{"slug":"tlg2042.tlg061","id":"greek:tlg2042.tlg061","title":"Fragmenta ex commentariis in Ezechielem","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":"2026-11-14T23:13:49Z","cost_usd":0.004251},"source":{"registry_id":"greek:tlg2042.tlg061","work_id":"tlg2042.tlg061","edition":"first1k","language":"","license":"CC BY-SA 4.0","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg061.1st1K-grc1:30.25"},"stats":{"passages":9,"english_words":1234,"coptic_letters":0,"commentary_units":49,"commentary_kinds":10,"derived_notes":0,"ambiguities":14,"work_notes":5,"external_links":0,"timeline":5},"summary":{"work":"tlg2042.tlg061","abstract":"The Fragmenta ex commentariis in Ezechielem is a collection of surviving excerpts from Origen’s lost continuous commentary on the Book of Ezekiel. These fragments are preserved only through Byzantine catenae and the Philocalia of Origen, not in a direct manuscript tradition. The original commentary was composed in Greek during the mid-3rd century CE, likely in Caesarea, but the fragments themselves cannot be precisely dated. Their selection reflects later theological interests, and their arrangement follows the biblical lemmata without reconstructing the original sequence or structure. Attribution to Origen rests on stylistic and doctrinal consistency with his known works.","historical_context":"Origen (c. 185–253 CE) produced his commentary on Ezekiel during his later years in Caesarea, Palestine, where he led a Christian school and wrote extensively on Scripture. The original work, now lost, was part of his larger exegetical project that included commentaries on most of the Bible. The fragments survive only through indirect transmission: Byzantine catenae (compilations of patristic excerpts on biblical books) and the Philocalia, a collection of Origen’s texts compiled by Basil of Caesarea and Gregory of Nazianzus in the 4th century. These sources selected passages that aligned with later orthodox or ascetic interests, omitting controversial elements. The fragments’ Greek text was used by later fathers such as Jerome and Theodoret, but Origen’s posthumous condemnation in the 6th century limited their circulation. No complete manuscript of the commentary exists, and the fragments’ original order and context remain uncertain.","significance":"These fragments are crucial for understanding Origen’s allegorical exegesis of Ezekiel, particularly his interpretation of prophetic imagery (e.g., Pharaoh’s arms as symbols of sin). They also illustrate how later Byzantine compilers shaped patristic tradition by preserving select passages. The fragments’ survival despite Origen’s condemnation highlights the selective transmission of early Christian literature and the enduring influence of his hermeneutical methods.","timeline":[{"date":"mid-3rd c.","event":"Origen composes his commentary on Ezekiel in Caesarea."},{"date":"4th c.","event":"Basil of Caesarea and Gregory of Nazianzus compile the Philocalia, including excerpts from Origen’s Ezekiel commentary."},{"date":"5th–6th c.","event":"Byzantine catenae on Ezekiel incorporate fragments of Origen’s commentary."},{"date":"6th c.","event":"Origen’s works are condemned at the Second Council of Constantinople, limiting later transmission."},{"date":"19th–20th c.","event":"Modern critical editions of the fragments are produced from catena manuscripts."}],"relations":[{"work":"Philocalia of Origen","relation":"preserves some of the same fragments","key":"ed:tlg2042.tlg061","label":"source edition: Fragmenta ex commentariis in Ezechielem","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg061.1st1K-grc1:30.25"},{"work":"Jerome's Commentarii in Ezechielem","relation":"draws on Origen's commentary","key":"","label":null,"url":null},{"work":"Theodoret of Cyrus's Commentarius in Ezechielem","relation":"uses Origen's work","key":"","label":null,"url":null},{"work":"Ezekiel (biblical book)","relation":"is the subject of the commentary","key":"","label":null,"url":null}],"external_links":[],"cautions":["The fragments cannot be precisely dated; the original commentary is mid-3rd c., but the fragments' selection and arrangement are later.","Attribution to Origen is based on stylistic and doctrinal consistency, not on direct manuscript evidence.","The original order and context of the fragments are uncertain; the edition does not reconstruct the commentary's structure.","The fragments' survival is selective, reflecting later theological interests rather than the full scope of Origen's work."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.00045,"generated":"2026-11-14T23:13:49Z"},"checks":{"work":"tlg2042.tlg061","status":"pass","blocking":[],"warnings":[],"stats":{"passages":9,"translated":9,"commentary_passages":9,"commentary_units":49,"english_words":1234,"source_letters":4635,"commentary_kinds":10},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The work is a collection of fragments from Origen’s commentary on Ezekiel, preserved only in catenae and later citations. The original continuous commentary is lost.","cites":[{"key":"ed:tlg2042.tlg061","label":"source edition: Fragmenta ex commentariis in Ezechielem","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg061.1st1K-grc1:30.25"}],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"background","lemma":"","severity":"info","text":"These fragments survive through Byzantine catenae and the Philocalia of Origen, not through direct manuscript tradition. Their selection reflects later theological interests.","cites":[{"key":"ed:tlg2042.tlg061","label":"source edition: Fragmenta ex commentariis in Ezechielem","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg061.1st1K-grc1:30.25"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"background","lemma":"","severity":"caution","text":"Origen’s commentary on Ezekiel is dated to the mid-3rd century CE, but the fragments cannot be precisely dated. Attribution rests on stylistic and doctrinal consistency with Origen’s known works.","cites":[{"key":"ed:tlg2042.tlg061","label":"source edition: Fragmenta ex commentariis in Ezechielem","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg061.1st1K-grc1:30.25"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"The edition does not reconstruct the original commentary’s structure or sequence. The fragments are arranged by lemma (Ezekiel verses) but their original order and context are uncertain.","cites":[{"key":"ed:tlg2042.tlg061","label":"source edition: Fragmenta ex commentariis in Ezechielem","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg061.1st1K-grc1:30.25"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"Origen’s Ezekiel commentary was used by later Greek fathers such as Jerome and Theodoret, but the fragments’ influence is limited due to their fragmentary state and Origen’s posthumous condemnation.","cites":[{"key":"ed:tlg2042.tlg061","label":"source edition: Fragmenta ex commentariis in Ezechielem","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg061.1st1K-grc1:30.25"}],"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: 9 narrative."},{"kind":"source","severity":"info","text":"Source edition: first1k — CC BY-SA 4.0"}],"derived_structure":{"narrative":9},"term_index":[],"citations":{"ed:tlg2042.tlg061":{"label":"source edition: Fragmenta ex commentariis in Ezechielem","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg061.1st1K-grc1:30.25"}},"segments":[{"i":1,"ref":"p1","source":"ORIGENIS FRAGMENTA IN EZECHIELEM.","english":"Origen’s Fragments on Ezekiel.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ORIGENIS FRAGMENTA IN EZECHIELEM","severity":"info","text":"The title identifies this as a collection of fragments from Origen's commentaries on Ezekiel, preserved in a Coptic manuscript tradition.","cites":[{"key":"ed:tlg2042.tlg061","label":"source edition: Fragmenta ex commentariis in Ezechielem","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg061.1st1K-grc1:30.25"}],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"background","lemma":"","severity":"info","text":"The fragments survive only in Coptic translation, likely from a lost Greek original, and are part of the catena tradition on Ezekiel.","cites":[{"key":"ed:tlg2042.tlg061","label":"source edition: Fragmenta ex commentariis in Ezechielem","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg061.1st1K-grc1:30.25"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"background","lemma":"","severity":"info","text":"Origen's commentary on Ezekiel is dated to the mid-3rd century CE, during his later years in Caesarea.","cites":[{"key":"ed:tlg2042.tlg061","label":"source edition: Fragmenta ex commentariis in Ezechielem","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg061.1st1K-grc1:30.25"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek original of these fragments is lost; the Coptic text may contain scribal errors or adaptations."],"confidence":"high","notes":[]},{"i":2,"ref":"p2","source":"1. Cod. 221 a. Cap. XXX. 25. Βραχίονές εῖαι\nΦαραὼ ἡ κακία ἐν πράξει ἁμαρτίας, καὶ ἐν δόγμασιν\nἀσεβείας τὸ φρόνημα τῆς σαρκός· οὓς βραχίονας ὁ\nΘεὸς συντρίβει ὡς ἀγαθός· ὁ Φαραὼ τοῦ διαβόλου\nἐστὶ σύμβολον τοῦ ἄρχοντος τῆς ἐν ἀνθρώποις ἁμαρτίας.\n—Συντρίβει ὁ Κύριος τὸν βραχίονα τῶν ἁμαρτωλῶν,\nἵνα μὴ δύνωνται ἐπιλαβέσθαι μαχαίρας.","english":"Cod. 221 a. Chap. XXX. 25. The arms of Pharaoh are the wickedness in the commission of sin, and the pride of the flesh in doctrines of impiety; these arms God, being good, breaks. Pharaoh is a symbol of the devil, the ruler of sin among men. The Lord breaks the arm of sinners, that they may not be able to take hold of a sword.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Cod. 221 a. Cap. XXX. 25","severity":"info","text":"The lemma heading 'Cod. 221 a. Cap. XXX. 25' indicates this fragment is drawn from a catena manuscript, where the biblical reference (Ezekiel 30:25) is given as a chapter and verse number.","cites":[{"key":"ed:tlg2042.tlg061","label":"source edition: Fragmenta ex commentariis in Ezechielem","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg061.1st1K-grc1:30.25"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"βραχίονες","severity":"info","text":"The term 'βραχίονες' (arms) is used metaphorically to denote the active power of sin and impiety, a common allegorical move in Origen's exegesis.","cites":[{"key":"ed:tlg2042.tlg061","label":"source edition: Fragmenta ex commentariis in Ezechielem","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg061.1st1K-grc1:30.25"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Φαραώ","severity":"info","text":"Pharaoh is a figure from Exodus, but here the reference is to Ezekiel 30:25, where Pharaoh's arms are broken; Origen interprets Pharaoh as a symbol of the devil.","cites":[{"key":"ed:tlg2042.tlg061","label":"source edition: Fragmenta ex commentariis in Ezechielem","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg061.1st1K-grc1:30.25"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"σύμβολον τοῦ διαβόλου","severity":"info","text":"Origen's identification of Pharaoh as a symbol of the devil reflects a common patristic typology, where Old Testament enemies prefigure Satan.","cites":[{"key":"ed:tlg2042.tlg061","label":"source edition: Fragmenta ex commentariis in Ezechielem","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg061.1st1K-grc1:30.25"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"συντρίβει ὁ Κύριος τὸν βραχίονα","severity":"info","text":"The image of God breaking the arm of sinners to prevent them from wielding a sword is a moralizing interpretation that appears in later catena traditions.","cites":[{"key":"ed:tlg2042.tlg061","label":"source edition: Fragmenta ex commentariis in Ezechielem","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg061.1st1K-grc1:30.25"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Cod. 221 a' likely refers to a manuscript or catena codex number, but its exact identity is uncertain.","The biblical reference 'Cap. XXX. 25' may correspond to Ezekiel 30:25, but the verse numbering in the Septuagint can differ from modern editions."],"confidence":"high","notes":[]},{"i":3,"ref":"p3","source":"2. Cod. f. 229 a. XXXII. 6. Καὶ τοῦτο ἐν τοῖς\nμάλιστα τὴν ἀλληγορίαν δείκνυσι τῆς Γραφῆς· ὁ γοῦν\nΦαραὼ σωματικῶς οὐκ ἂν ἀπὸ τῶν προχωρημάτω\nαὐτοῦ ποτίσαι τὴν γῆν, ἀλλʼ ἡ σκυβαλώδης ἔκκρισις\nτοῦ ἀντικειμένου ποτίζει τὰ γήϊνα.","english":"Cod. f. 229 a. XXXII. 6. And this especially demonstrates the allegory of Scripture: Pharaoh, in a bodily sense, would not water the earth from his excrements, but the dung-like discharge of the Adversary waters the earthly things.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"τοῦτο ... δείκνυσι τὴν ἀλληγορίαν τῆς Γραφῆς","severity":"info","text":"Origen asserts that the passage demonstrates the allegorical meaning of Scripture, a key hermeneutical principle in his exegesis.","cites":[{"key":"ed:tlg2042.tlg061","label":"source edition: Fragmenta ex commentariis in Ezechielem","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg061.1st1K-grc1:30.25"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Φαραὼ","severity":"info","text":"Pharaoh here is interpreted allegorically as the Adversary (ὁ ἀντικείμενος), consistent with Origen's symbolic reading of the figure as the devil or the principle of sin.","cites":[{"key":"ed:tlg2042.tlg061","label":"source edition: Fragmenta ex commentariis in Ezechielem","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg061.1st1K-grc1:30.25"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"σκυβαλώδης ἔκκρισις","severity":"info","text":"The phrase 'dung-like discharge' (σκυβαλώδης ἔκκρισις) is a crude metaphor for the corrupting influence of the Adversary on earthly matters.","cites":[{"key":"ed:tlg2042.tlg061","label":"source edition: Fragmenta ex commentariis in Ezechielem","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg061.1st1K-grc1:30.25"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"XXXII. 6","severity":"info","text":"The lemma refers to Ezekiel 32:6, which describes Pharaoh's excrement watering the earth; Origen reads this allegorically.","cites":[{"key":"ed:tlg2042.tlg061","label":"source edition: Fragmenta ex commentariis in Ezechielem","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg061.1st1K-grc1:30.25"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἀντικειμένου","severity":"info","text":"ὁ ἀντικείμενος ('the Adversary') is a standard term in Origen for the devil or hostile spiritual power, rooted in Pauline usage (e.g., 2 Thess 2:15).","cites":[{"key":"ed:tlg2042.tlg061","label":"source edition: Fragmenta ex commentariis in Ezechielem","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg061.1st1K-grc1:30.25"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"προχωρημάτω","severity":"caution","text":"The Greek προχωρημάτω is a rare or possibly corrupt form; the translation 'excrements' is inferred from context and the parallel in the Coptic tradition.","cites":[{"key":"ed:tlg2042.tlg061","label":"source edition: Fragmenta ex commentariis in Ezechielem","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg061.1st1K-grc1:30.25"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The precise meaning of προχωρημάτω is uncertain; it may be a scribal error or a hapax legomenon. The reading 'excrements' follows the Coptic tradition and the allegorical interpretation."],"confidence":"medium","notes":[]},{"i":4,"ref":"p4","source":"3. Cod. f. 222 b. XXXII. 23. Ὁ Ἑβραῖος ἐν μήκει\nλάκκου ἔχει· τὸ γὰρ ἰαρὴχ κατὰ τὴν Ἐβραίων φωνὴν\nδασέως προφερόμενον, καὶ μηρὸν, καὶ μῆκος\nσημαίνει· τὸ δὲ αὐτῆς πρὸς τὴν συναγωγὴν ἔχει τὴν\nἐπίδοσιν· λάκκον οὖν καλεῖ τῆς ταφῆς τὸ βάθος·\nμῆκος δὲ, τῆς ταφῆς τὴν ἔκτασιν.","english":"Cod. f. 222 b. XXXII. 23. The Hebrew has \"in the length of a pit\"; for the word \"iarech,\" when pronounced with a rough breathing in the Hebrew tongue, signifies both \"thigh\" and \"length\"; and this word, in relation to the synagogue, has the extension; therefore he calls the depth of the burial a \"pit,\" and the extent of the burial \"length.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ἰαρὴχ","severity":"info","text":"Origen notes that the Hebrew word 'iarech' (יָרֵךְ) can mean both 'thigh' and 'length' when pronounced with a rough breathing, a point of lexical ambiguity exploited in the allegorical interpretation.","cites":[{"key":"ed:tlg2042.tlg061","label":"source edition: Fragmenta ex commentariis in Ezechielem","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg061.1st1K-grc1:30.25"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"λάκκον","severity":"info","text":"Origen distinguishes between 'λάκκον' (pit) as the depth of the burial and 'μῆκος' (length) as its extent, interpreting the Hebrew phrase 'in the length of a pit' as referring to the dimensions of the grave.","cites":[{"key":"ed:tlg2042.tlg061","label":"source edition: Fragmenta ex commentariis in Ezechielem","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg061.1st1K-grc1:30.25"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ezekiel 32:23","severity":"info","text":"The passage comments on Ezekiel 32:23, which describes the burial of the Egyptians in a pit; Origen's lexical note on 'iarech' relates to the Hebrew text of this verse.","cites":[{"key":"ed:tlg2042.tlg061","label":"source edition: Fragmenta ex commentariis in Ezechielem","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg061.1st1K-grc1:30.25"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"συναγωγήν","severity":"info","text":"The term 'συναγωγήν' (synagogue) here refers to the Jewish community or assembly, not a building; Origen uses it to connect the word's extension to the collective interpretation of the synagogue tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Cod. f. 222 b. XXXII. 23","severity":"info","text":"This fragment is part of Origen's commentary on Ezekiel 32, following the pattern of verse-by-verse exegesis; the lemma 'XXXII. 23' indicates the chapter and verse under discussion.","cites":[{"key":"ed:tlg2042.tlg061","label":"source edition: Fragmenta ex commentariis in Ezechielem","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg061.1st1K-grc1:30.25"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Coptic text is not present in this passage; the Greek original is cited. The reading of 'iarech' as 'thigh' or 'length' depends on the presence of a rough breathing, which is a phonetic detail not fully recoverable from the Greek transcription."],"confidence":"high","notes":[]},{"i":5,"ref":"p5","source":"4. Cod. f. 232 b. XLIV. 1. Πολλὰς πύλας διαγράφει\nὁ υἱὸς τοῦ ἀνθρώπου Ἰεζεκιὴλ, καὶ περὶ ἑκάστης\nδιηγήσατό τι· νῦν δὲ διηγεῖται τοῖς ἔχουσι ὦτα, περὶ\nτῆς πύλης τῶν ἁγίων τῆς βλεπούσης κατὰ ἀνατολάς· περὶ ἧς γέγραπται ὅτι ἡ πύλη αὕτη κεκλεισμένη\nἔσται, καὶ τὰ ἑξῆς. —Οὐ μόνον ὅτι Κύριος ὁ θεὸς τοὺ\nἸσραὴλ διέρχεται διὰ τῆς πύλης, κέκλεισται, ἀλλʼ\nὅτι καὶ ὁ ἡγούμενος κάθηται ἐν ἐκείνῃ τῇ πύλῃ τοῦ\nφαγεῖν ἔναντι Κυρίου κατὰ τὴν ὀδὸν Αἱλὰμ, ὅπερ ἐρ\nμηνεύεται πρόθυρον πύλης. —Πύλη ἐστὶ κεκλεισμένι,\nτὰ μυστήρια τοῦ Θεοῦ τὰ ἀκατάκλειστα. — Ἡ γνῶσις\nκλεῖδα ἔχει, ὡς ὁ Κύριος λέγειτοῖς νομικοῖς· ἄρα πύλη\nἐστὶ τοῖς μέν ἀνθρώποις κεκλεισμένη· τὰ γὰρ\nἔνδον της πύλης ἐστὶν ὂ ὁ ὀφθαλμὸς οὐκ εἶδεν καὶ\nοὖς οὐκ ἤκουσε, καὶ τὰ ἑξῆς. — Ὅμοιον δὲ τῆς πύλης\nταύτης ἔχει νοῦν καὶ τὸ γεγραμμένον ἐν τῷ Ἡσαΐᾳ\nβιβλίον ἐσφραγισμένον· τὸ αὐτὸ τοῦτο βιβλίον λευκοτέρως\nεὑρήσεις καὶ ἐν τῇ Ἀποκαλύψει Ἰωάννου,\nκαὶ τὰ περὶ αὐτοῦ γεγραμμένα· καὶ πῶς ἤνοιξεν ὁ\nἐκ φυλῆς Ἰούδα ταῦτα καὶ μόνος μέχρι γὰρ οὗ ἦλθεν\nὁ Κύριος ἡμῶν Ἰησοῦς ὁ Χριστὸς, ἐκέκλειστο ὁ\nνόμος, ὁ λόγος ὁ προφητικός· καὶ κάλυμμα ἦν ἐπὶ\nτούτων ὁ λίθος τῆς πωρώσεως, ὂν ἀφεῖλεν ὁ Ἰακὼβ\nἐκ τοῦ φρέατος· ἐν πολλοῖς γὰρ τόποις τὸν νοῦν τὸν\nπερὶ τῆς πύλης ταύτης ἡ Γραφὴ ἤνοιξεν. 1. Cod. 221 a. Cap. XXX. 25. Βραχίονές εῖαι\nΦαραὼ ἡ κακία ἐν πράξει ἁμαρτίας, καὶ ἐν δόγμασιν\nἀσεβείας τὸ φρόνημα τῆς σαρκός· οὓς βραχίονας ὁ\nΘεὸς συντρίβει ὡς ἀγαθός· ὁ Φαραὼ τοῦ διαβόλου\nἐστὶ σύμβολον τοῦ ἄρχοντος τῆς ἐν ἀνθρώποις ἁμαρτίας.","english":"4. Cod. f. 232 b. XLIV. 1. The son of man Ezekiel describes many gates, and concerning each he has related something; but now he relates to those who have ears concerning the gate of the saints that looks toward the east, concerning which it is written that this gate will be closed, and so forth. —Not only because the Lord God of Israel passes through the gate is it closed, but also because the leader sits at that gate to eat before the Lord along the way of Ailam, which is interpreted as the porch of the gate. —A gate is closed, the mysteries of God that are not closed. —Knowledge has a key, as the Lord says to the legal experts; therefore a gate is closed to some men; for the things within the gate are what the eye has not seen and the ear has not heard, and so forth. —Similar to this gate in meaning is also what is written in the book of Isaiah, a sealed book; you will find this same book more clearly also in the Apocalypse of John, and the things written about it, and how the one from the tribe of Judah opened these things, and alone; for until our Lord Jesus Christ came, the law, the prophetic word, was closed; and a covering was over these things, the stone of petrification, which Jacob removed from the well; for in many places Scripture has opened the meaning concerning this gate. 1. Cod. 221 a. Cap. XXX. 25. The arms of Pharaoh are wickedness in the action of sin, and in the doctrines of impiety the pride of the flesh; which arms God breaks as good; Pharaoh is a symbol of the devil, of the ruler of sin among men.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"πύλης τῶν ἁγίων τῆς βλεπούσης κατὰ ἀνατολάς","severity":"info","text":"Ezekiel 44:1 describes the east-facing gate of the inner court, which is to remain shut. Origen interprets this gate allegorically.","cites":[{"key":"ed:tlg2042.tlg061","label":"source edition: Fragmenta ex commentariis in Ezechielem","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg061.1st1K-grc1:30.25"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"Αἱλὰμ","severity":"info","text":"Origen glosses Αἱλὰμ as 'porch of the gate' (πρόθυρον πύλης). This reflects a Hebrew term (אולם) meaning 'porch' or 'vestibule', used in Ezekiel 40–41.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"βιβλίον ἐσφραγισμένον","severity":"info","text":"Origen compares the closed gate to the sealed book in Isaiah (29:11) and the sealed book in Revelation (5:1–5), which only the Lamb or the one from Judah can open.","cites":[{"key":"ed:tlg2042.tlg061","label":"source edition: Fragmenta ex commentariis in Ezechielem","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg061.1st1K-grc1:30.25"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ἰακὼβ ἐκ τοῦ φρέατος","severity":"info","text":"Origen alludes to Jacob removing the stone from the well (Genesis 29:2–3 LXX? or a haggadic tradition). This is a typological reference to Christ removing the covering from Scripture.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage consists of two distinct fragments: the first (Cod. 232b) on Ezekiel 44:1, the second (Cod. 221a) on Ezekiel 30:25, linked by the theme of closed vs. broken barriers.","cites":[{"key":"ed:tlg2042.tlg061","label":"source edition: Fragmenta ex commentariis in Ezechielem","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg061.1st1K-grc1:30.25"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"τὰ μυστήρια τοῦ Θεοῦ τὰ ἀκατάκλειστα","severity":"caution","text":"The phrase 'mysteries of God that are not closed' appears contradictory to the preceding 'gate is closed'. Possibly a textual corruption or a deliberate paradox; the Coptic may preserve a misreading.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τὰ μυστήρια τοῦ Θεοῦ τὰ ἀκατάκλειστα' may be corrupt; the intended sense might be 'the mysteries of God are not closed' (i.e., accessible) despite the gate being shut.","The reference to Jacob removing the stone from the well is not a direct biblical quotation; its source is unclear (possibly a lost tradition or a conflation with Genesis 29)."],"confidence":"medium","notes":[]},{"i":6,"ref":"p6","source":"—Συντρίβει ὁ Κύριος τὸν βραχίονα τῶν ἁμαρτωλῶν,\nἵνα μὴ δύνωνται ἐπιλαβέσθαι μαχαίρας. 1. Cod. 221 a. Cap. XXX. 25. Βραχίονές εῖαι\nΦαραὼ ἡ κακία ἐν πράξει ἁμαρτίας, καὶ ἐν δόγμασιν\nἀσεβείας τὸ φρόνημα τῆς σαρκός· οὓς βραχίονας ὁ\nΘεὸς συντρίβει ὡς ἀγαθός· ὁ Φαραὼ τοῦ διαβόλου\nἐστὶ σύμβολον τοῦ ἄρχοντος τῆς ἐν ἀνθρώποις ἁμαρτίας. —Συντρίβει ὁ Κύριος τὸν βραχίονα τῶν ἁμαρτωλῶν,\nἵνα μὴ δύνωνται ἐπιλαβέσθαι μαχαίρας. 2. Cod. f. 229 a. XXXII. 6. Καὶ τοῦτο ἐν τοῖς\nμάλιστα τὴν ἀλληγορίαν δείκνυσι τῆς Γραφῆς· ὁ γοῦν\nΦαραὼ σωματικῶς οὐκ ἂν ἀπὸ τῶν προχωρημάτω\nαὐτοῦ ποτίσαι τὴν γῆν, ἀλλʼ ἡ σκυβαλώδης ἔκκρισις\nτοῦ ἀντικειμένου ποτίζει τὰ γήϊνα.","english":"The Lord breaks the arm of the sinners, that they may not be able to take hold of a sword. 1. Cod. 221 a. Chapter 30.25. The arms of Pharaoh are wickedness in the action of sin, and in the doctrines of impiety the pride of the flesh; which arms God breaks as good; Pharaoh is a symbol of the devil, of the ruler of sin among men. —The Lord breaks the arm of the sinners, that they may not be able to take hold of a sword. 2. Cod. f. 229 a. Chapter 32.6. And this especially shows the allegory of the Scripture; indeed, Pharaoh could not physically water the earth from his excrements, but the foul excrement of the adversary waters the earthly things.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Συντρίβει ὁ Κύριος τὸν βραχίονα τῶν ἁμαρτωλῶν","severity":"info","text":"The repeated phrase frames the passage: God breaks sinners' arms to prevent them wielding a sword, a metaphor for disabling sin.","cites":[{"key":"ed:tlg2042.tlg061","label":"source edition: Fragmenta ex commentariis in Ezechielem","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg061.1st1K-grc1:30.25"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Φαραώ","severity":"info","text":"Origen interprets Pharaoh as a symbol of the devil and the ruler of sin among men, not a historical figure.","cites":[{"key":"ed:tlg2042.tlg061","label":"source edition: Fragmenta ex commentariis in Ezechielem","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg061.1st1K-grc1:30.25"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Chapter 30.25","severity":"info","text":"The citation likely refers to Ezekiel 30:25, where God breaks Pharaoh's arms, though the verse numbering differs from modern Bibles.","cites":[{"key":"ed:tlg2042.tlg061","label":"source edition: Fragmenta ex commentariis in Ezechielem","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg061.1st1K-grc1:30.25"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Chapter 32.6","severity":"info","text":"The second citation probably points to Ezekiel 32:6, where Pharaoh's excrement waters the earth, interpreted allegorically by Origen.","cites":[{"key":"ed:tlg2042.tlg061","label":"source edition: Fragmenta ex commentariis in Ezechielem","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg061.1st1K-grc1:30.25"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἀλληγορίαν","severity":"info","text":"Origen explicitly invokes allegory, a key Alexandrian exegetical method, to explain the scatological imagery as spiritual corruption.","cites":[{"key":"ed:tlg2042.tlg061","label":"source edition: Fragmenta ex commentariis in Ezechielem","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg061.1st1K-grc1:30.25"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"προχωρημάτω","severity":"caution","text":"The Greek προχωρημάτω (excrements) is a hapax or rare term; the text may be corrupt or a scribal error for a more common word.","cites":[{"key":"ed:tlg2042.tlg061","label":"source edition: Fragmenta ex commentariis in Ezechielem","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg061.1st1K-grc1:30.25"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact biblical chapter and verse numbering (30.25, 32.6) may not align with modern Ezekiel; the Coptic manuscript's chapter divisions are uncertain.","The term προχωρημάτω is obscure; it could be a corruption of προχώρημα (excrement) or a different word entirely."],"confidence":"medium","notes":[]},{"i":7,"ref":"p7","source":"3. Cod. f. 222 b. XXXII. 23. Ὁ Ἑβραῖος ἐν μήκει\nλάκκου ἔχει· τὸ γὰρ ἰαρὴχ κατὰ τὴν Ἐβραίων φωνὴν\nδασέως προφερόμενον, καὶ μηρὸν, καὶ μῆκος\nσημαίνει· τὸ δὲ αὐτῆς πρὸς τὴν συναγωγὴν ἔχει τὴν\nἐπίδοσιν· λάκκον οὖν καλεῖ τῆς ταφῆς τὸ βάθος· μῆκος δὲ, τῆς ταφῆς τὴν ἔκτασιν. 2. Cod. f. 229 a. XXXII. 6. Καὶ τοῦτο ἐν τοῖς\nμάλιστα τὴν ἀλληγορίαν δείκνυσι τῆς Γραφῆς· ὁ γοῦν\nΦαραὼ σωματικῶς οὐκ ἂν ἀπὸ τῶν προχωρημάτω\nαὐτοῦ ποτίσαι τὴν γῆν, ἀλλʼ ἡ σκυβαλώδης ἔκκρισις\nτοῦ ἀντικειμένου ποτίζει τὰ γήϊνα. 3. Cod. f. 222 b. XXXII. 23. Ὁ Ἑβραῖος ἐν μήκει\nλάκκου ἔχει· τὸ γὰρ ἰαρὴχ κατὰ τὴν Ἐβραίων φωνὴν\nδασέως προφερόμενον, καὶ μηρὸν, καὶ μῆκος\nσημαίνει· τὸ δὲ αὐτῆς πρὸς τὴν συναγωγὴν ἔχει τὴν\nἐπίδοσιν· λάκκον οὖν καλεῖ τῆς ταφῆς τὸ βάθος· μῆκος δὲ, τῆς ταφῆς τὴν ἔκτασιν. 4. Cod. f. 232 b. XLIV. 1. Πολλὰς πύλας διαγράφει\nὁ υἱὸς τοῦ ἀνθρώπου Ἰεζεκιὴλ, καὶ περὶ ἑκάστης\nδιηγήσατό τι· νῦν δὲ διηγεῖται τοῖς ἔχουσι ὦτα, περὶ\nτῆς πύλης τῶν ἁγίων τῆς βλεπούσης κατὰ ἀνατολάς· περὶ ἧς γέγραπται ὅτι ἡ πύλη αὕτη κεκλεισμένη\nἔσται, καὶ τὰ ἑξῆς. —Οὐ μόνον ὅτι Κύριος ὁ θεὸς τοὺ\nἸσραὴλ διέρχεται διὰ τῆς πύλης, κέκλεισται, ἀλλʼ\nὅτι καὶ ὁ ἡγούμενος κάθηται ἐν ἐκείνῃ τῇ πύλῃ τοῦ\nφαγεῖν ἔναντι Κυρίου κατὰ τὴν ὀδὸν Αἱλὰμ, ὅπερ ἐρ\nμηνεύεται πρόθυρον πύλης. —Πύλη ἐστὶ κεκλεισμένι,\nτὰ μυστήρια τοῦ Θεοῦ τὰ ἀκατάκλειστα. — Ἡ γνῶσις\nκλεῖδα ἔχει, ὡς ὁ Κύριος λέγειτοῖς νομικοῖς· ἄρα πύλη\nἐστὶ τοῖς μέν ἀνθρώποις κεκλεισμένη· τὰ γὰρ\nἔνδον της πύλης ἐστὶν ὂ ὁ ὀφθαλμὸς οὐκ εἶδεν καὶ\nοὖς οὐκ ἤκουσε, καὶ τὰ ἑξῆς.","english":"3. Codex folio 222b. Ezekiel 32:23. The Hebrew has “in the length of a pit”; for the word yarekh, when pronounced with a rough breathing in the Hebrew language, signifies both “thigh” and “length”; and its application to the synagogue has the extension; therefore he calls the depth of the burial a pit, and the extension of the burial a length. 2. Codex folio 229a. Ezekiel 32:6. And this especially shows the allegory of the Scripture; for Pharaoh would not physically water the earth from his excrements, but the vile excretion of the adversary waters the earthly things. 3. Codex folio 222b. Ezekiel 32:23. The Hebrew has “in the length of a pit”; for the word yarekh, when pronounced with a rough breathing in the Hebrew language, signifies both “thigh” and “length”; and its application to the synagogue has the extension; therefore he calls the depth of the burial a pit, and the extension of the burial a length. 4. Codex folio 232b. Ezekiel 44:1. The son of man, Ezekiel, describes many gates, and concerning each he related something; but now he relates to those who have ears concerning the gate of the saints which faces east; concerning which it is written that this gate will be closed, and so forth. —Not only because the Lord God of Israel passes through the gate is it closed, but also because the ruler sits at that gate to eat before the Lord along the way of Ailam, which is interpreted as the porch of the gate. —A closed gate is the mysteries of God which are not closed. —Knowledge has a key, as the Lord says to the lawyers; therefore a gate is closed to men; for the things within the gate are what the eye has not seen and the ear has not heard, and so forth.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ezekiel 32:23","severity":"info","text":"Origen cites Ezekiel 32:23, interpreting the Hebrew word yarekh as both 'thigh' and 'length' in the context of a burial pit.","cites":[{"key":"ed:tlg2042.tlg061","label":"source edition: Fragmenta ex commentariis in Ezechielem","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg061.1st1K-grc1:30.25"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ezekiel 32:6","severity":"info","text":"Origen references Ezekiel 32:6, allegorizing Pharaoh's excrement as the vile excretion of the adversary watering earthly things.","cites":[{"key":"ed:tlg2042.tlg061","label":"source edition: Fragmenta ex commentariis in Ezechielem","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg061.1st1K-grc1:30.25"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ezekiel 44:1","severity":"info","text":"Origen discusses Ezekiel 44:1, describing the closed gate of the saints facing east, with allegorical interpretation of mysteries and knowledge.","cites":[{"key":"ed:tlg2042.tlg061","label":"source edition: Fragmenta ex commentariis in Ezechielem","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg061.1st1K-grc1:30.25"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἰαρὴχ","severity":"info","text":"The Greek transliteration of Hebrew yarekh; Origen notes it means both 'thigh' and 'length' when pronounced with a rough breathing.","cites":[{"key":"ed:tlg2042.tlg061","label":"source edition: Fragmenta ex commentariis in Ezechielem","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg061.1st1K-grc1:30.25"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Αἰλάμ","severity":"info","text":"Origen interprets Ailam as 'porch of the gate,' reflecting Hebrew 'ulam (porch), a term for the temple gate structure.","cites":[{"key":"ed:tlg2042.tlg061","label":"source edition: Fragmenta ex commentariis in Ezechielem","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg061.1st1K-grc1:30.25"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"πύλη κεκλεισμένη","severity":"info","text":"Origen allegorizes the closed gate as the mysteries of God, inaccessible to human senses, echoing esoteric traditions in early Christian exegesis.","cites":[{"key":"ed:tlg2042.tlg061","label":"source edition: Fragmenta ex commentariis in Ezechielem","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg061.1st1K-grc1:30.25"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text repeats unit 3 (Cod. f. 222 b) verbatim; the English draft duplicates it, possibly indicating a scribal or editorial error.","The phrase 'τὸ δὲ αὐτῆς πρὸς τὴν συναγωγὴν ἔχει τὴν ἐπίδοσιν' is ambiguous: 'αὐτῆς' may refer to the word yarekh or to the pit, and 'συναγωγήν' could mean 'synagogue' or 'assembly'."],"confidence":"high","notes":[]},{"i":8,"ref":"p8","source":"— Ὅμοιον δὲ τῆς πύλης\nταύτης ἔχει νοῦν καὶ τὸ γεγραμμένον ἐν τῷ Ἡσαΐᾳ\nβιβλίον ἐσφραγισμένον· τὸ αὐτὸ τοῦτο βιβλίον λευκοτέρως\nεὑρήσεις καὶ ἐν τῇ Ἀποκαλύψει Ἰωάννου,\nκαὶ τὰ περὶ αὐτοῦ γεγραμμένα· καὶ πῶς ἤνοιξεν ὁ\nἐκ φυλῆς Ἰούδα ταῦτα καὶ μόνος μέχρι γὰρ οὗ ἦλθεν\nὁ Κύριος ἡμῶν Ἰησοῦς ὁ Χριστὸς, ἐκέκλειστο ὁ\nνόμος, ὁ λόγος ὁ προφητικός· καὶ κάλυμμα ἦν ἐπὶ\nτούτων ὁ λίθος τῆς πωρώσεως, ὂν ἀφεῖλεν ὁ Ἰακὼβ\nἐκ τοῦ φρέατος· ἐν πολλοῖς γὰρ τόποις τὸν νοῦν τὸν\nπερὶ τῆς πύλης ταύτης ἡ Γραφὴ ἤνοιξεν. 4. Cod. f. 232 b. XLIV. 1. Πολλὰς πύλας διαγράφει\nὁ υἱὸς τοῦ ἀνθρώπου Ἰεζεκιὴλ, καὶ περὶ ἑκάστης\nδιηγήσατό τι· νῦν δὲ διηγεῖται τοῖς ἔχουσι ὦτα, περὶ\nτῆς πύλης τῶν ἁγίων τῆς βλεπούσης κατὰ ἀνατολάς· περὶ ἧς γέγραπται ὅτι ἡ πύλη αὕτη κεκλεισμένη\nἔσται, καὶ τὰ ἑξῆς. —Οὐ μόνον ὅτι Κύριος ὁ θεὸς τοὺ\nἸσραὴλ διέρχεται διὰ τῆς πύλης, κέκλεισται, ἀλλʼ\nὅτι καὶ ὁ ἡγούμενος κάθηται ἐν ἐκείνῃ τῇ πύλῃ τοῦ\nφαγεῖν ἔναντι Κυρίου κατὰ τὴν ὀδὸν Αἱλὰμ, ὅπερ ἐρ\nμηνεύεται πρόθυρον πύλης. —Πύλη ἐστὶ κεκλεισμένι,\nτὰ μυστήρια τοῦ Θεοῦ τὰ ἀκατάκλειστα. — Ἡ γνῶσις\nκλεῖδα ἔχει, ὡς ὁ Κύριος λέγειτοῖς νομικοῖς· ἄρα πύλη\nἐστὶ τοῖς μέν ἀνθρώποις κεκλεισμένη· τὰ γὰρ\nἔνδον της πύλης ἐστὶν ὂ ὁ ὀφθαλμὸς οὐκ εἶδεν καὶ\nοὖς οὐκ ἤκουσε, καὶ τὰ ἑξῆς. — Ὅμοιον δὲ τῆς πύλης\nταύτης ἔχει νοῦν καὶ τὸ γεγραμμένον ἐν τῷ Ἡσαΐᾳ\nβιβλίον ἐσφραγισμένον· τὸ αὐτὸ τοῦτο βιβλίον λευκοτέρως\nεὑρήσεις καὶ ἐν τῇ Ἀποκαλύψει Ἰωάννου,\nκαὶ τὰ περὶ αὐτοῦ γεγραμμένα·","english":"Similar to this gate in meaning is also what is written in Isaiah about a sealed book; you will find this same book more clearly in the Apocalypse of John, and what is written about it, and how the one from the tribe of Judah opened these things, and alone; for until our Lord Jesus Christ came, the law, the prophetic word, was closed; and a covering was over these things, the stone of petrification, which Jacob removed from the well; for in many places Scripture has opened the meaning concerning this gate. 4. Codex folio 232b. XLIV. 1. The son of man Ezekiel describes many gates, and concerning each he related something; but now he relates to those who have ears, concerning the gate of the saints that faces east; concerning which it is written that this gate will be closed, and so forth. —Not only that the Lord God of Israel passes through the gate, is it closed, but also that the ruler sits at that gate to eat before the Lord along the way of Ailam, which is interpreted as the porch of the gate. —A closed gate is the mysteries of God that are not closed. —Knowledge has a key, as the Lord says to the legal experts; therefore a gate is closed to men; for the things within the gate are what the eye has not seen and the ear has not heard, and so forth. —Similar to this gate in meaning is also what is written in Isaiah about a sealed book; you will find this same book more clearly in the Apocalypse of John, and what is written about it.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἡσαΐᾳ βιβλίον ἐσφραγισμένον","severity":"info","text":"Origen refers to Isaiah 29:11 (LXX), where a sealed book is mentioned, interpreted as hidden prophecy.","cites":[{"key":"ed:tlg2042.tlg061","label":"source edition: Fragmenta ex commentariis in Ezechielem","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg061.1st1K-grc1:30.25"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἀποκαλύψει Ἰωάννου","severity":"info","text":"The sealed book is also found in Revelation 5:1–5, where a sealed scroll appears in the heavenly throne room.","cites":[{"key":"ed:tlg2042.tlg061","label":"source edition: Fragmenta ex commentariis in Ezechielem","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg061.1st1K-grc1:30.25"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"λίθος τῆς πωρώσεως","severity":"info","text":"The 'stone of petrification' alludes to the stone covering the well in Genesis 29:2–3 (Jacob), interpreted allegorically as the obstacle to understanding the law before Christ.","cites":[{"key":"ed:tlg2042.tlg061","label":"source edition: Fragmenta ex commentariis in Ezechielem","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg061.1st1K-grc1:30.25"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"πύλη τῶν ἁγίων","severity":"info","text":"The 'gate of the saints' facing east is a specific gate in Ezekiel’s temple vision (Ezekiel 40–48), interpreted by Origen as a symbol of divine mysteries.","cites":[{"key":"ed:tlg2042.tlg061","label":"source edition: Fragmenta ex commentariis in Ezechielem","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg061.1st1K-grc1:30.25"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ὁδὸν Αἰλὰμ","severity":"info","text":"Origen glosses 'Ailam' as 'porch of the gate,' reflecting a Hebrew term (אולם, 'ulam) for a portico, showing his engagement with Hebrew etymology.","cites":[{"key":"ed:tlg2042.tlg061","label":"source edition: Fragmenta ex commentariis in Ezechielem","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg061.1st1K-grc1:30.25"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"τὰ ἑξῆς","severity":"caution","text":"The phrase 'and so forth' indicates that the original text likely continued with further biblical citations or commentary now lost in the fragment.","cites":[{"key":"ed:tlg2042.tlg061","label":"source edition: Fragmenta ex commentariis in Ezechielem","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg061.1st1K-grc1:30.25"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The repeated passage at the end of the Greek may be a scribal duplication or a deliberate recapitulation; the English draft omits the second occurrence.","The identity of 'the one from the tribe of Judah' is ambiguous: it could refer to a messianic figure or a historical person (e.g., Judas Maccabeus) in Origen’s typology."],"confidence":"high","notes":[]},{"i":9,"ref":"p9","source":"καὶ πῶς ἤνοιξεν ὁ\nἐκ φυλῆς Ἰούδα ταῦτα καὶ μόνος μέχρι γὰρ οὗ ἦλθεν\nὁ Κύριος ἡμῶν Ἰησοῦς ὁ Χριστὸς, ἐκέκλειστο ὁ\nνόμος, ὁ λόγος ὁ προφητικός· καὶ κάλυμμα ἦν ἐπὶ\nτούτων ὁ λίθος τῆς πωρώσεως, ὂν ἀφεῖλεν ὁ Ἰακὼβ\nἐκ τοῦ φρέατος· ἐν πολλοῖς γὰρ τόποις τὸν νοῦν τὸν\nπερὶ τῆς πύλης ταύτης ἡ Γραφὴ ἤνοιξεν.","english":"and how the one from the tribe of Judah opened these things, and alone until the coming of our Lord Jesus Christ the law was sealed, the prophetic word; and a covering was upon these things, the stone of hardness, which Jacob removed from the well; for in many places Scripture opened the meaning concerning this gate.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"λίθος τῆς πωρώσεως","severity":"info","text":"The phrase 'stone of hardness' (λίθος τῆς πωρώσεως) is a rare term, possibly Origen's coinage, denoting a petrifying covering that obstructs understanding. It may allude to the stone covering Jacob's well in Genesis 29, interpreted allegorically.","cites":[{"key":"ed:tlg2042.tlg061","label":"source edition: Fragmenta ex commentariis in Ezechielem","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg061.1st1K-grc1:30.25"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἰακὼβ ἐκ τοῦ φρέατος","severity":"info","text":"The reference to Jacob removing a stone from a well is not a direct biblical quotation but likely alludes to Genesis 29:2-3, where Jacob rolls a stone from a well. Origen uses this as an allegory for uncovering hidden meaning.","cites":[{"key":"ed:tlg2042.tlg061","label":"source edition: Fragmenta ex commentariis in Ezechielem","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg061.1st1K-grc1:30.25"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"","severity":"info","text":"Origen's exegesis here reflects his method of interpreting Old Testament narratives as types of Christ. The 'one from the tribe of Judah' is understood as Christ, who alone opens the sealed law, a common patristic typology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"πύλης","severity":"info","text":"The 'gate' (πύλης) mentioned at the end connects this passage to the previous discussion of a gate in Ezekiel, likely the east gate of the temple. Origen sees multiple scriptural passages as opening the same meaning.","cites":[{"key":"ed:tlg2042.tlg061","label":"source edition: Fragmenta ex commentariis in Ezechielem","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg061.1st1K-grc1:30.25"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage concludes a narrative sequence, summarizing the allegorical interpretation of the sealed book and the gate. The phrase 'for in many places Scripture opened the meaning' signals a recapitulation of Origen's exegetical principle.","cites":[{"key":"ed:tlg2042.tlg061","label":"source edition: Fragmenta ex commentariis in Ezechielem","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg061.1st1K-grc1:30.25"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"πωρώσεως","severity":"caution","text":"The term πωρώσεως ('hardness') is ambiguous: it could mean petrification or moral obduracy. The translation 'stone of hardness' follows the Coptic context, but the Greek may imply a 'stone of petrification' as in the previous passage.","cites":[{"key":"ed:tlg2042.tlg061","label":"source edition: Fragmenta ex commentariis in Ezechielem","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg061.1st1K-grc1:30.25"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'μέχρι γὰρ οὗ ἦλθεν' could be read as 'until the coming' or 'because until he came'; the translation takes it temporally. The identity of 'the one from the tribe of Judah' is not explicitly named as Christ in the Greek, but the context strongly implies it."],"confidence":"high","notes":[]}]}