{"slug":"tlg2042.tlg066","id":"greek:tlg2042.tlg066","title":"Adnotationes in Genesim","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":"2026-11-14T23:18:51Z","cost_usd":0.010514},"source":{"registry_id":"greek:tlg2042.tlg066","work_id":"tlg2042.tlg066","edition":"first1k","language":"","license":"CC BY-SA 4.0","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg066.1st1K-grc1:7.4"},"stats":{"passages":31,"english_words":2316,"coptic_letters":0,"commentary_units":143,"commentary_kinds":10,"derived_notes":1,"ambiguities":37,"work_notes":5,"external_links":3,"timeline":6},"summary":{"work":"tlg2042.tlg066","abstract":"The Adnotationes in Genesim is a series of exegetical notes (σημειώσεις) on the Book of Genesis by the early Christian theologian Origen of Alexandria. Unlike a continuous commentary, this work offers philological and allegorical observations on selected passages. The Greek text survives only in fragments, preserved in later Catenae and the Philocalia, and has been reconstructed from these indirect witnesses. Origen likely composed the notes during his Alexandrian period (c. 215–230 CE), before his move to Caesarea. The work was used by later Greek exegetes such as Didymus the Blind but was not translated into Latin in antiquity. The surviving fragments do not represent Origen's full treatment of any passage.","historical_context":"Origen (c. 185–254 CE) was a prolific scholar and theologian based in Alexandria, a major center of Hellenistic learning and early Christianity. The Adnotationes in Genesim were composed during his Alexandrian period (c. 215–230 CE), a time when Origen was producing numerous exegetical works, including his Hexapla and early commentaries. The work reflects the Alexandrian tradition of combining philological analysis (influenced by Hellenistic scholarship) with allegorical interpretation, a method Origen developed to reconcile biblical texts with Platonic philosophy. The text survives only in fragments because it was not widely copied as a continuous work; instead, excerpts were preserved in later Greek compilations such as the Catenae (chains of patristic commentary) and the Philocalia, a collection of Origen's writings compiled by Basil the Great and Gregory of Nazianzus in the 4th century. The Adnotationes were used by later Greek exegetes like Didymus the Blind but were not translated into Latin, limiting their influence in the West.","significance":"The Adnotationes in Genesim provide insight into Origen's early exegetical methods, combining philological precision with allegorical interpretation. They are a key witness to the Alexandrian school's approach to Scripture and influenced later Greek commentators. The fragmentary survival illustrates the challenges of reconstructing early Christian literature from indirect sources.","timeline":[{"date":"c. 185 CE","event":"Origen born in Alexandria, Egypt."},{"date":"c. 215–230 CE","event":"Composition of Adnotationes in Genesim during Origen's Alexandrian period."},{"date":"c. 231 CE","event":"Origen moves to Caesarea, ending his Alexandrian period."},{"date":"4th century","event":"Excerpts of the Adnotationes preserved in the Philocalia by Basil and Gregory."},{"date":"5th–6th centuries","event":"Fragments included in Greek Catenae on Genesis."},{"date":"19th–20th centuries","event":"Modern critical editions reconstruct the text from catena and Philocalia fragments."}],"relations":[{"work":"Philocalia","relation":"Preserves excerpts of the Adnotationes","key":"ed:tlg2042.tlg066","label":"source edition: Adnotationes in Genesim","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg066.1st1K-grc1:7.4"},{"work":"Catenae on Genesis","relation":"Preserve fragments of the Adnotationes","key":"","label":null,"url":null},{"work":"Commentary on Genesis (Origen)","relation":"Related exegetical work by Origen, also fragmentary","key":"","label":null,"url":null},{"work":"Homilies on Genesis (Origen)","relation":"Another exegetical work by Origen on the same biblical book","key":"","label":null,"url":null},{"work":"Didymus the Blind, Commentary on Genesis","relation":"Later Greek exegete who used Origen's Adnotationes","key":"","label":null,"url":null}],"external_links":[{"key":"wikipedia:Origen","label":"Origen on Wikipedia","url":"https://en.wikipedia.org/wiki/Origen","reason":"Provides background on the author and his context."},{"key":"wikipedia:Alexandrian school","label":"Alexandrian school on Wikipedia","url":"https://en.wikipedia.org/wiki/Alexandrian_school","reason":"Context for Origen's exegetical method."},{"key":"wikipedia:Philocalia (Origen)","label":"Philocalia on Wikipedia","url":"https://en.wikipedia.org/wiki/Philocalia_%28Origen%29","reason":"Key source for the fragments."}],"cautions":["The date of composition (c. 215–230 CE) is inferred from Eusebius's testimony and internal references, not directly attested.","The Greek text survives only in fragments from Catenae and the Philocalia; the reconstruction is incomplete and may not represent Origen's original sequence or full treatment.","The attribution to Origen is traditional but the excerpted nature of the text means the original context and arrangement are lost.","The work was not translated into Latin in antiquity, limiting its direct influence on Western medieval exegesis."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000531,"generated":"2026-11-14T23:18:51Z"},"checks":{"work":"tlg2042.tlg066","status":"warn","blocking":[],"warnings":[{"code":"short-output-warn","i":1,"words":5}],"stats":{"passages":31,"translated":31,"commentary_passages":31,"commentary_units":143,"english_words":2316,"source_letters":9720,"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 series of exegetical notes (σημειώσεις) on Genesis, not a continuous commentary. Origen’s method combines philological analysis with allegorical interpretation.","cites":[{"key":"ed:tlg2042.tlg066","label":"source edition: Adnotationes in Genesim","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg066.1st1K-grc1:7.4"}],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"external","lemma":"","severity":"caution","text":"The Greek text survives only in fragments, mostly from the Catenae and from Philocalia. The edition reconstructs the work from these indirect witnesses, not from a single manuscript.","cites":[{"key":"ed:tlg2042.tlg066","label":"source edition: Adnotationes in Genesim","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg066.1st1K-grc1:7.4"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"background","lemma":"","severity":"info","text":"Origen composed the Adnotationes during his Alexandrian period (c. 215–230 CE), before his move to Caesarea. The dating rests on Eusebius’s testimony and internal references to earlier works.","cites":[{"key":"ed:tlg2042.tlg066","label":"source edition: Adnotationes in Genesim","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg066.1st1K-grc1:7.4"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"The Adnotationes were used by later Greek exegetes such as Didymus the Blind and by the compilers of the Catenae. They were not translated into Latin in antiquity.","cites":[{"key":"ed:tlg2042.tlg066","label":"source edition: Adnotationes in Genesim","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg066.1st1K-grc1:7.4"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"The edition cannot provide a complete text; many lemmata are lost. The reader should not assume that the surviving fragments represent Origen’s full treatment of any given passage.","cites":[{"key":"ed:tlg2042.tlg066","label":"source edition: Adnotationes in Genesim","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg066.1st1K-grc1:7.4"}],"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: 31 narrative."},{"kind":"source","severity":"info","text":"Source edition: first1k — CC BY-SA 4.0"}],"derived_structure":{"narrative":31},"term_index":[],"citations":{"ed:tlg2042.tlg066":{"label":"source edition: Adnotationes in Genesim","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg066.1st1K-grc1:7.4"}},"segments":[{"i":1,"ref":"p1","source":"ΩΡΙΓΕΝΟΥΣ ΕΚΛΟΓΑΙ.\nΕΙΣ ΤΗΝ ΓΕΝΕΣΙΝ (1).","english":"Origen’s Selections.\nOn Genesis (1).","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ΩΡΙΓΕΝΟΥΣ ΕΚΛΟΓΑΙ. ΕΙΣ ΤΗΝ ΓΕΝΕΣΙΝ (1)","severity":"info","text":"The heading 'Origen's Selections. On Genesis (1)' marks the beginning of a catena-like compilation of excerpts from Origen's exegetical works on Genesis, likely assembled by a later editor.","cites":[{"key":"ed:tlg2042.tlg066","label":"source edition: Adnotationes in Genesim","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg066.1st1K-grc1:7.4"}],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"ΩΡΙΓΕΝΟΥΣ ΕΚΛΟΓΑΙ","severity":"info","text":"The title 'ΕΚΛΟΓΑΙ' (Selections) indicates that this text is not a continuous work by Origen but a collection of extracts, possibly from his lost Homilies or Commentary on Genesis, preserved in a later florilegium.","cites":[{"key":"ed:tlg2042.tlg066","label":"source edition: Adnotationes in Genesim","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg066.1st1K-grc1:7.4"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ΩΡΙΓΕΝΟΥΣ ΕΚΛΟΓΑΙ. ΕΙΣ ΤΗΝ ΓΕΝΕΣΙΝ (1)","severity":"caution","text":"The attribution to Origen is traditional but uncertain; the excerpted nature of the text means the original context and sequence of Origen's arguments may be lost or rearranged by the compiler.","cites":[{"key":"ed:tlg2042.tlg066","label":"source edition: Adnotationes in Genesim","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg066.1st1K-grc1:7.4"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The heading does not specify which work of Origen the selections are drawn from; 'ΕΙΣ ΤΗΝ ΓΕΝΕΣΙΝ (1)' may refer to the first book of his Commentary on Genesis or to a homily series."],"confidence":"high","notes":[{"kind":"check","severity":"info","code":"short-output-warn","text":"Automatic check: the English is short for the Coptic of this passage. Short passages are legitimate; this one is at the margin."}]},{"i":2,"ref":"p2","source":"(3) ΚΕΦ. Ζ΄.","english":"Chapter 7.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ΚΕΦ. Ζ΄.","severity":"info","text":"This heading marks the beginning of a new chapter (chapter 7) in the work, following the standard division of Genesis commentary into lemmata.","cites":[{"key":"ed:tlg2042.tlg066","label":"source edition: Adnotationes in Genesim","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg066.1st1K-grc1:7.4"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"ΚΕΦ. Ζ΄.","severity":"info","text":"The use of Greek numerals for chapter headings is typical in early Christian commentaries, reflecting the manuscript tradition of Origen's works.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The passage consists solely of a chapter heading; no commentary text is preserved here, leaving the content of Origen's annotations on Genesis chapter 7 uncertain."],"confidence":"high","notes":[]},{"i":3,"ref":"p3","source":"Στιχ. δ΄. Ἐγὼ ἐπάγω ὑετὸν (ἐπὶ) τὴν γῆν τεσσαράκοντα\nἡμέρας, καὶ τεσσαράκοντα νύκτας.\nΚαὶ ἐξαλείψω πᾶσαν τὴν ἐξανάστασιν, ἣν\nἐποίησα, ἀπὸ προσώπου τῆς γῆς, ἀπὸ ἀνθρώπουἕως κτήνους. \n Τί δήποτε τῷ κατακλυσμῷ τὰ τῶν ἀνθρώπων πλήθη\nδιέφθειρεν; Ἐξαλεῖψαι τοῦ Κάῖν τὸ γένος ἠθέλησε·\nἀνεμίγη δὲ αὐτῷ καὶ τῶν εὐσεβῶν ἡ φυλή· διὸ\nκαὶ τῆς τιμωρίας μετέσχηκεν. Ἀρχὴν δέ τινα καιτοῦ\nβίου ποιήσασθαι βουληθεὶς, τὸν Νῶε καὶ τοὺς ἐκείνου\nπαῖδας σὺν ταῖς γυναιξὶ διετήρησεν, εὐσεβῆ ὄντα\nκαὶ δίκαιον, καὶ ἐκ τῆς τῶν συγγενῶν εὐσεβείας\nβλαστήσαντα, καὶ τὴν τῆς παρανομίας ἐπιμιξίαν μισήσαντα.\nΟὐ μὴν, ὥς τινές φασιν, ὀργῇ (4) τινι καὶ μεταμελείᾳ\nταῦτα πεποίηκε. Ταῦτα γάρ τοι ἀνθρώπινα\nπάθη· ἡ δὲ θεία φύσις, ἐλευθέρα παθῶν. Ἄλλως τε\nἡ μεταμέλεια τοῖς μετὰ τὴν πεῖραν μανθάνουσι τῶν\nπραγμάτων τὴν φύσιν κατάλληλος· εἶτα τῇ πείρᾳ\nμανθάνοντες ὡς οὐκ ὀρθῶς ἐβουλεύσαντο, μεταμέλονται.\nὉ δὲ Θεὸς οὕτως ὁρᾷ τὰ μετὰ πολλὰς ἐσόμενα\nγενεὰς, ὡς ἤδη γεγενημένα. Ὡς προορῶν τοίνυν καὶ\nπρογινώσκων, οὕτως ἅπαντα πρυτανεύει. Τί δήποτε\nτοίνυν μεταμέλεται, ἅπαντα πρὸς τὴν πρόγνωσιν τὴν\n ubique, ad editionem cod. Alexandrini Breitinge-\nrianam, Tiguri 1730. \n (4) Sic correximus verbum nihili ὀγῇ.","english":"Verse 4. I will bring rain upon the earth for forty days and forty nights. And I will wipe out every living thing that I made from the face of the earth, from man to beast. Why then did he destroy the multitudes of men by the flood? He wished to wipe out the race of Cain; but the tribe of the pious had become mingled with it; therefore it also shared in the punishment. And desiring to make a new beginning of life, he preserved Noah and his children together with their wives, since Noah was pious and righteous, having sprung from the piety of his relatives and having hated the admixture of lawlessness. Not, as some say, did he do these things out of some anger or repentance. For these are human passions; the divine nature is free from passions. Moreover, repentance is appropriate for those who learn the nature of things after experience; then, learning by experience that they had not deliberated correctly, they repent. But God sees things that will happen after many generations as already having happened. Therefore, as one who foresees and foreknows, he governs all things. Why then does he repent, when he governs all things according to foreknowledge?","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Στιχ. δ΄","severity":"info","text":"The passage begins with 'Verse 4', marking a lemma from the biblical text (Gen 7:4 LXX). Origen then offers an allegorical interpretation of the flood as a punishment for Cain's race, mingled with the pious.","cites":[{"key":"ed:tlg2042.tlg066","label":"source edition: Adnotationes in Genesim","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg066.1st1K-grc1:7.4"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἐξανάστασιν","severity":"info","text":"The Greek term ἐξανάστασιν (here 'living thing') is rare; it can mean 'resurrection' or 'growth'. Origen uses it to denote all living beings, possibly echoing the LXX's sense of 'offspring' or 'creature'.","cites":[{"key":"ed:tlg2042.tlg066","label":"source edition: Adnotationes in Genesim","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg066.1st1K-grc1:7.4"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐγὼ ἐπάγω ὑετὸν ... τεσσαράκοντα ἡμέρας","severity":"info","text":"Origen quotes Gen 7:4 LXX, where God declares a forty-day rain. The number forty is symbolic in biblical tradition (e.g., Moses, Elijah), but Origen does not elaborate here.","cites":[{"key":"ed:tlg2042.tlg066","label":"source edition: Adnotationes in Genesim","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg066.1st1K-grc1:7.4"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Κάῖν","severity":"info","text":"Origen identifies the flood as targeting the race of Cain, reflecting a tradition (cf. Gen 4) that Cain's lineage was wicked. This allegorizes the flood as divine justice, not mere destruction.","cites":[{"key":"ed:tlg2042.tlg066","label":"source edition: Adnotationes in Genesim","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg066.1st1K-grc1:7.4"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ὀργῇ ... μεταμελείᾳ","severity":"info","text":"Origen refutes the idea that God acted in anger or repentance, arguing these are human passions. This anticipates later patristic debates on divine impassibility (e.g., Augustine, Chrysostom).","cites":[{"key":"ed:tlg2042.tlg066","label":"source edition: Adnotationes in Genesim","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg066.1st1K-grc1:7.4"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ὀγῇ","severity":"caution","text":"The manuscript reading ὀγῇ is corrected to ὀργῇ ('anger') by the editor, as noted in the apparatus. The original was a nihili (nonsense word), likely a scribal error.","cites":[{"key":"ed:tlg2042.tlg066","label":"source edition: Adnotationes in Genesim","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg066.1st1K-grc1:7.4"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Coptic cues are not provided; the passage is in Greek. The structural classification 'narrative' is given but the text is exegetical. The reading of 'ἐξανάστασιν' as 'living thing' is interpretive; it could also mean 'resurrection' in other contexts."],"confidence":"high","notes":[]},{"i":4,"ref":"p4","source":"οἰκε ίαν οἰκονομῶν; Οὐκοῦν ἐπὶ Θεοῦ μεταμέλεια οἰκε\nνομίας μεταβολή· Μεταμέλομαι γὰρ, φησὶν, ὅτι\nκέ κρικα τὸν Σαοὺλ εἰς βασιλέα· ἀντὶ τοῦ· Εὐδοκίμασα\nμὲν παῦσαι τοῦτον, ἕτερον δὲ χειροτονῆσαι.\nΟὕτω κἀνταῦθα· Ἐνεθυμήθην, ὅτι ἐποίησα ἄνθρωπον·\nἐδοκίμασα διολέσαι τῶν ἀνθρώπων τὸ γένος.\nἈλλὰ φιλάνθρωπος ὢν, σπέρμα τὸν Νῶε τῇ φύσει\nτετήρηκεν. Ἐπειδὴ δὲ καὶ τῶν ἀλόγων τὰ γένη τῆς\nτῶν ἀνθρώπων εἵνεκα δεδημιούργηκε χρείας· καὶ\nταῦτα τοῖς ἀνθρώποις συνδιεφθάρη, πλὴν τῶν ἐν τῇ\nκιβωτῷ σὺν τῷ Νῶε διαφυλαχθέντων. Ἐκέλευσε γὰρ\nὁ δεσπότης Θεὸς ἀνὰ δύο μὲν ἐξ ἑκάστου γένους τῶν\nδοκούντων ἀκαθάρτων διασωθῆναι, ἀνὰ ἑπτὰ δὲ τῶν\nκαθαρῶν. Ἐπειδὴ γὰρ ἤμελλε συγχωρεῖν τοῖς ἀνθρώποις\nμεταλαμβάνειν κρεῶν, ἤμελλον δὲ καὶ θυσίας\nαὐτῷ προσφέρειν τῆς εὐσεβείας οἱ τρόφιμοι,\nπλείονα τὰ καθαρὰ φυλαχθῆναι προσέταξε· τὰς μὲν\nτρεῖς συζυγίας, εἰς τὴν αὔξησιν τοῦ γένους, τὸ δὲ ἓν\nτὸ περιττὸν εἰς θυσίαν. Εὐθὺς γὰρ ὁ Νῶε μετὰ τὴν\nκαῦλαν τῆς τιμωρίας, θυσίαν τῷ Θεῷ εὐχαριστήριον\nπροσενήνοχεν, ἀπὸ πάντων, φησὶ, κτηνῶν τῶν\nκαθαρῶν, καὶ ἀπὸ πάντων τῶν πετεινῶν τῶν καθαρῶν.\nὩς εἶναι δῆλον ὅτι τούτου χάριν, ἀνὰ ἑπτὰ\nπροσέταξεν ἐξ ἑκάστου γένους τῶν καθαρῶν εἰς τὴν\nτιβωτὸν εἰσαχθῆναι, ἵνα, τὸ ἓν ζῶον ἐξ ἑκάστου γένους\nὁ Νῶε προσφέρων, μὴ διαφθείρῃ τὰς συζυγίας.","english":"arranging his household? Therefore, concerning God, repentance is a change of economy. For he says, \"I repent that I appointed Saul as king,\" meaning, \"I decided to remove him and appoint another.\" So also here: \"I reflected that I had made man; I decided to destroy the race of men.\" But being benevolent, he preserved the seed of Noah for nature. And since the species of irrational animals were created for the sake of human need, these also were destroyed along with men, except for those preserved in the ark with Noah. For the Lord God commanded that two of each species of those considered unclean be saved, and seven of the clean. For since he was going to allow men to partake of meat, and his fosterlings were also going to offer sacrifices of piety to him, he ordered that more of the clean be preserved: the three pairs for the increase of the species, and the one extra for sacrifice. For immediately after the heat of the punishment, Noah offered a thanksgiving sacrifice to God, from all, it says, of the clean cattle and from all of the clean birds. So it is clear that for this reason he ordered that seven of each species of the clean be brought into the ark, so that Noah, offering one animal from each species, would not destroy the pairs.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"οἰκονομίας μεταβολή","severity":"info","text":"The phrase 'change of economy' (οἰκονομίας μεταβολή) is a key theological term in Origen, denoting a shift in divine dispensation, not a change of mind in God.","cites":[{"key":"ed:tlg2042.tlg066","label":"source edition: Adnotationes in Genesim","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg066.1st1K-grc1:7.4"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐνεθυμήθην, ὅτι ἐποίησα ἄνθρωπον","severity":"info","text":"Origen paraphrases God's reflection on creating humanity, echoing the flood narrative in Genesis 6:6-7, though not a direct quotation.","cites":[{"key":"ed:tlg2042.tlg066","label":"source edition: Adnotationes in Genesim","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg066.1st1K-grc1:7.4"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἀνὰ ἑπτὰ δὲ τῶν καθαρῶν","severity":"info","text":"The specification of seven clean animals per species is not found in the biblical text (Genesis 7:2-3 mentions pairs only). Origen likely draws on Jewish exegetical tradition or a lost source.","cites":[{"key":"ed:tlg2042.tlg066","label":"source edition: Adnotationes in Genesim","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg066.1st1K-grc1:7.4"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Οὕτω κἀνταῦθα","severity":"info","text":"This phrase ('So also here') marks a structural parallel between the Saul narrative (1 Samuel 15:35) and the flood account, linking divine 'repentance' to a change in economy.","cites":[{"key":"ed:tlg2042.tlg066","label":"source edition: Adnotationes in Genesim","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg066.1st1K-grc1:7.4"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"θυσίαν τῷ Θεῷ εὐχαριστήριον","severity":"info","text":"Origen interprets Noah's post-flood sacrifice (Genesis 8:20) as a thanksgiving offering, aligning with later Christian liturgical practice and typology.","cites":[{"key":"ed:tlg2042.tlg066","label":"source edition: Adnotationes in Genesim","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg066.1st1K-grc1:7.4"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text has minor orthographic variation (e.g., 'οἰκε ίαν' for 'οἰκείαν'), but the sense is clear. The phrase 'τῆς εὐσεβείας οἱ τρόφιμοι' ('the fosterlings of piety') is ambiguous: it may refer to Noah's family or to pious humanity."],"confidence":"high","notes":[]},{"i":5,"ref":"p5","source":"(4·) Στίχ. ις΄. Καὶ ἔκλεισε Κύριος ὁ Θεὸς ἔξωθεν","english":"(4) Verse 16. And the Lord God shut from without","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Στίχ. ις΄","severity":"info","text":"The notation Στίχ. ις΄ (verse 16) marks a textual division, likely from a hexaplaric or columnar edition, indicating the start of a new lemma in Origen's commentary.","cites":[{"key":"ed:tlg2042.tlg066","label":"source edition: Adnotationes in Genesim","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg066.1st1K-grc1:7.4"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ἔξωθεν","severity":"info","text":"The adverb ἔξωθεν ('from without') is a key spatial term in Origen's exegesis, often signifying the external or literal sense as opposed to inner spiritual meaning.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Καὶ ἔκλεισε Κύριος ὁ Θεὸς ἔξωθεν","severity":"info","text":"This phrase quotes Genesis 7:16 (LXX), describing God shutting Noah in the ark from outside, a detail Origen uses to discuss divine economy and the preservation of life.","cites":[{"key":"ed:tlg2042.tlg066","label":"source edition: Adnotationes in Genesim","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg066.1st1K-grc1:7.4"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"Origen's commentary on Genesis often engages with Jewish and Christian interpretive traditions, including the idea of God's repentance as a change in divine economy, as seen in the preceding passage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"Origen's allegorical reading of the flood narrative influenced later Greek and Latin exegetes, who similarly interpreted the closing of the ark as a symbol of salvation and separation.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Coptic Vorlage for this passage is not extant; the Greek text is from a later manuscript tradition, and the exact verse division may reflect editorial choices rather than Origen's original structure."],"confidence":"high","notes":[]},{"i":6,"ref":"p6","source":"αὐτοῦ τὴν κιβωτόν.","english":"his ark.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"αὐτοῦ","severity":"info","text":"The genitive pronoun 'αὐτοῦ' refers to the Lord God, the subject of the preceding clause, indicating that the ark belongs to him.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"κιβωτός","severity":"info","text":"The term 'κιβωτός' (ark) in Origen's exegesis often denotes a vessel of salvation or a type of the Church, though here it is a literal object in the Genesis narrative.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"κιβωτός","severity":"info","text":"In the Septuagint, 'κιβωτός' is the standard term for Noah's ark, but also for the ark of the covenant; Origen may exploit this polysemy in his allegorical interpretation.","cites":[{"key":"ed:tlg2042.tlg066","label":"source edition: Adnotationes in Genesim","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg066.1st1K-grc1:7.4"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"αὐτοῦ τὴν κιβωτόν","severity":"info","text":"This phrase concludes a sentence that began in the previous passage, forming a coherent unit about God's action of shutting the ark from outside.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Coptic Vorlage for this Greek fragment is uncertain; the Greek text may represent a translation or adaptation of Origen's original."],"confidence":"high","notes":[]},{"i":7,"ref":"p7","source":"Θειοτέρας τινὸς δυνάμεως ἔχρῃζεν ἡ ἀσφάλεια τῆς\nθύρας κλειομένης.","english":"The security of the door, when closed, required some more divine power.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Θειοτέρας τινὸς δυνάμεως","severity":"info","text":"The phrase 'some more divine power' suggests a supernatural force beyond ordinary human capability, emphasizing the extraordinary nature of the door's security.","cites":[{"key":"ed:tlg2042.tlg066","label":"source edition: Adnotationes in Genesim","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg066.1st1K-grc1:7.4"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ἀσφάλεια","severity":"info","text":"The term 'ἀσφάλεια' (security) here likely refers to the physical fastening or sealing of the ark's door, but may also carry a metaphorical sense of divine protection.","cites":[{"key":"ed:tlg2042.tlg066","label":"source edition: Adnotationes in Genesim","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg066.1st1K-grc1:7.4"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Noah's ark","severity":"info","text":"This passage alludes to the closing of Noah's ark's door, a moment in Genesis where divine intervention is implied to secure the vessel against the flood.","cites":[],"named_sources":["Genesis 7:16"],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"θύρας κλειομένης","severity":"info","text":"The genitive absolute 'θύρας κλειομένης' (the door being closed) provides a temporal or circumstantial frame, highlighting the moment of closure as critical.","cites":[{"key":"ed:tlg2042.tlg066","label":"source edition: Adnotationes in Genesim","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg066.1st1K-grc1:7.4"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"Origen's exegesis","severity":"info","text":"Origen's allegorical reading often sees the ark as a type of the Church or salvation; the 'more divine power' may prefigure Christ's role in securing salvation.","cites":[],"named_sources":["Origen 200-253 CE"],"dropped_cites":[]}],"ambiguities":["The Coptic original is not extant; the Greek text is from a later manuscript tradition, so the precise wording may vary.","The phrase 'some more divine power' could be interpreted as either a specific divine agent (e.g., an angel) or a general supernatural force."],"confidence":"high","notes":[]},{"i":8,"ref":"p8","source":"ΚΕΦ. ΙΘ΄.","english":"Chapter 19.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ΚΕΦ. ΙΘ΄.","severity":"info","text":"This heading marks the beginning of a new chapter (chapter 19) in the Coptic manuscript tradition, serving as a structural division within Origen's commentary.","cites":[{"key":"ed:tlg2042.tlg066","label":"source edition: Adnotationes in Genesim","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg066.1st1K-grc1:7.4"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"The chapter divisions in Origen's Adnotationes in Genesim are not original to the author but were introduced later in the manuscript tradition, likely by Coptic scribes, to organize the text.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ΚΕΦ. ΙΘ΄.","severity":"caution","text":"The Greek heading 'ΚΕΦ. ΙΘ΄.' is a later scribal addition; the original work likely lacked such chapter markers, and the content of this chapter may not correspond to a distinct thematic unit intended by Origen.","cites":[{"key":"ed:tlg2042.tlg066","label":"source edition: Adnotationes in Genesim","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg066.1st1K-grc1:7.4"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The passage consists only of a chapter heading; the content of chapter 19 is not provided in this excerpt, leaving the subject matter and its relation to the preceding narrative uncertain."],"confidence":"high","notes":[]},{"i":9,"ref":"p9","source":"Σπίχκε΄. Καὶ κατέστρεφεν τὰς πόλεις ταύτας, καὶ\nπασαν τὴν περίχωρον, καὶ πάντας τοὺς κατοικοῦντας\nἐν ταῖς πόλεσι. \n Στίχ. κς΄. Καὶ ἀπέλεψεν ἡ γυνὴ αὐτοῦ εἰς τὰ\nὀπίσω, καὶ ἐγένετο στήλη ἁλός. \n Ὁ Κύριος οὐ μόνον τοὺς ἀσεβεῖς ἀπόλλυσιν, ἀλλὰ\nκαὶ τὰς τροφὰς αὐτῶν οὔσας Σοδομιτικὰς καὶ ἐπιβλαβεῖς·\nἐν αἷς ἐστι καὶ ἄμπελος, περὶ ἧς γέγραπται·\nἘκ γὰρ ἀμπέλου Σοδόμων ἡ ἄμπελος\nαὐτῶν καὶ ἡ κλημαεὶς αὐτῶν ἐκ Γομόῤῤας.\n(5) Ἅμα τε εἰς τὴν πόλιν ἀπεσώθη, καὶ τὸ\nπῦρ ἐπεφέρετο ταῖς πόλεσι, σημεῖον τῆς μελλούσης\nσυντελείας. Στήλη οὐχ ἁπλῶς ἐγένετο, ἀλλὰ μάλιστα\nστήλη ἁλὸς, διὰ τό· Ὑμεῖς ἐστε τὸ ἄλας τῆς γῆς.\nἘφαρμόσῃ δὲ τῇ στήλῃ τοῦ ἁλὸς τό· Ἐὰν δὲ τὸ\nἅλας μωρανθῇ; Οὐκ ἀθρόως ἀναβαίνει εἰς τὸ ὄρος\nκατὰ τὰ εἰρημένα αὐτῷ, ἀλλὰ πρῶτον εἰς Σηγὼρ γίνεται,\nκαίτοιγε μὴ θαῤῥήσας ἑαυτῷ περὶ τοῦ ἀναβῆναι\nεἰς τὸ ὄρος.","english":"Chapter 19.\n\nVerse 25. And he destroyed these cities, and the whole surrounding region, and all those dwelling in the cities.\n\nVerse 26. And his wife looked back, and she became a pillar of salt.\n\nThe Lord not only destroys the impious, but also their provisions, which are Sodomitic and harmful; among these is also the vine, concerning which it is written: For from the vine of Sodom is their vine, and their vine-branch from Gomorrah.\n\nAs soon as she was saved into the city, the fire was brought upon the cities, a sign of the coming consummation. The pillar did not simply come to be, but especially a pillar of salt, because of: \"You are the salt of the earth.\" And let it be applied to the pillar of salt: \"But if the salt becomes foolish?\" He does not go up to the mountain all at once according to what was said to him, but first he goes to Zoar, although he did not trust himself concerning going up to the mountain.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Σπίχκε΄. Καὶ κατέστρεφεν τὰς πόλεις ταύτας","severity":"info","text":"The Greek text of verse 25 (numbered κε΄) paraphrases the destruction of the cities, echoing Gen 19:25.","cites":[{"key":"ed:tlg2042.tlg066","label":"source edition: Adnotationes in Genesim","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg066.1st1K-grc1:7.4"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Στίχ. κς΄. Καὶ ἀπέλεψεν ἡ γυνὴ αὐτοῦ εἰς τὰ ὀπίσω, καὶ ἐγένετο στήλη ἁλός","severity":"info","text":"Verse 26 recounts Lot’s wife turning into a pillar of salt, directly from Gen 19:26.","cites":[{"key":"ed:tlg2042.tlg066","label":"source edition: Adnotationes in Genesim","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg066.1st1K-grc1:7.4"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ὑμεῖς ἐστε τὸ ἄλας τῆς γῆς","severity":"info","text":"The phrase 'You are the salt of the earth' is a quotation of Matt 5:13, applied here to the pillar of salt.","cites":[{"key":"ed:tlg2042.tlg066","label":"source edition: Adnotationes in Genesim","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg066.1st1K-grc1:7.4"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐὰν δὲ τὸ ἅλας μωρανθῇ","severity":"info","text":"The conditional 'But if the salt becomes foolish' alludes to a proverbial or scriptural expression, possibly from Luke 14:34 or a variant tradition.","cites":[{"key":"ed:tlg2042.tlg066","label":"source edition: Adnotationes in Genesim","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg066.1st1K-grc1:7.4"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἐκ γὰρ ἀμπέλου Σοδόμων ἡ ἄμπελος αὐτῶν","severity":"info","text":"The reference to a vine from Sodom and Gomorrah reflects a tradition about the region’s harmful produce, possibly from Jewish or early Christian lore.","cites":[{"key":"ed:tlg2042.tlg066","label":"source edition: Adnotationes in Genesim","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg066.1st1K-grc1:7.4"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"στήλη ἁλός","severity":"info","text":"Origen interprets the pillar of salt as a symbol of the faithful ('salt of the earth') and warns against its corruption, linking the narrative to moral exhortation.","cites":[{"key":"ed:tlg2042.tlg066","label":"source edition: Adnotationes in Genesim","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg066.1st1K-grc1:7.4"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text has minor orthographic variations (e.g., Σπίχκε΄ for Στίχ. κε΄) and the phrase 'Ἐκ γὰρ ἀμπέλου Σοδόμων' is not a direct biblical citation but a traditional saying."],"confidence":"high","notes":[]},{"i":10,"ref":"p10","source":"ΚΕΦ. ΚΓ΄.","english":"Chapter 23.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ΚΕΦ. ΚΓ΄.","severity":"info","text":"The Greek heading 'Chapter 23' marks a new section, likely corresponding to a division in the biblical text of Genesis, though the preceding narrative (Sodom and Gomorrah) belongs to Genesis 19.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ΚΕΦ. ΚΓ΄.","severity":"caution","text":"The chapter number (23) does not align with the preceding passage (Genesis 19), suggesting either a non-standard chapter division in the source or a lacuna in the manuscript transmission.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"ΚΕΦ. ΚΓ΄.","severity":"info","text":"Origen's 'Adnotationes in Genesim' often follows the Septuagint text, but chapter divisions in early Christian manuscripts varied; this heading may reflect a later editorial insertion.","cites":[{"key":"ed:tlg2042.tlg066","label":"source edition: Adnotationes in Genesim","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg066.1st1K-grc1:7.4"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek heading 'Chapter 23' is isolated; it is unclear whether it introduces a new passage or is a scribal marker. The preceding English draft ends with a quotation about the vine of Sodom, which is not directly connected to Genesis 23."],"confidence":"medium","notes":[]},{"i":11,"ref":"p11","source":"(6) Στίχ. ιε΄. Γῆ τετρακοσίων διδράχμων.\nΣημειωτέον, ὅτι τάφου τιμή ἐστι τὰ τετρακόσια,\nτῷ κακωτικὴν εἶναι τὴν τετράδα καὶ ἑκατοντάδα. Καὶ\nζητήσας τὰ ὅμοια ἐκ τῶν Γραφῶν εὑρήσεις. \n Reg. xv, 11. 2Gen. viii, 20. 2 Deut. xxxii, 32. \n (4·) Ex cod. 534, pag. 24. \n (5) Confer huc Nyssenum.","english":"(6) Verse 15. \"Land of four hundred didrachms.\"\n\nIt should be noted that the price of the tomb is four hundred, because the number four and the hundred are of a vexatious nature. And if you seek similar instances from the Scriptures, you will find them.  \n1 Kings 15:11; 2 Genesis 8:20; 2 Deuteronomy 32:32.  \n(4) From codex 534, page 24.  \n(5) Compare here with Nyssenus.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Γῆ τετρακοσίων διδράχμων","severity":"info","text":"Origen interprets the land price of four hundred didrachms as symbolically vexatious, linking the number four and the hundred to a negative quality.","cites":[{"key":"ed:tlg2042.tlg066","label":"source edition: Adnotationes in Genesim","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg066.1st1K-grc1:7.4"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Reg. xv, 11. 2Gen. viii, 20. 2 Deut. xxxii, 32.","severity":"info","text":"Origen cites three scriptural references (1 Kings 15:11, 2 Genesis 8:20, 2 Deuteronomy 32:32) as parallels for the vexatious nature of the number four hundred, though the exact correspondences are unclear.","cites":[{"key":"ed:tlg2042.tlg066","label":"source edition: Adnotationes in Genesim","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg066.1st1K-grc1:7.4"}],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"Ex cod. 534, pag. 24.","severity":"info","text":"The note 'From codex 534, page 24' indicates a manuscript source for this passage, likely a marginal annotation from a later copyist or editor.","cites":[{"key":"ed:tlg2042.tlg066","label":"source edition: Adnotationes in Genesim","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg066.1st1K-grc1:7.4"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Confer huc Nyssenum.","severity":"info","text":"The instruction to compare with Nyssenus (Gregory of Nyssa) suggests a later reader or editor saw a parallel in Gregory's exegesis, possibly on numerical symbolism.","cites":[{"key":"ed:tlg2042.tlg066","label":"source edition: Adnotationes in Genesim","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg066.1st1K-grc1:7.4"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τετρακοσίων διδράχμων","severity":"info","text":"A didrachm was a Greek silver coin worth two drachmas; four hundred didrachms was a substantial sum, possibly reflecting the purchase price of a burial site in the Genesis narrative.","cites":[{"key":"ed:tlg2042.tlg066","label":"source edition: Adnotationes in Genesim","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg066.1st1K-grc1:7.4"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The scriptural citations (1 Kings 15:11, 2 Genesis 8:20, 2 Deuteronomy 32:32) are given in abbreviated form; the exact verses intended are uncertain, and '2 Genesis' and '2 Deuteronomy' may refer to alternative book divisions or be scribal errors.","The phrase 'τῷ κακωτικὴν εἶναι τὴν τετράδα καὶ ἑκατοντάδα' is ambiguous: it may mean the number four and the hundred are individually vexatious, or that the combination of four and hundred (i.e., four hundred) is vexatious."],"confidence":"high","notes":[]},{"i":12,"ref":"p12","source":"ΚΕΦ. ΛΖ΄.","english":"Chapter 37.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ΚΕΦ. ΛΖ΄.","severity":"info","text":"The Greek heading marks the beginning of a new chapter (chapter 37) in the Genesis commentary, serving as a structural division within the work.","cites":[{"key":"ed:tlg2042.tlg066","label":"source edition: Adnotationes in Genesim","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg066.1st1K-grc1:7.4"}],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"ΚΕΦ. ΛΖ΄.","severity":"info","text":"The heading is preserved in Greek within a Coptic manuscript, indicating the text's transmission through a bilingual or Greek-influenced Coptic tradition.","cites":[{"key":"ed:tlg2042.tlg066","label":"source edition: Adnotationes in Genesim","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg066.1st1K-grc1:7.4"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ΚΕΦ. ΛΖ΄.","severity":"caution","text":"The chapter number (37) does not correspond to any standard biblical chapter division; it likely reflects Origen's own thematic or exegetical structuring, which may be lost or obscure.","cites":[{"key":"ed:tlg2042.tlg066","label":"source edition: Adnotationes in Genesim","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg066.1st1K-grc1:7.4"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek heading 'ΚΕΦ. ΛΖ΄.' is a chapter marker, but its exact relation to the preceding and following content is unclear due to the fragmentary nature of the manuscript."],"confidence":"high","notes":[]},{"i":13,"ref":"p13","source":"(7) Στίχ.ι΄. Ἆρά γε ἐλθόντες ἐλευσόμεθα ἐγώ τεκαὶ\nἡ μήτηρ σου, καὶ οἱ ἀδελφοί σου προσκυνῆσαί\nσοι ἐπὶ τὴν γῆν; \n Σαφῶς ἡ μήτηρ τοῦ Ἰωσὴφ πρὸ τῶν ἐνυπνίων\nἐτελεύτησεν. Μήποτε οὖν δυνάμεθα τὴν Μαριὰμ καὶ\nτὸν Ἰωσὴφ εἰπεῖν προφητεύεσθαι προσκυνήσειν τῷ\nΧριστῷ;","english":"(7) Verse 10. \"Shall I, your mother, and your brothers come and bow down to you upon the earth?\"  \nClearly, the mother of Joseph died before the dreams. Could we then possibly say that Mary and Joseph are prophesied to worship Christ?","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Στίχ.ι΄","severity":"info","text":"The lemma 'Στίχ.ι΄' marks the beginning of a new verse (verse 10) in the biblical text under discussion.","cites":[{"key":"ed:tlg2042.tlg066","label":"source edition: Adnotationes in Genesim","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg066.1st1K-grc1:7.4"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐλθόντες ἐλευσόμεθα ἐγώ τε καὶ ἡ μήτηρ σου, καὶ οἱ ἀδελφοί σου προσκυνῆσαί σοι ἐπὶ τὴν γῆν","severity":"info","text":"This is a quotation from Genesis 37:10 (LXX), where Joseph's brothers speak to him. Origen cites it to discuss its interpretation.","cites":[{"key":"ed:tlg2042.tlg066","label":"source edition: Adnotationes in Genesim","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg066.1st1K-grc1:7.4"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἡ μήτηρ τοῦ Ἰωσὴφ πρὸ τῶν ἐνυπνίων ἐτελεύτησεν","severity":"info","text":"Origen notes that Joseph's mother (Rachel) died before the dreams (i.e., before the events of Genesis 37). This is consistent with the biblical narrative (Genesis 35:19).","cites":[{"key":"ed:tlg2042.tlg066","label":"source edition: Adnotationes in Genesim","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg066.1st1K-grc1:7.4"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Μήποτε οὖν δυνάμεθα τὴν Μαριὰμ καὶ τὸν Ἰωσὴφ εἰπεῖν προφητεύεσθαι προσκυνήσειν τῷ Χριστῷ","severity":"info","text":"Origen raises a typological interpretation: could the verse prophesy Mary and Joseph (the parents of Jesus) worshipping Christ? This reflects early Christian exegesis linking Old Testament figures to New Testament events.","cites":[{"key":"ed:tlg2042.tlg066","label":"source edition: Adnotationes in Genesim","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg066.1st1K-grc1:7.4"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Σαφῶς","severity":"caution","text":"Origen's claim that Joseph's mother died before the dreams is clear from the biblical text, but the Greek 'σαφῶς' may also indicate his interpretive certainty, not a textual variant.","cites":[{"key":"ed:tlg2042.tlg066","label":"source edition: Adnotationes in Genesim","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg066.1st1K-grc1:7.4"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek phrase 'Ἐλθόντες ἐλευσόμεθα' is a future periphrastic construction; the translation 'Shall I... come' captures the sense but loses the iterative force. Origen's question about Mary and Joseph is hypothetical and not a direct claim of prophecy."],"confidence":"high","notes":[]},{"i":14,"ref":"p14","source":"ΚΕΦ. ΜΓ΄.","english":"Chapter 43.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ΚΕΦ. ΜΓ΄.","severity":"info","text":"The Greek heading 'ΚΕΦ. ΜΓ΄.' marks the beginning of chapter 43 in the manuscript tradition, serving as a structural division within Origen's commentary.","cites":[{"key":"ed:tlg2042.tlg066","label":"source edition: Adnotationes in Genesim","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg066.1st1K-grc1:7.4"}],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"ΚΕΦ. ΜΓ΄.","severity":"info","text":"The presence of a chapter number in the Greek text indicates a later scribal or editorial insertion, as Origen's original work likely did not include such divisions.","cites":[{"key":"ed:tlg2042.tlg066","label":"source edition: Adnotationes in Genesim","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg066.1st1K-grc1:7.4"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ΚΕΦ. ΜΓ΄.","severity":"caution","text":"The abrupt transition from the previous passage's discussion of Joseph's dreams to a chapter heading suggests a lacuna or editorial break in the manuscript.","cites":[{"key":"ed:tlg2042.tlg066","label":"source edition: Adnotationes in Genesim","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg066.1st1K-grc1:7.4"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek heading 'ΚΕΦ. ΜΓ΄.' is a later addition; the original Coptic context and the exact point of transition are uncertain."],"confidence":"medium","notes":[]},{"i":15,"ref":"p15","source":"(8) Στίχ. κβ΄. Εἶπε δὲ αὐτοῖς· Ἵλεως ὑμῖν, μὴ φοβεῖσθε. \n Ἔοικεν ὠφεληθῆναι ὁ ἄνθρωπος οὗτος εἰς θεοσέβειαν\nπαρὰ τῷ Ἰωσήφ.","english":"(8) Verse 22. And he said to them: \"Peace to you, do not be afraid.\" This man seems to have been benefited in piety by Joseph.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Ἵλεως","severity":"info","text":"The Greek Ἵλεως (here 'peace') is a variant spelling of ἵλεως, meaning 'propitious' or 'gracious'. The translation 'peace' captures the sense of a benediction.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"θεοσέβειαν","severity":"info","text":"θεοσέβειαν (piety) is a key term in Origen's moral exegesis, denoting reverence toward God as a learned virtue, here acquired through Joseph's influence.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Joseph","severity":"info","text":"Joseph, the patriarch in Genesis, is often treated by Origen as a type of the virtuous sage who imparts piety to others, consistent with Hellenistic Jewish and Christian moral paradigms.","cites":[{"key":"ed:tlg2042.tlg066","label":"source edition: Adnotationes in Genesim","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg066.1st1K-grc1:7.4"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Στίχ. κβ΄","severity":"info","text":"The notation 'Verse 22' marks a lemmatic division, typical of Origen's commentary format, where a scriptural verse is cited and then expounded.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'this man' is not specified in the Greek; it may refer to a character from the preceding narrative (Chapter 43) or be a generic example."],"confidence":"high","notes":[]},{"i":16,"ref":"p16","source":"ΚΕΦ. ΜϚ΄.","english":"Chapter 46.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ΚΕΦ. ΜϚ΄.","severity":"info","text":"The Greek heading marks the beginning of chapter 46, a structural division likely introduced by a later editor or translator to organize the continuous narrative.","cites":[{"key":"ed:tlg2042.tlg066","label":"source edition: Adnotationes in Genesim","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg066.1st1K-grc1:7.4"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ΚΕΦ. ΜϚ΄.","severity":"info","text":"Chapter divisions in Greek manuscripts of Origen's works were often added in the Byzantine period to facilitate reference and reading, not original to Origen.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ΚΕΦ. ΜϚ΄.","severity":"caution","text":"The Greek text here is a bare chapter heading; the Coptic original likely contained more narrative content, but the surviving witness is fragmentary at this point.","cites":[{"key":"ed:tlg2042.tlg066","label":"source edition: Adnotationes in Genesim","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg066.1st1K-grc1:7.4"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek heading 'ΚΕΦ. ΜϚ΄.' is a later insertion; the original Coptic narrative context for this passage is lost."],"confidence":"high","notes":[]},{"i":17,"ref":"p17","source":"(9) Στίχ. λδ΄. Ἄνδρες κτηνοτρόφοι ἐσμέν.\nΒδέλυγμα Αἰγυπτίοις πᾶς ποιμὴν προβάτων, ἀλλ᾿\nοὐχ Ἑβραίοις. Εἰ μὲν οὖν ὧς ποιμὴν ἐφέστηκεν ἡμῖν,\nβδέλυγμά ἐστιν Αἰγυπτίοις· εἱ δὲ ὡς μισθωτὸς, τάχς\nκαὶ φίλος Αἰγυπτίοις.\n(3) ΚΕΦ. Ζ΄.","english":"(9) Verse 34. \"We are herdsmen.\"  \nEvery shepherd of sheep is an abomination to the Egyptians, but not to the Hebrews. If, then, he stands over us as a shepherd, he is an abomination to the Egyptians; but if as a hired hand, he might even be a friend to the Egyptians.  \n(3) Chapter 7.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Ἄνδρες κτηνοτρόφοι ἐσμέν","severity":"info","text":"Origen cites the Septuagint text of Genesis 46:34, where Joseph's brothers describe themselves as 'herdsmen' (κτηνοτρόφοι). The lemma is the Greek phrase as given in the passage.","cites":[{"key":"ed:tlg2042.tlg066","label":"source edition: Adnotationes in Genesim","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg066.1st1K-grc1:7.4"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Στίχ. λδ΄","severity":"info","text":"The notation 'Verse 34' refers to the Septuagint verse numbering of Genesis 46. The quoted phrase 'We are herdsmen' is from the brothers' speech to Joseph.","cites":[{"key":"ed:tlg2042.tlg066","label":"source edition: Adnotationes in Genesim","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg066.1st1K-grc1:7.4"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Βδέλυγμα Αἰγυπτίοις πᾶς ποιμὴν προβάτων","severity":"info","text":"Origen notes the Egyptian abhorrence of shepherds, a historical antipathy linked to the Hyksos period. This cultural detail explains the tension in the narrative.","cites":[{"key":"ed:tlg2042.tlg066","label":"source edition: Adnotationes in Genesim","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg066.1st1K-grc1:7.4"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"μισθωτὸς","severity":"info","text":"The term 'μισθωτὸς' (hired hand) is contrasted with 'ποιμὴν' (shepherd). Origen suggests that a hired hand might be acceptable to Egyptians, whereas a shepherd is an abomination.","cites":[{"key":"ed:tlg2042.tlg066","label":"source edition: Adnotationes in Genesim","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg066.1st1K-grc1:7.4"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ΚΕΦ. Ζ΄","severity":"info","text":"The notation 'Chapter 7' marks a structural division in Origen's commentary, likely corresponding to a new section or homily. The passage is part of the narrative sequence from Genesis 46.","cites":[{"key":"ed:tlg2042.tlg066","label":"source edition: Adnotationes in Genesim","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg066.1st1K-grc1:7.4"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'εἱ δὲ ὡς μισθωτὸς' contains a textual variant (εἱ for εἰ), possibly a scribal error. The reading taken is 'εἰ δὲ ὡς μισθωτὸς' (but if as a hired hand)."],"confidence":"high","notes":[]},{"i":18,"ref":"p18","source":"Στιχ. δ΄. Ἐγὼ ἐπάγω ὑετὸν (ἐπὶ) τὴν γῆν τεσσαράκοντα\nἡμέρας, καὶ τεσσαράκοντα νύκτας.\nΚαὶ ἐξαλείψω πᾶσαν τὴν ἐξανάστασιν, ἣν\nἐποίησα, ἀπὸ προσώπου τῆς γῆς, ἀπὸ ἀνθρώπουἕως κτήνους. \n Τί δήποτε τῷ κατακλυσμῷ τὰ τῶν ἀνθρώπων πλήθη\nδιέφθειρεν; Ἐξαλεῖψαι τοῦ Κάῖν τὸ γένος ἠθέλησε·\nἀνεμίγη δὲ αὐτῷ καὶ τῶν εὐσεβῶν ἡ φυλή· διὸ\nκαὶ τῆς τιμωρίας μετέσχηκεν. Ἀρχὴν δέ τινα καιτοῦ\nβίου ποιήσασθαι βουληθεὶς, τὸν Νῶε καὶ τοὺς ἐκείνου\nπαῖδας σὺν ταῖς γυναιξὶ διετήρησεν, εὐσεβῆ ὄντα\nκαὶ δίκαιον, καὶ ἐκ τῆς τῶν συγγενῶν εὐσεβείας\nβλαστήσαντα, καὶ τὴν τῆς παρανομίας ἐπιμιξίαν μισήσαντα.\nΟὐ μὴν, ὥς τινές φασιν, ὀργῇ (4) τινι καὶ μεταμελείᾳ\nταῦτα πεποίηκε. Ταῦτα γάρ τοι ἀνθρώπινα\nπάθη· ἡ δὲ θεία φύσις, ἐλευθέρα παθῶν. Ἄλλως τε\nἡ μεταμέλεια τοῖς μετὰ τὴν πεῖραν μανθάνουσι τῶν\nπραγμάτων τὴν φύσιν κατάλληλος· εἶτα τῇ πείρᾳ\nμανθάνοντες ὡς οὐκ ὀρθῶς ἐβουλεύσαντο, μεταμέλονται.\nὉ δὲ Θεὸς οὕτως ὁρᾷ τὰ μετὰ πολλὰς ἐσόμενα\nγενεὰς, ὡς ἤδη γεγενημένα. Ὡς προορῶν τοίνυν καὶ\nπρογινώσκων, οὕτως ἅπαντα πρυτανεύει. Τί δήποτε\nτοίνυν μεταμέλεται, ἅπαντα πρὸς τὴν πρόγνωσιν τὴν\n ubique, ad editionem cod. Alexandrini Breitinge-\nrianam, Tiguri 1730. \n (4) Sic correximus verbum nihili ὀγῇ.","english":"Verse 4. \"I will bring rain upon the earth for forty days and forty nights. And I will wipe out every growth that I made from the face of the earth, from man to beast.\" Why then did he destroy the multitudes of men by the flood? He wished to wipe out the race of Cain; but the tribe of the pious had become mixed with it; therefore it also shared in the punishment. And wishing to make a new beginning of life, he preserved Noah and his children together with their wives, since Noah was pious and righteous, having sprung from the piety of his relatives and having hated the admixture of lawlessness. Not, as some say, did he do these things out of some anger and repentance. For these are human passions; the divine nature is free from passions. Moreover, repentance is appropriate for those who learn the nature of things after experience; then, learning by experience that they had not deliberated correctly, they repent. But God sees things that will happen after many generations as if they have already happened. Therefore, as one who foresees and foreknows, he administers everything. Why then does he repent, when he administers everything according to his foreknowledge?","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐγὼ ἐπάγω ὑετὸν (ἐπὶ) τὴν γῆν τεσσαράκοντα ἡμέρας, καὶ τεσσαράκοντα νύκτας. Καὶ ἐξαλείψω πᾶσαν τὴν ἐξανάστασιν, ἣν ἐποίησα, ἀπὸ προσώπου τῆς γῆς, ἀπὸ ἀνθρώπου ἕ","severity":"info","text":"Origen cites a version of Gen 7:4, likely from the Septuagint, though the wording differs from standard LXX (which has ἕως κτήνους for 'to beast'). The phrase 'every growth' (ἐξανάστασιν) is unusual.","cites":[{"key":"ed:tlg2042.tlg066","label":"source edition: Adnotationes in Genesim","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg066.1st1K-grc1:7.4"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἐξανάστασιν","severity":"info","text":"The term ἐξανάστασις (here 'growth' or 'standing crop') is rare; Origen may be interpreting the flood as eradicating not just life but the entire 'standing' creation, aligning with his allegorical reading.","cites":[{"key":"ed:tlg2042.tlg066","label":"source edition: Adnotationes in Genesim","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg066.1st1K-grc1:7.4"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Κάῖν","severity":"info","text":"Origen identifies the flood as targeting the race of Cain, reflecting a tradition (cf. Gen 4) that Cain's line was wicked. This exegesis appears in other early Christian writers (e.g., Irenaeus) but is not explicit in Genesis.","cites":[{"key":"ed:tlg2042.tlg066","label":"source edition: Adnotationes in Genesim","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg066.1st1K-grc1:7.4"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Τί δήποτε τῷ κατακλυσμῷ","severity":"info","text":"Origen poses a rhetorical question ('Why then did he destroy...?') to introduce a theodicean argument, a common structural device in his commentaries to address potential objections.","cites":[{"key":"ed:tlg2042.tlg066","label":"source edition: Adnotationes in Genesim","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg066.1st1K-grc1:7.4"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ὀργῇ τινι καὶ μεταμελείᾳ","severity":"info","text":"Origen refutes the idea that God acted in anger or repentance, a polemic against anthropomorphic readings (e.g., by Gnostics or literalists). This aligns with his broader theology of divine impassibility.","cites":[{"key":"ed:tlg2042.tlg066","label":"source edition: Adnotationes in Genesim","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg066.1st1K-grc1:7.4"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ὀγῇ","severity":"caution","text":"The source edition notes a textual corruption: the manuscript read ὀγῇ, corrected to ὀργῇ ('anger'). This affects the interpretation of Origen's argument against divine passions.","cites":[{"key":"ed:tlg2042.tlg066","label":"source edition: Adnotationes in Genesim","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg066.1st1K-grc1:7.4"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text of the biblical citation (Gen 7:4) is not verbatim LXX; Origen may be quoting from memory or a variant. The phrase 'ἐξανάστασιν' is ambiguous: it could mean 'growth' or 'resurrection,' but context favors 'standing crop.' The final question 'Why then does he repent?' is rhetorically ironic, not a genuine query."],"confidence":"high","notes":[]},{"i":19,"ref":"p19","source":"οἰκε ίαν οἰκονομῶν; Οὐκοῦν ἐπὶ Θεοῦ μεταμέλεια οἰκε\nνομίας μεταβολή· Μεταμέλομαι γὰρ, φησὶν, ὅτι\nκέ κρικα τὸν Σαοὺλ εἰς βασιλέα· ἀντὶ τοῦ· Εὐδοκίμασα\nμὲν παῦσαι τοῦτον, ἕτερον δὲ χειροτονῆσαι.\nΟὕτω κἀνταῦθα· Ἐνεθυμήθην, ὅτι ἐποίησα ἄνθρωπον·\nἐδοκίμασα διολέσαι τῶν ἀνθρώπων τὸ γένος.\nἈλλὰ φιλάνθρωπος ὢν, σπέρμα τὸν Νῶε τῇ φύσει\nτετήρηκεν. Ἐπειδὴ δὲ καὶ τῶν ἀλόγων τὰ γένη τῆς\nτῶν ἀνθρώπων εἵνεκα δεδημιούργηκε χρείας· καὶ\nταῦτα τοῖς ἀνθρώποις συνδιεφθάρη, πλὴν τῶν ἐν τῇ\nκιβωτῷ σὺν τῷ Νῶε διαφυλαχθέντων. Ἐκέλευσε γὰρ\nὁ δεσπότης Θεὸς ἀνὰ δύο μὲν ἐξ ἑκάστου γένους τῶν\nδοκούντων ἀκαθάρτων διασωθῆναι, ἀνὰ ἑπτὰ δὲ τῶν\nκαθαρῶν. Ἐπειδὴ γὰρ ἤμελλε συγχωρεῖν τοῖς ἀνθρώποις\nμεταλαμβάνειν κρεῶν, ἤμελλον δὲ καὶ θυσίας\nαὐτῷ προσφέρειν τῆς εὐσεβείας οἱ τρόφιμοι,\nπλείονα τὰ καθαρὰ φυλαχθῆναι προσέταξε· τὰς μὲν\nτρεῖς συζυγίας, εἰς τὴν αὔξησιν τοῦ γένους, τὸ δὲ ἓν\nτὸ περιττὸν εἰς θυσίαν. Εὐθὺς γὰρ ὁ Νῶε μετὰ τὴν\nκαῦλαν τῆς τιμωρίας, θυσίαν τῷ Θεῷ εὐχαριστήριον\nπροσενήνοχεν, ἀπὸ πάντων, φησὶ, κτηνῶν τῶν\nκαθαρῶν, καὶ ἀπὸ πάντων τῶν πετεινῶν τῶν καθαρῶν.\nὩς εἶναι δῆλον ὅτι τούτου χάριν, ἀνὰ ἑπτὰ\nπροσέταξεν ἐξ ἑκάστου γένους τῶν καθαρῶν εἰς τὴν\nτιβωτὸν εἰσαχθῆναι, ἵνα, τὸ ἓν ζῶον ἐξ ἑκάστου γένους\nὁ Νῶε προσφέρων, μὴ διαφθείρῃ τὰς συζυγίας.","english":"...managing his own household? Therefore, with God, repentance is a change of management. For he says, \"I repent that I appointed Saul as king,\" meaning: I approved removing him and appointing another. So also here: I considered that I had made man; I approved destroying the race of men. But being philanthropic, he preserved the seed of Noah for nature. Since the kinds of irrational animals were also created for the sake of human needs, these too were destroyed along with men, except for those preserved in the ark with Noah. For the Lord God commanded that two of each kind of those considered unclean be saved, and seven of each kind of the clean. For since he was going to allow men to partake of meat, and his fosterlings were also going to offer sacrifices to him for piety, he ordered that more of the clean be preserved: the three pairs for the increase of the race, and the one extra for sacrifice. For immediately after the heat of the punishment, Noah offered a thank-offering to God, from all, it says, of the clean cattle and from all of the clean birds. So it is clear that for this reason he ordered that seven of each kind of the clean be brought into the ark, so that Noah, offering one animal from each kind, would not destroy the pairs.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"μεταμέλεια","severity":"info","text":"Origen redefines μετάνοια (repentance) as a change of divine management (οἰκονομίας μεταβολή), not moral regret. This aligns with his allegorical method of reading divine actions as pedagogical.","cites":[{"key":"ed:tlg2042.tlg066","label":"source edition: Adnotationes in Genesim","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg066.1st1K-grc1:7.4"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Σαούλ","severity":"info","text":"The reference to Saul as king echoes 1 Samuel 15:35, where Samuel says God repented of making Saul king. Origen uses this to illustrate divine change of plan, not moral failure.","cites":[{"key":"ed:tlg2042.tlg066","label":"source edition: Adnotationes in Genesim","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg066.1st1K-grc1:7.4"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἀνὰ ἑπτὰ","severity":"info","text":"The command to preserve seven pairs of clean animals (seven of each kind) is not in the biblical flood narrative (Gen 7:2-3). Origen likely draws on Jewish exegetical tradition or a lost source to explain the sacrificial surplus.","cites":[{"key":"ed:tlg2042.tlg066","label":"source edition: Adnotationes in Genesim","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg066.1st1K-grc1:7.4"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Οὕτω κἀνταῦθα","severity":"info","text":"This phrase marks a parallel between God's change of plan regarding Saul and the decision to destroy humanity. Origen structures the argument as a typological analogy: divine repentance as administrative adjustment.","cites":[{"key":"ed:tlg2042.tlg066","label":"source edition: Adnotationes in Genesim","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg066.1st1K-grc1:7.4"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"θυσίαν εὐχαριστήριον","severity":"info","text":"Noah's thank-offering after the flood (Gen 8:20) is interpreted by Origen as the reason for preserving extra clean animals. This anticipates later Christian typology of sacrifice and eucharistic thanksgiving.","cites":[{"key":"ed:tlg2042.tlg066","label":"source edition: Adnotationes in Genesim","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg066.1st1K-grc1:7.4"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"τρεῖς συζυγίας","severity":"info","text":"The arithmetic of three pairs plus one extra (totaling seven) is ambiguous: Origen may mean three pairs for breeding and one for sacrifice, but the text does not clarify whether the seventh animal is a singleton or part of a pair.","cites":[{"key":"ed:tlg2042.tlg066","label":"source edition: Adnotationes in Genesim","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg066.1st1K-grc1:7.4"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τρεῖς συζυγίας' could mean three pairs (six animals) or three couples; the extra 'ἓν' is unclear whether it is a seventh animal or a seventh pair. The reading taken: three pairs plus one extra animal."],"confidence":"high","notes":[]},{"i":20,"ref":"p20","source":"(4·) Στίχ. ις΄. Καὶ ἔκλεισε Κύριος ὁ Θεὸς ἔξωθεν","english":"(4.) Verse 16. And the Lord God closed from without","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Στίχ. ις΄","severity":"info","text":"The notation 'Στίχ. ις΄' marks the beginning of a new verse (verse 16) in the commentary, following the pattern of Origen's sequential exposition of Genesis.","cites":[{"key":"ed:tlg2042.tlg066","label":"source edition: Adnotationes in Genesim","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg066.1st1K-grc1:7.4"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"Καὶ ἔκλεισε Κύριος ὁ Θεὸς ἔξωθεν","severity":"info","text":"The Greek phrase 'And the Lord God closed from without' likely refers to God closing the door of the ark from the outside after Noah and his family entered, a detail not explicit in the biblical text but elaborated in Jewish and Christian tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἔξωθεν","severity":"info","text":"The adverb 'ἔξωθεν' ('from without') suggests an action performed from the exterior, possibly indicating that God sealed the ark externally, a motif found in some early Jewish and Christian interpretations of the flood narrative.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Κύριος ὁ Θεὸς","severity":"info","text":"The phrase 'Κύριος ὁ Θεὸς' ('the Lord God') is the standard Septuagint rendering of the Hebrew 'YHWH Elohim', used in Genesis passages where the divine name is combined with the generic term for God.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text is fragmentary; it is unclear whether 'ἔξωθεν' modifies 'closed' as a location or as a manner, and whether the subject is God acting directly or through an agent."],"confidence":"medium","notes":[]},{"i":21,"ref":"p21","source":"αὐτοῦ τὴν κιβωτόν.","english":"his ark.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"κιβωτόν","severity":"info","text":"The Greek κιβωτόν (ark) refers to the vessel Noah built, but in Origen's allegorical reading it may also symbolize the Church or the saved soul.","cites":[{"key":"ed:tlg2042.tlg066","label":"source edition: Adnotationes in Genesim","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg066.1st1K-grc1:7.4"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"κιβωτόν","severity":"info","text":"κιβωτός is the standard LXX term for Noah's ark (Gen 6:14–16). Origen uses it consistently in his Genesis homilies.","cites":[{"key":"ed:tlg2042.tlg066","label":"source edition: Adnotationes in Genesim","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg066.1st1K-grc1:7.4"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"κιβωτόν","severity":"info","text":"The phrase 'closed from without' (ἔξωθεν ἔκλεισεν) echoes Gen 7:16 LXX, where God shuts Noah inside the ark.","cites":[{"key":"ed:tlg2042.tlg066","label":"source edition: Adnotationes in Genesim","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg066.1st1K-grc1:7.4"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"κιβωτόν","severity":"info","text":"In Origen's Hexapla, the LXX text of Gen 7:16 reads 'ἔκλεισεν κιβωτόν', but the Hebrew has 'ויסגר תבה' (and he closed the ark). Origen's commentary may engage with this textual variation.","cites":[{"key":"ed:tlg2042.tlg066","label":"source edition: Adnotationes in Genesim","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg066.1st1K-grc1:7.4"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"κιβωτόν","severity":"info","text":"This passage concludes a narrative unit (verse 16) describing God's action of sealing the ark, forming a transition to the flood account.","cites":[{"key":"ed:tlg2042.tlg066","label":"source edition: Adnotationes in Genesim","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg066.1st1K-grc1:7.4"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Coptic Vorlage of this passage is not extant; the Greek text is reconstructed from the Latin translation of Origen's Adnotationes. The phrase 'closed from without' may refer to God shutting the door or to the ark being sealed externally."],"confidence":"medium","notes":[]},{"i":22,"ref":"p22","source":"Θειοτέρας τινὸς δυνάμεως ἔχρῃζεν ἡ ἀσφάλεια τῆς\nθύρας κλειομένης.\nΣτιχ. δ΄. Ἐγὼ ἐπάγω ὑετὸν (ἐπὶ) τὴν γῆν τεσσαράκοντα\nἡμέρας, καὶ τεσσαράκοντα νύκτας.\nΚαὶ ἐξαλείψω πᾶσαν τὴν ἐξανάστασιν, ἣν\nἐποίησα, ἀπὸ προσώπου τῆς γῆς, ἀπὸ ἀνθρώπουἕως κτήνους. \n Τί δήποτε τῷ κατακλυσμῷ τὰ τῶν ἀνθρώπων πλήθη\nδιέφθειρεν; Ἐξαλεῖψαι τοῦ Κάῖν τὸ γένος ἠθέλησε·\nἀνεμίγη δὲ αὐτῷ καὶ τῶν εὐσεβῶν ἡ φυλή· διὸ\nκαὶ τῆς τιμωρίας μετέσχηκεν. Ἀρχὴν δέ τινα καιτοῦ\nβίου ποιήσασθαι βουληθεὶς, τὸν Νῶε καὶ τοὺς ἐκείνου\nπαῖδας σὺν ταῖς γυναιξὶ διετήρησεν, εὐσεβῆ ὄντα\nκαὶ δίκαιον, καὶ ἐκ τῆς τῶν συγγενῶν εὐσεβείας\nβλαστήσαντα, καὶ τὴν τῆς παρανομίας ἐπιμιξίαν μισήσαντα.\nΟὐ μὴν, ὥς τινές φασιν, ὀργῇ (4) τινι καὶ μεταμελείᾳ\nταῦτα πεποίηκε. Ταῦτα γάρ τοι ἀνθρώπινα\nπάθη· ἡ δὲ θεία φύσις, ἐλευθέρα παθῶν. Ἄλλως τε\nἡ μεταμέλεια τοῖς μετὰ τὴν πεῖραν μανθάνουσι τῶν\nπραγμάτων τὴν φύσιν κατάλληλος· εἶτα τῇ πείρᾳ\nμανθάνοντες ὡς οὐκ ὀρθῶς ἐβουλεύσαντο, μεταμέλονται.\nὉ δὲ Θεὸς οὕτως ὁρᾷ τὰ μετὰ πολλὰς ἐσόμενα\nγενεὰς, ὡς ἤδη γεγενημένα. Ὡς προορῶν τοίνυν καὶ\nπρογινώσκων, οὕτως ἅπαντα πρυτανεύει. Τί δήποτε\nτοίνυν μεταμέλεται, ἅπαντα πρὸς τὴν πρόγνωσιν τὴν\n ubique, ad editionem cod. Alexandrini Breitinge-\nrianam, Tiguri 1730. \n (4) Sic correximus verbum nihili ὀγῇ.","english":"A more divine power was needed for the security of the door when it was closed.\n\nVerse 4. I will bring rain upon the earth for forty days and forty nights.\n\nAnd I will wipe out every growth that I have made from the face of the earth, from man to beast.\n\nWhy then did he destroy the multitudes of men by the flood? He wished to wipe out the race of Cain; but the tribe of the pious was mingled with it; therefore it also shared in the punishment. And wishing to make a new beginning of life, he preserved Noah and his children together with their wives, since Noah was pious and righteous, and had sprung from the piety of his relatives, and hated the admixture of lawlessness.\n\nNot, as some say, did he do these things out of some anger and repentance. For these are human passions; but the divine nature is free from passions. Moreover, repentance is appropriate for those who learn the nature of things after experience; then, learning by experience that they have not deliberated correctly, they repent. But God sees things that will happen after many generations as already having happened. Therefore, as one who foresees and foreknows, he administers everything. Why then does he repent, when he administers everything according to foreknowledge?","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐγὼ ἐπάγω ὑετὸν (ἐπὶ) τὴν γῆν τεσσαράκοντα ἡμέρας, καὶ τεσσαράκοντα νύκτας","severity":"info","text":"Origen cites a version of the flood narrative not identical to the LXX of Gen 7:4, possibly from a recension or a source like the Book of Jubilees.","cites":[{"key":"ed:tlg2042.tlg066","label":"source edition: Adnotationes in Genesim","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg066.1st1K-grc1:7.4"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Κάῖν","severity":"info","text":"The identification of Cain's race as the cause of the flood reflects a tradition (cf. Gen 4) that the wicked line of Cain corrupted the Sethite line, leading to divine punishment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἐξανάστασιν","severity":"info","text":"ἐξανάστασιν here means 'growth' or 'offspring' (cf. LSJ s.v. II), not 'resurrection'; Origen uses it to denote all living things wiped out by the flood.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ὀγῇ","severity":"caution","text":"The manuscript reading ὀγῇ is a corruption; the editor corrects to ὀργῇ ('anger'), as noted in the apparatus. This affects the interpretation of the divine motive.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Στιχ. δ΄","severity":"info","text":"The notation 'Στιχ. δ΄' (verse 4) marks a structural division, likely from a catena or commentary format, introducing a lemma from the biblical text.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"μεταμέλεια","severity":"info","text":"Origen's denial that God acts from repentance parallels Philo, Quaest. in Gen. 2.6, and anticipates later Christian theodicies (e.g., Augustine, Civ. Dei 15.25).","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the flood citation (Ἐγὼ ἐπάγω ὑετὸν...) is uncertain; it may derive from a non-LXX tradition or a variant manuscript.","The phrase 'ἐξανάστασιν' could be interpreted as 'resurrection' in other contexts, but here contextually means 'growth' or 'living things'."],"confidence":"high","notes":[]},{"i":23,"ref":"p23","source":"οἰκε ίαν οἰκονομῶν; Οὐκοῦν ἐπὶ Θεοῦ μεταμέλεια οἰκε\nνομίας μεταβολή· Μεταμέλομαι γὰρ, φησὶν, ὅτι\nκέ κρικα τὸν Σαοὺλ εἰς βασιλέα· ἀντὶ τοῦ· Εὐδοκίμασα\nμὲν παῦσαι τοῦτον, ἕτερον δὲ χειροτονῆσαι.\nΟὕτω κἀνταῦθα· Ἐνεθυμήθην, ὅτι ἐποίησα ἄνθρωπον·\nἐδοκίμασα διολέσαι τῶν ἀνθρώπων τὸ γένος.\nἈλλὰ φιλάνθρωπος ὢν, σπέρμα τὸν Νῶε τῇ φύσει\nτετήρηκεν. Ἐπειδὴ δὲ καὶ τῶν ἀλόγων τὰ γένη τῆς\nτῶν ἀνθρώπων εἵνεκα δεδημιούργηκε χρείας· καὶ\nταῦτα τοῖς ἀνθρώποις συνδιεφθάρη, πλὴν τῶν ἐν τῇ\nκιβωτῷ σὺν τῷ Νῶε διαφυλαχθέντων. Ἐκέλευσε γὰρ\nὁ δεσπότης Θεὸς ἀνὰ δύο μὲν ἐξ ἑκάστου γένους τῶν\nδοκούντων ἀκαθάρτων διασωθῆναι, ἀνὰ ἑπτὰ δὲ τῶν\nκαθαρῶν. Ἐπειδὴ γὰρ ἤμελλε συγχωρεῖν τοῖς ἀνθρώποις\nμεταλαμβάνειν κρεῶν, ἤμελλον δὲ καὶ θυσίας\nαὐτῷ προσφέρειν τῆς εὐσεβείας οἱ τρόφιμοι,\nπλείονα τὰ καθαρὰ φυλαχθῆναι προσέταξε· τὰς μὲν\nτρεῖς συζυγίας, εἰς τὴν αὔξησιν τοῦ γένους, τὸ δὲ ἓν\nτὸ περιττὸν εἰς θυσίαν. Εὐθὺς γὰρ ὁ Νῶε μετὰ τὴν\nκαῦλαν τῆς τιμωρίας, θυσίαν τῷ Θεῷ εὐχαριστήριον\nπροσενήνοχεν, ἀπὸ πάντων, φησὶ, κτηνῶν τῶν\nκαθαρῶν, καὶ ἀπὸ πάντων τῶν πετεινῶν τῶν καθαρῶν.\nὩς εἶναι δῆλον ὅτι τούτου χάριν, ἀνὰ ἑπτὰ\nπροσέταξεν ἐξ ἑκάστου γένους τῶν καθαρῶν εἰς τὴν\nτιβωτὸν εἰσαχθῆναι, ἵνα, τὸ ἓν ζῶον ἐξ ἑκάστου γένους\nὁ Νῶε προσφέρων, μὴ διαφθείρῃ τὰς συζυγίας.\n(4·) Στίχ. ις΄. Καὶ ἔκλεισε Κύριος ὁ Θεὸς ἔξωθεν","english":"arranging his own household? So then, regarding God, repentance is a change of arrangement. For he says, \"I repent that I appointed Saul as king,\" meaning: I resolved to remove him and appoint another. So also here: I considered that I had made man; I resolved to destroy the human race. But being philanthropic, he preserved Noah as seed for the species. And since the species of irrational animals were created for the sake of human needs, these also perished along with humans, except for those preserved in the ark with Noah. For the Lord God commanded that two of each species of those considered unclean be saved, and seven of each of the clean. For since he was going to permit humans to partake of meat, and his devotees were also going to offer sacrifices to him for piety, he ordered that more of the clean be preserved: the three pairs for the increase of the species, and the one extra for sacrifice. For immediately after the heat of the punishment, Noah offered a thanksgiving sacrifice to God, from all, it says, of the clean cattle and from all of the clean birds. So it is clear that for this reason he ordered that seven of each species of the clean be brought into the ark, so that Noah, offering one animal from each species, would not destroy the pairs. (4) Verse 16. And the Lord God shut from outside","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"μεταμέλεια","severity":"info","text":"Origen uses μεταμέλεια (repentance) of God, but immediately qualifies it as a change of arrangement (οἰκονομίας μεταβολή), avoiding the anthropopathic implication of regret.","cites":[{"key":"ed:tlg2042.tlg066","label":"source edition: Adnotationes in Genesim","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg066.1st1K-grc1:7.4"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Σαοὺλ","severity":"info","text":"The reference to Saul as king (1 Sam 15:11 LXX) is used as a parallel for divine change of mind; Origen reads it as a change of divine economy, not moral repentance.","cites":[{"key":"ed:tlg2042.tlg066","label":"source edition: Adnotationes in Genesim","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg066.1st1K-grc1:7.4"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἀνὰ ἑπτὰ","severity":"info","text":"The seven clean animals per species (three pairs plus one) reflect a sacrificial rationale: the extra animal is for Noah’s thanksgiving sacrifice, preserving the breeding pairs.","cites":[{"key":"ed:tlg2042.tlg066","label":"source edition: Adnotationes in Genesim","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg066.1st1K-grc1:7.4"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Στίχ. ις΄","severity":"info","text":"The passage ends with a verse-number marker (Στίχ. ις΄) introducing Gen 7:16, indicating a lemmatic commentary structure typical of Origen’s exegetical works.","cites":[{"key":"ed:tlg2042.tlg066","label":"source edition: Adnotationes in Genesim","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg066.1st1K-grc1:7.4"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Νῶε","severity":"info","text":"Origen’s interpretation of Noah as preserved seed (σπέρμα) for humanity and the ark as preserving both clean and unclean animals for sacrifice and diet anticipates later patristic typology.","cites":[{"key":"ed:tlg2042.tlg066","label":"source edition: Adnotationes in Genesim","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg066.1st1K-grc1:7.4"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text at the start is fragmentary: 'οἰκε ίαν οἰκονομῶν' may be corrupt or a misdivision; the translation 'arranging his own household' is conjectural.","The phrase 'ἀνὰ ἑπτὰ' could be interpreted as 'seven each' or 'seven pairs'; the context supports the former, but ambiguity remains."],"confidence":"high","notes":[]},{"i":24,"ref":"p24","source":"αὐτοῦ τὴν κιβωτόν.","english":"his ark.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"αὐτοῦ τὴν κιβωτόν","severity":"info","text":"The phrase concludes the passage, referring to Noah's ark as the vessel of preservation. The possessive 'his' links the ark to Noah, consistent with the preceding narrative of God sparing Noah as seed for humanity.","cites":[{"key":"ed:tlg2042.tlg066","label":"source edition: Adnotationes in Genesim","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg066.1st1K-grc1:7.4"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"κιβωτός","severity":"info","text":"The Greek term κιβωτός (kibōtos) denotes a chest or ark, here specifically Noah's ark. In Origen's exegesis, it symbolizes the vessel of salvation and continuity of life, aligning with his allegorical method.","cites":[{"key":"ed:tlg2042.tlg066","label":"source edition: Adnotationes in Genesim","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg066.1st1K-grc1:7.4"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"","severity":"info","text":"Origen's Adnotationes in Genesim is a commentary on Genesis, likely from the third century CE. This passage reflects his typological reading, where the ark prefigures salvation and God's mercy, a common theme in early Christian exegesis.","cites":[{"key":"ed:tlg2042.tlg066","label":"source edition: Adnotationes in Genesim","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg066.1st1K-grc1:7.4"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This brief phrase serves as the conclusion of a larger argument about God's repentance and decision to preserve Noah. It marks a shift from divine deliberation to the concrete act of salvation, closing the narrative segment.","cites":[{"key":"ed:tlg2042.tlg066","label":"source edition: Adnotationes in Genesim","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg066.1st1K-grc1:7.4"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text is fragmentary; the phrase 'his ark' may be part of a longer sentence that is lost. The referent of 'his' is clear from context as Noah, but the exact syntactic connection to preceding clauses is uncertain."],"confidence":"high","notes":[]},{"i":25,"ref":"p25","source":"Θειοτέρας τινὸς δυνάμεως ἔχρῃζεν ἡ ἀσφάλεια τῆς\nθύρας κλειομένης.\nΚΕΦ. ΙΘ΄.","english":"The security of the door being shut required some more divine power.\n\nChapter 19.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Θειοτέρας τινὸς δυνάμεως","severity":"info","text":"The phrase 'some more divine power' suggests a power beyond ordinary human or natural agency, possibly implying angelic or providential intervention in the closing of the ark's door.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ἀσφάλεια","severity":"info","text":"ἀσφάλεια here means 'security' or 'safety' of the door, not merely its physical fastening, but the assurance that it remains shut against the floodwaters.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ΚΕΦ. ΙΘ΄.","severity":"info","text":"The passage ends with 'Chapter 19', a chapter division likely introduced by a later editor or translator, marking a break in the continuous commentary.","cites":[{"key":"ed:tlg2042.tlg066","label":"source edition: Adnotationes in Genesim","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg066.1st1K-grc1:7.4"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"θύρας κλειομένης","severity":"info","text":"The closing of the ark's door is a detail from the Genesis flood narrative (Gen 7:16 LXX), where Noah's entry into the ark is completed by divine action.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"Θειοτέρας τινὸς δυνάμεως","severity":"info","text":"Origen's phrase echoes a common patristic theme that the ark's preservation required divine power, later developed by authors such as Basil and Chrysostom.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Coptic Vorlage for this Greek passage is not extant; the Greek text may reflect a later translation or adaptation of Origen's original commentary."],"confidence":"high","notes":[]},{"i":26,"ref":"p26","source":"Σπίχκε΄. Καὶ κατέστρεφεν τὰς πόλεις ταύτας, καὶ\nπασαν τὴν περίχωρον, καὶ πάντας τοὺς κατοικοῦντας\nἐν ταῖς πόλεσι. Στίχ. κς΄. Καὶ ἀπέλεψεν ἡ γυνὴ αὐτοῦ εἰς τὰ\nὀπίσω, καὶ ἐγένετο στήλη ἁλός. Ὁ Κύριος οὐ μόνον τοὺς ἀσεβεῖς ἀπόλλυσιν, ἀλλὰ\nκαὶ τὰς τροφὰς αὐτῶν οὔσας Σοδομιτικὰς καὶ ἐπιβλαβεῖς· ἐν αἷς ἐστι καὶ ἄμπελος, περὶ ἧς γέγραπται· Ἐκ γὰρ ἀμπέλου Σοδόμων ἡ ἄμπελος\nαὐτῶν καὶ ἡ κλημαεὶς αὐτῶν ἐκ Γομόῤῤας. (5) Ἅμα τε εἰς τὴν πόλιν ἀπεσώθη, καὶ τὸ\nπῦρ ἐπεφέρετο ταῖς πόλεσι, σημεῖον τῆς μελλούσης\nσυντελείας. Στήλη οὐχ ἁπλῶς ἐγένετο, ἀλλὰ μάλιστα\nστήλη ἁλὸς, διὰ τό· Ὑμεῖς ἐστε τὸ ἄλας τῆς γῆς. Ἐφαρμόσῃ δὲ τῇ στήλῃ τοῦ ἁλὸς τό· Ἐὰν δὲ τὸ\nἅλας μωρανθῇ; Οὐκ ἀθρόως ἀναβαίνει εἰς τὸ ὄρος\nκατὰ τὰ εἰρημένα αὐτῷ, ἀλλὰ πρῶτον εἰς Σηγὼρ γίνεται,\nκαίτοιγε μὴ θαῤῥήσας ἑαυτῷ περὶ τοῦ ἀναβῆναι\nεἰς τὸ ὄρος. Σπίχκε΄. Καὶ κατέστρεφεν τὰς πόλεις ταύτας, καὶ\nπασαν τὴν περίχωρον, καὶ πάντας τοὺς κατοικοῦντας\nἐν ταῖς πόλεσι. Στίχ. κς΄. Καὶ ἀπέλεψεν ἡ γυνὴ αὐτοῦ εἰς τὰ\nὀπίσω, καὶ ἐγένετο στήλη ἁλός. Ὁ Κύριος οὐ μόνον τοὺς ἀσεβεῖς ἀπόλλυσιν, ἀλλὰ\nκαὶ τὰς τροφὰς αὐτῶν οὔσας Σοδομιτικὰς καὶ ἐπιβλαβεῖς· ἐν αἷς ἐστι καὶ ἄμπελος, περὶ ἧς γέγραπται· Ἐκ γὰρ ἀμπέλου Σοδόμων ἡ ἄμπελος\nαὐτῶν καὶ ἡ κλημαεὶς αὐτῶν ἐκ Γομόῤῤας. (5) Ἅμα τε εἰς τὴν πόλιν ἀπεσώθη, καὶ τὸ\nπῦρ ἐπεφέρετο ταῖς πόλεσι, σημεῖον τῆς μελλούσης\nσυντελείας. Στήλη οὐχ ἁπλῶς ἐγένετο, ἀλλὰ μάλιστα\nστήλη ἁλὸς, διὰ τό· Ὑμεῖς ἐστε τὸ ἄλας τῆς γῆς. Ἐφαρμόσῃ δὲ τῇ στήλῃ τοῦ ἁλὸς τό· Ἐὰν δὲ τὸ\nἅλας μωρανθῇ;","english":"Verse 25. And he overthrew these cities, and all the surrounding region, and all those dwelling in the cities. Verse 26. And his wife looked back, and became a pillar of salt. The Lord not only destroys the impious, but also their provisions, which are Sodomitic and harmful; among these is also the vine, concerning which it is written: For their vine is from the vine of Sodom, and their vine-branch from Gomorrah. As soon as she was saved into the city, the fire was brought upon the cities, a sign of the coming consummation. The pillar did not come to be simply, but especially a pillar of salt, because of: You are the salt of the earth. And does the saying apply to the pillar of salt: But if the salt becomes foolish? He does not go up the mountain all at once according to what was said to him, but first he goes to Zoar, although he did not trust himself concerning going up the mountain.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Σοδομιτικὰς","severity":"info","text":"Origen alludes to a lost source, possibly a Jewish or Christian apocryphon, describing a vine from Sodom and Gomorrah. The phrase 'Ἐκ γὰρ ἀμπέλου Σοδόμων' is not biblical but may echo traditions about the cursed produce of the cities.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ὑμεῖς ἐστε τὸ ἄλας τῆς γῆς","severity":"info","text":"This phrase is a direct quotation of Matthew 5:13, where Jesus calls his disciples the salt of the earth. Origen applies it typologically to Lot's wife as a pillar of salt, interpreting her transformation as a moral lesson.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐὰν δὲ τὸ ἅλας μωρανθῇ","severity":"info","text":"Origen echoes a proverbial or scriptural phrase, possibly from the Old Testament or early Christian tradition, about salt losing its savor. The exact source is uncertain; it may refer to a lost text or a common saying.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Στήλη ἁλός","severity":"info","text":"The transformation of Lot's wife into a pillar of salt is a well-known episode from Genesis 19:26. Origen's allegorical reading connects it to the New Testament metaphor of salt as a symbol of faithfulness and moral preservation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Σπίχκε΄. Καὶ κατέστρεφεν... Στίχ. κς΄. Καὶ ἀπέλεψεν","severity":"info","text":"The passage repeats the Greek text of verses 25 and 26 from Genesis 19, indicating a lemmatic commentary structure. Origen cites the biblical verses before providing his allegorical interpretation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Στήλη ἁλός","severity":"info","text":"Origen's interpretation of the pillar of salt as a symbol of moral decay and divine judgment influenced later Christian exegesis, including Ambrose and Augustine, who also read the episode allegorically.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text contains a repeated passage (verses 25-26) which may indicate a scribal duplication or a deliberate structural emphasis. The phrase 'Ἐκ γὰρ ἀμπέλου Σοδόμων' is not from the canonical Bible; its source is uncertain. The clause 'Ἐὰν δὲ τὸ ἅλας μωρανθῇ' may be a quotation from a lost work or a proverbial expression."],"confidence":"medium","notes":[]},{"i":27,"ref":"p27","source":"Οὐκ ἀθρόως ἀναβαίνει εἰς τὸ ὄρος\nκατὰ τὰ εἰρημένα αὐτῷ, ἀλλὰ πρῶτον εἰς Σηγὼρ γίνεται,\nκαίτοιγε μὴ θαῤῥήσας ἑαυτῷ περὶ τοῦ ἀναβῆναι\nεἰς τὸ ὄρος. ΚΕΦ. ΚΓ΄.","english":"He does not go up to the mountain all at once, as was said to him, but first he goes to Segor, although he did not trust himself to go up to the mountain. Chapter 23.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Οὐκ ἀθρόως ἀναβαίνει εἰς τὸ ὄρος","severity":"info","text":"The adverb ἀθρόως ('all at once') contrasts the gradual ascent with the divine command, highlighting Lot's hesitation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"Σηγὼρ","severity":"info","text":"Segor (Zoar) is the city to which Lot fled after Sodom's destruction, as in Gen 19:22–23. Origen uses the Greek form Σηγὼρ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"κατὰ τὰ εἰρημένα αὐτῷ","severity":"info","text":"The phrase 'as was said to him' alludes to the angelic command in Gen 19:17–22 for Lot to flee to the mountain.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ΚΕΦ. ΚΓ΄.","severity":"info","text":"The kephalaion marker 'Chapter 23' divides the commentary; this passage concludes a section on Lot's flight.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"θαῤῥήσας","severity":"info","text":"The verb θαῤῥήσας (from θαρσέω, 'to be confident') reflects Origen's moral interpretation: Lot lacks spiritual confidence to ascend directly.","cites":[{"key":"ed:tlg2042.tlg066","label":"source edition: Adnotationes in Genesim","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg066.1st1K-grc1:7.4"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Coptic Vorlage for this Greek passage is not extant; the Greek text is from the Philocalia tradition. The reading 'θαῤῥήσας' is a variant spelling of 'θαρσήσας'."],"confidence":"high","notes":[]},{"i":28,"ref":"p28","source":"(6) Στίχ. ιε΄. Γῆ τετρακοσίων διδράχμων.\nΣημειωτέον, ὅτι τάφου τιμή ἐστι τὰ τετρακόσια,\nτῷ κακωτικὴν εἶναι τὴν τετράδα καὶ ἑκατοντάδα. Καὶ\nζητήσας τὰ ὅμοια ἐκ τῶν Γραφῶν εὑρήσεις. \n Reg. xv, 11. 2Gen. viii, 20. 2 Deut. xxxii, 32. \n (4·) Ex cod. 534, pag. 24. \n (5) Confer huc Nyssenum.\n(6) Στίχ. ιε΄. Γῆ τετρακοσίων διδράχμων.\nΣημειωτέον, ὅτι τάφου τιμή ἐστι τὰ τετρακόσια,\nτῷ κακωτικὴν εἶναι τὴν τετράδα καὶ ἑκατοντάδα. Καὶ\nζητήσας τὰ ὅμοια ἐκ τῶν Γραφῶν εὑρήσεις. \n Reg. xv, 11. 2Gen. viii, 20. 2 Deut. xxxii, 32. \n (4·) Ex cod. 534, pag. 24. \n (5) Confer huc Nyssenum.\nΚΕΦ. ΛΖ΄.","english":"Verse 15. Land of four hundred didrachms.\n\nIt should be noted that the price of a tomb is four hundred, because the number four and the hundred are of a baneful nature. And if you seek similar instances from the Scriptures, you will find them. 1 Sam. 15, 11. 2 Gen. 8, 20. 2 Deut. 32, 32.\n\n(4) From codex 534, page 24.\n(5) Compare here Nyssenus.\nVerse 15. Land of four hundred didrachms.\n\nIt should be noted that the price of a tomb is four hundred, because the number four and the hundred are of a baneful nature. And if you seek similar instances from the Scriptures, you will find them. 1 Sam. 15, 11. 2 Gen. 8, 20. 2 Deut. 32, 32.\n\n(4) From codex 534, page 24.\n(5) Compare here Nyssenus.\nChapter 37.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Γῆ τετρακοσίων διδράχμων","severity":"info","text":"The lemma is the Greek phrase for 'Land of four hundred didrachms,' which Origen interprets as the price of a tomb, linking the number 400 to a baneful nature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"τετράδα καὶ ἑκατοντάδα","severity":"info","text":"In ancient numerology, the number four was often associated with materiality and mortality, and the hundred could amplify that; Origen here applies a symbolic reading to the biblical price.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Reg. xv, 11. 2Gen. viii, 20. 2 Deut. xxxii, 32","severity":"info","text":"Origen cites three scriptural references (1 Sam 15:11, Gen 8:20, Deut 32:32) as parallels where the number 400 appears in a negative context, though the exact verses are uncertain due to textual corruption.","cites":[{"key":"ed:tlg2042.tlg066","label":"source edition: Adnotationes in Genesim","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg066.1st1K-grc1:7.4"}],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"Ex cod. 534, pag. 24","severity":"info","text":"This note indicates that the passage derives from codex 534, page 24, a manuscript source used in the edition, suggesting a complex textual history.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Confer huc Nyssenum","severity":"info","text":"The editor directs the reader to compare with Gregory of Nyssa, indicating a later patristic reception of Origen's numerological interpretation.","cites":[],"named_sources":["Gregory of Nyssa"],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"2Gen. viii, 20. 2 Deut. xxxii, 32","severity":"caution","text":"The cited verses (Gen 8:20 and Deut 32:32) do not correspond to standard chapter and verse divisions; the text may be corrupt or the references misattributed.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The scriptural references '2Gen. viii, 20' and '2 Deut. xxxii, 32' are unclear; they may be corrupt or refer to non-canonical divisions.","The repetition of the Greek text and notes suggests a doublet or scribal duplication in the manuscript tradition."],"confidence":"medium","notes":[]},{"i":29,"ref":"p29","source":"(7) Στίχ.ι΄. Ἆρά γε ἐλθόντες ἐλευσόμεθα ἐγώ τεκαὶ\nἡ μήτηρ σου, καὶ οἱ ἀδελφοί σου προσκυνῆσαί\nσοι ἐπὶ τὴν γῆν; \n Σαφῶς ἡ μήτηρ τοῦ Ἰωσὴφ πρὸ τῶν ἐνυπνίων\nἐτελεύτησεν. Μήποτε οὖν δυνάμεθα τὴν Μαριὰμ καὶ\nτὸν Ἰωσὴφ εἰπεῖν προφητεύεσθαι προσκυνήσειν τῷ\nΧριστῷ;\n(7) Στίχ.ι΄. Ἆρά γε ἐλθόντες ἐλευσόμεθα ἐγώ τεκαὶ\nἡ μήτηρ σου, καὶ οἱ ἀδελφοί σου προσκυνῆσαί\nσοι ἐπὶ τὴν γῆν; \n Σαφῶς ἡ μήτηρ τοῦ Ἰωσὴφ πρὸ τῶν ἐνυπνίων\nἐτελεύτησεν. Μήποτε οὖν δυνάμεθα τὴν Μαριὰμ καὶ\nτὸν Ἰωσὴφ εἰπεῖν προφητεύεσθαι προσκυνήσειν τῷ\nΧριστῷ;\nΚΕΦ. ΜΓ΄.","english":"(7) Verse 10. “Shall we indeed come, I and your mother and your brothers, to bow down to you upon the earth?” Clearly, the mother of Joseph died before the dreams. Might we then be able to say that Mary and Joseph are prophesied to bow down to Christ? (7) Verse 10. “Shall we indeed come, I and your mother and your brothers, to bow down to you upon the earth?” Clearly, the mother of Joseph died before the dreams. Might we then be able to say that Mary and Joseph are prophesied to bow down to Christ? Chapter 43.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Verse 10","severity":"info","text":"The quotation is from Gen 50:5, where Joseph's brothers and mother come to bow before him. Origen reads it as a type of the adoration of Christ by Mary and Joseph.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Μαριὰμ καὶ τὸν Ἰωσὴφ","severity":"info","text":"Origen here interprets the mother of Joseph as Mary and Joseph himself as a type of Christ, a typological reading common in early Christian exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"text","lemma":"πρὸ τῶν ἐνυπνίων","severity":"info","text":"Origen notes that Joseph's mother died before the dreams (i.e., before Pharaoh's dreams in Gen 41), indicating a chronological observation about the narrative.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ΚΕΦ. ΜΓ΄.","severity":"info","text":"The passage ends with 'Chapter 43', a chapter division marker that may reflect the manuscript tradition or Origen's own structuring of the commentary.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Verse 10","severity":"caution","text":"The Greek text is repeated twice in the source, possibly due to a scribal duplication or a marginal note. The English draft follows this repetition.","cites":[{"key":"ed:tlg2042.tlg066","label":"source edition: Adnotationes in Genesim","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg066.1st1K-grc1:7.4"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the mother of Joseph' is ambiguous: Origen takes it as Mary, but the biblical context refers to Joseph's biological mother, Rachel. The typological reading is Origen's innovation.","The repetition of the Greek text may indicate a textual corruption or a deliberate double citation; the source edition does not clarify."],"confidence":"medium","notes":[]},{"i":30,"ref":"p30","source":"(8) Στίχ. κβ΄. Εἶπε δὲ αὐτοῖς· Ἵλεως ὑμῖν, μὴ φοβεῖσθε. \n Ἔοικεν ὠφεληθῆναι ὁ ἄνθρωπος οὗτος εἰς θεοσέβειαν\nπαρὰ τῷ Ἰωσήφ.\n(8) Στίχ. κβ΄. Εἶπε δὲ αὐτοῖς· Ἵλεως ὑμῖν, μὴ φοβεῖσθε. \n Ἔοικεν ὠφεληθῆναι ὁ ἄνθρωπος οὗτος εἰς θεοσέβειαν\nπαρὰ τῷ Ἰωσήφ.\nΚΕΦ. ΜϚ΄.","english":"(8) Verse 22. And he said to them, “May he be merciful to you; do not be afraid.” This man seems to have been benefited in piety by Joseph.\n\n(8) Verse 22. And he said to them, “May he be merciful to you; do not be afraid.” This man seems to have been benefited in piety by Joseph.\n\nChapter 46.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"Origen interprets Joseph's words as a sign that the speaker (likely the steward or an Egyptian official) has been spiritually improved by Joseph's example of piety.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage is marked as verse 22 of the chapter, and the Greek text repeats the same lemma twice, possibly indicating a scribal duplication or a deliberate emphasis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"Ἵλεως","severity":"info","text":"The word Ἵλεως (here in the form Ἵλεως) is a contracted form of ἵλεως, meaning 'propitious' or 'merciful'. It is often used in invocations for divine favor.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"","severity":"info","text":"The verse quoted (Gen 43:23 in the LXX) is part of Joseph's interaction with his brothers in Egypt, where he reassures them after revealing his identity.","cites":[{"key":"ed:tlg2042.tlg066","label":"source edition: Adnotationes in Genesim","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg066.1st1K-grc1:7.4"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"Origen's comment on Joseph's influence reflects a common patristic theme: Joseph as a type of Christ, whose piety benefits those around him.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'this man' (ὁ ἄνθρωπος οὗτος) is ambiguous; it could refer to the steward, Pharaoh, or another figure in the narrative. The reading taken is that it refers to the steward or official addressed by Joseph."],"confidence":"high","notes":[]},{"i":31,"ref":"p31","source":"(9) Στίχ. λδ΄. Ἄνδρες κτηνοτρόφοι ἐσμέν.\nΒδέλυγμα Αἰγυπτίοις πᾶς ποιμὴν προβάτων, ἀλλ᾿\nοὐχ Ἑβραίοις. Εἰ μὲν οὖν ὧς ποιμὴν ἐφέστηκεν ἡμῖν,\nβδέλυγμά ἐστιν Αἰγυπτίοις· εἱ δὲ ὡς μισθωτὸς, τάχς\nκαὶ φίλος Αἰγυπτίοις.\n(9) Στίχ. λδ΄. Ἄνδρες κτηνοτρόφοι ἐσμέν.\nΒδέλυγμα Αἰγυπτίοις πᾶς ποιμὴν προβάτων, ἀλλ᾿\nοὐχ Ἑβραίοις. Εἰ μὲν οὖν ὧς ποιμὴν ἐφέστηκεν ἡμῖν,\nβδέλυγμά ἐστιν Αἰγυπτίοις· εἱ δὲ ὡς μισθωτὸς, τάχς\nκαὶ φίλος Αἰγυπτίοις.","english":"(9) Verse 34. We are herdsmen. Every shepherd of sheep is an abomination to the Egyptians, but not to the Hebrews. If, then, he is set over us as a shepherd, he is an abomination to the Egyptians; but if as a hired hand, perhaps he is even a friend to the Egyptians.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Ἄνδρες κτηνοτρόφοι ἐσμέν","severity":"info","text":"The phrase 'We are herdsmen' is a direct quotation from Gen 46:34 (LXX), where Joseph's brothers identify themselves to Pharaoh. Origen uses it to introduce a distinction between shepherds and hired hands.","cites":[{"key":"ed:tlg2042.tlg066","label":"source edition: Adnotationes in Genesim","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg066.1st1K-grc1:7.4"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"βδέλυγμα","severity":"info","text":"The term βδέλυγμα ('abomination') reflects a strong cultic or social taboo in Egyptian culture against shepherds, as noted in Genesis and by Origen. The contrast with Hebrews underscores ethnic and religious difference.","cites":[{"key":"ed:tlg2042.tlg066","label":"source edition: Adnotationes in Genesim","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg066.1st1K-grc1:7.4"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ποιμὴν προβάτων","severity":"info","text":"In Ptolemaic and Roman Egypt, shepherds were often despised by settled agriculturalists, and the term 'shepherd' could carry negative connotations. Origen's comment reflects this cultural context.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Εἰ μὲν οὖν ... εἱ δὲ","severity":"info","text":"Origen uses a conditional structure (εἰ μὲν ... εἱ δὲ) to contrast two possible roles of Joseph's brothers: as shepherds (abominable) or as hired hands (potentially acceptable). This rhetorical device clarifies the exegetical point.","cites":[{"key":"ed:tlg2042.tlg066","label":"source edition: Adnotationes in Genesim","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg066.1st1K-grc1:7.4"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"Αἰγυπτίοις","severity":"info","text":"Origen's note on Egyptian attitudes toward shepherds was later cited by patristic authors to illustrate the cultural divide between Hebrews and Egyptians, and to allegorize the role of spiritual shepherds.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text has a variant reading in the second conditional clause: τάχς (perhaps 'quickly' or 'perhaps') is ambiguous; the English draft renders it as 'perhaps', but it could also imply speed. The reading taken follows the sense of possibility."],"confidence":"high","notes":[]}]}