{"slug":"tlg2042.tlg067","id":"greek:tlg2042.tlg067","title":"Adnotationes in Exodum","author":"Origen","genre":"other","date":"","tradition":"greek","coverage":"not-located","coverage_claim":{"status":"not-located","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed."},"publication":{"status":"machine-draft","reviewed_by":null,"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","generated":"2026-11-15T04:54:10Z","cost_usd":0.002822},"source":{"registry_id":"greek:tlg2042.tlg067","work_id":"tlg2042.tlg067","edition":"first1k","language":"","license":"CC BY-SA 4.0","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg067.1st1K-grc1:15.25"},"stats":{"passages":4,"english_words":934,"coptic_letters":0,"commentary_units":23,"commentary_kinds":7,"derived_notes":0,"ambiguities":7,"work_notes":5,"external_links":1,"timeline":6},"summary":{"work":"tlg2042.tlg067","abstract":"Origen's Adnotationes in Exodum is a fragmentary Greek work of exegetical notes on the Book of Exodus, composed during his Alexandrian period (c. 215–230 CE). Surviving only through catenae and Byzantine florilegia, the text preserves disjointed excerpts that reveal Origen's lexical and moral interpretations, such as distinguishing 'εἴδωλον' from 'ὁμοίωμα' and 'προσκυνεῖν' from 'λατρεύειν'. The work influenced Eastern patristic exegesis and, via Rufinus' translations, medieval Latin commentaries. Attribution of some fragments is debated due to possible interpolation or misassignment from other Alexandrian commentators.","historical_context":"Origen (c. 185–253 CE) composed the Adnotationes in Exodum during his Alexandrian period (c. 215–230 CE), a time of intense biblical scholarship and catechetical teaching in Alexandria. The work belongs to the genre of exegetical notes (scholia) on the Septuagint text of Exodus, reflecting Origen's method of verse-by-verse commentary with attention to Greek lexical distinctions and moral application. The original Greek survives only in fragments, preserved in later catenae (chain commentaries) and Byzantine florilegia, which excerpted and rearranged his notes. This fragmentary transmission obscures the original scope and sequence. The work was known in the Latin West through Rufinus' translations, influencing medieval exegesis. Early modern editions, such as Bernard de Montfaucon's publication from codex 534, page 100, attest to its manuscript tradition. The community context is the Alexandrian Christian school, where Origen taught and wrote, engaging with Jewish and Hellenistic interpretive traditions.","significance":"The Adnotationes in Exodum is significant for its precise lexical analysis of key biblical terms (e.g., idol vs. likeness, worship vs. service), which shaped later patristic and medieval exegesis. It exemplifies Origen's pedagogical and moral reading of Scripture, influencing both Eastern catenae and Western commentaries via Rufinus. The work also highlights the challenges of fragmentary transmission and disputed attribution in early Christian literature.","timeline":[{"date":"c. 185 CE","event":"Origen born in Alexandria."},{"date":"c. 215–230 CE","event":"Composition of Adnotationes in Exodum during Origen's Alexandrian period."},{"date":"c. 253 CE","event":"Origen dies in Tyre."},{"date":"4th–5th c.","event":"Greek catenae on Exodus begin to excerpt Origen's notes."},{"date":"c. 400 CE","event":"Rufinus translates Origen's works into Latin, spreading influence in the West."},{"date":"18th c.","event":"Bernard de Montfaucon publishes fragments from codex 534 in his Hexapla edition."}],"relations":[{"work":"Origen, Adnotationes in Genesim","relation":"Similar exegetical notes on another Pentateuch book, likely composed in the same period.","key":"","label":null,"url":null},{"work":"Origen, Hexapla","relation":"Montfaucon's edition of the Hexapla includes fragments of Adnotationes in Exodum.","key":"","label":null,"url":null},{"work":"Rufinus, Latin translations of Origen","relation":"Transmitted Origen's exegesis to the Latin West.","key":"","label":null,"url":null},{"work":"Catenae on Exodus","relation":"Primary source for surviving fragments of the work.","key":"","label":null,"url":null},{"work":"Origen, Commentary on Exodus","relation":"A longer, more systematic work on Exodus, distinct from the scholia.","key":"","label":null,"url":null}],"external_links":[{"key":"ed:tlg2042.tlg067","label":"TLG Origen edition","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg067.1st1K-grc1:15.25","reason":"Authoritative edition of Origen's Greek fragments."}],"cautions":["The Greek text survives only in fragments from catenae and florilegia; the original scope and sequence cannot be reconstructed.","Attribution of some fragments to Origen is debated; later scribes may have interpolated or misassigned scholia from other Alexandrian commentators.","Precise dating of the work is uncertain; it is placed in Origen's Alexandrian period (c. 215–230 CE) based on style and content, but no external evidence confirms this.","The work's genre (scholia) and fragmentary state make it difficult to distinguish from Origen's other exegetical writings on Exodus."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000557,"generated":"2026-11-15T01:49:21Z"},"checks":{"work":"tlg2042.tlg067","status":"pass","blocking":[],"warnings":[],"stats":{"passages":4,"translated":4,"commentary_passages":4,"commentary_units":23,"english_words":934,"source_letters":3806,"commentary_kinds":7},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"transmission","kind":"transmission","basis":"external","lemma":"","severity":"info","text":"The Greek text of Origen's Adnotationes in Exodum survives only in fragments, primarily through catenae and later Byzantine florilegia.","cites":[{"key":"ed:tlg2042.tlg067","label":"source edition: Adnotationes in Exodum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg067.1st1K-grc1:15.25"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"external","lemma":"","severity":"info","text":"Origen composed this work during his Alexandrian period (c. 215–230 CE), though precise dating remains uncertain due to fragmentary transmission.","cites":[{"key":"ed:tlg2042.tlg067","label":"source edition: Adnotationes in Exodum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg067.1st1K-grc1:15.25"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"These notes were excerpted in later Greek catenae on Exodus, influencing both Eastern patristic exegesis and medieval Latin commentaries via Rufinus' translations.","cites":[{"key":"ed:tlg2042.tlg067","label":"source edition: Adnotationes in Exodum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg067.1st1K-grc1:15.25"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"The edition cannot reconstruct the original scope or sequence of Origen's notes, as only disjointed excerpts survive in secondary sources.","cites":[{"key":"ed:tlg2042.tlg067","label":"source edition: Adnotationes in Exodum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg067.1st1K-grc1:15.25"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"background","lemma":"","severity":"caution","text":"Attribution of some fragments to Origen is debated; later scribes may have interpolated or misassigned scholia from other Alexandrian commentators.","cites":[{"key":"ed:tlg2042.tlg067","label":"source edition: Adnotationes in Exodum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg067.1st1K-grc1:15.25"}],"named_sources":[],"dropped_cites":[]}],"derived_work_notes":[{"kind":"coverage","severity":"info","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed."},{"kind":"limit","severity":"caution","text":"The English is a machine draft produced passage by passage from the transcribed Coptic; no human has verified it. The commentary is model-written and cites only keys the pipeline could resolve."},{"kind":"register","severity":"info","text":"Register: other in ancient Greek; the English keeps the liturgical formulae and the vocatives rather than normalising them."},{"kind":"structure","severity":"info","text":"Passages: 4 narrative."},{"kind":"source","severity":"info","text":"Source edition: first1k — CC BY-SA 4.0"}],"derived_structure":{"narrative":4},"term_index":[],"citations":{"ed:tlg2042.tlg067":{"label":"source edition: Adnotationes in Exodum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg067.1st1K-grc1:15.25"}},"segments":[{"i":1,"ref":"p1","source":"ΩΡΙΓΕΝΟΥΕ ΕΚΛΟΓΑΙ\nΕΙΣ ΤΗΝ ΕΞΟΔΟΝ.\n\nΚΕΦ. ΙΕ΄.\n\nΣτίχ. κε΄. Ἐκεῖ ἔθετο αὐτῷ ὁ Θεὸς δικαώματα καὶ\nκρίσεις, καὶ ἐκεῖ αὐτὸν ἐπείραζε. Ἐπʼ ὠφελείᾳ πειράζει ὁ Θεός. Ἀπείραστος γάρ\nκακῶν. Ἀλλὰ διὰ τοῦτο πειράζει, ἵνα ἐὰν\nὑπακούσωσιν αὐτῷ, τύχωσιν ἀγαθῶν, καὶ ἀπαλλα\nγῶσι κακῶν.\n\nΚΕΦ. Κ΄.\n\nΣτίχ. δ΄. (10) Οὐ ποιήσεις σεαυτῷ εἴδωλον. Ἄλλο εἴδωλον, καὶ ἕτερον ὁμοίωμα. Ὁμοίωμα γάρ\nἐστιν, ἐὰν ποιῇς ἰχθύος ἢ τετραπόδου, ἢ θηρίου, ἢ\nδιὰ τεχνουργίας ἢ διὰ ζωγραφίας ὁμοίωμα· εἴδωλον\nδὲ, ὅσα ἀνατυποῦσα ψυχὴ ποιεῖ ἐξ οὐχ ὑπαρχόντων\nπρωτοτύπως· οἷον, ἀναμεμιγμένον τι ζῶον ἀπὸ ἀνθρώπου\nκαὶ ἵππου. Στίχ. δ΄ Ὅσα ἐν τῷ οὐρανῷ ἄνω, καὶ ὅσα ἐν τῇ\nγῇ κάτω. καὶ ὅσα ἐν τοῖς ὕδασιν ὑποκάτω τῆς\nγῆς. Οὐ προσκυνήσεις αὐτοῖς, οὐδὲ μὴ λατρεύσεις\nαὐτοῖς. Ἄλλο προσκυνεῖν, καὶ ἄλλο λατρεύειν. Ὁ μὲν γὰρ\nἐξ ὅλης ψυχῆς δουλεύων τούτοις οὐ μόνον προσκυνεῖ. ἀλλὰ καὶ λατρεύει· ὁ δὲ καθυποκρινόμενος, καὶ δια\nτὰ ἔθη ποιῶν, οὐ λατρεύει μὲν, προσκυνεῖ δέ. Εὑρήσεις\nδὲ τοιούτους ἐν τοῖς Ἀριθμοῖς χαριζομένους γυναιξὶ,\nκαὶ εἴδωλα προσκυνοῦντας. (10) Edidit Montfauc. in Hex. Est in cod. 534,\np. 100.","english":"Origen’s Selections on Exodus.\n\nChapter 15.\n\nVerse 25. There God set for him ordinances and judgments, and there he tested him. God tests for benefit. For he is inexperienced in evils. But he tests for this reason, so that if they obey him, they may obtain good things and be delivered from evils.\n\nChapter 20.\n\nVerse 4. You shall not make for yourself an idol. An idol is one thing, and a likeness another. For a likeness is when you make a likeness of a fish or a quadruped or a wild animal, either by craftsmanship or by painting; but an idol is whatever the soul forms and makes from things that do not exist as prototypes—for example, some mixed animal from a human and a horse. Verse 4. As many things as are in the heaven above, and as many as are on the earth below, and as many as are in the waters beneath the earth. You shall not worship them, nor shall you serve them. To worship is one thing, and to serve is another. For he who serves these with his whole soul not only worships but also serves; but he who acts hypocritically and does so out of custom does not serve, but worships. You will find such persons in the book of Numbers, indulging women and worshipping idols. (10) Published by Montfaucon in the Hexapla. It is in codex 534, p. 100.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ΚΕΦ. ΙΕ΄. Στίχ. κε΄.","severity":"info","text":"The passage is divided into two lemmata from Exodus: 15:25 and 20:4, each followed by Origen's commentary. The structure reflects a typical exegetical format of selection and explanation.","cites":[{"key":"ed:tlg2042.tlg067","label":"source edition: Adnotationes in Exodum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg067.1st1K-grc1:15.25"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"εἴδωλον","severity":"info","text":"Origen distinguishes 'εἴδωλον' (idol) from 'ὁμοίωμα' (likeness). An idol is a mental construct without a prototype, while a likeness is a crafted representation of an existing being. This distinction is exegetically significant for interpreting the Decalogue.","cites":[{"key":"ed:tlg2042.tlg067","label":"source edition: Adnotationes in Exodum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg067.1st1K-grc1:15.25"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"προσκυνεῖν","severity":"info","text":"Origen differentiates 'προσκυνεῖν' (to worship) from 'λατρεύειν' (to serve). Worship may be external or hypocritical, whereas service implies whole-souled devotion. This lexical distinction informs his moral reading of idolatry.","cites":[{"key":"ed:tlg2042.tlg067","label":"source edition: Adnotationes in Exodum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg067.1st1K-grc1:15.25"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐκεῖ ἔθετο αὐτῷ ὁ Θεὸς δικαώματα καὶ κρίσεις, καὶ ἐκεῖ αὐτὸν ἐπείραζε","severity":"info","text":"This lemma corresponds to Exodus 15:25 (LXX), where God gives ordinances and tests the people. Origen interprets the testing as beneficial, a theme consistent with his pedagogical view of divine action.","cites":[{"key":"ed:tlg2042.tlg067","label":"source edition: Adnotationes in Exodum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg067.1st1K-grc1:15.25"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Οὐ ποιήσεις σεαυτῷ εἴδωλον","severity":"info","text":"This lemma is from Exodus 20:4 (LXX), part of the Decalogue. Origen's commentary expands on the prohibition by defining idol and likeness, showing his concern with precise interpretation of biblical law.","cites":[{"key":"ed:tlg2042.tlg067","label":"source edition: Adnotationes in Exodum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg067.1st1K-grc1:15.25"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Edidit Montfauc. in Hex. Est in cod. 534, p. 100.","severity":"info","text":"The note indicates that this passage was published by Bernard de Montfaucon in his edition of the Hexapla, and is found in codex 534, page 100. This reflects the manuscript transmission and early modern reception of Origen's exegetical works.","cites":[{"key":"ed:tlg2042.tlg067","label":"source edition: Adnotationes in Exodum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg067.1st1K-grc1:15.25"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text includes a marginal note ('Edidit Montfauc. in Hex. Est in cod. 534, p. 100.') that may be a later editorial addition rather than part of Origen's original work. The reference to 'Numbers' in the commentary is not specified by chapter or verse, leaving the exact passage unclear."],"confidence":"high","notes":[]},{"i":2,"ref":"p2","source":"ΞΕΦ. ΚΗ΄.\n\nΣτίχ. λ΄. Ἐπειδὴ προσήκει τὸν ἀρχιερέα καὶ\nἔμπροσθεν καὶ ὄπισθεν, καθάπερ ἀσπίδα, περιφέρν\nτὴν προφυλακετικὴν ἐπιμέλειαν, μήπου τις ἐναντία\nβουλὴ τῶν τῆς πονηρίας πνευμάτων τὸ λογικὸν\nτρώσειεν, καὶ τὸ δόκιμον τῶν κρίσεων συνταράξῃ,\nκαὶ τὴν δήλωσιν καὶ τὴν ἀλήθειαν τῇ ἐπιμιξίᾳ\nτῆς κακίας ἀποστῆναι ποιήσειεν.\n\nΚΕΦ. ΛΑ΄.\n\nΣτίχ. α΄. Καὶ ἐλάλησε Κύριος πρὸς Μωϋσῆν. Ἐν ὅλαις τεσσαράκοντα ἡμέραις δοῦναι τὸν νόμον\nκατεῖχε τὸν Μωῦσῆν (11) ὁ πάνσοφος Θεὸς, καίτοι\nδυνατῶς ἔχων ἐν τρισὶν ἡμέραις δοῦναι τὸν Νόμον. Ἀλλʼ ἵνα τὸ κεκρυμμένον τῆς ἀσεβείας ἐν τῷ βάθει\nτῆς καρδίας τῶν Ἰουδαίων ὁ χρόνος τῆς ἀπουσίας\nΜωῦσέως ἐλέγξῃ. ΚΕΦ. ΙΕ΄.\n\nΣτίχ. κε΄. Ἐκεῖ ἔθετο αὐτῷ ὁ Θεὸς δικαώματα καὶ\nκρίσεις, καὶ ἐκεῖ αὐτὸν ἐπείραζε. Ἐπʼ ὠφελείᾳ πειράζει ὁ Θεός. Ἀπείραστος γάρ\nκακῶν. Ἀλλὰ διὰ τοῦτο πειράζει, ἵνα ἐὰν\nὑπακούσωσιν αὐτῷ, τύχωσιν ἀγαθῶν, καὶ ἀπαλλα\nγῶσι κακῶν. Στίχ. κε΄. Ἐκεῖ ἔθετο αὐτῷ ὁ Θεὸς δικαώματα καὶ\nκρίσεις, καὶ ἐκεῖ αὐτὸν ἐπείραζε. Ἐπʼ ὠφελείᾳ πειράζει ὁ Θεός. Ἀπείραστος γάρ\nκακῶν. Ἀλλὰ διὰ τοῦτο πειράζει, ἵνα ἐὰν\nὑπακούσωσιν αὐτῷ, τύχωσιν ἀγαθῶν, καὶ ἀπαλλα\nγῶσι κακῶν. ΚΕΦ. Κ΄.","english":"Chapter 28.\n\nVerse 30. Since it is fitting for the high priest to carry the protective care both in front and behind, like a shield, lest some contrary counsel of the spirits of wickedness wound the rational faculty, disturb the soundness of the judgments, and cause the revelation and the truth to depart through the admixture of evil.\n\nChapter 31.\n\nVerse 1. And the Lord spoke to Moses. The all-wise God kept Moses for forty whole days to give the law, although he was able to give the law in three days. But so that the time of Moses’ absence might expose the hidden impiety in the depth of the heart of the Jews. Chapter 15.\n\nVerse 25. There God set for him ordinances and judgments, and there he tested him. God tests for benefit. For he is inexperienced in evils. But he tests for this reason, so that if they obey him, they may obtain good things and be delivered from evils. Verse 25. There God set for him ordinances and judgments, and there he tested him. God tests for benefit. For he is inexperienced in evils. But he tests for this reason, so that if they obey him, they may obtain good things and be delivered from evils. Chapter 20.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ΚΕΦ. ΚΗ΄. Στίχ. λ΄.","severity":"info","text":"The passage opens with a chapter-and-verse lemma (28.30) from Exodus, followed by a brief allegorical interpretation of the high priest's vestments.","cites":[{"key":"ed:tlg2042.tlg067","label":"source edition: Adnotationes in Exodum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg067.1st1K-grc1:15.25"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"προφυλακετικὴν ἐπιμέλειαν","severity":"info","text":"The phrase 'protective care' (προφυλακετικὴν ἐπιμέλειαν) is a rare compound, likely Origen's coinage, emphasizing the high priest's vigilant role against spiritual harm.","cites":[{"key":"ed:tlg2042.tlg067","label":"source edition: Adnotationes in Exodum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg067.1st1K-grc1:15.25"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ΚΕΦ. ΛΑ΄. Στίχ. α΄.","severity":"info","text":"The lemma 'And the Lord spoke to Moses' (Exod 31:1) introduces a comment on Moses' forty-day stay on Sinai, contrasting divine power with the need to test Israel's faith.","cites":[{"key":"ed:tlg2042.tlg067","label":"source edition: Adnotationes in Exodum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg067.1st1K-grc1:15.25"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τεσσαράκοντα ἡμέραις","severity":"info","text":"The forty-day period echoes biblical typology (e.g., Moses on Sinai, Elijah's journey, Lent) and is interpreted by Origen as a divine pedagogical delay to expose hidden impiety.","cites":[{"key":"ed:tlg2042.tlg067","label":"source edition: Adnotationes in Exodum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg067.1st1K-grc1:15.25"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ἰουδαίων","severity":"caution","text":"Origen's reference to 'the Jews' reflects a polemical trope common in early Christian exegesis, portraying them as harboring hidden impiety; this should be read as rhetorical, not historical.","cites":[{"key":"ed:tlg2042.tlg067","label":"source edition: Adnotationes in Exodum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg067.1st1K-grc1:15.25"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Στίχ. κε΄.","severity":"caution","text":"The passage repeats the same lemma and comment for Exod 15:25 twice, likely a scribal duplication or a sign of incomplete editing in the manuscript tradition.","cites":[{"key":"ed:tlg2042.tlg067","label":"source edition: Adnotationes in Exodum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg067.1st1K-grc1:15.25"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The repeated lemma for Exod 15:25 may indicate a textual corruption or a deliberate emphasis; the edition does not clarify.","The phrase 'inexperienced in evils' (ἀπείραστος γὰρ κακῶν) is ambiguous: it could refer to God (as in the translation) or to the tested subject; the Greek syntax is unclear."],"confidence":"medium","notes":[]},{"i":3,"ref":"p3","source":"Στίχ. δ΄. (10) Οὐ ποιήσεις σεαυτῷ εἴδωλον. Ἄλλο εἴδωλον, καὶ ἕτερον ὁμοίωμα. Ὁμοίωμα γάρ\nἐστιν, ἐὰν ποιῇς ἰχθύος ἢ τετραπόδου, ἢ θηρίου, ἢ\nδιὰ τεχνουργίας ἢ διὰ ζωγραφίας ὁμοίωμα· εἴδωλον\nδὲ, ὅσα ἀνατυποῦσα ψυχὴ ποιεῖ ἐξ οὐχ ὑπαρχόντων\nπρωτοτύπως· οἷον, ἀναμεμιγμένον τι ζῶον ἀπὸ ἀνθρώπου\nκαὶ ἵππου. Στίχ. δ΄ Ὅσα ἐν τῷ οὐρανῷ ἄνω, καὶ ὅσα ἐν τῇ\nγῇ κάτω. καὶ ὅσα ἐν τοῖς ὕδασιν ὑποκάτω τῆς\nγῆς. Οὐ προσκυνήσεις αὐτοῖς, οὐδὲ μὴ λατρεύσεις\nαὐτοῖς. Ἄλλο προσκυνεῖν, καὶ ἄλλο λατρεύειν. Ὁ μὲν γὰρ\nἐξ ὅλης ψυχῆς δουλεύων τούτοις οὐ μόνον προσκυνεῖ. ἀλλὰ καὶ λατρεύει· ὁ δὲ καθυποκρινόμενος, καὶ δια\nτὰ ἔθη ποιῶν, οὐ λατρεύει μὲν, προσκυνεῖ δέ. Εὑρήσεις\nδὲ τοιούτους ἐν τοῖς Ἀριθμοῖς χαριζομένους γυναιξὶ,\nκαὶ εἴδωλα προσκυνοῦντας. (10) Edidit Montfauc. in Hex. Est in cod. 534,\np. 100. Στίχ. δ΄. (10) Οὐ ποιήσεις σεαυτῷ εἴδωλον. Ἄλλο εἴδωλον, καὶ ἕτερον ὁμοίωμα. Ὁμοίωμα γάρ\nἐστιν, ἐὰν ποιῇς ἰχθύος ἢ τετραπόδου, ἢ θηρίου, ἢ\nδιὰ τεχνουργίας ἢ διὰ ζωγραφίας ὁμοίωμα· εἴδωλον\nδὲ, ὅσα ἀνατυποῦσα ψυχὴ ποιεῖ ἐξ οὐχ ὑπαρχόντων\nπρωτοτύπως· οἷον, ἀναμεμιγμένον τι ζῶον ἀπὸ ἀνθρώπου\nκαὶ ἵππου. Στίχ. δ΄ Ὅσα ἐν τῷ οὐρανῷ ἄνω, καὶ ὅσα ἐν τῇ\nγῇ κάτω. καὶ ὅσα ἐν τοῖς ὕδασιν ὑποκάτω τῆς\nγῆς. Οὐ προσκυνήσεις αὐτοῖς, οὐδὲ μὴ λατρεύσεις\nαὐτοῖς. Ἄλλο προσκυνεῖν, καὶ ἄλλο λατρεύειν. Ὁ μὲν γὰρ\nἐξ ὅλης ψυχῆς δουλεύων τούτοις οὐ μόνον προσκυνεῖ. ἀλλὰ καὶ λατρεύει· ὁ δὲ καθυποκρινόμενος, καὶ δια\nτὰ ἔθη ποιῶν, οὐ λατρεύει μὲν, προσκυνεῖ δέ.","english":"Verse 4. (10) You shall not make for yourself an idol. An idol is one thing, and a likeness is another. For a likeness is when you make a likeness of a fish, or a quadruped, or a wild beast, either by craftsmanship or by painting; but an idol is whatever the soul fashions by forming from things that do not exist originally, such as some mixed animal from a human and a horse. Verse 4. As many things as are in the heaven above, and as many as are on the earth below, and as many as are in the waters beneath the earth. You shall not worship them, nor shall you serve them. To worship is one thing, and to serve is another. For he who serves these with his whole soul not only worships but also serves; but he who acts hypocritically and does so out of habit does not serve, but worships. You will find such persons in the Book of Numbers, indulging women and worshipping idols. (10) Published by Montfaucon in the Hexapla. It is in codex 534, p. 100. Verse 4. (10) You shall not make for yourself an idol. An idol is one thing, and a likeness is another. For a likeness is when you make a likeness of a fish, or a quadruped, or a wild beast, either by craftsmanship or by painting; but an idol is whatever the soul fashions by forming from things that do not exist originally, such as some mixed animal from a human and a horse. Verse 4. As many things as are in the heaven above, and as many as are on the earth below, and as many as are in the waters beneath the earth. You shall not worship them, nor shall you serve them. To worship is one thing, and to serve is another. For he who serves these with his whole soul not only worships but also serves; but he who acts hypocritically and does so out of habit does not serve, but worships.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"εἴδωλον","severity":"info","text":"Origen distinguishes εἴδωλον from ὁμοίωμα: the former is a fantastical composite (e.g., centaur) with no original existent, the latter a copy of an existing creature. This lexical distinction is not standard in LXX usage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"προσκυνεῖν / λατρεύειν","severity":"info","text":"Origen differentiates προσκυνεῖν (outward worship) from λατρεύειν (whole-souled service). The distinction is moral: hypocrites only προσκυνοῦσι, while the truly devoted λατρεύουσι.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐν τοῖς Ἀριθμοῖς","severity":"info","text":"Origen refers to Numbers 25:1–3, where Israelite men consort with Moabite women and worship Baal-peor. The phrase 'indulging women and worshipping idols' summarises that episode.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"Edidit Montfauc. in Hex. Est in cod. 534, p. 100","severity":"info","text":"The Greek text is repeated with a note that Montfaucon published it from the Hexapla, and that it is found in codex 534, page 100. This indicates a manuscript source for the fragment.","cites":[{"key":"ed:tlg2042.tlg067","label":"source edition: Adnotationes in Exodum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg067.1st1K-grc1:15.25"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Στίχ. δ΄","severity":"info","text":"The passage is divided by the lemma Στίχ. δ΄ (verse 4), which appears twice. The first occurrence introduces the idol/likeness distinction; the second introduces the prohibition of worshipping celestial, terrestrial, and aquatic entities.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"repetition of Greek text","severity":"caution","text":"The Greek text is given twice verbatim, once with the editorial note. This duplication likely results from a scribal or editorial doublet; the second occurrence may be a marginal addition or a variant insertion.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The repeated Greek text may be a scribal error or an intentional double attestation; the editorial note 'Edidit Montfauc. in Hex.' is attached only to the second occurrence, suggesting the first may be a lemma from a different source.","The phrase 'χαριζομένους γυναιξὶ' could be read as 'indulging women' or 'giving gifts to women'; the Numbers context supports the former."],"confidence":"high","notes":[]},{"i":4,"ref":"p4","source":"Εὑρήσεις\nδὲ τοιούτους ἐν τοῖς Ἀριθμοῖς χαριζομένους γυναιξὶ,\nκαὶ εἴδωλα προσκυνοῦντας. (10) Edidit Montfauc. in Hex. Est in cod. 534,\np. 100. ΞΕΦ. ΚΗ΄.\n\nΣτίχ. λ΄. Ἐπειδὴ προσήκει τὸν ἀρχιερέα καὶ\nἔμπροσθεν καὶ ὄπισθεν, καθάπερ ἀσπίδα, περιφέρν\nτὴν προφυλακετικὴν ἐπιμέλειαν, μήπου τις ἐναντία\nβουλὴ τῶν τῆς πονηρίας πνευμάτων τὸ λογικὸν\nτρώσειεν, καὶ τὸ δόκιμον τῶν κρίσεων συνταράξῃ,\nκαὶ τὴν δήλωσιν καὶ τὴν ἀλήθειαν τῇ ἐπιμιξίᾳ\nτῆς κακίας ἀποστῆναι ποιήσειεν. Στίχ. λ΄. Ἐπειδὴ προσήκει τὸν ἀρχιερέα καὶ\nἔμπροσθεν καὶ ὄπισθεν, καθάπερ ἀσπίδα, περιφέρν\nτὴν προφυλακετικὴν ἐπιμέλειαν, μήπου τις ἐναντία\nβουλὴ τῶν τῆς πονηρίας πνευμάτων τὸ λογικὸν\nτρώσειεν, καὶ τὸ δόκιμον τῶν κρίσεων συνταράξῃ,\nκαὶ τὴν δήλωσιν καὶ τὴν ἀλήθειαν τῇ ἐπιμιξίᾳ\nτῆς κακίας ἀποστῆναι ποιήσειεν. ΚΕΦ. ΛΑ΄.\n\nΣτίχ. α΄. Καὶ ἐλάλησε Κύριος πρὸς Μωϋσῆν. Ἐν ὅλαις τεσσαράκοντα ἡμέραις δοῦναι τὸν νόμον\nκατεῖχε τὸν Μωῦσῆν (11) ὁ πάνσοφος Θεὸς, καίτοι\nδυνατῶς ἔχων ἐν τρισὶν ἡμέραις δοῦναι τὸν Νόμον. Ἀλλʼ ἵνα τὸ κεκρυμμένον τῆς ἀσεβείας ἐν τῷ βάθει\nτῆς καρδίας τῶν Ἰουδαίων ὁ χρόνος τῆς ἀπουσίας\nΜωῦσέως ἐλέγξῃ. Στίχ. α΄. Καὶ ἐλάλησε Κύριος πρὸς Μωϋσῆν. Ἐν ὅλαις τεσσαράκοντα ἡμέραις δοῦναι τὸν νόμον\nκατεῖχε τὸν Μωῦσῆν (11) ὁ πάνσοφος Θεὸς, καίτοι\nδυνατῶς ἔχων ἐν τρισὶν ἡμέραις δοῦναι τὸν Νόμον. Ἀλλʼ ἵνα τὸ κεκρυμμένον τῆς ἀσεβείας ἐν τῷ βάθει\nτῆς καρδίας τῶν Ἰουδαίων ὁ χρόνος τῆς ἀπουσίας\nΜωῦσέως ἐλέγξῃ.","english":"You will find such men in the book of Numbers, who gratify women and worship idols. (10) Montfaucon published this in the Hexapla. It is in codex 534, p. 100. Chapter 28.\n\nVerse 30. Since it is fitting for the high priest to carry protective care both in front and behind, like a shield, lest some opposing counsel of the spirits of wickedness wound the rational part and disturb the soundness of judgments and cause the revelation and the truth to withdraw through the admixture of evil. Chapter 31.\n\nVerse 1. And the Lord spoke to Moses. The all-wise God kept Moses for forty whole days to give the law, although he was able to give the law in three days. But so that the time of Moses’ absence might expose the hidden impiety in the depth of the heart of the Jews.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἀριθμοῖς","severity":"info","text":"The reference to Numbers (Ἀριθμοῖς) likely alludes to the episode of Balaam and the Moabite women (Num 25:1–3), where Israelite men are led astray by women and idolatry.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"Edidit Montfauc. in Hex. Est in cod. 534, p. 100","severity":"info","text":"This note indicates that the preceding passage was published by Montfaucon in his edition of the Hexapla and is found in codex 534, page 100, providing a textual witness for the transmission of Origen's work.","cites":[{"key":"ed:tlg2042.tlg067","label":"source edition: Adnotationes in Exodum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg067.1st1K-grc1:15.25"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Στίχ. λ΄","severity":"info","text":"The repeated headings Στίχ. λ΄ (verse 30) and Στίχ. α΄ (verse 1) mark the beginning of new lemmata, indicating that the commentary follows the verse order of Exodus, here commenting on Exodus 28:30 and 31:1.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἀρχιερέα","severity":"info","text":"The high priest (ἀρχιερέα) is described as carrying protective care like a shield, an allegorical interpretation of the priestly vestments (Exod 28) that Origen reads as a symbol of spiritual vigilance against evil spirits.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"τὸ κεκρυμμένον τῆς ἀσεβείας ἐν τῷ βάθει τῆς καρδίας τῶν Ἰουδαίων","severity":"caution","text":"Origen's claim that Moses' forty-day absence exposed hidden impiety in the Jews' hearts reflects a polemical trope common in early Christian anti-Jewish rhetoric, which modern readers should interpret critically.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The repeated text of verses 30 and 1 in the Greek may indicate a scribal duplication or a deliberate structural repetition; the English draft treats them as single entries.","The phrase 'Edidit Montfauc. in Hex.' is ambiguous: it could refer to Montfaucon's edition of Origen's Hexapla or to a separate work; the reference is taken as a transmission note."],"confidence":"high","notes":[]}]}