (face of sin) is not a direct biblical quotation but an allusion; the exact reference is uncertain. The reading 'the wrath of God has a face' in Psalm 37 is assumed but not explicitly quoted in the surviving text."],"confidence":"high","notes":[]},{"i":60,"ref":"p60","source":"{Οὐ τὸ εὐπερίστρεπτον τῆς ἀνθρώπου γνώμης τῷ ἡμεῖς γὰρ ἐφ᾿ ἐαυτῶν τὰς τροπὰς\n τῆς θείας οἰκονομίας τὰς ἐφ’ ἡμῶν δικαίως συμβαινούσας ἀπεργαζόμεθα,\n ἀναξίους ἑαυτοὺς δεικνύντες διὰ τῶν πράξεων τῆς παρὰ τοῦ θεοῦ δωρηθείσης\n τιμῆς. καταγνοὺς οὑν τοῦ Σαοὺλ καὶ βουλόμενος τῷ Δαβὶδ παραδοῦναι τὰ τῆς ἀρχῆς καὶ τῷ σπέρματι αὐτοῦ φυλάξαι τὴν βασιλείαν διὰ τὸν\n ἐξ αὐτοῦ τεχθησόμενον κατὰ σάρκα βασιλέα τῆς κτίσεως ἁπάσης, ἀνθρωπίνοις\n ἐχρήσατο ῥήμασιν ἀνθρώποις διαλεγόμενος, καὶ εἶπεν· μεταμεμέλημαι ὅτι ἔχρισα\n τὸν Σαοὺλ εἰς βασιλέα, ἀντὶ τοῦ 16 Vgl. Ezecb. 21, 9.\n 10. — 17 Hiob 5, 20 w. e. seh. — 18 Psal. 62, 11. — 19 Vgl. Psal. 73, 1.\n — 19/20 Vgl. Psal. 37, 4. — 21 Vgl. Psal. 97, S. — 23 Vgl. Sei. in Gen.\n 1, 26 (Lo 8, 49): ὧν ἐστι καὶ Μελίτων, συγγράμματα καταλελοιπῶς περὶ τοῦ\n ἐνσώματον εἶναι τὸν θεόν κτλ. — 31 Vgl. Rom. 1, 3. \n 12 πρόοιδεν Blass προεῖδεν cv | 16 ὀξύνου καὶ]\n ὀξύνουσα cv | σφάζει c | 19 ἔχειν] ἔσχεν c | 20 ὁμαρτία] ἁμαρτίας cv |\n 22 διὰ] τις cv. \n ἑτέρῳ βούλομαι δοῦναι τῆς βασιλείας τὴν ἀρχήν, τοῦτον δὲ\n τῆς δυναστείας. \n Τὸ μεταμεμέλημαι διὰ τὸν Σαοὺλ τουτέστιν οὕτω ἀνάξιον ἑαυτὸν τῆς βασιλείας\n ἐποίησεν, ὥστε εἴ γε φύσιν εἶχον μετανοοῦσαν, μετέγνων ἂν ἐπ\n αὐτῷ. διὰ τί οὖν ἐχρίσθη; ὅτι τότε ἄξιος ἦν. τραπεὶς δὲ πάλιν ἀνάξιος\n γέγονεν.\nΙ Sam. 15, 11.","english":"It is not the fickleness of human opinion that we ourselves bring about the changes of divine economy that justly befall us, showing ourselves unworthy through our actions of the honor bestowed by God. Therefore, condemning Saul and wishing to hand over the rule to David and to preserve the kingdom for his seed because of the one to be born from him according to the flesh, the king of all creation, he used human words in speaking to humans, and said: I regret that I anointed Saul as king, instead of saying, I wish to give the beginning of the kingdom to another, and this one the rule. The phrase \"I regret\" concerning Saul means that he made himself so unworthy of the kingdom that, if I had a repentant nature, I would have repented of him. Why then was he anointed? Because at that time he was worthy. But having turned, he again became unworthy.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Οὐ τὸ εὐπερίστρεπτον τῆς ἀνθρώπου γνώμης","severity":"info","text":"The opening denies that human fickleness causes changes in divine economy; rather, human actions make recipients unworthy of divine gifts.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"μεταμεμέλημαι ὅτι ἔχρισα τὸν Σαοὺλ εἰς βασιλέα","severity":"info","text":"The phrase echoes 1 Sam 15:11, where Samuel says he regrets anointing Saul. Origen interprets this as a divine concession to human understanding.","cites":[{"key":"ed:tlg2042.tlg014","label":"source edition: Fragmenta in Librum Primum Regnorum (In Catenis de Samuelis et Regnorum)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg014.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τῷ σπέρματι αὐτοῦ φυλάξαι τὴν βασιλείαν διὰ τὸν ἐξ αὐτοῦ τεχθησόμενον κατὰ σάρκα βασιλέα τῆς κτίσεως ἁπάσης","severity":"info","text":"Origen alludes to the Davidic messianic expectation: the future king of all creation born from David's line, a typological reading common in early Christian exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Τὸ μεταμεμέλημαι διὰ τὸν Σαοὺλ τουτέστιν","severity":"info","text":"The passage shifts from a general theological principle to a specific exegesis of the phrase 'I regret', explaining it as a conditional expression of divine judgment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"πρόοιδεν Blass προεῖδεν cv","severity":"caution","text":"The apparatus notes a textual variant: πρόοιδεν (foresaw) vs. προεῖδεν (foresaw, alternative spelling). The reading affects the verb's aspect but not the overall sense.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ἀνθρωπίνοις ἐχρήσατο ῥήμασιν ἀνθρώποις διαλεγόμενος","severity":"info","text":"Origen's hermeneutic of divine accommodation—God uses human words for human hearers—is a key principle in his anti-anthropomorphite polemic, seen also in his other works.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τῷ σπέρματι αὐτοῦ' could refer to David's seed or to the future king; Origen takes it messianically.","The textual variant πρόοιδεν/προεῖδεν is noted but does not change the exegetical point."],"confidence":"high","notes":[]},{"i":61,"ref":"p61","source":"Ἐκ τούτων δείκνυται ὂ προεῖπον, ὅτι μεταμέλεια θεοῦ λέγεται τῆς τοῦ θεοῦ\n οἰκονομίας ἀπὸ πράγματος εἰς πρᾶγμα μετάθεσις.","english":"From these things is shown what I said earlier, that \"repentance of God\" is spoken of as the transposition of God's economy from one matter to another.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The author interprets the phrase 'repentance of God' as a metaphor for a shift in divine economy, not as an emotional change in God.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"μεταμέλεια θεοῦ","severity":"info","text":"The term 'repentance of God' (μεταμέλεια θεοῦ) is a theological concept discussed by Origen to reconcile anthropomorphic language with divine perfection.","cites":[{"key":"ed:tlg2042.tlg014","label":"source edition: Fragmenta in Librum Primum Regnorum (In Catenis de Samuelis et Regnorum)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg014.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"Origen's exegesis here counters literal readings of Old Testament passages where God is said to repent, a common concern in early Christian apologetics.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage concludes a prior argument by linking the concept of divine 'repentance' to the narrative of Saul and David, as indicated by the preceding context.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"Origen's rationalizing of divine repentance influenced later Greek patristic thought, though the fragmentary nature of this catena limits direct attestation.","cites":[{"key":"ed:tlg2042.tlg014","label":"source edition: Fragmenta in Librum Primum Regnorum (In Catenis de Samuelis et Regnorum)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg014.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek phrase 'ἀπὸ πράγματος εἰς πρᾶγμα' could be read as 'from one matter to another' or 'from one thing to another'; the translation opts for 'matter' to align with economic terminology."],"confidence":"high","notes":[]},{"i":62,"ref":"p62","source":"{Δείκνυσιν ὁ λόγος, ὅτι κἂν προφήτης καὶ δίκαιος ἄνθρωπος ὑπὲρ ἄλλων\n δεόμενος, οὐκ ἄλλως ἀκούεται, εἰ μὴ ἐκεῖνος ἔργῳ δείξῃ τὴν μετάνοιαν. οὕτω\n γὰρ ἠ δέησις ἰσχύει τοῦ δικαίου ἐνεργουμένη διὰ τοῦ ἀμαρτήσαντος. ἴνα οὖν\n εἰς πέρας ἀχθῇ τὸ πρᾶγμα, δεῖ ἀμφότερα συνδραμεῖν, καὶ τὴν τοῦ δικαίου εὐχὴν\n καὶ τὸ ἔργον τοῦ μετανοοῦντος.\nΙ Sam. 16, 12.","english":"The argument shows that even if a prophet and a righteous man prays on behalf of others, he is not heard otherwise unless that person shows repentance in deed. For in this way the prayer of the righteous man is effective, being activated through the one who has sinned. Therefore, in order for the matter to be brought to completion, both must concur: the prayer of the righteous man and the deed of the one repenting.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The passage argues that a prophet's prayer for sinners is only effective when the sinner actively demonstrates repentance through deeds, not merely words.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ι Sam. 16, 12","severity":"info","text":"The citation 'Ι Sam. 16, 12' refers to 1 Samuel 16:12 in the Septuagint, likely the verse where David prays for Saul or a similar context of intercession and repentance.","cites":[{"key":"ed:tlg2042.tlg014","label":"source edition: Fragmenta in Librum Primum Regnorum (In Catenis de Samuelis et Regnorum)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg014.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage concludes with a conditional structure: both the prayer of the righteous and the deed of the repentant must concur for completion, emphasizing mutual necessity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"Origen's exegesis here reflects early Christian emphasis on repentance as an active, visible transformation, consistent with catechetical and penitential practices in the early Church.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"μετάνοιαν","severity":"info","text":"The term 'μετάνοιαν' (repentance) here denotes a change of mind accompanied by concrete action, a key concept in Origen's soteriology.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The specific biblical context of 1 Samuel 16:12 is not provided; the exact narrative referent (e.g., David and Saul) remains implicit."],"confidence":"high","notes":[]},{"i":63,"ref":"p63","source":"Ὀ μὲν Ἠσαῦ πυρράκης ἦν ὡσεὶ δορὰ <, τὴν ἐξ ἔχων νεκρότητα καὶ φονῶν κατὰ\n τοῦ Ἰακώβ. ὁ δὲ Δαβὶδ πυρράκης ἦν μετὰ κάλλους ὀφθαλμῶν, ἵνα τὸ διορατικὸν\n διορατικὸν τοῦ Δαβίδ.\nΙ Sam. 16, 18.","english":"Esau was ruddy, like a hide, having a deadness from within and murderous intent against Jacob. But David was ruddy with beauty of eyes, so that the discerning power of David might be perceptive.  \n1 Sam. 16:18.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"πυρράκης","severity":"info","text":"The Greek term πυρράκης, here translated 'ruddy', can denote a red or tawny complexion, often associated in physiognomic tradition with certain moral or physical traits.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"1 Sam. 16:18","severity":"info","text":"The passage concludes with a citation of 1 Sam. 16:18, likely referencing the verse where David's appearance or character is described, though the exact connection is not explicit in the fragment.","cites":[{"key":"ed:tlg2042.tlg014","label":"source edition: Fragmenta in Librum Primum Regnorum (In Catenis de Samuelis et Regnorum)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg014.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Esau","severity":"info","text":"Esau, the brother of Jacob in Genesis, is traditionally depicted as ruddy and hairy, a contrast to Jacob's smooth skin. This physiognomic detail is used here to draw a parallel with David's appearance.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Esau and David","severity":"info","text":"The fragment draws a parallel between Esau's ruddy complexion (associated with deadness and murderous intent) and David's ruddy complexion (associated with beauty and discernment), contrasting negative and positive traits.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"narrative","severity":"info","text":"The passage is a brief narrative comparison, using the figure of Esau to illuminate a quality of David, likely within a catena commentary on the books of Samuel and Kings.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τὴν ἐξ ἔχων νεκρότητα' is ambiguous: it may mean 'having a deadness from within' or 'having a deadness from outside'; the translation adopts the former. The exact referent of 'διορατικὸν' (discerning power) in relation to David's eyes is not fully clarified."],"confidence":"medium","notes":[]},{"i":64,"ref":"p64","source":"Πῶς ἀνήρ, καὶ πῶς συνετὸς ἐν λόγῳ, πῶς δὲ καὶ πολε- μιστὴς ὀ ἔτι πρόβατα\n ποιμαίνων; οὐκ ἄρα ἀφ ἑαυτοῦ ἐλάλησεν εἰπών, ἀλλὰ τὰ ἐσόμενα προειπὼν ὡς\n παρόντα, καὶ μαρτυρεῖ τῷ Δαβὶδ ἄπερ ἔμελλεν εἶναι, πλὴν τοῦ\n κύριος μετ’ αὐτοῦ τοῦ τε ἀγαθὸς τῷ εἴδει, ἃπερ ἐκ παιδικῆς ἡλικίας προσῆν\n παρέμενε, τὸ μὲν φύσει, τὸ δὲ χάριτι.\nΙ Sam. 19, 23. 24.","english":"How is it that a man, and how is it that one skilled in speech, and how also a warrior, while still tending sheep? He did not, then, speak from himself when he said this, but foretold the future as though it were present, and he bears witness to David of what he was going to be, except for the Lord being with him and his being good in appearance, which things were present from his childhood and persisted, the one by nature, the other by grace.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Πῶς ἀνήρ, καὶ πῶς συνετὸς ἐν λόγῳ, πῶς δὲ καὶ πολεμιστὴς ὀ ἔτι πρόβατα ποιμαίνων","severity":"info","text":"The rhetorical questions emphasize the paradox of David's humble origin as a shepherd and his future roles as warrior, speaker, and leader. Origen uses this to highlight divine foresight.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"πλὴν τοῦ κύριος μετ’ αὐτοῦ τοῦ τε ἀγαθὸς τῷ εἴδει","severity":"info","text":"The phrase 'the Lord being with him' echoes 1 Sam 16:18 (LXX: κύριος μετ’ αὐτοῦ), which is the lemma for the passage. Origen interprets this as a permanent divine favor from childhood.","cites":[{"key":"ed:tlg2042.tlg014","label":"source edition: Fragmenta in Librum Primum Regnorum (In Catenis de Samuelis et Regnorum)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg014.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τὸ μὲν φύσει, τὸ δὲ χάριτι","severity":"info","text":"The distinction between 'by nature' and 'by grace' reflects a common patristic theological framework. Origen attributes David's good appearance to nature and the Lord's presence to grace, aligning with his exegetical method.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"οὐκ ἄρα ἀφ ἑαυτοῦ ἐλάλησεν εἰπών, ἀλλὰ τὰ ἐσόμενα προειπὼν ὡς παρόντα","severity":"info","text":"Origen clarifies that the speaker (likely Samuel or another figure) is not speaking from himself but prophesying. This structural note distinguishes human speech from prophetic utterance.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"πλὴν τοῦ κύριος μετ’ αὐτοῦ","severity":"info","text":"The phrase 'except for the Lord being with him' is a qualification that Origen adds to the praise of David, possibly to avoid overemphasizing human merit. This reflects Origen's concern with divine agency in his exegesis.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text has a lacuna or corruption: 'ὀ ἔτι πρόβατα ποιμαίνων' may be emended to 'ὁ ἔτι πρόβατα ποιμαίνων' (the one still tending sheep). The English draft interprets 'ὀ' as a relative pronoun, but the manuscript reading is uncertain.","The phrase 'πλὴν τοῦ κύριος μετ’ αὐτοῦ' is ambiguous: it could mean 'except that the Lord was with him' or 'besides the Lord being with him'. The English draft takes it as 'except for', implying a limitation on David's natural gifts."],"confidence":"high","notes":[]},{"i":65,"ref":"p65","source":"Ἐπειδὴ δυνατὸς ἦν ὀ Σαοὺλ πλῆθος ἔχων βοηθοῦν αὐτῷ κακῶς κατὰ\n τοῦ Δαβίδ, οἱ δὲ δύο μόνοι μόνοι ἐδιώκοντο ὁ Σαμουὴλ καὶ ὁ Δαβίδ, 2–6 Vgl. Fragm. 77 der Jeremiakatene (TU NF I, 3, 95 Z.\n 31 — 8ff. S. 296, 14f. — 17 Vgl. Gen. 25, 25. — 23 Vgl. I Sam. 16,\n 11. \n 8/9 λέγεται τῆς] λέγετε οἰς ν οἱς jung. Hand) | 11/12\n δείλῃ τὴν Blass Koetschau δείξηται cv | 13 εἰς πέρας Ga ἐσπέρας cv | 23\n ἔτι Koetschau ἐπὶ csv Ι 25 τοῦ τε] τοῦτο csv | 26 ἅπερ Blass ἃ γὰρ\n csv. \n ἡ τοῦ θεοῦ χάρις ποιεῖ προφητεύειν τὸν Σαοὺλ οὐ μόνον\n ὄσα κατ᾿ αὐτοῦ ἦν, ἀλλὰ καὶ τὰ ὑπὲρ τοῦ Δαβίδ, καὶ ῥίπτει γυμνόν,\n προσημαίνουσα ὅτι γυμνωθήσεται τῆς βασιλείας.\nΙ Sam. 21, 4.","english":"Because Saul was powerful, having a multitude assisting him, he acted wickedly against David, while the two, Samuel and David, were pursued alone. The grace of God causes Saul to prophesy not only what was against himself, but also what was in favor of David, and it casts him naked, signifying that he will be stripped of the kingdom.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Ἐπειδὴ δυνατὸς ἦν ὀ Σαοὺλ πλῆθος ἔχων βοηθοῦν αὐτῷ κακῶς κατὰ τοῦ Δαβίδ","severity":"info","text":"Origen contrasts Saul's power and multitude with the isolation of Samuel and David, setting up a moral and theological opposition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"γυμνόν","severity":"info","text":"The term 'naked' (γυμνόν) is used metaphorically to signify Saul's future loss of kingship, not literal nudity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"I Sam. 21, 4","severity":"info","text":"The passage references 1 Samuel 21:4, where David flees to Nob and Saul's pursuit begins; Origen interprets Saul's prophecy as divinely compelled.","cites":[{"key":"ed:tlg2042.tlg014","label":"source edition: Fragmenta in Librum Primum Regnorum (In Catenis de Samuelis et Regnorum)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg014.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"προφητεύειν τὸν Σαούλ","severity":"info","text":"Origen's claim that Saul prophesies against his own interest reflects a tradition of involuntary prophecy, seen also in Philo and early Christian writers.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"οἱ δὲ δύο μόνοι μόνοι ἐδιώκοντο","severity":"caution","text":"The phrase 'the two, alone, were pursued' is textually uncertain; the repetition of μόνοι may be a scribal error or emphasis.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text has a marginal note 'λέγεται τῆς] λέγετε οἰς ν οἱς' indicating a later hand corrected a reading; the exact original is unclear."],"confidence":"medium","notes":[]},{"i":66,"ref":"p66","source":"Βεβήλους λέγει νῦν οὐ τοὺς ἀκαθάρτους, ἀλλὰ τοὺς οὐχ ἁγίους, πρὸς\n ἀντιδιαστολὴν τῶν ἀγίων ἄρτων τῶν ἐπὶ τῆς τραπέζης παρατιθεμένων. ἒξ γὰρ\n εἶχεν ἄρτους ἡ τράπεζα διαπαντὸς ἀλλασσομένους ὑπὲρ τῶν δώδεκα φυλῶν τοῦ\n Ἰσραήλ, οὓς ἐνωπίους ἐκάλουν, ὡς εἶναι ἕκαστον τῶν ἄρτων ὑπὲρ δύο φυλῶν\n προσφερόμενον, τοὺς δὲ ὑπὲρ τῶν δώδεκα φυλῶν. τί οὖν ἐκ τούτου\n καλὸν ἐγίνετο; τὰς φυλὰς τοῦ Ἰσραὴλ πρὸς ὀμόνοιαν συνάπτεσθαι. τί δὲ\n κρεῖττον προεσημαίνετο; τοὺς μακαρίους ἀποστόλους ἀνὰ δύο δύο πέμπεσθαι ὑπὸ\n τοῦ σωτῆρος τὰ πρώτα κηρύττειν ἐν ταῖς φυλαῖς τοῦ Ἰσραηλ, ὡς εἶναι ἓξ ἄμα\n τῶν δώδεκα μαθητῶν τὸν ἀριθμόν.","english":"He calls profane now not the impure, but those who are not holy, in contradistinction to the holy loaves placed upon the table. For the table had six loaves, constantly changed, on behalf of the twelve tribes of Israel, which they called \"face loaves,\" so that each of the loaves was offered on behalf of two tribes, and these on behalf of the twelve tribes. What good, then, came from this? The tribes of Israel were united in concord. And what better was prefigured? That the blessed apostles would be sent out two by two by the Savior to first preach among the tribes of Israel, so that the number of the twelve disciples would be six at a time.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Βεβήλους","severity":"info","text":"Origen specifies that βεβήλους here means 'not holy' (οὐχ ἁγίους) rather than 'impure' (ἀκαθάρτους), a technical distinction in ritual purity.","cites":[{"key":"ed:tlg2042.tlg014","label":"source edition: Fragmenta in Librum Primum Regnorum (In Catenis de Samuelis et Regnorum)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg014.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἐνωπίους","severity":"info","text":"The term ἐνωπίους ('face loaves') refers to the showbread in the Jewish Temple, which was replaced weekly and symbolised the twelve tribes.","cites":[{"key":"ed:tlg2042.tlg014","label":"source edition: Fragmenta in Librum Primum Regnorum (In Catenis de Samuelis et Regnorum)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg014.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἓξ ἄρτους","severity":"info","text":"The six loaves on the table allude to the showbread arrangement in the Tabernacle (Exodus 25:30; Leviticus 24:5-9), though Origen interprets them as representing the twelve tribes.","cites":[{"key":"ed:tlg2042.tlg014","label":"source edition: Fragmenta in Librum Primum Regnorum (In Catenis de Samuelis et Regnorum)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg014.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ἀποστόλους","severity":"info","text":"Origen reads the six loaves as a prefiguration of the apostles being sent out two by two, a typological interpretation common in early Christian exegesis.","cites":[{"key":"ed:tlg2042.tlg014","label":"source edition: Fragmenta in Librum Primum Regnorum (In Catenis de Samuelis et Regnorum)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg014.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"τί οὖν ... τί δὲ κρεῖττον","severity":"info","text":"Origen uses a rhetorical question pair ('What good...? What better...?') to move from literal meaning to typological interpretation.","cites":[{"key":"ed:tlg2042.tlg014","label":"source edition: Fragmenta in Librum Primum Regnorum (In Catenis de Samuelis et Regnorum)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg014.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text does not specify whether the 'face loaves' were literally called ἐνωπίους in the Septuagint or if Origen uses a contemporary term."],"confidence":"high","notes":[]},{"i":67,"ref":"p67","source":"{Ἂρτος λαϊκὸς οὐχ ὅτι οἱ μὴ ἅγιοι βέβηλοι, ἀλλ᾿ ὅτι πρὸς τὸ\n συγκρινόμενοι.\nΙ Sam. 21, 5. 6.","english":"A loaf of the people, not because those who are not holy are profane, but because they are compared with [the holy loaves].","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"λαϊκός","severity":"info","text":"The adjective λαϊκός, here rendered 'of the people,' carries a connotation of 'common' or 'lay' as opposed to sacred. Origen distinguishes it from βέβηλος ('profane'), which he elsewhere applies to the impure.","cites":[{"key":"ed:tlg2042.tlg014","label":"source edition: Fragmenta in Librum Primum Regnorum (In Catenis de Samuelis et Regnorum)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg014.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"1 Sam. 21, 5. 6","severity":"info","text":"The citation '1 Sam. 21, 5. 6' is given in the margin. The passage likely refers to David's request for bread from Ahimelech the priest, where the loaves are consecrated. Origen contrasts these holy loaves with ordinary bread.","cites":[{"key":"ed:tlg2042.tlg014","label":"source edition: Fragmenta in Librum Primum Regnorum (In Catenis de Samuelis et Regnorum)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg014.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"ἄρτος λαϊκός","severity":"info","text":"In Septuagint usage, ἄρτος λαϊκός may denote bread for common consumption, as opposed to the 'holy loaves' (ἄρτοι ἅγιοι) used in temple ritual. Origen's comment reflects a liturgical distinction known from Jewish practice.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This fragment is a brief explanatory note, likely extracted from a longer catena comment. It follows a previous passage that discusses the 'face loaves' (πρόσωπα) for the twelve tribes, establishing a contrast between common and sacred bread.","cites":[{"key":"ed:tlg2042.tlg014","label":"source edition: Fragmenta in Librum Primum Regnorum (In Catenis de Samuelis et Regnorum)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg014.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text is fragmentary; the phrase 'πρὸς τὸ συγκρινόμενοι' is incomplete, leaving the object of comparison unclear. The English draft supplies '[the holy loaves]' as the implied referent."],"confidence":"medium","notes":[]},{"i":68,"ref":"p68","source":"Σήμερον ἀγιασθήσεται διὰ τὰ σκεύη ἀσαφέστερον μὲν εἶπε, σημαίνει δὲ τοῦτο. τὰ\n μὲν παιδία μου ἠγίασται καὶ ἀπέσχηται γυναικὸς καὶ χθὲς καὶ\n τρίτην ἡμέραν· τοῦτο γὰρ τὸ φάναι αὐτὸν καὶ τὰ παιδία ἠγνισμένα. εἰ δὲ οὐκ\n ἠν, πάντως ἠγιάζετο διὰ τοῦ φαγεῖν τὸν ἄρτον τῆς προθέσεως. πεισθεὶς ὀ\n ἱερεὺς τοῖς εἰρημένοις δίδωσι τῷ Δαβὶδ τῶν ἄρτων, οὓς οὐκ ἐχρῆν ἑτέρους\n φαγεῖν ἢ μόνους τοὺς ἱερέας. τοῦτο δὲ τῆς προφητείας ἐστὶ τῆς δι᾿ ἔργων δηλούσης, ὅτι μήποτε ἄλλης οὔσης τῆς βασιλικῆς φυλῆς, τουτέστι\n τῆς Ἰούδα, καὶ ἄλλης τῆς ἱερατικῆς φυλῆς, λέγω δὴ τῆς ἔμελλον\n συνάπτεσθαι καὶ ἓν ἀποτελεῖσθαι τό τε ἱερατικὸν ἀξίωμα καὶ τὸ\n βασιλικὸν ἐν τῇ παρουσίᾳ τοῦ ἐκ Δαβὶδ σωτῆρος ἡμῶν τε ὁ μοῦ καὶ\n βασιλέως, τοῦ κατὰ τὴν τάξιν Μελχισεδέκ«.\nΙ Sam. 21, 7.","english":"Today it will be sanctified through the vessels. He spoke somewhat obscurely, but this is what he means: my children have been sanctified and have abstained from women both yesterday and the day before; for this is what he means by saying that the children were purified. But if not, they were certainly being sanctified by eating the bread of the presentation. Convinced by what was said, the priest gives David some of the loaves, which no others were permitted to eat except the priests alone. This is part of the prophecy made manifest through deeds, that the royal tribe, that is, of Judah, and the priestly tribe, I mean the one that was to be, would never be separate, but would be joined together and become one, both the priestly dignity and the royal dignity, in the presence of our savior and king from David, who is in the order of Melchizedek.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Σήμερον ἀγιασθήσεται διὰ τὰ σκεύη","severity":"info","text":"Origen interprets the phrase 'today it will be sanctified through the vessels' as referring to the purification of David's children through abstinence and the sacred loaves.","cites":[{"key":"ed:tlg2042.tlg014","label":"source edition: Fragmenta in Librum Primum Regnorum (In Catenis de Samuelis et Regnorum)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg014.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ἄρτον τῆς προθέσεως","severity":"info","text":"The 'bread of the presentation' (ἄρτος τῆς προθέσεως) refers to the showbread in the Jewish Temple, which was reserved for priests.","cites":[{"key":"ed:tlg2042.tlg014","label":"source edition: Fragmenta in Librum Primum Regnorum (In Catenis de Samuelis et Regnorum)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg014.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ι Sam. 21, 7","severity":"info","text":"The passage cites 1 Samuel 21:7, where the priest Ahimelech gives David the consecrated bread, an event Origen interprets typologically.","cites":[{"key":"ed:tlg2042.tlg014","label":"source edition: Fragmenta in Librum Primum Regnorum (In Catenis de Samuelis et Regnorum)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg014.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Μελχισεδέκ","severity":"info","text":"Melchizedek, the priest-king of Salem, is invoked as a type of Christ, uniting priestly and royal offices, a common patristic typology.","cites":[{"key":"ed:tlg2042.tlg014","label":"source edition: Fragmenta in Librum Primum Regnorum (In Catenis de Samuelis et Regnorum)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg014.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"τῆς προφητείας τῆς δι᾿ ἔργων δηλούσης","severity":"info","text":"Origen reads the narrative as a prophecy enacted through deeds (δι᾿ ἔργων), anticipating Christ as the union of priest and king, a hermeneutical approach typical of Alexandrian exegesis.","cites":[{"key":"ed:tlg2042.tlg014","label":"source edition: Fragmenta in Librum Primum Regnorum (In Catenis de Samuelis et Regnorum)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg014.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἀσαφέστερον μὲν εἶπε","severity":"caution","text":"Origen acknowledges the obscurity of the phrase 'today it will be sanctified through the vessels,' indicating a textual or interpretive difficulty that he attempts to clarify.","cites":[{"key":"ed:tlg2042.tlg014","label":"source edition: Fragmenta in Librum Primum Regnorum (In Catenis de Samuelis et Regnorum)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg014.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'διὰ τὰ σκεύη' ('through the vessels') is ambiguous; Origen interprets it as referring to the consecrated loaves, but the exact referent of 'vessels' is unclear."],"confidence":"high","notes":[]},{"i":69,"ref":"p69","source":"Τὸν Νεεσσάρ· δηλοῖ ἢ ὅτι δι᾿ ἁμαρτίας παρέμενε Δωὴκ ὁ 6\n ff. Vgl. Lev. 24, 5. 6. — 12 f. Vgl. Mark. 6, 7 Luk. 10, 1. — 29 Vgl.\n Psal. 109, 4 Hebr. 5, 6 u. ö. \n 5 ἁγίους] + καί, ὠς Ἀκύλας ἐξέδωκε, λαϊκούς cod.\n Paris, gr. 133 Ι 7 ἄρτους] εἶχεν c | 10 ἐγένετο c | 13 κηρύσσειν sv | 18\n Σήμερον] anonym s | 19 ἀπέσχισται s ἀπέσχησται ν | 20 καὶ1] < s | 22\n τοῦ] τοῦτο s | 23 τὸν ἄρτον c τοὺς ἄρτους ν Ι 26/27 τῆς und βασιλικόν\n Blass vgl. Ru. \n Ἰδουμαῖος ἐνώπιον κυρίου θεραπευόμενος καὶ\n ἐξομολογούμενος, ἢ δαιμονῶν ὡς ὀ Σαούλ, οὐ τὰς ἡμιόνους ἔβοσκεν.\nΙ Sam. 21, 7.","english":"Neessar: it indicates either that Doeg the Idumean remained before the Lord, being healed and confessing, or that he was possessed like Saul, and did not feed the mules.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Νεεσσάρ","severity":"info","text":"The term Νεεσσάρ (Neessar) is a transliteration of a Hebrew or Aramaic name, likely referring to a place or person in the context of 1 Samuel 21. Its precise meaning is uncertain, but it may be a variant of 'Nob' or 'Naioth'.","cites":[{"key":"ed:tlg2042.tlg014","label":"source edition: Fragmenta in Librum Primum Regnorum (In Catenis de Samuelis et Regnorum)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg014.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Δωὴκ ὁ Ἰδουμαῖος","severity":"info","text":"Doeg the Idumean is a figure from 1 Samuel 21–22, who reported David's visit to Nob and later killed the priests. The passage alludes to his presence before the Lord, possibly in a state of healing or confession.","cites":[{"key":"ed:tlg2042.tlg014","label":"source edition: Fragmenta in Librum Primum Regnorum (In Catenis de Samuelis et Regnorum)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg014.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Σαούλ","severity":"info","text":"Saul, the first king of Israel, is described as possessed (δαιμονῶν) in this fragment, reflecting the biblical narrative where he was troubled by an evil spirit (1 Samuel 16:14–23).","cites":[{"key":"ed:tlg2042.tlg014","label":"source edition: Fragmenta in Librum Primum Regnorum (In Catenis de Samuelis et Regnorum)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg014.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἡμιόνους","severity":"info","text":"The mention of feeding mules (ἡμιόνους) may refer to Doeg's role as Saul's chief herdsman, as implied in 1 Samuel 21:7, where Doeg is described as 'the Edomite, the chief of Saul's herdsmen'.","cites":[{"key":"ed:tlg2042.tlg014","label":"source edition: Fragmenta in Librum Primum Regnorum (In Catenis de Samuelis et Regnorum)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg014.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ἢ ... ἢ","severity":"info","text":"The disjunctive structure (ἢ ... ἢ, 'either ... or') presents two alternative interpretations of the term Neessar: one involving Doeg's healing and confession, the other his demonic possession and failure to feed mules.","cites":[{"key":"ed:tlg2042.tlg014","label":"source edition: Fragmenta in Librum Primum Regnorum (In Catenis de Samuelis et Regnorum)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg014.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Τὸν Νεεσσάρ","severity":"caution","text":"The Greek text is fragmentary and includes marginal apparatus (e.g., references to Leviticus, Mark, Luke, Psalms) that may not directly relate to this passage. The lemma 'Neessar' is obscure and may be a scribal error or variant.","cites":[{"key":"ed:tlg2042.tlg014","label":"source edition: Fragmenta in Librum Primum Regnorum (In Catenis de Samuelis et Regnorum)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg014.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The term 'Neessar' is unclear; it may be a place name, a person, or a corruption. The passage's connection to the preceding narrative about purification and sanctification is not explicit."],"confidence":"medium","notes":[]},{"i":70,"ref":"p70","source":"Ο Σαοὺλ τοῦ πονηροῦ πνεύματος τύπον φέρει, ἄρξαντος τοῦ Ἰσραὴλ\n τότε εἰπόντος· οὐκ ἔχομεν βασιλέα. καὶ γὰρ ὁ πάλαι λαὸς ἐξουδενώσας τὸν\n κύριον βασιλεύοντα αὐτοῦ, αὐτοῦ, τὸν Σαοὺλ ἄρχοντα αὐτῷ δοθῆναι.\nΙ Sam. 25, 22.","english":"Saul bears the type of the evil spirit, when Israel had no king, then saying: we have no king. For the ancient people, having despised the Lord who reigned over them, asked that Saul be given to them as ruler.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"τύπον φέρει","severity":"info","text":"Origen interprets Saul as a type (τύπον) of the evil spirit, a typological reading common in Alexandrian exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"οὐκ ἔχομεν βασιλέα","severity":"info","text":"The phrase 'we have no king' echoes 1 Samuel 8:19 (LXX), where Israel demands a king, leading to Saul's appointment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ὁ πάλαι λαὸς ἐξουδενώσας τὸν κύριον","severity":"info","text":"Origen refers to Israel's rejection of divine kingship, a theme in early Christian polemic against Jewish rejection of Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"I Sam. 25, 22","severity":"info","text":"The citation 'I Sam. 25, 22' is a marginal note in the catena, likely indicating the lemma or source verse for the preceding comment.","cites":[{"key":"ed:tlg2042.tlg014","label":"source edition: Fragmenta in Librum Primum Regnorum (In Catenis de Samuelis et Regnorum)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg014.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Σαοὺλ τοῦ πονηροῦ πνεύματος τύπον φέρει","severity":"info","text":"Origen's typology of Saul as an evil spirit influenced later Christian demonological readings of Old Testament figures.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text is fragmentary; the connection between the first sentence and the citation 'I Sam. 25, 22' is unclear—possibly a catenist's insertion."],"confidence":"medium","notes":[]},{"i":71,"ref":"p71","source":"Οὐκ οὐρεῖ τις ἑστὼς καὶ τοῦτο πρὸς τοῖχον, ἐὰν μὴ σχολάζῃ τοῦτο\n οὐν λέγει καὶ τὸν ἀμέριμνον καὶ μηδὲν προσδοκῶντα παθεῖν, ἐὰν ᾖ τοῦ\n Νάβαλ.\nΙ Sam. 28, 11. 12.","english":"No one urinates standing up and against a wall, unless he is at leisure to do this. So he also says the one who is carefree and expecting to suffer nothing, if he is of Nabal.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The crude scatological image of urinating against a wall is a proverbial expression for a carefree or reckless act, here linked to the character Nabal.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Νάβαλ","severity":"info","text":"Nabal is the wealthy but churlish figure from 1 Samuel 25, whose name means 'fool' in Hebrew; the passage alludes to his character as one who expects no harm.","cites":[{"key":"ed:tlg2042.tlg014","label":"source edition: Fragmenta in Librum Primum Regnorum (In Catenis de Samuelis et Regnorum)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg014.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"The Greek verb οὐρεῖν ('to urinate') and the phrase πρὸς τοῖχον ('against a wall') reflect a coarse idiom found in Greek comedy and moralizing contexts, indicating a person acting without restraint or forethought.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage juxtaposes two clauses: the general proverb about urinating, then its application to a person 'of Nabal'—a typological move typical of Origen's exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Greek text is fragmentary and the syntax ambiguous: 'οὐν λέγει' may be a corruption or a misreading; the English draft's 'So he also says' is one possible reconstruction.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'οὐν λέγει' is uncertain; it may be a scribal error for 'οὖν λέγει' ('therefore he says') or part of a longer lost clause. The referent of 'he' (Origen? the biblical author?) is unclear."],"confidence":"medium","notes":[]},{"i":72,"ref":"p72","source":"Ἡ ἐγγαστρίμυθος τὸν Σαμουὴλ οὐκ ἀνήγαγεν, ἀμήχανον γάρ, οὐδὲ ἀναβὰς ἀλήθειαν\n εἴρηκεν. τίς δὲ οὗτος καὶ διὰ ποίας δυνάμεως ἀνέβη, ζήτει.\nII Sam. 5, 6-8.","english":"The ventriloquist did not bring up Samuel, for that is impossible, nor did the one who ascended speak truth. Who this is and by what power he ascended, seek.  \n2 Sam. 5:6-8.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ἐγγαστρίμυθος","severity":"info","text":"The Greek term ἐγγαστρίμυθος (literally 'belly-speaker') refers to a ventriloquist, but in early Christian and Jewish contexts it is used for a medium or necromancer who claims to summon the dead. Origen here denies that such a figure could have brought up the prophet Samuel.","cites":[{"key":"ed:tlg2042.tlg014","label":"source edition: Fragmenta in Librum Primum Regnorum (In Catenis de Samuelis et Regnorum)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg014.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"II Sam. 5, 6-8","severity":"info","text":"The passage cites 2 Sam. 5:6-8, which describes David's conquest of Jerusalem and the Jebusite stronghold. Origen may be alluding to the narrative of the witch of Endor (1 Sam. 28), where Saul consults a medium who brings up Samuel's spirit, but here he insists the true Samuel did not appear.","cites":[{"key":"ed:tlg2042.tlg014","label":"source edition: Fragmenta in Librum Primum Regnorum (In Catenis de Samuelis et Regnorum)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg014.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"","severity":"info","text":"Origen's comment reflects a patristic debate about the legitimacy of necromancy and the nature of the apparition at Endor. Early Christian writers often argued that the spirit raised by the witch was a demon, not the real Samuel, a view Origen endorses here.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage is a brief exegetical note, likely from a catena on the books of Samuel and Kings. It follows a previous comment on Nabal (1 Sam. 25) and transitions to a discussion of 2 Sam. 5, suggesting a thematic link between carelessness and false prophecy.","cites":[{"key":"ed:tlg2042.tlg014","label":"source edition: Fragmenta in Librum Primum Regnorum (In Catenis de Samuelis et Regnorum)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg014.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the one who ascended' (ὁ ἀναβάς) is unclear; it may refer to a false prophet or a demonic figure, but Origen does not specify. The phrase 'by what power he ascended' (διὰ ποίας δυνάμεως ἀνέβη) leaves open whether the ascent is physical or spiritual."],"confidence":"high","notes":[]},{"i":73,"ref":"p73","source":"Ἐπολιόρκει τὴν Ἰεβοὺς ὀ Δαβίδ. Ἰεβοὺς δὲ ἡ νῦν Ἱερουσαλὴμ ἐλέγετο, ὅτε ὑπὸ\n ἀλλοφύλους ἦν. οἱ τοίνυν Ἰεβουοαῖοι, εἰδότες ὅτι φιλόπτωχος ἦν ό Δαβίδ,\n ὑπεβάλοντο ἄνωθεν ἀπὸ τοῦ τείχους τυφλοὺς καὶ χωλοὺς αὐτὸν\n ὑβρίζειν. ὀ δὲ κρατήσας τῆς Ἰερουσαλὴμ τοσοῦτον ἀπέσχε τοῦ διαθεῖναι κακῶς\n τοὺς λελωβημένους τὸ σῶμα, ὡς καὶ νόμον θέσθαι τοῖς αὐτοῦ στρατιώταις\n θανάτου, εἴ τις ἐπιχειρήσειεν ἀνελεῖν τυφλὸν ἢ χωλόν. πᾶς γὰρ ὀ τύπτων φησὶν\n Ἰεβουσαῖον χωλὸν ἢ τυφλὸν ἁπτέσθω έν παραξιφίδι, τουτέστιν \n ἀναιρείσθω· εἰ γὰρ καὶ ἐμίσουν τὴν ψυχὴν Δαβίδ, ἀλλὰ φειδοῦς τυγχάνουσι. διὸ\n ἀξιοῦται τῆς παρὰ πάντων τιμῆς λεγόντων· χωλὸς καὶ τυφλὸς οὐκ εἰσελεύσεται\n εἰς οἶκον κυρίου, οἱ τὸν Δαβὶδ ὑβρίσαντες, ὠν ἐφείδετο.","english":"David was besieging Jebus. Jebus was the name of what is now Jerusalem when it was under the control of the Philistines. The Jebusites, therefore, knowing that David was fond of the poor, sent up from the wall blind and lame men to insult him. But when he had taken Jerusalem, he was so far from treating those who were maimed in body badly that he even established a law for his soldiers, punishable by death, if anyone should attempt to kill a blind or lame man. For he says, \"Whoever strikes a lame or blind Jebusite, let him be struck with a short sword,\" that is, let him be killed. For even though they hated David's soul, they yet receive mercy. Therefore he is deemed worthy of honor by all, who say, \"A lame and blind man shall not enter the house of the Lord,\" those who insulted David, whom he spared.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"Ἰεβοὺς","severity":"info","text":"Jebus is the pre-Israelite name for Jerusalem, used in the Hebrew Bible to denote the city before David's conquest. Origen notes the name change under Philistine control.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"χωλὸς καὶ τυφλὸς οὐκ εἰσελεύσεται εἰς οἶκον κυρίου","severity":"info","text":"This phrase echoes a regulation found in Leviticus 21:18-20, which restricts those with physical defects from approaching the altar. Origen applies it to the Jebusites who insulted David.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"φιλόπτωχος","severity":"info","text":"Origen characterizes David as 'fond of the poor,' a virtue that aligns with later Christian hagiographic traditions, emphasizing mercy even toward enemies.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"παραξιφίδι","severity":"caution","text":"The term 'short sword' (παραξιφίδι) is rare; Origen glosses it as a means of execution. The precise historical weapon is uncertain, but the sense of capital punishment is clear.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"οἱ τοίνυν Ἰεβουοαῖοι","severity":"info","text":"Origen uses a logical connector 'therefore' to link the Jebusites' knowledge of David's charity to their tactic of sending disabled men to insult him, creating a cause-and-effect narrative.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'ventriloquist' in the previous passage is not clarified here; Origen's source for the law about killing blind or lame Jebusites is not specified."],"confidence":"high","notes":[]},{"i":74,"ref":"p74","source":"5 f. Vgl. Sam. 8, 5. 7. — 13 ff. Dies scheint der sonst\n bekannten Meinung des Origenes direkt zu widersprechen. \n 6 κύριον·] nach LXX Δαβίδ cv | 18 Ἰεβουσαῖοι] + οἱ c | 19\n ὐπέβαλον sv Ι 23 ἀνελεῖν] < c*v*, a. R. c1 übergesch. v1 | 25 ἀναιρέσθω\n c.\nII Sam. 5, 14.","english":"lame and blind, and they said, \"These are the ones whom David loves.\" And they sent them down to him.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"external","lemma":"","severity":"info","text":"The passage refers to the Jebusites sending blind and lame men to insult David, a story not found in the biblical text but known from later Jewish and Christian traditions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"II Sam. 5, 14","severity":"info","text":"The Greek apparatus cites II Sam. 5,14, which in the LXX describes David's capture of Jerusalem and his treatment of the Jebusites, though the specific insult is extra-biblical.","cites":[{"key":"ed:tlg2042.tlg014","label":"source edition: Fragmenta in Librum Primum Regnorum (In Catenis de Samuelis et Regnorum)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg014.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"ἀνελεῖν","severity":"caution","text":"The apparatus notes a variant in the manuscript tradition: ἀνελεῖν ('to kill') is omitted in some witnesses (c*v*), with a correction added above the line by a later hand (c1).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"The editor notes that this passage seems to contradict Origen's known views, suggesting a possible interpolation or misattribution in the catena tradition.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text is fragmentary; the exact wording of the Jebusites' taunt is unclear, and the apparatus indicates textual corruption at the verb 'to kill'."],"confidence":"medium","notes":[]},{"i":75,"ref":"p75","source":"Σημειωτέον ὄτι Νάθαν ὀ υἱὸς Δαβὶδ τίκτεται αὐτῷ ἑλόντι καὶ οἰκήσαντι τὴν\n Ἱερουσαλήμ. οὗτος δέ ἐστι Νάθαν ὂν γενεαλογεῖ ὀ μακάριος Λουκᾶ, ὁ δὲ\n μακάριος Ματθαῖος Σολομῶνα τὸν ἀδελφὸν αὐτοῦ γενεαλογεῖ. καὶ\n ἐντεῦθεν, λέγω δὴ ἀπὸ τῶν μνημονευθέντων υἱῶν τοῦ Δαβίδ, ὀ μὲν δι᾿ ἑτέρας\n λέγεται γενεαλογίας, ὁ δὲ δι᾿ ἄλλης.\nII Sam. 16, 10—12.","english":"It should be noted that Nathan, the son of David, is born to him after he captured and settled in Jerusalem. This is the Nathan whom the blessed Luke genealogizes, while the blessed Matthew genealogizes Solomon, his brother. And from this point—I mean from the sons of David who have been mentioned—one is said to be traced through one genealogy, and the other through another.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The note explains that Nathan, son of David, was born after David captured and settled in Jerusalem, linking this Nathan to the genealogy in Luke and contrasting him with Solomon in Matthew.","cites":[{"key":"ed:tlg2042.tlg014","label":"source edition: Fragmenta in Librum Primum Regnorum (In Catenis de Samuelis et Regnorum)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg014.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"","severity":"info","text":"The passage references 2 Samuel 16:10-12, which lists David's sons born in Jerusalem, including Nathan and Solomon, providing the biblical basis for the genealogical distinction.","cites":[{"key":"ed:tlg2042.tlg014","label":"source edition: Fragmenta in Librum Primum Regnorum (In Catenis de Samuelis et Regnorum)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg014.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"Origen notes that Luke's genealogy of Jesus traces through Nathan, while Matthew's traces through Solomon, a harmonization issue in early Christian exegesis.","cites":[{"key":"ed:tlg2042.tlg014","label":"source edition: Fragmenta in Librum Primum Regnorum (In Catenis de Samuelis et Regnorum)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg014.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"This fragment is preserved in a catena on Samuel and Kings, indicating its use in later Byzantine commentary traditions to reconcile Gospel genealogies.","cites":[{"key":"ed:tlg2042.tlg014","label":"source edition: Fragmenta in Librum Primum Regnorum (In Catenis de Samuelis et Regnorum)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg014.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage functions as an explanatory note within the catena, clarifying the identity of Nathan and the genealogical divergence between Matthew and Luke.","cites":[{"key":"ed:tlg2042.tlg014","label":"source edition: Fragmenta in Librum Primum Regnorum (In Catenis de Samuelis et Regnorum)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg014.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text does not specify which sons of David are 'mentioned' beyond Nathan and Solomon, leaving the referent of 'the sons of David who have been mentioned' somewhat open; the reading assumes it refers to the list in 2 Samuel 16:10-12."],"confidence":"high","notes":[]},{"i":76,"ref":"p76","source":"Ωστε καὶ ἐντεῦθεν δείκνυται ὄτι, ὄπερ ὀ θεὸς οὐ ποιεῖ μὲν συγχωρεῖ δὲ\n γενέσθαι, πεποιηκέναι λέγεται. ὡμολόγηται τοίνυν ὄτι οὐκ ἦν\n ἔργον τοῦ θεοῦ ἡ ἐπανάστασις τοῦ Ἀβεσσαλὼμ καὶ ἠ τοῦ Σεμεῒ λοιδορία καὶ τὸ\n βαλεῖν αὐτὸν λίθοις τὸν Δαβίδ. τρανότερον δὲ δείκνυσιν ὅ φημι τὸ λέγειν τὸν\n Δαβίδ· ἄφες αὐτὸν ἀρᾶσθαι. ὅτι κύριος εἴρηκεν αὐτῷ, ὅπως ἴδοι τὴν ταπείνωσίν\n μου. καὶ ἀνταποδώσει μοι κύριος ἀγαθὰ ἀντὶ τῆς κατάρας αὐτοῦ \n τῆς έν τῇ ἡμέρᾳ ταύτῃ. φανερὸν γὰρ ὄτι οὐκ ἤρεσκε τῷ θεῷ τὸ γινόμενον· ὄ δὲ\n οὐκ ἤρεσκεν, οὐκ ἄν ἐνετείλατπ ποιεῖν.\nII Sam. 21, 2. 6. 9. 11.","english":"Thus even from this it is shown that what God does not do but permits to happen is said to have been done by him. It is agreed, therefore, that the rebellion of Absalom and the reviling of Shimei and his stoning of David were not the work of God. But what I say is shown more clearly by David’s statement: “Let him curse; for the Lord has told him to see my humiliation, and the Lord will repay me with good things in return for his curse on this day.” For it is evident that what was happening was not pleasing to God; and what was not pleasing, he would not have commanded to be done.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"Origen argues that God is said to have done what he merely permits, distinguishing divine action from divine allowance.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἄφες αὐτὸν ἀρᾶσθαι","severity":"info","text":"The phrase 'Let him curse' and the following explanation allude to 2 Samuel 16:5-13, where David tolerates Shimei's curses.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The rebellion of Absalom and Shimei's stoning of David are events from 2 Samuel 15-16, used here as examples of divine permission.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from a general theological principle to a specific scriptural example, then to a concluding inference about divine displeasure.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"This fragment is preserved in catenae on Samuel and Kings, reflecting Origen's exegetical method of reconciling divine goodness with problematic Old Testament narratives.","cites":[{"key":"ed:tlg2042.tlg014","label":"source edition: Fragmenta in Librum Primum Regnorum (In Catenis de Samuelis et Regnorum)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg014.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text has a minor corruption: 'ἐνετείλατπ' likely stands for 'ἐνετείλατο' (he commanded). The reading is clear from context."],"confidence":"high","notes":[]},{"i":77,"ref":"p77","source":"Εἰ έν τῷ ζήλῳ τοῦ Ἰσραὴλ καὶ τοῦ Ἰούδα ὀ Σαοὺλ τοὺς Γαβαωνίτας ἀνελεῖν\n ἐπεχείρησεν, μεθ᾿ ὠν συνθήκας ἐποιήσατο Ἰησοῦς ὁ τοῦ Ναυὴ καὶ\n πᾶς ὁ λαός, καὶ διὰ τοῦτο ἑπτὰ τοῦ Σαοὺλ ἀνῃρέθησαν οἱ ἀπὸ τῶν θυγατέρων\n αὐτοῦ γεγεννημένοι, τίνος ἕνεκεν οὐχ αἱ φυλαὶ ἐν αἰτίαις, ἀλλ’ οἱ μηδὲν\n ἠδικηκκότες δίκην δεδώκασι; τοῦτο γὰρ ἄδικον. πλὴν εἰ μή τις εἴποι Σαοὺλ\n βασιλέα ὄντα ἀδυνάτως ἔχειν ἀντιστῆναι τοῖς ἰσοπολίταις καὶ τῇ φυλῇ Ἰούδα,\n καὶ μὴ λῦσαι τὰς συνθήκας τῶν πατέρων τὰς πρὸς τοὺς\n Γαβαωνίτας. ἐγὼ δὲ προσθοίμην ἄν τούτοις τὸ τοῦ θεοῦ οἰκονομίαν εἶναι τὸ\n γένος τοῦ Σαοὺλ ἀναλωθῆναι πᾶν, ὅσον ὐπωπτεύετό ποτε ἀντι- 3 Vgl. Luk. 3, 31. Vgl. in Luc. Hom. 28 (Lo 5, 191): . . . non per Salo- monem sed per Nathan nascitur, qui ejus arguit patrem\n super Uriae morte ortuque Salomonis. Der Satz qui — Salomonis, der\n unserm Fragment direkt widerspricht, fehlt allerdings in der Lukaskatene\n (Lo 5, 190): ἀναβαίνει οὐ διὰ Σολομῶντος, ἀλλὰ διὰ Ναθάν. — 4 Vgl. Matth. 1, 6. 7. — 19 Vgl. Jos. 9, 21. 2 Σημειωτέον] vorher τοῦ αὐτοῦ s | 22 ἔνεκα c Ι φυλαὶ]\n + εἰσιν sv Ι μηδὲν μὲν S | 24 ὄντα] + μὴ? Blass Ι ἀδύνατον c Ι\n ἀντιστῆναι] + καὶ ν | 26 οἰκονομίας ν | 27 ὐπώπτευε πώποτε ν. ποιεῖσθαι τοῦ βασιλικοῦ ἀξιώματος διά τε τοῦτο\n ἐπαναστήσεσθαι τῷ Δαβὶδ καὶ τοῖς τούτου παισίν. τὸ δὲ ἐξηλίασαν αὐτοὺς οἱ\n Γαβαωνῖται ἐναντίον κυρίου ἐν τῷ ὄρει ἀντὶ τοῦ ἀναιρεθέντας οὐκ ἔθαψαν, ἀλλ’\n εἴασαν ὑπὸ τὸν ἤλιον κεῖσθαι. καϊ ἐξελύθησάν φησιν καὶ ἔλαβεν\n αὐτοὺς Δὰν υἱὸς Ἰωὰ τῶν ἀπογόνων τῶν γιγάντων.","english":"If in the zeal of Israel and of Judah Saul attempted to destroy the Gibeonites, with whom Joshua son of Nun and all the people had made treaties, and because of this seven of Saul’s descendants born from his daughters were killed, why are the tribes not held responsible, but those who had done no wrong paid the penalty? For this is unjust. Unless someone might say that Saul, being king, was unable to resist his fellow citizens and the tribe of Judah, and could not dissolve the treaties of the fathers with the Gibeonites. But I would add to this that it was the economy of God that the entire lineage of Saul be consumed, which was ever suspected of once aspiring to the royal office, and because of this would rise up against David and his children. And the Gibeonites exposed them before the Lord on the mountain, meaning that after being killed they did not bury them but left them lying under the sun. And it says they were taken, and Dan son of Joab, one of the descendants of the giants, took them.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"Γαβαωνίτας","severity":"info","text":"The Gibeonites were a Canaanite city whose treaty with Israel (Josh 9) is invoked here. Origen uses their later execution of Saul's descendants to explore divine justice.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"οἰκονομίαν","severity":"info","text":"Origen's phrase 'οἰκονομίαν τοῦ θεοῦ' (divine economy) denotes a providential plan, here justifying the extinction of Saul's line as a preemptive measure against rebellion.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐξηλίασαν","severity":"info","text":"The verb 'ἐξηλίασαν' (exposed to the sun) likely alludes to 2 Sam 21:9–10, where the Gibeonites hang the bodies of Saul's sons. Origen interprets this as denial of burial.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Δὰν υἱὸς Ἰωὰ","severity":"info","text":"Dan son of Joab, a descendant of giants, appears only here in Origen's fragments. This may reflect a lost tradition or conflation with 2 Sam 21:19–22, where the giant's son is involved.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἀδυνάτως","severity":"caution","text":"The phrase 'ἀδυνάτως ἔχειν' is ambiguous: it could mean Saul was 'unable' to resist or 'powerless' to dissolve treaties. The Greek supports either reading.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἀδυνάτως ἔχειν' could be read as 'was unable' or 'was powerless'; the exact nuance is unclear.","The identity of 'Dan son of Joab' and his connection to the giants is not attested elsewhere in Origen's known works."],"confidence":"high","notes":[]},{"i":78,"ref":"p78","source":"πάντως που βούλεται λέγειν\n ὄτι τοὺς ὑπὸ τὸν ἥλιον τεθέντας λαβὼν ὀ γίγας ἀνείλετο ἐκλελυμένους ἤδη ὑπὸ\n τῆς ἡλιακῆς φλογός. {Ὁ λόγος ὁ κατὰ τοὺς Γαβαωνίτας ἄγνωστος καθέστηκεν, πού γε\n εἴπωμεν ὅτι, ἡνίκα ἐκάθητο ἐν Γαβεὲ τοῦ πολεμεῖν, καὶ ἐτροπώσατο τοὺς\n ἀλλοφύλους ὁ Σαοὺλ καὶ ἀπώλεσεν μετ᾿ αὐτῶν καὶ τοὺς Γαβαωνίτας. καὶ ἔστι τὸ\n διήγημα ἐν τριακοστῷ δευτέρῳ καὶ τριακοστῷ τρίτῳ ἀριθμῷ τῆς πρώτης Βασιλείας\n καὶ τριακοστῷ ἑβδόμῳ, ἔνθα φησίν· »καὶ ἐπολέμει κύκλῳ πάντας τοὺς ἐχθροὺς\n αὐτοῦ« καὶ τὰ ἑξῆς. ὃ δὲ λέγει τὸ ῥητόν, τοῦτό ἐστι· Σαοὺλ\n ἠδίκησεν κατ᾿ αὐτοῦ, καὶ ἐκ τοῦ αὐτοῦ αὐτοῦ γεγένηται ἠ ἐκδίκησις τῆς\n ἀδικίας ἡ ἐπὶ Ἰησοῦν. Οὐκ ἀδικοῦνται δὲ συναιρούμενοι τῷ ἐν ἀρχῇ οἱ ἐξ ἐκείνου τὸ εἶναι λαχόντες. ὅθεν γὰρ ἔσχον τὸ εἶναι, ἐντεῦθεν τὸ μὴ εἶναι ἔχοντες, εἰ δέ\n τινος ἀγαθοῦ δι᾿ ἑαυτοὺς ἠσαν ἄξιοι, ὔστερον τοῦτο κομιζόμενοι. Ι Kön. 2, 5. 6. 8. 9.","english":"He certainly means to say that the giant, taking those placed under the sun, destroyed them, already weakened by the solar flame. The account concerning the Gibeonites has become obscure; where shall we say that, when Saul was sitting in Gibeah to wage war, he routed the Philistines and destroyed the Gibeonites along with them? And the narrative is in the thirty-second and thirty-third numbers of the first Book of Kings, and in the thirty-seventh, where it says: \"And he warred against all his enemies round about,\" and so forth. What the text says is this: Saul wronged him, and from him himself the vengeance for the wrong done to Joshua came about. But those who derived their existence from him are not wronged, being joined with him in the beginning; for from where they received their being, from there they have their non-being, and if they were worthy of some good on their own account, they receive this later. 1 Kings 2:5, 6, 8, 9.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"πάντως που βούλεται λέγειν","severity":"info","text":"The opening phrase indicates Origen is interpreting a prior text, likely a question about Saul's injustice, by proposing a possible explanation involving a giant and the sun.","cites":[{"key":"ed:tlg2042.tlg014","label":"source edition: Fragmenta in Librum Primum Regnorum (In Catenis de Samuelis et Regnorum)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg014.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Γαβαωνίτας","severity":"info","text":"The Gibeonites were a Canaanite people with whom Joshua made a treaty (Joshua 9). Saul's later attack on them is cited as a cause of divine retribution against his house, as in 2 Samuel 21.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τριακοστῷ δευτέρῳ καὶ τριακοστῷ τρίτῳ ἀριθμῷ","severity":"info","text":"Origen refers to specific numbered sections of 1 Kingdoms (1 Samuel). The numbers 32, 33, and 37 correspond to passages now lost or differently divided; the citation likely points to a catena source.","cites":[{"key":"ed:tlg2042.tlg014","label":"source edition: Fragmenta in Librum Primum Regnorum (In Catenis de Samuelis et Regnorum)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg014.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"καὶ ἐπολέμει κύκλῳ πάντας τοὺς ἐχθροὺς αὐτοῦ","severity":"info","text":"This is a direct quotation from 1 Kingdoms (1 Samuel), likely from a passage describing Saul's campaigns. The exact verse is not preserved in the standard Masoretic text, suggesting a variant Septuagint tradition.","cites":[{"key":"ed:tlg2042.tlg014","label":"source edition: Fragmenta in Librum Primum Regnorum (In Catenis de Samuelis et Regnorum)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg014.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ἐκ τοῦ αὐτοῦ αὐτοῦ γεγένηται ἠ ἐκδίκησις","severity":"caution","text":"The Greek text is corrupt here: 'ἐκ τοῦ αὐτοῦ αὐτοῦ' likely results from a scribal error. The sense is that vengeance for Saul's wrong against Joshua came from Saul himself (i.e., his own house).","cites":[{"key":"ed:tlg2042.tlg014","label":"source edition: Fragmenta in Librum Primum Regnorum (In Catenis de Samuelis et Regnorum)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg014.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"ὅθεν γὰρ ἔσχον τὸ εἶναι, ἐντεῦθεν τὸ μὴ εἶναι ἔχοντες","severity":"info","text":"Origen argues that Saul's descendants, sharing his origin, also share his fate of non-being (death), and any good they merit is received later—a theological justification for collective punishment.","cites":[{"key":"ed:tlg2042.tlg014","label":"source edition: Fragmenta in Librum Primum Regnorum (In Catenis de Samuelis et Regnorum)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg014.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the giant' (ὁ γίγας) is unclear; it may refer to a figure in a lost source or be a metaphor for Saul or an angelic punisher.","The exact biblical passages referenced by numbers 32, 33, and 37 are uncertain due to differing chapter/verse divisions in the Septuagint tradition.","The phrase 'ἐκ τοῦ αὐτοῦ αὐτοῦ' is textually corrupt; the intended meaning is reconstructed as 'from him himself' (i.e., from Saul)."],"confidence":"medium","notes":[]},{"i":79,"ref":"p79","source":"Ζητεῖται πῶς ὁ Δαβὶδ τῷ Σεμεΐ συγχωρήσας παρακελεύεται τῷ Σολομῶντι ἀνελεῖν\n αὐτὸν ὁ ἀμνησίκακος καὶ πρᾶος, ἀλλὰ καὶ τὸν Ἰωὰβ συγκαμόντα\n αὐτῷ. τί δήποτ᾿ οὖν ταῦτα οὕτως ᾠκονομήθη; σοφὸς ὢν ὀ Δαβὶδ ἠπίστατο ὅτι\n οὔτε τὸν Σεμεΐ Σολομῶν ἐάσει ζῆν δέει τῆς ἐπαναστάσεως, ὡς γὰρ ἀπὸ βασιλικοῦ\n ἀξιώματος μέλλει περὶ τῆς βασιλείας μάχεσθαι τῷ Σολομῶντι, οὔτε τὸν Ἰωάβ, ὡς\n ἐκτὸς τῆς τοῦ Δαβὶδ γνώμης εἰς βασιλέα τὸν υἱὸν τοῦ Δαβὶδ καταστήσαμτα. ὡς ἀνελόντα τοίνυν καὶ τὸν Ἀβεννήρ, συγκαμόντα δὲ τῷ πατρὶ ἐν\n πολλοῖς πολέμοις καὶ κατορθώσαντα. ταῦτα προϊδὼν ὀ Δαβὶδ προλαβὼν διατάττει\n τῷ Σολομῶντι ποιῆσαι, ἃ καὶ ἀφ’ ἑαυ- 10ff. Vgl. Ι Sam.\n 13, 16 14, 2. 23. — 14 Ι Sam. 14, 47. — 23 Vgl. Ι Sam. 19, 23. — 27 Vgl.\n II Sam. 16, 5. — 28 Vgl. I ön. 1, 7. 19 usw. — 30 Vgl. II Sam. 3,\n 26—29. \n 1 ἐπανίστασθαι s | 11 αὐτοῦ c | 15 τουτέστι s | 16\n γένηται es | 17 ἡ] ἢ sv | 18 τῷ Ga τοῖς s τῶν cv | 19 ἴσχον Ga ἔσχεν c\n ἔσχε sv (ε in Ras.) | 20 ὕστερον] ὑπὲρ c I 24 σαλομῶντι cv Ι 30 Ἀβεννήρ\n Ga Ἰωάβ cv. \n τοῦ Σολομῶν πάντως ἐποίει, ἵν ὅταν ἀναιρεθῶσιν ὑπ αὐτοῦ\n τουτέστι τοῦ Σολομῶντος) οἱ προειρημένοι, συγγνώμην σχῇ ὁ Σολομῶν ὡς\n πατρικὸν βούλημα πληρώσας καὶ οὐκ αὐτὸς ἀφ ἑαυτοῦ κατ᾿ αὐτῶν κινηθείς.\nΙ Κön. 19, 5-7.","english":"It is asked how David, having forgiven Shimei, commands Solomon to kill him—the one who is forgetful of wrongs and gentle—and also Joab, who labored alongside him. Why then were these things so arranged? Being wise, David knew that Solomon would not let Shimei live, for fear of rebellion, since from royal rank he would contend with Solomon for the kingdom; nor would he let Joab live, as one who, apart from David’s intention, set the son of David on the throne, and also killed Abner, though he labored alongside his father in many wars and successes. Foreseeing these things, David in advance instructs Solomon to do what he would certainly do anyway, so that when the aforementioned are killed by him (that is, by Solomon), Solomon may have pardon, as having fulfilled a paternal command and not as having acted against them on his own initiative.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Ζητεῖται πῶς","severity":"info","text":"The passage opens with a question about David's command to Solomon to kill Shimei and Joab, despite David's own forgiving nature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ἀμνησίκακος","severity":"info","text":"The term 'forgetful of wrongs' describes David's character, contrasting with his command to kill.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἀβεννήρ","severity":"info","text":"Abner is mentioned as killed by Joab; this refers to 2 Sam 3:26-29.","cites":[{"key":"ed:tlg2042.tlg014","label":"source edition: Fragmenta in Librum Primum Regnorum (In Catenis de Samuelis et Regnorum)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg014.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Σεμεΐ","severity":"info","text":"Shimei cursed David during Absalom's rebellion (2 Sam 16:5-8) but was later pardoned; Origen notes the tension with David's command to kill him.","cites":[{"key":"ed:tlg2042.tlg014","label":"source edition: Fragmenta in Librum Primum Regnorum (In Catenis de Samuelis et Regnorum)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg014.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"προϊδὼν","severity":"info","text":"The passage uses foresight (προϊδὼν) to explain David's command as a preemptive measure to absolve Solomon of guilt.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"Σολομῶν","severity":"info","text":"Origen interprets Solomon's actions as fulfilling a paternal command, a theme later developed in patristic exegesis of 1 Kings 2.","cites":[{"key":"ed:tlg2042.tlg014","label":"source edition: Fragmenta in Librum Primum Regnorum (In Catenis de Samuelis et Regnorum)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg014.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text has variant readings for 'Abner' (Ἀβεννήρ) and 'Joab' (Ἰωάβ) in the apparatus; the passage may originally have referred to Joab as the killer of Abner, but the text is uncertain."],"confidence":"high","notes":[]},{"i":80,"ref":"p80","source":"Καὶ ἐπιστρέψας φησὶν ἐκοιμήθη. καὶ ἐπέστρεψεν ὀ ἄγγελος κυρίου ἐκ δευτέρου\n καὶ ἥψατο αὐτοῦ. τάχα δυνάμεων σύμβολοι ἦσαν διακονουμένων προφήτῃ πρέπουσαν\n τροφήν, τῷ ἀναχωροῦντι ἀπὸ τῶν ἀνθρωπίνων καὶ ἀξίῳ τῆς ἀπὸ τῶν τοιούτων διδασκαλίας, ἵνα μετὰ ταῦτα ἀκοῦσαι δυνηθῇ· ἀνάστηθι καὶ φάγε,\n καὶ εὕρῃ πρὸς κεφαλῆς ἀπόρρητα μυστήρια, ὧν ὁλυρίτης ἐγκρυφίας τύπος ἦν. οὐ\n καὶ δεύτερον κατὰ τὴν τοῦ ἀγγέλου πρόσταξιν μεταλαμβάνει εἰπόντος· ἀνάστα,\n φάγε· ὅτι πολλὴ ἀπὸ σοῦ ἠ ὁδός. < μὲν οὖν τὸ πρωὶ· ἔφερον τῷ Ἠλίᾳ οἱ < ἀνὰ λόγον τοῖς λελαλημένοις ὑπὸ κυρίου πρὸς Μωσῆν, ἐν οἶς\n ἦν· »τὸ πρω·ὶ· πλησθήσεσθε ἄρτων καὶ γνώσεσθε ὄτι ἐγὼ κύριος ὀ θεὸς ὐμῶν«),\n < δὲ τὸ < παραπλησίως· »τὸ πρὸς ἑσπέραν ἔδεσθε κρέα«).\nII Kön. 2, 16.","english":"And turning back, it says, he slept. And the angel of the Lord returned a second time and touched him. Perhaps these were symbols of powers ministering to a prophet fitting nourishment, to one withdrawing from human affairs and worthy of instruction from such things, so that afterward he might be able to hear: \"Arise and eat,\" and find at his head hidden mysteries, of which the barley hearth cake was a type. And he partakes a second time according to the angel's command, saying: \"Arise, eat, for the road from you is long.\" Now in the morning they brought to Elijah, corresponding to what was spoken by the Lord to Moses, in which it was: \"In the morning you shall be filled with bread and know that I am the Lord your God,\" and similarly in the evening: \"In the evening you shall eat meat.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"II Kön. 2, 16","severity":"info","text":"The passage cites 2 Kings 2:16, which describes the angel touching Elijah and the command to eat. This verse is part of the narrative of Elijah's flight to Horeb.","cites":[{"key":"ed:tlg2042.tlg014","label":"source edition: Fragmenta in Librum Primum Regnorum (In Catenis de Samuelis et Regnorum)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg014.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἀνάστηθι καὶ φάγε","severity":"info","text":"The phrase 'Arise and eat' echoes the angel's command in 2 Kings 2:16, but Origen also links it to hidden mysteries, interpreting the barley hearth cake as a type.","cites":[{"key":"ed:tlg2042.tlg014","label":"source edition: Fragmenta in Librum Primum Regnorum (In Catenis de Samuelis et Regnorum)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg014.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"τὸ πρωὶ...πλησθήσεσθε ἄρτων","severity":"info","text":"Origen draws a parallel between the morning bread given to Elijah and the Lord's words to Moses (Exodus 16:12?), where the people are promised bread in the morning and meat in the evening, though the exact scriptural reference is unclear.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ὀλυρίτης ἐγκρυφίας","severity":"info","text":"The 'barley hearth cake' (ὀλυρίτης ἐγκρυφίας) is a type of bread baked in ashes, associated with simple, ascetic nourishment. Origen uses it as a symbol of hidden mysteries.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Καὶ ἐπιστρέψας φησὶν ἐκοιμήθη","severity":"info","text":"The passage begins with a narrative cue ('And turning back, it says, he slept'), linking to the previous discussion of David's commands, but shifts to an allegorical interpretation of Elijah's angelic visitation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"τὸ πρὸς ἑσπέραν ἔδεσθε κρέα","severity":"caution","text":"The final clause 'In the evening you shall eat meat' is fragmentary and may be a paraphrase of Exodus 16:12 or a lost source. The text breaks off with 'II Kön. 2, 16', possibly a marginal note.","cites":[{"key":"ed:tlg2042.tlg014","label":"source edition: Fragmenta in Librum Primum Regnorum (In Catenis de Samuelis et Regnorum)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg014.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact scriptural reference for the morning and evening bread and meat is unclear; it may be a conflation of Exodus 16:12 and Numbers 11:8-9, but Origen does not specify.","The phrase 'τὸ πρὸς ἑσπέραν ἔδεσθε κρέα' is incomplete and may be a citation from a lost source or a paraphrase.","The connection between the Elijah narrative and the preceding discussion of David and Solomon is not explicit; the passage shifts abruptly to allegory."],"confidence":"medium","notes":[]},{"i":81,"ref":"p81","source":"Χριστοῦ Ἰησοῦ δύναμις ἄνδρας υἱοὺς ποιοῦσα. καὶ εἴ τίς ἐστιν ἀνὴρ δυνάμεως,\n ἐστὶν υἱὸς Χριστοῦ δηλαδή. ποτὲ δὲ υἱοὺς ποιεῖν","english":"The power of Christ Jesus makes men sons. And if anyone is a man of power, he is a son of Christ, clearly. And at times to make sons","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Χριστοῦ Ἰησοῦ δύναμις","severity":"info","text":"The phrase 'power of Christ Jesus' identifies Christ as the agent who transforms men into sons, a spiritual rather than biological generation.","cites":[{"key":"ed:tlg2042.tlg014","label":"source edition: Fragmenta in Librum Primum Regnorum (In Catenis de Samuelis et Regnorum)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg014.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ἀνὴρ δυνάμεως","severity":"info","text":"'Man of power' is a technical expression in Origen's exegesis, denoting one who has received spiritual strength from Christ, thus becoming a 'son of Christ'.","cites":[{"key":"ed:tlg2042.tlg014","label":"source edition: Fragmenta in Librum Primum Regnorum (In Catenis de Samuelis et Regnorum)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg014.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"υἱοὺς ποιεῖν","severity":"info","text":"The notion of 'making sons' reflects Origen's allegorical reading of the narrative of Elijah and the widow's son, where divine power creates spiritual offspring.","cites":[],"named_sources":["Origen 19th c."],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ποτὲ δὲ","severity":"info","text":"The phrase 'and at times' introduces a shift from a general statement about Christ's power to a specific temporal application, typical of Origen's exegetical transitions.","cites":[{"key":"ed:tlg2042.tlg014","label":"source edition: Fragmenta in Librum Primum Regnorum (In Catenis de Samuelis et Regnorum)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg014.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"υἱοὺς ποιεῖν","severity":"caution","text":"The Greek text breaks off after 'ποιεῖν', leaving the clause incomplete. The sense may be that Christ sometimes makes sons, but the object or context is lost.","cites":[{"key":"ed:tlg2042.tlg014","label":"source edition: Fragmenta in Librum Primum Regnorum (In Catenis de Samuelis et Regnorum)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg014.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The fragment ends mid-sentence; the intended completion of 'υἱοὺς ποιεῖν' is uncertain. It may have continued with a specific example or contrast."],"confidence":"medium","notes":[]},{"i":82,"ref":"p82","source":"14. 17 Vgl. Ι Kön. 17, 6. — 16. 17 Exod. 16, 12. \n 1 σαλομὼν c | 2 σαλομῶν cv | 12 τὴν] < c Ι 4 hierauf\n folgt in c 86r s 118 ν V 107 V das Fragment Nr. XXX aus den Jeremiahomilien.\n Vgl. oben. 214, 7—21. Ὠριγένους ἐκ τῶν (τῆς c) εἰς τὸν Ἱερεμίαν. Οἶκος δὲ ἡ\n ἐκκλησία τοῦ θεοῦ, ἐν ᾑ μὴ δεῖ ἀκουσθῆναι σφύραν. ἔστι σφύρα πάσης τῆς γῆς ὀ\n διάβολος, καὶ ἔστιν ὁ μὴ φροντίζων αὐτῆς οἱονεὶ τις ὕλη τυπτομένη παρ᾿ αὐτῆς\n καὶ μὴ πάσχουσα. »ἰδοὺ« γάρ φησιν »ἀνὴρ ἐστηκὼς ἐπὶ τοῦ τείχους ἀδαμαντίνου,\n καὶ ἐν τῇ χειρὶ αὐτοῦ ἀδάμας« (Arnos 7, 7). ὅστις ἀδάμας ὑπ᾿ οὐδεμιᾶς\n συντρίβεται συντριβήσεται s) σφύρας. κἂν ἐφεστήκῃ γοῦν ὁ διάβολος σφύρα, καὶ\n ὑποκείμενος ᾖ δράκων ὥσπερ ἄκμων ἀνήλατος (Vgl. Hiob 41, 15), οὐδὲν ὁ ἐν τῇ\n χειρὶ κυρίου καὶ ὑπὸ τὴν ἐπισκοπὴν αὑτοῦ ἀδάμας πεσεῖται. τεἴχος γὰρ ὀ ἅγιος\n ἀδαμάντινον καὶ ἐν χειρὶ κυρίου μένον ἀπαθές, κἂν μέσος ληφθῇ τῆς τε σφύρας\n καὶ τοῦ δράκοντος. ὅσῳ ὅσα s) δὲ τύπτεται, λαμπροτέραν αὐτοῦ τὴν ἀρετὴν\n ἐπιδείκνυσιν· ὁ γὰρ διάβολος οἷά τις λίθων ἀγνοῶν φύσιν διὰ πολλῶν δοκιμάζει\n πληγῶν τὸν οἷον ἀδάμαντα, θεοῦ μόνου καλῶς τὴν τούτου φύσιν εἰδότος. \n 14 τὸ] τώ c τῷ τὸ Koetschau | 17 κρέας s κρἐαΑΒΒREVv | τὸ]\n τώ sv | 18 κρέας S | 20 ἄνδρας Koetschau ἠμέρας es ν.","english":"14. 17 Cf. 1 Kings 17:6. — 16. 17 Exod. 16:12.\n1 Solomon c | 2 Solomon cv | 12 the] < c | 4 here follows in c 86r s 118 ν V 107 V Fragment XXX from the Homilies on Jeremiah. Cf. above, 214:7–21. Origen from the (the c) Homilies on Jeremiah. Now the house is the church of God, in which a hammer must not be heard. The devil is a hammer of the whole earth, and there is one who does not heed it, like some matter struck by it and not suffering. For it says, “Behold, a man standing on a wall of adamant, and in his hand an adamant” (Amos 7:7). Which adamant is shattered by no hammer. Even if the devil stands as a hammer, and a dragon lies beneath like an unyielding anvil (cf. Job 41:15), the adamant in the hand of the Lord and under his oversight will not fall. For the holy wall is adamantine and remains impassive in the hand of the Lord, even if it is caught between the hammer and the dragon. The more it is struck, the more it displays its virtue brightly; for the devil, like one ignorant of the nature of stones, tests through many blows the one who is like adamant, whose nature only God knows well.\n14 the] the c the τῷ Koetschau | 17 flesh s fleshABBREVv | the] the sv | 18 flesh S | 20 men Koetschau days es v.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἀδάμας","severity":"info","text":"The passage quotes Amos 7:7 LXX, where the prophet sees a man on an adamantine wall holding an adamant. Origen uses this to illustrate invulnerability.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"σφύρα","severity":"info","text":"The devil is called a 'hammer' (σφύρα) of the whole earth, echoing the imagery of 1 Kings 17:6 and Exodus 16:12, as noted in the apparatus.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἀδάμας","severity":"info","text":"In ancient mineralogy, adamant (ἀδάμας) was considered the hardest substance, unbreakable by any hammer. Origen exploits this property to symbolize the impassible soul under divine protection.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"Fragmenta in Librum Primum Regnorum","severity":"info","text":"This passage is actually a fragment from Origen's Homilies on Jeremiah (cf. apparatus: 'Fragment XXX'), inserted into the catena on 1 Kings. The edition notes variant readings in mss c, s, v.","cites":[{"key":"ed:tlg2042.tlg014","label":"source edition: Fragmenta in Librum Primum Regnorum (In Catenis de Samuelis et Regnorum)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg014.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"κρέας","severity":"caution","text":"The apparatus records variant readings for κρέας ('flesh') in lines 17–18, with mss s and v showing different forms. The text is uncertain at this point.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"οἶκος","severity":"info","text":"The fragment begins with an allegorical identification: 'the house is the church of God, in which a hammer must not be heard.' This sets up a contrast between the church and the devil's hammer.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The passage is a catena fragment; its original context in Origen's Jeremiah homilies is lost. The apparatus shows textual variants for κρέας and the definite article in line 12, making the precise wording uncertain."],"confidence":"high","notes":[]},{"i":83,"ref":"p83","source":"αἱ ὑπὸ Χριστὸν δυνάμεις οὐ δύνανται· εἰ δὲ καὶ ποιοῦσιν, οὐκ ἄνδρας ποιοῦσιν\n ἀλλὰ νηπίους.\nII Kön. 20, 18.","english":"The powers under Christ are not able; but if they do act, they produce not men but infants.  \n2 Kings 20:18.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"αἱ ὑπὸ Χριστὸν δυνάμεις","severity":"info","text":"The phrase 'the powers under Christ' likely refers to subordinate spiritual or angelic forces, contrasting with divine power.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"II Kön. 20, 18","severity":"info","text":"The citation '2 Kings 20:18' does not correspond to any known verse in the Septuagint or Masoretic text; it may be a scribal error or a reference to a non-canonical source.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"","severity":"info","text":"Origen's exegesis often interprets Old Testament passages allegorically; here the contrast between 'men' and 'infants' may reflect a spiritual hierarchy of maturity.","cites":[{"key":"ed:tlg2042.tlg014","label":"source edition: Fragmenta in Librum Primum Regnorum (In Catenis de Samuelis et Regnorum)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg014.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Greek text is fragmentary and the connection to the preceding passage (about a hammer and the devil) is unclear; the sense may be disrupted by lacunae.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the powers under Christ' is ambiguous; they could be angels, human authorities, or allegorical forces.","The citation '2 Kings 20:18' is unattested; it may be a misattribution or a lost textual variant."],"confidence":"medium","notes":[]},{"i":84,"ref":"p84","source":"Σπάδοντες εὐνοῦχοί εἰσι· λέγει δὲ τοῦτο περὶ τῶν τριῶν παίδων καὶ\n Δανιήλ, ὡς ἐκ τούτου τοῦ Ἑζεκίου ἦσαν.","english":"Spadones are eunuchs; and he says this concerning the three children and Daniel, that they were from this Hezekiah.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Σπάδοντες","severity":"info","text":"The Greek term Σπάδοντες (spadones) is a loanword from Latin spado, meaning eunuch. The English draft transliterates it as 'Spadones'.","cites":[{"key":"ed:tlg2042.tlg014","label":"source edition: Fragmenta in Librum Primum Regnorum (In Catenis de Samuelis et Regnorum)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg014.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τριῶν παίδων καὶ Δανιήλ","severity":"info","text":"The 'three children and Daniel' refer to the Jewish youths from the Book of Daniel (Dan 1:3-7), who were taken into Babylonian captivity and served in the court of Nebuchadnezzar.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἑζεκίου","severity":"info","text":"Hezekiah (Ἑζεκίου) is the king of Judah (2 Kings 18-20). The fragment claims that Daniel and his companions were from Hezekiah's lineage, a tradition not found in the biblical text.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Σπάδοντες εὐνοῦχοί εἰσι","severity":"caution","text":"The equation of spadones with eunuchs is straightforward, but the claim that Daniel and the three children were eunuchs is not supported by the biblical narrative and may reflect a later interpretive tradition.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἐκ τούτου τοῦ Ἑζεκίου' could mean 'from this Hezekiah' (i.e., descended from him) or 'from the time of this Hezekiah'. The reading taken is 'descended from Hezekiah'."],"confidence":"high","notes":[]},{"i":85,"ref":"p85","source":"1 δὲ] < S. Ferner sind in einem Scholion des hl.\n Ephraem zu II Kön. 2, 11 in cv einige Sätze durch Ση Ὡρ am Rand\n ausgezeichnet; in s dagegen ist ὠριγέ dazugesetzt (aber nicht in cod. Scor.\n Ψ — Ι — 8, einer Abschrift von s). Die Sätze lauten: Δηλοῖ τοῖς Ἰουδαίοις\n ὅτι καὶ Χριστὸς εἰ ἤθελεν ἀπέθνῃσκεν. θέλων δὲ ἀπέθανεν, ἵνα ἐν τῷ οἰκείῳ\n θανάτῳ πάντας ἐκ τοῦ θα- νάτου ῥύσηται. εἰ ἀπέθανεν καὶ ἀνέστη Ἠλίας καὶ οὐκ\n ἀπέθανε, περιττὴ ἠ τοῦ Χριστοῦ ἀνάστασις· εἰ δὲ οὔπω ἀπέθανεν . . . . . . .\n . . μαρτυρίαν τῶν Ἰουδαίων. ἀποθνῄσκει δὲ μετὰ . . . οὐκ ἀπέθανεν Ἐνώχ, ἀλλ᾿\n οὐδ’ ἔστιν ἀθάνατος. ὀ Χριστὸς . . . . . . . . καὶ ἔστιν ἀθάνατος Ι 4\n Σπάδοντες] dasselbe Fragment findet sich zu Jes. 39, 7 in der Jesajakatene\n (vgl. Pitra Anal, sacra III, 538); da es in der Jesajakatene das einzige\n vorkommende Origenesfragment ist, so ürfte sein ünglicher Stand- ort nicht\n dort sein Ι 4 σπεύδοντες s.","english":"It reveals to the Jews that Christ also, if he had wished, would have died. But he died willingly, so that by his own death he might rescue all from death. If Elijah died and rose again and did not die, the resurrection of Christ is superfluous; but if he has not yet died . . . . . . . . testimony of the Jews. He dies after . . . . . . . . Enoch did not die, but neither is he immortal. Christ . . . . . . . . and is immortal.","structure":"narrative","commentary":[{"unit":"caution","kind":"caution","basis":"text","lemma":"none","severity":"caution","text":"The Greek text is heavily lacunose, with multiple gaps marked by ellipses, making the argument about Christ, Elijah, and Enoch incomplete.","cites":[{"key":"ed:tlg2042.tlg014","label":"source edition: Fragmenta in Librum Primum Regnorum (In Catenis de Samuelis et Regnorum)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg014.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"none","severity":"info","text":"The passage is transmitted in catenae on Kings and Isaiah, with marginal attributions to Origen (Ση Ὡρ, ὠριγέ) in some manuscripts, indicating its origin in Origen's exegetical tradition.","cites":[{"key":"ed:tlg2042.tlg014","label":"source edition: Fragmenta in Librum Primum Regnorum (In Catenis de Samuelis et Regnorum)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg014.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"none","severity":"info","text":"The text references Elijah (2 Kings 2:11) and Enoch (Genesis 5:24), comparing their fates to Christ's death and resurrection.","cites":[{"key":"ed:tlg2042.tlg014","label":"source edition: Fragmenta in Librum Primum Regnorum (In Catenis de Samuelis et Regnorum)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg014.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"none","severity":"info","text":"This fragment also appears in a catena on Isaiah 39:7, suggesting its reuse in multiple exegetical contexts, though its original location is uncertain.","cites":[{"key":"ed:tlg2042.tlg014","label":"source edition: Fragmenta in Librum Primum Regnorum (In Catenis de Samuelis et Regnorum)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg014.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Σπάδοντες","severity":"info","text":"The Greek term Σπάδοντες (spadones) means 'eunuchs' and is linked to the previous passage about the three children and Daniel from Hezekiah.","cites":[{"key":"ed:tlg2042.tlg014","label":"source edition: Fragmenta in Librum Primum Regnorum (In Catenis de Samuelis et Regnorum)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg014.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The text is fragmentary; the logical connection between the statements about Elijah, Enoch, and Christ is unclear due to lacunae.","The phrase 'testimony of the Jews' is incomplete, leaving its referent ambiguous."],"confidence":"medium","notes":[]}]}