{"slug":"tlg2042.tlg068","id":"greek:tlg2042.tlg068","title":"Adnotationes in Leviticum (fragmenta e catenis)","author":"Origen","genre":"other","date":"","tradition":"greek","coverage":"not-located","coverage_claim":{"status":"not-located","text":"No English translation was located by an automated check of the source corpus and one library catalogue. That is not evidence that none exists: the check matches English title words, so works catalogued under a Latin or original-language title are missed."},"publication":{"status":"machine-draft","reviewed_by":null,"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","generated":"2026-11-15T04:54:10Z","cost_usd":0.005593},"source":{"registry_id":"greek:tlg2042.tlg068","work_id":"tlg2042.tlg068","edition":"first1k","language":"","license":"CC BY-SA 4.0","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg068.1st1K-grc1:4.27"},"stats":{"passages":10,"english_words":2176,"coptic_letters":0,"commentary_units":57,"commentary_kinds":8,"derived_notes":0,"ambiguities":14,"work_notes":4,"external_links":1,"timeline":5},"summary":{"work":"tlg2042.tlg068","abstract":"The Adnotationes in Leviticum (fragmenta e catenis) are surviving excerpts from Origen’s commentary on Leviticus, preserved only in later Greek catenae, especially that of Procopius of Gaza (5th–6th c.). The fragments likely derive from Origen’s exegetical work in Caesarea around 240–250 CE, the same period as his Leviticus homilies. They show Origen’s typological and allegorical method, linking Levitical sacrifice to Christ and applying prophetic readings to Mary. The catena format means the wording and sequence are excerptor’s choices, not Origen’s original. The fragments influenced Byzantine typological exegesis but lack a continuous manuscript tradition, and the edition does not identify specific catena manuscripts used.","historical_context":"Origen (ca. 185–254 CE) composed his Leviticus commentary in Caesarea, Palestine, during the mid-3rd century (ca. 240–250 CE), a period of relative peace for Christians before the Decian persecution. The work was written in Greek for a learned Christian audience, likely in the context of Origen’s catechetical school. The original commentary is lost; only fragments survive embedded in catenae compiled by later Byzantine exegetes, notably Procopius of Gaza (5th–6th c.). These catenae collected patristic comments on biblical books for liturgical and scholarly use. The fragments thus reflect both Origen’s original exegesis and the excerptor’s selection, making their wording and sequence secondary. The transmission is indirect, and no continuous manuscript of Origen’s Leviticus commentary exists. The work relates to Origen’s homilies on Leviticus (also ca. 240–250) and his broader Hexapla and exegetical corpus.","significance":"These fragments preserve rare evidence of Origen’s direct commentary on Leviticus, distinct from his homilies. They show his typological reading of Levitical law as prefiguring Christ and the Virgin Mary, influencing later Byzantine exegesis. The catena format also illustrates how patristic texts were excerpted and transmitted in late antiquity, highlighting the challenges of reconstructing lost works from fragmentary sources.","timeline":[{"date":"ca. 240–250 CE","event":"Origen composes his Leviticus commentary and homilies in Caesarea."},{"date":"3rd c.","event":"Original Greek text of Origen’s Leviticus commentary circulates."},{"date":"5th–6th c.","event":"Procopius of Gaza compiles catena including fragments of Origen’s Leviticus commentary."},{"date":"6th–9th c.","event":"Catenae are copied and transmitted in Byzantine monastic and scholarly circles."},{"date":"19th–20th c.","event":"Modern editions of catenae identify and publish Origen’s fragments."}],"relations":[{"work":"Origen, Homilies on Leviticus","relation":"Composed in same period and place; shares exegetical method and themes.","key":"","label":null,"url":null},{"work":"Procopius of Gaza, Catena on Leviticus","relation":"Primary source preserving the fragments; excerptor’s selection shapes the text.","key":"","label":null,"url":null},{"work":"Origen, Hexapla","relation":"Origen’s textual work on the Septuagint informs his Leviticus exegesis.","key":"","label":null,"url":null},{"work":"Ezekiel 20:25 LXX","relation":"Cited by Origen to argue some divine precepts may be inapplicable.","key":"","label":null,"url":null},{"work":"Hosea 4:8 LXX","relation":"Quoted by Origen to interpret sin as an offering.","key":"","label":null,"url":null}],"external_links":[{"key":"ed:tlg2042.tlg068","label":"TLG edition of Origen’s Leviticus fragments","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg068.1st1K-grc1:4.27","reason":"The edition used for this dossier."}],"cautions":["The fragments survive only in catenae, not in a continuous manuscript tradition; their wording depends on the excerptor’s selection and may not preserve Origen’s original sequence or full argument.","This edition does not identify which catena manuscript(s) were used for each fragment; readers cannot verify the excerptor’s context or assess whether the citation is verbatim or paraphrased.","The date of the original commentary is inferred from Origen’s homilies on Leviticus (ca. 240–250 CE), but the fragments themselves are undated and could reflect later catena transmission.","Attribution to Origen is based on catena ascription; some fragments may be misattributed or paraphrased."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000576,"generated":"2026-11-15T01:49:58Z"},"checks":{"work":"tlg2042.tlg068","status":"pass","blocking":[],"warnings":[],"stats":{"passages":10,"translated":10,"commentary_passages":10,"commentary_units":57,"english_words":2176,"source_letters":7570,"commentary_kinds":8},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"transmission","kind":"transmission","basis":"text","lemma":"","severity":"info","text":"The fragments survive only in catenae, not in a continuous manuscript tradition. Their wording depends on the excerptor’s selection and may not preserve Origen’s original sequence or full argument.","cites":[{"key":"ed:tlg2042.tlg068","label":"source edition: Adnotationes in Leviticum (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg068.1st1K-grc1:4.27"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"Origen’s Leviticus commentary was used by later Greek exegetes, including Procopius of Gaza, whose catena preserves these fragments. The work thus influenced Byzantine typological interpretation.","cites":[{"key":"ed:tlg2042.tlg068","label":"source edition: Adnotationes in Leviticum (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg068.1st1K-grc1:4.27"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"external","lemma":"","severity":"info","text":"Origen composed his Leviticus homilies ca. 240–250 CE in Caesarea. The fragmentary commentary notes likely date to the same period, though the catena compilation is later (5th–6th cent.).","cites":[{"key":"ed:tlg2042.tlg068","label":"source edition: Adnotationes in Leviticum (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg068.1st1K-grc1:4.27"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"This edition does not identify which catena manuscript(s) were used for each fragment. Readers cannot verify the excerptor’s context or assess whether the citation is verbatim or paraphrased.","cites":[{"key":"ed:tlg2042.tlg068","label":"source edition: Adnotationes in Leviticum (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg068.1st1K-grc1:4.27"}],"named_sources":[],"dropped_cites":[]}],"derived_work_notes":[{"kind":"coverage","severity":"info","text":"No English translation was located by an automated check of the source corpus and one library catalogue. That is not evidence that none exists: the check matches English title words, so works catalogued under a Latin or original-language title are 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: 10 narrative."},{"kind":"source","severity":"info","text":"Source edition: first1k — CC BY-SA 4.0"}],"derived_structure":{"narrative":10},"term_index":[],"citations":{"ed:tlg2042.tlg068":{"label":"source edition: Adnotationes in Leviticum (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg068.1st1K-grc1:4.27"}},"segments":[{"i":1,"ref":"p1","source":"ΩΡΙΓΕΝΟΥΣ ΕΚΛΟΓΑΙ\nΕΙΣ ΤΟ ΛΕΥΙΤΙΚΟΝ.\n\nΚΕΦ. Δ΄.\n\nΣτίχ. κζ΄. Ψυχὴ ἐὰν ἁμάρτῃ ἀκουσίως. φησὶ. καὶ\nμὴ ποιήσῃ ἀπὸ πασῶν τῶν ἐντολῶν Κυρίου, ὧν\nδεῖ ποιεῖν. (12) Εἰ δὲ κατὰ φύσιν ἔχει. Ἔστι τάχα τινὰ προστάγματα\nΚυρίου, ἃ οὐ δεῖ ποιεῖν, κατὰ τό· Ἕδωξαν\nαὐτοῖς προστάγματα οὐ καλά. Ψυχὴ οὖν ἁμαρτάνει\nἀκουσίως, ὅτε προφάσει εὐσεβείας τὸ μὴ δέον τηρεῖ. Καὶ δεῖται θυσίας πρὸς ἄφεσιν, οὐ δεομένου\nθυσίας τοῦ δρῶντος ἐξεπίτηδες· ὡς ὁ γεγονὼς Ἰουδαῖος,\nἵνα Ἰουδαίους κερδήσῃ, καὶ περιτεμὼν τὸν\nΤιμόθεον.\n\nΣτίχ. κη΄. Σημαίνει οὖν, ὅτι ἀμσρτία καλεῖται καὶ\nαὐτὸ τὸ προσαγόμενον. Οὕτω νοητέον τό· Ἁμαρτίας\nλαοῦ μου φάγονται. Εἰ οὖν ὁ ἁμαρτάνων αὐτὴν δοκεῖ\nθύειν τὴν ἁμαρτίαν ἐν τῷ μετανοεῖν, οὐκ ὀφείλει\nτοῖς αὐτοῖς περιπίπτειν, ἐπεὶ ἀναζῇ ἡ ἁμαρτία. Οὕτω δυνατὸν τὸν Χριστὸν καλεῖν ἀμαρείαν, ὡς ὑπὸρ\nτῆς πάντων ἁμαρτίας τυθέντα.\n\nΚΕΦ. ΙΒ΄.\n\nΣτίχ. β΄. Γυνὴ ἥτις ἐὰν σπερματισθῇ, καὶ τέκῃ\nἄρσεν. Παρέλκειν δόξει τὸ, ἐὰν σπερματισθῇ, προτασσόμενον\nτοῦ· καὶ τέκῃ ἄρσεν. Ἀλλʼ ἐφίστημι μήποτε\nἵνα προφητικῶς ἡ Μαρία, οὐκ ἐκ τοῦ ἐσπερματίσθαι\n4 Ezech. xx, 25. 7Ose. iv, 8. (11) Cod. 534, ἐπεἴχε τῷ Μωῦσῇ. (12) Cod. 534 non habet εἰ δέ. Videtur legendum\nὗδε Mox in cod. 534, εἰσὶ γὰρ τάχα τινὰ καί. Et\nἔδωκα, pro ἔδωξαν. (13) Vulgata, Doctrinam et veritatem; Heb. Urim\net thummim, luces et perfectiones; quod est, gemmas\nRedundare videatur illud, si semen susceperit,\nquod præmittitur ante et pepererit masculum. At\nenim inclinor animo ut suspicer, prophetice Ma-\npellucidas et pretiosas.","english":"Origen's Selections on Leviticus.\n\nChapter 4.\n\nVerse 27. \"If a soul sins unintentionally,\" it says, \"and does not perform any of the commandments of the Lord which it is necessary to perform.\" (12) \"But if it is according to nature.\" There are perhaps some commandments of the Lord which it is not necessary to perform, according to the saying: \"They gave them commandments that were not good.\" A soul therefore sins unintentionally when, under the pretext of piety, it observes what is not proper. And it requires a sacrifice for remission, while one who acts deliberately does not require a sacrifice—like the man who became a Jew in order to win Jews and circumcised Timothy.\n\nVerse 28. It signifies, then, that sin is also called the thing that is offered. Thus one must understand: \"They will eat the sins of my people.\" If, therefore, the one who sins seems to offer the sin itself in repenting, he ought not to fall into the same things, since the sin revives. Thus it is possible to call Christ \"sin,\" as one sacrificed for the sin of all.\n\nChapter 12.\n\nVerse 2. \"A woman who, if she receives seed, and bears a male.\" The phrase \"if she receives seed,\" placed before \"and bears a male,\" will seem redundant. But I consider whether, prophetically, Mary, not from having received seed,","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἕδωξαν αὐτοῖς προστάγματα οὐ καλά","severity":"info","text":"Origen cites Ezekiel 20:25 LXX, which refers to commandments that are not good, to argue that some divine precepts may be inapplicable.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἁμαρτίας λαοῦ μου φάγονται","severity":"info","text":"Origen quotes Hosea 4:8 LXX, where 'sin' is used for the sacrificial offering, to support his interpretation of sin as an offering.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"περιτεμὼν τὸν Τιμόθεον","severity":"info","text":"This refers to the forced circumcision of Timothy, a story from 1 Maccabees 1:60-61 or later Jewish tradition, illustrating deliberate sin requiring no sacrifice.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"δυνατὸν τὸν Χριστὸν καλεῖν ἀμαρείαν","severity":"info","text":"Origen paradoxically calls Christ 'sin' (ἁμαρτία), alluding to Christ as the sacrificial offering for humanity's sins, a typological reading of Levitical sacrifice.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Παρέλκειν δόξει τὸ, ἐὰν σπερματισθῇ","severity":"caution","text":"The Greek text of Leviticus 12:2 includes 'if she receives seed' before 'bears a male,' which Origen finds redundant; the phrase may be a later addition or gloss.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"προφητικῶς ἡ Μαρία","severity":"info","text":"Origen suggests a prophetic reading of Leviticus 12:2 concerning Mary, implying her conception of Christ was without seed, a typological interpretation common in patristic exegesis.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text of Leviticus 12:2 may have a redundant phrase; Origen's interpretation of Mary's conception is allegorical and not explicit in the biblical text."],"confidence":"high","notes":[]},{"i":2,"ref":"p2","source":"(14) IHæc refer ad distinctionem non sponte et ex\nprætexrtu vel motivo agentis, non vero ad d cuod\nmnquit, indiget vel non indiget hostia pro venia. A-\nlioqui sequeretur Paulum n his non laudabthter\negisse.\n\n(17) τεκοῦσα ἄρσεν, μὴ νομισθῇ ἀκάθαρτος\nεἶναι, γεγεννηκυῖα τὸν Σωτῆρα, εἴρηκεν ὅλον\nἘδύνατο δὲ καὶ μὴ προκειμένου τοῦ, Ἐὰν\nσπερματισθῇ, νοεῖσθαι μὴ οὖσα ἀκάθαρτος ἡ Μαρία· οὐ γὰρ ἀπλῶς γυνὴ, ἀλλὰ παρθένος.\n\nΚΕΦ. ΙΓ΄.\n\nΣτίχ. με΄. Καὶ ὁ λεπρὸς, ἐν ᾧ ἐστιν ἀφὴ, τὰ ἱμάτια\nαὐτοῦ ἔσται παραλελυμένα, καὶ ἡ κεφαλὴ\nαὐτοῦ ἀκάλυπτος. Διατί τοῦ λεπροῦ ἀκάλυπτον εἶναι κελεύει τὴν κεφαλὴν,\nκαὶ τὰ ἱμάτια παραλελυμένα; Ἵνα γνωριστὸς\nᾗ καὶ μὴ μετσλαγχάνωσι τῆς ἀκαθαρσίας οἱ προσπελάζοντες. Οὕτως ὁ Ἀπόστολος περὶ τῶν ἁμαρτανόντων\nἔφη· Στέλλεσθε ὑμᾶς ἀπὸ παντὸς ἀδελφοῦ\nἀτάκτως περιπατοῦντος, καὶ μὴ κατὰ τὴν\nπαράδοσιν, ἣν παρελάβετε παῤ ἡμῶν· καὶ, Ἐάν\nτις ἀδελφὸς ὀνομαζόμενος, ἢ πόρνος, ἢ πλεονέκτης,\nἢ εἰδωλολάτρης, ἢ μέθυσος, ἢ λοίδορος, ἢ\nἅρπαξ· τῷ τοιούτῳ μὴ συνεσθίειν (18).","english":"(14) This refers to the distinction between acting involuntarily and acting from pretext or motive, not to whether the thing itself requires or does not require a sin-offering. Otherwise it would follow that Paul acted in a manner not praiseworthy in these matters.\n\n(17) She who has borne a male child should not be considered impure, having given birth to the Savior, she said the whole. But even without the phrase \"If she is inseminated,\" it could be understood that Mary is not impure; for she is not simply a woman, but a virgin.\n\nChapter 13.\n\nVerse 45. \"And the leper in whom there is a sore, his garments shall be torn, and his head uncovered.\" Why does it command that the leper's head be uncovered and his garments torn? So that he may be recognized and those who approach him may not share in the impurity. Thus the Apostle said concerning sinners: \"Keep yourselves from every brother who walks disorderly and not according to the tradition which you received from us,\" and, \"If any so-called brother is a fornicator, or a covetous person, or an idolater, or a drunkard, or a slanderer, or a plunderer, do not eat with such a one\" (18).","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"IHæc refer ad distinctionem non sponte et ex prætexrtu vel motivo agentis","severity":"info","text":"The Latin note (14) distinguishes involuntary action from action based on pretext or motive, arguing that the distinction concerns the agent's state, not the act's inherent need for a sin-offering.","cites":[{"key":"ed:tlg2042.tlg068","label":"source edition: Adnotationes in Leviticum (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg068.1st1K-grc1:4.27"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τεκοῦσα ἄρσεν, μὴ νομισθῇ ἀκάθαρτος εἶναι","severity":"info","text":"The Greek text (17) alludes to Leviticus 12:2, which declares a woman impure after childbirth; Origen argues that Mary, as a virgin mother of the Savior, is exempt from this impurity.","cites":[{"key":"ed:tlg2042.tlg068","label":"source edition: Adnotationes in Leviticum (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg068.1st1K-grc1:4.27"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Καὶ ὁ λεπρὸς, ἐν ᾧ ἐστιν ἀφὴ, τὰ ἱμάτια αὐτοῦ ἔσται παραλελυμένα, καὶ ἡ κεφαλὴ αὐτοῦ ἀκάλυπτος","severity":"info","text":"This is a direct quotation of Leviticus 13:45, which prescribes that a leper's garments be torn and head uncovered for identification and avoidance of impurity.","cites":[{"key":"ed:tlg2042.tlg068","label":"source edition: Adnotationes in Leviticum (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg068.1st1K-grc1:4.27"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Στέλλεσθε ὑμᾶς ἀπὸ παντὸς ἀδελφοῦ ἀτάκτως περιπατοῦντος","severity":"info","text":"Origen cites a Pauline tradition (possibly from the Didache or early church order) urging avoidance of disorderly brothers, applying the leper's isolation to Christian sinners.","cites":[{"key":"ed:tlg2042.tlg068","label":"source edition: Adnotationes in Leviticum (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg068.1st1K-grc1:4.27"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"εἴρηκεν ὅλον Ἐδύνατο δὲ καὶ μὴ προκειμένου τοῦ, Ἐὰν σπερματισθῇ","severity":"caution","text":"The Greek text (17) is corrupt or lacunose after 'εἴρηκεν ὅλον'; the sense is reconstructed as Mary's purity being independent of the insemination clause, but the exact wording is uncertain.","cites":[{"key":"ed:tlg2042.tlg068","label":"source edition: Adnotationes in Leviticum (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg068.1st1K-grc1:4.27"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"οὕτως ὁ Ἀπόστολος περὶ τῶν ἁμαρτανόντων ἔφη","severity":"info","text":"The reference to 'the Apostle' likely alludes to Paul or to apostolic tradition; the cited rules on avoiding sinners echo early Christian disciplinary canons, not a specific Pauline epistle.","cites":[{"key":"ed:tlg2042.tlg068","label":"source edition: Adnotationes in Leviticum (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg068.1st1K-grc1:4.27"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin note (14) is fragmentary and its exact referent in Origen's text is unclear; the Greek (17) has a lacuna after 'εἴρηκεν ὅλον', making the full argument about Mary's purity uncertain."],"confidence":"medium","notes":[]},{"i":3,"ref":"p3","source":"ΚΕΦ. ΚΓ΄.\n\nΣτίχ. β΄. Αὗται αἱ ἑορταὶ Κυρίου. Πᾶσα ἱλαρὰ ἡμέρα, ἐν ᾗ προτέτακται (19), ὡς ἐν\nἁγίᾳ τάδε τινὰ ποιεῖν παρὰ τὰς λοιπὰς ἐξαίρετα,\nἑορτὴ καλεῖται. Οὐ πᾶσα δέ ἐστι πανήγυρις· ἀλλὰ\nκατὰ τοὔνομα, ὅτε ἐπὶ τὸ αὐτὸ συναθροίζονται πανταχόθεν. Ὥστε ἡ μὲν πανήγυρίς ἐστι καὶ ἑορτή· οὐκέτι δὲ ἑορτὴ, καὶ πανήγυρις· οἷον· Σάββατα καὶ\nΝουμηνίαι, ἑορταί εἰσιν· Ἄζυμα δὲ, καὶ ἡμέραι τῶν\nἙβδομάδων, καὶ Σκηνοπηγίαι οὐ μόνον ἑορταὶ, ἀλλὰ\nκαὶ πανηγύρεις.\n\nΣτίχ. μ΄. Καὶ κάλλυντρα φοινίκων. Πάρεστι διὰ τούτων νοεῖν (20), καὶ πάλιν ἡμῖν ἐν\nΧριστῷ τὰς ἐν παραδείσῳ τρυφὰς ἀπονέμει Θεός. Φυτῶν δὲ τῶν ἀειθαλῶν οἱ κλάδοι, τὸ διηνεκὲς τῆς\nχάριτος καὶ τὸ ἀμάραντον τῆς ἐλπίδος ἐφʼ ἑαυτοῖς\nσημαίνουσι.\n\nΚΕΦ. ΚΖ΄.\n\nΣτίχ. ιε΄. Ἐὰν δὲ ὁ ἁγιάσας αὐτὴν λυτρῶται τὴν\nοἰκίαν αὐτοῦ, προσθήσει ἐπʼ αὐτὸ τὸ ἐπίπεμπτον\nτοῦ ἀργυρίου τῆς ταμῆς, καὶ ἔσται αὐτῷ. Εἰ δὲ μὴ τιμὴν οἰκίας, ἢ ἀγροῦ τις, ἀλλʼ αὐτὰ\nἁγιάσαι Θεῷ, τὴν τιμὴν καθήσει μετὰ τοῦ πέμπτου\nλυτρούμενος αὐτὰ, καὶ|καθέξει τὰς κτήσεις· ἑτέροις\nδὲ οὐκ ἀποδώσεται. Ἀλλὰ κἂν ἀποδῶται, μέχρι τοῦ\nἸωβηλαίου καθέξει ὁ πριάμενος, καὶ μετὰ τοῦτον\nἔσται Θεοῦ.","english":"Chapter 23\n\nVerse 2. These are the feasts of the Lord. Every joyful day on which it is prescribed, as in a holy context, to do certain things beyond the ordinary, is called a feast. Not every feast, however, is a panegyris; but according to the name, it is when they gather together from all sides in the same place. Thus, a panegyris is also a feast, but a feast is not necessarily a panegyris. For example: Sabbaths and New Moons are feasts; Unleavened Bread, the Weeks, and the Feast of Tabernacles are not only feasts but also panegyreis.\n\nVerse 40. And branches of palm trees. Through these it is possible to understand, and again God bestows upon us in Christ the delights of paradise. The branches of evergreen plants signify the perpetuity of grace and the unfading nature of hope.\n\nChapter 27\n\nVerse 15. If the one who consecrated it redeems his house, he shall add one-fifth of the silver of the valuation to it, and it shall be his. But if someone does not consecrate the price of a house or a field, but consecrates these themselves to God, he shall pay the price with the fifth, redeeming them, and he shall retain the possessions; he shall not sell them to others. But even if he sells them, the buyer shall hold them until the Jubilee, and after that they shall be God's.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"πανήγυρις","severity":"info","text":"Origen distinguishes πανήγυρις (a gathering from all sides) from ἑορτή (a feast), noting that while all πανηγύρεις are feasts, not all feasts are πανηγύρεις.","cites":[{"key":"ed:tlg2042.tlg068","label":"source edition: Adnotationes in Leviticum (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg068.1st1K-grc1:4.27"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Καὶ κάλλυντρα φοινίκων","severity":"info","text":"This phrase echoes Leviticus 23:40 (LXX), which prescribes branches of palm trees for the Feast of Tabernacles.","cites":[{"key":"ed:tlg2042.tlg068","label":"source edition: Adnotationes in Leviticum (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg068.1st1K-grc1:4.27"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἰωβηλαίου","severity":"info","text":"The Jubilee (Ἰωβηλαῖον) refers to the fiftieth year in Leviticus 25, when land reverted to its original owner or to God; Origen applies this to consecrated property.","cites":[{"key":"ed:tlg2042.tlg068","label":"source edition: Adnotationes in Leviticum (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg068.1st1K-grc1:4.27"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ἐν Χριστῷ","severity":"info","text":"Origen interprets the palm branches as symbolizing the delights of paradise bestowed by God in Christ, a Christological reading typical of his allegorical method.","cites":[{"key":"ed:tlg2042.tlg068","label":"source edition: Adnotationes in Leviticum (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg068.1st1K-grc1:4.27"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ΚΕΦ. ΚΓ΄. Στίχ. β΄.","severity":"info","text":"The passage is organized by chapter and verse from Leviticus, with Origen's commentary following each lemma, a common structure in catena fragments.","cites":[{"key":"ed:tlg2042.tlg068","label":"source edition: Adnotationes in Leviticum (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg068.1st1K-grc1:4.27"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text is fragmentary; the transition between the two verses in Chapter 23 is abrupt, and the phrase 'she said the whole' in the previous English draft is unclear and may be corrupt."],"confidence":"medium","notes":[]},{"i":4,"ref":"p4","source":"Στίχ. ις΄. Ἐὰν δὲ ἀπὸ τοῦ ἀγροῦ. Τὸν δὲ ἐξ ἀγορασίας ἀγρὸν ἀγοράσας, οὐκ ἀνακτήσεται\nτοῦτον ἑαυτῷ· ἀλλὰ πρὸς λόγον ἀποδοὺς\nτὸν καρπὸν τῷ Θεῷ, ἐν τῷ Ἰωβὴλ ἀποκαταστήσεται\nτὸν ἀγρὸν τῷ πεπρακότι. (15) Hebr. naghah, et tangere et plaga afficere si-\ngnificat. (16) Hoc est, diamatus, infamis. (17) Cod. al., σπερματίσθαι. (18) Ad hunc locum referendum videtur fragmen-\ntum sequens quod sub Origenis nomine edidit\ncard. Angelo Mai in Classici Auctores, X, Romæ\nὨριγένους εἰς Λευιτικόν. Καί γε τοὺς περὶ λέπρας νόμους ὑπολαμβάνω\nεἴδη\n(19) Al. προστ. et mox ἐξαίρεται. (20) Deest ὡς vel ὅτι. ΚΕΦ. Δ΄.\n\nΣτίχ. κζ΄. Ψυχὴ ἐὰν ἁμάρτῃ ἀκουσίως. φησὶ. καὶ\nμὴ ποιήσῃ ἀπὸ πασῶν τῶν ἐντολῶν Κυρίου, ὧν\nδεῖ ποιεῖν. (12) Εἰ δὲ κατὰ φύσιν ἔχει. Ἔστι τάχα τινὰ προστάγματα\nΚυρίου, ἃ οὐ δεῖ ποιεῖν, κατὰ τό· Ἕδωξαν\nαὐτοῖς προστάγματα οὐ καλά. Ψυχὴ οὖν ἁμαρτάνει\nἀκουσίως, ὅτε προφάσει εὐσεβείας τὸ μὴ δέον τηρεῖ. Καὶ δεῖται θυσίας πρὸς ἄφεσιν, οὐ δεομένου\nθυσίας τοῦ δρῶντος ἐξεπίτηδες· ὡς ὁ γεγονὼς Ἰουδαῖος,\nἵνα Ἰουδαίους κερδήσῃ, καὶ περιτεμὼν τὸν\nΤιμόθεον.","english":"Chapter 23 Verse 16. If from the field. But he who has bought a field from a purchase will not acquire it for himself; but having given an account of the fruit to God, in the Jubilee he will restore the field to the seller. (15) Hebrew naghah, meaning both to touch and to afflict with a plague. (16) That is, condemned, infamous. (17) Another codex: to be sown. (18) The following fragment, published under Origen's name by Cardinal Angelo Mai in Classici Auctores, X, Rome, seems to refer to this passage: Origen on Leviticus. And indeed I understand the laws concerning leprosy as forms. (19) Another reading: commandment, and then: is set apart. (20) The word as or that is missing. Chapter 4.\n\nChapter 23 Verse 27. If a soul sins unintentionally, it says, and does not perform any of the commandments of the Lord which must be performed. (12) But if it is according to nature. There are perhaps some commandments of the Lord which one ought not to perform, according to the saying: They gave them commandments that were not good. A soul therefore sins unintentionally when, under the pretext of piety, it observes what is not proper. And it requires a sacrifice for remission, while the one who acts deliberately does not require a sacrifice, as the man who became a Jew in order to win Jews and circumcised Timothy.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"naghah","severity":"info","text":"The Hebrew gloss naghah is given as meaning both 'to touch' and 'to afflict with a plague,' linking the field laws to leprosy regulations.","cites":[{"key":"ed:tlg2042.tlg068","label":"source edition: Adnotationes in Leviticum (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg068.1st1K-grc1:4.27"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐὰν δὲ ἀπὸ τοῦ ἀγροῦ","severity":"info","text":"The lemma 'If from the field' refers to Leviticus 25:25-28, concerning the redemption of sold land in the Jubilee year.","cites":[{"key":"ed:tlg2042.tlg068","label":"source edition: Adnotationes in Leviticum (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg068.1st1K-grc1:4.27"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"diamatus","severity":"info","text":"The Latin gloss diamatus (condemned, infamous) reflects a legal status in Roman or Jewish context, possibly from a variant manuscript tradition.","cites":[{"key":"ed:tlg2042.tlg068","label":"source edition: Adnotationes in Leviticum (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg068.1st1K-grc1:4.27"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ὠριγένους εἰς Λευιτικόν","severity":"info","text":"Cardinal Angelo Mai published this fragment under Origen's name in Classici Auctores, X (Rome), indicating its reception in 19th-century scholarship.","cites":[{"key":"ed:tlg2042.tlg068","label":"source edition: Adnotationes in Leviticum (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg068.1st1K-grc1:4.27"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἕδωξαν αὐτοῖς προστάγματα οὐ καλά","severity":"info","text":"The phrase 'They gave them commandments that were not good' echoes Psalm 94:20 (LXX) or a similar wisdom tradition, used to argue that some divine commands may be disobeyed.","cites":[{"key":"ed:tlg2042.tlg068","label":"source edition: Adnotationes in Leviticum (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg068.1st1K-grc1:4.27"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"περιτεμὼν τὸν Τιμόθεον","severity":"caution","text":"The reference to Timothy's circumcision is ambiguous: it may allude to Acts 16:1-3 or a later tradition; the text does not specify which Timothy is meant.","cites":[{"key":"ed:tlg2042.tlg068","label":"source edition: Adnotationes in Leviticum (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg068.1st1K-grc1:4.27"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of Timothy in the circumcision reference is unclear; it may be the companion of Paul or a different figure.","The phrase 'if it is according to nature' (Εἰ δὲ κατὰ φύσιν ἔχει) is fragmentary and its connection to the preceding argument is uncertain."],"confidence":"medium","notes":[]},{"i":5,"ref":"p5","source":"Στίχ. κη΄. Σημαίνει οὖν, ὅτι ἀμσρτία καλεῖται καὶ\nαὐτὸ τὸ προσαγόμενον. Οὕτω νοητέον τό· Ἁμαρτίας\nλαοῦ μου φάγονται. Εἰ οὖν ὁ ἁμαρτάνων αὐτὴν δοκεῖ\nθύειν τὴν ἁμαρτίαν ἐν τῷ μετανοεῖν, οὐκ ὀφείλει\nτοῖς αὐτοῖς περιπίπτειν, ἐπεὶ ἀναζῇ ἡ ἁμαρτία. Οὕτω δυνατὸν τὸν Χριστὸν καλεῖν ἀμαρείαν, ὡς ὑπὸρ\nτῆς πάντων ἁμαρτίας τυθέντα. Στίχ. κζ΄. Ψυχὴ ἐὰν ἁμάρτῃ ἀκουσίως. φησὶ. καὶ\nμὴ ποιήσῃ ἀπὸ πασῶν τῶν ἐντολῶν Κυρίου, ὧν\nδεῖ ποιεῖν. (12) Εἰ δὲ κατὰ φύσιν ἔχει. Ἔστι τάχα τινὰ προστάγματα\nΚυρίου, ἃ οὐ δεῖ ποιεῖν, κατὰ τό· Ἕδωξαν\nαὐτοῖς προστάγματα οὐ καλά. Ψυχὴ οὖν ἁμαρτάνει\nἀκουσίως, ὅτε προφάσει εὐσεβείας τὸ μὴ δέον τηρεῖ. Καὶ δεῖται θυσίας πρὸς ἄφεσιν, οὐ δεομένου\nθυσίας τοῦ δρῶντος ἐξεπίτηδες· ὡς ὁ γεγονὼς Ἰουδαῖος,\nἵνα Ἰουδαίους κερδήσῃ, καὶ περιτεμὼν τὸν\nΤιμόθεον. Στίχ. κη΄. Σημαίνει οὖν, ὅτι ἀμσρτία καλεῖται καὶ\nαὐτὸ τὸ προσαγόμενον. Οὕτω νοητέον τό· Ἁμαρτίας\nλαοῦ μου φάγονται. Εἰ οὖν ὁ ἁμαρτάνων αὐτὴν δοκεῖ\nθύειν τὴν ἁμαρτίαν ἐν τῷ μετανοεῖν, οὐκ ὀφείλει\nτοῖς αὐτοῖς περιπίπτειν, ἐπεὶ ἀναζῇ ἡ ἁμαρτία. Οὕτω δυνατὸν τὸν Χριστὸν καλεῖν ἀμαρείαν, ὡς ὑπὸρ\nτῆς πάντων ἁμαρτίας τυθέντα. ΚΕΦ. ΙΒ΄.","english":"Chapter 23 Verse 28. It signifies, then, that the thing offered is also called a sin. Thus must be understood: \"They shall eat the sins of my people.\" If, then, the one who sins seems to offer the sin in repenting, he ought not to fall into the same things, since the sin would be revived. Thus it is possible to call Christ a sin, as one sacrificed for the sin of all. Chapter 23 Verse 27. \"If a soul sins unintentionally,\" it says, \"and does not perform from all the commandments of the Lord which it is necessary to perform.\" (12) But if it is according to nature. There are perhaps some commandments of the Lord which it is not necessary to perform, according to: \"They gave them commandments that are not good.\" A soul, then, sins unintentionally when, under the pretext of piety, it observes what is not proper. And it requires a sacrifice for remission, while one who acts deliberately does not require a sacrifice, as one who became a Jew in order to win Jews and circumcised Timothy. Chapter 23 Verse 28. It signifies, then, that the thing offered is also called a sin. Thus must be understood: \"They shall eat the sins of my people.\" If, then, the one who sins seems to offer the sin in repenting, he ought not to fall into the same things, since the sin would be revived. Thus it is possible to call Christ a sin, as one sacrificed for the sin of all. Chapter 12.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἁμαρτίας λαοῦ μου φάγονται","severity":"info","text":"Origen quotes a phrase from the Septuagint of Leviticus, likely Lev 10:17 or a similar passage, where the sin-offering is described as being consumed by the priests.","cites":[{"key":"ed:tlg2042.tlg068","label":"source edition: Adnotationes in Leviticum (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg068.1st1K-grc1:4.27"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἀμαρείαν","severity":"info","text":"Origen uses the term 'ἁμαρτία' (sin) in a paradoxical sense to refer to Christ, who is sacrificed for the sins of all, playing on the double meaning of the word as both sin and sin-offering.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"περιτεμὼν τὸν Τιμόθεον","severity":"info","text":"The reference to circumcising Timothy alludes to the story in Acts 16:1-3, where Paul circumcises Timothy to facilitate his ministry among Jews, illustrating a deliberate act of accommodation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Στίχ. κη΄. Στίχ. κζ΄. Στίχ. κη΄.","severity":"info","text":"The passage is structured around three stichoi (verses) from Leviticus, with Origen's commentary on each, though the second stichos (κζ΄) is repeated in the Greek text, possibly due to a scribal error.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἀμσρτία","severity":"caution","text":"The Greek text contains a misspelling 'ἀμσρτία' for 'ἁμαρτία' (sin), which may indicate a scribal error or variant reading in the manuscript tradition.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The repetition of the stichos κη' (verse 28) in the Greek text may be a scribal duplication or intentional emphasis; the English draft follows the Greek faithfully.","The phrase 'Ἔστι τάχα τινὰ προστάγματα Κυρίου, ἃ οὐ δεῖ ποιεῖν' is ambiguous: it could mean some commandments are not to be performed literally, or that they are not binding in certain circumstances."],"confidence":"high","notes":[]},{"i":6,"ref":"p6","source":"Στίχ. β΄. Γυνὴ ἥτις ἐὰν σπερματισθῇ, καὶ τέκῃ\nἄρσεν. Παρέλκειν δόξει τὸ, ἐὰν σπερματισθῇ, προτασσόμενον\nτοῦ· καὶ τέκῃ ἄρσεν. Ἀλλʼ ἐφίστημι μήποτε\nἵνα προφητικῶς ἡ Μαρία, οὐκ ἐκ τοῦ ἐσπερματίσθαι\n4 Ezech. xx, 25. 7Ose. iv, 8. (11) Cod. 534, ἐπεἴχε τῷ Μωῦσῇ. (12) Cod. 534 non habet εἰ δέ. Videtur legendum\nὗδε Mox in cod. 534, εἰσὶ γὰρ τάχα τινὰ καί. Et\nἔδωκα, pro ἔδωξαν. (13) Vulgata, Doctrinam et veritatem; Heb. Urim\net thummim, luces et perfectiones; quod est, gemmas\nRedundare videatur illud, si semen susceperit,\nquod præmittitur ante et pepererit masculum. At\nenim inclinor animo ut suspicer, prophetice Ma-\npellucidas et pretiosas. (14) IHæc refer ad distinctionem non sponte et ex\nprætexrtu vel motivo agentis, non vero ad d cuod\nmnquit, indiget vel non indiget hostia pro venia. A-\nlioqui sequeretur Paulum n his non laudabthter\negisse.\n\n(17) τεκοῦσα ἄρσεν, μὴ νομισθῇ ἀκάθαρτος\nεἶναι, γεγεννηκυῖα τὸν Σωτῆρα, εἴρηκεν ὅλον\nἘδύνατο δὲ καὶ μὴ προκειμένου τοῦ, Ἐὰν\nσπερματισθῇ, νοεῖσθαι μὴ οὖσα ἀκάθαρτος ἡ Μαρία· οὐ γὰρ ἀπλῶς γυνὴ, ἀλλὰ παρθένος. Στίχ. β΄. Γυνὴ ἥτις ἐὰν σπερματισθῇ, καὶ τέκῃ\nἄρσεν. Παρέλκειν δόξει τὸ, ἐὰν σπερματισθῇ, προτασσόμενον\nτοῦ· καὶ τέκῃ ἄρσεν. Ἀλλʼ ἐφίστημι μήποτε\nἵνα προφητικῶς ἡ Μαρία, οὐκ ἐκ τοῦ ἐσπερματίσθαι\n4 Ezech. xx, 25. 7Ose. iv, 8. (11) Cod. 534, ἐπεἴχε τῷ Μωῦσῇ. (12) Cod. 534 non habet εἰ δέ. Videtur legendum\nὗδε Mox in cod. 534, εἰσὶ γὰρ τάχα τινὰ καί. Et\nἔδωκα, pro ἔδωξαν. (13) Vulgata, Doctrinam et veritatem; Heb.","english":"Verse 2. A woman who, if she receives seed, and bears a male. The clause \"if she receives seed,\" placed before \"and bears a male,\" might seem redundant. But I consider whether it is so that prophetically Mary, not from having received seed, having borne a male, might not be considered impure, having given birth to the Savior, she said the whole. It would have been possible even without the phrase \"if she receives seed\" being set forth, for Mary to be understood as not impure; for she is not simply a woman, but a virgin. Verse 2. A woman who, if she receives seed, and bears a male. The clause \"if she receives seed,\" placed before \"and bears a male,\" might seem redundant. But I consider whether it is so that prophetically Mary, not from having received seed.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Στίχ. β΄","severity":"info","text":"The passage opens with a lemma from Leviticus 12:2 (LXX), marked as Στίχ. β΄ (verse 2), which Origen then interprets.","cites":[{"key":"ed:tlg2042.tlg068","label":"source edition: Adnotationes in Leviticum (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg068.1st1K-grc1:4.27"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"σπερματισθῇ","severity":"info","text":"The Greek verb σπερματισθῇ (aorist subjunctive passive of σπερματίζω) means 'receives seed' or 'is impregnated'. Origen notes its apparent redundancy before 'bears a male'.","cites":[{"key":"ed:tlg2042.tlg068","label":"source edition: Adnotationes in Leviticum (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg068.1st1K-grc1:4.27"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Μαρία","severity":"info","text":"Origen applies the Levitical law to Mary, arguing that her virgin conception exempts her from the impurity of childbirth, a typological reading common in patristic exegesis.","cites":[{"key":"ed:tlg2042.tlg068","label":"source edition: Adnotationes in Leviticum (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg068.1st1K-grc1:4.27"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Γυνὴ ἥτις ἐὰν σπερματισθῇ, καὶ τέκῃ ἄρσεν","severity":"info","text":"This is a direct citation of Leviticus 12:2 (LXX), which prescribes purification after childbirth. Origen's interpretation focuses on the phrase 'if she receives seed'.","cites":[{"key":"ed:tlg2042.tlg068","label":"source edition: Adnotationes in Leviticum (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg068.1st1K-grc1:4.27"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"εἴρηκεν ὅλον","severity":"caution","text":"The phrase 'εἴρηκεν ὅλον' ('she said the whole') is obscure; the text may be corrupt or lacunose, as the English draft leaves it incomplete.","cites":[{"key":"ed:tlg2042.tlg068","label":"source edition: Adnotationes in Leviticum (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg068.1st1K-grc1:4.27"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"παρθένος","severity":"info","text":"Origen contrasts Mary as a virgin (παρθένος) with the generic 'woman' (γυνή) of the law, reflecting early Christian emphasis on Mary's perpetual virginity.","cites":[{"key":"ed:tlg2042.tlg068","label":"source edition: Adnotationes in Leviticum (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg068.1st1K-grc1:4.27"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text is fragmentary and contains marginal notes (e.g., references to Ezekiel and Hosea) that are not fully integrated into the argument. The phrase 'εἴρηκεν ὅλον' is incomplete, and the English draft breaks off mid-sentence."],"confidence":"medium","notes":[]},{"i":7,"ref":"p7","source":"Urim\net thummim, luces et perfectiones; quod est, gemmas\nRedundare videatur illud, si semen susceperit,\nquod præmittitur ante et pepererit masculum. At\nenim inclinor animo ut suspicer, prophetice Ma-\npellucidas et pretiosas. (14) IHæc refer ad distinctionem non sponte et ex\nprætexrtu vel motivo agentis, non vero ad d cuod\nmnquit, indiget vel non indiget hostia pro venia. A-\nlioqui sequeretur Paulum n his non laudabthter\negisse.\n\n(17) τεκοῦσα ἄρσεν, μὴ νομισθῇ ἀκάθαρτος\nεἶναι, γεγεννηκυῖα τὸν Σωτῆρα, εἴρηκεν ὅλον\nἘδύνατο δὲ καὶ μὴ προκειμένου τοῦ, Ἐὰν\nσπερματισθῇ, νοεῖσθαι μὴ οὖσα ἀκάθαρτος ἡ Μαρία· οὐ γὰρ ἀπλῶς γυνὴ, ἀλλὰ παρθένος. ΚΕΦ. ΙΓ΄.\n\nΣτίχ. με΄. Καὶ ὁ λεπρὸς, ἐν ᾧ ἐστιν ἀφὴ, τὰ ἱμάτια\nαὐτοῦ ἔσται παραλελυμένα, καὶ ἡ κεφαλὴ\nαὐτοῦ ἀκάλυπτος. Διατί τοῦ λεπροῦ ἀκάλυπτον εἶναι κελεύει τὴν κεφαλὴν,\nκαὶ τὰ ἱμάτια παραλελυμένα; Ἵνα γνωριστὸς\nᾗ καὶ μὴ μετσλαγχάνωσι τῆς ἀκαθαρσίας οἱ προσπελάζοντες. Οὕτως ὁ Ἀπόστολος περὶ τῶν ἁμαρτανόντων\nἔφη· Στέλλεσθε ὑμᾶς ἀπὸ παντὸς ἀδελφοῦ\nἀτάκτως περιπατοῦντος, καὶ μὴ κατὰ τὴν\nπαράδοσιν, ἣν παρελάβετε παῤ ἡμῶν· καὶ, Ἐάν\nτις ἀδελφὸς ὀνομαζόμενος, ἢ πόρνος, ἢ πλεονέκτης,\nἢ εἰδωλολάτρης, ἢ μέθυσος, ἢ λοίδορος, ἢ\nἅρπαξ· τῷ τοιούτῳ μὴ συνεσθίειν (18). Στίχ. με΄. Καὶ ὁ λεπρὸς, ἐν ᾧ ἐστιν ἀφὴ, τὰ ἱμάτια\nαὐτοῦ ἔσται παραλελυμένα, καὶ ἡ κεφαλὴ\nαὐτοῦ ἀκάλυπτος. Διατί τοῦ λεπροῦ ἀκάλυπτον εἶναι κελεύει τὴν κεφαλὴν,\nκαὶ τὰ ἱμάτια παραλελυμένα; Ἵνα γνωριστὸς\nᾗ καὶ μὴ μετσλαγχάνωσι τῆς ἀκαθαρσίας οἱ προσπελάζοντες.","english":"Urim and thummim, lights and perfections; that is, gems, translucent and precious. (14) These things refer to the distinction not voluntary and from pretext or motive of the agent, but not to the thing which lacks, whether it lacks or does not lack a sacrifice for pardon. Otherwise it would follow that Paul in these matters did not act laudably.\n\n(17) She who bears a male, lest she be considered unclean, having given birth to the Saviour, has spoken the whole. And it was possible, even without the clause \"if she receives seed\" being set before, for Mary to be understood as not unclean; for she is not simply a woman, but a virgin. CHAPTER 13.\n\nVerse 45. And the leper in whom there is a sore, his garments shall be torn, and his head uncovered. Why does it command the leper's head to be uncovered and his garments torn? So that he may be recognized and those who approach may not share in the uncleanness. Thus the Apostle said concerning those who sin: Keep yourselves from every brother who walks disorderly and not according to the tradition which you received from us; and, If any brother called a fornicator, or a covetous person, or an idolater, or a drunkard, or a reviler, or a robber, do not eat with such a one (18). Verse 45. And the leper in whom there is a sore, his garments shall be torn, and his head uncovered. Why does it command the leper's head to be uncovered and his garments torn? So that he may be recognized and those who approach may not share in the uncleanness.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Urim et thummim, luces et perfectiones","severity":"info","text":"Origen glosses the Hebrew priestly oracular objects as 'lights and perfections' and identifies them as precious gems, reflecting a Hellenistic Jewish and early Christian interpretative tradition.","cites":[{"key":"ed:tlg2042.tlg068","label":"source edition: Adnotationes in Leviticum (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg068.1st1K-grc1:4.27"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Καὶ ὁ λεπρὸς, ἐν ᾧ ἐστιν ἀφὴ, τὰ ἱμάτια αὐτοῦ ἔσται παραλελυμένα, καὶ ἡ κεφαλὴ αὐτοῦ ἀκάλυπτος","severity":"info","text":"This is a citation of Leviticus 13:45 (LXX), which prescribes that a leper with an active sore must wear torn garments and an uncovered head as a sign of impurity.","cites":[{"key":"ed:tlg2042.tlg068","label":"source edition: Adnotationes in Leviticum (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg068.1st1K-grc1:4.27"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Στέλλεσθε ὑμᾶς ἀπὸ παντὸς ἀδελφοῦ ἀτάκτως περιπατοῦντος","severity":"info","text":"Origen cites a Pauline tradition (possibly from the Apostolic Constitutions or a lost epistle) to parallel the leper's isolation with the community's avoidance of sinful Christians.","cites":[{"key":"ed:tlg2042.tlg068","label":"source edition: Adnotationes in Leviticum (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg068.1st1K-grc1:4.27"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ΚΕΦ. ΙΓ΄","severity":"info","text":"The Greek text marks a chapter division (ΚΕΦ. ΙΓ΄ = chapter 13) between the discussion of Mary and the leprosy regulations, indicating a shift in the catena's excerpting.","cites":[{"key":"ed:tlg2042.tlg068","label":"source edition: Adnotationes in Leviticum (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg068.1st1K-grc1:4.27"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Urim et thummim","severity":"caution","text":"The opening Latin gloss 'Urim et thummim, luces et perfectiones' is likely a later scribal insertion or a marginal note, as it interrupts the Greek argument about Leviticus 12.","cites":[{"key":"ed:tlg2042.tlg068","label":"source edition: Adnotationes in Leviticum (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg068.1st1K-grc1:4.27"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'εἴρηκεν ὅλον' (has spoken the whole) is ambiguous: it may refer to Mary having uttered the entire purification law, or to Origen having quoted the whole verse. The English draft takes the former, but the Greek is unclear.","The source of the Pauline citation is uncertain; it may derive from a now-lost early Christian disciplinary text rather than a canonical epistle."],"confidence":"medium","notes":[]},{"i":8,"ref":"p8","source":"Οὕτως ὁ Ἀπόστολος περὶ τῶν ἁμαρτανόντων\nἔφη· Στέλλεσθε ὑμᾶς ἀπὸ παντὸς ἀδελφοῦ\nἀτάκτως περιπατοῦντος, καὶ μὴ κατὰ τὴν\nπαράδοσιν, ἣν παρελάβετε παῤ ἡμῶν· καὶ, Ἐάν\nτις ἀδελφὸς ὀνομαζόμενος, ἢ πόρνος, ἢ πλεονέκτης,\nἢ εἰδωλολάτρης, ἢ μέθυσος, ἢ λοίδορος, ἢ\nἅρπαξ· τῷ τοιούτῳ μὴ συνεσθίειν (18). ΚΕΦ. ΚΓ΄.\n\nΣτίχ. β΄. Αὗται αἱ ἑορταὶ Κυρίου. Πᾶσα ἱλαρὰ ἡμέρα, ἐν ᾗ προτέτακται (19), ὡς ἐν\nἁγίᾳ τάδε τινὰ ποιεῖν παρὰ τὰς λοιπὰς ἐξαίρετα,\nἑορτὴ καλεῖται. Οὐ πᾶσα δέ ἐστι πανήγυρις· ἀλλὰ\nκατὰ τοὔνομα, ὅτε ἐπὶ τὸ αὐτὸ συναθροίζονται πανταχόθεν. Ὥστε ἡ μὲν πανήγυρίς ἐστι καὶ ἑορτή· οὐκέτι δὲ ἑορτὴ, καὶ πανήγυρις· οἷον· Σάββατα καὶ\nΝουμηνίαι, ἑορταί εἰσιν· Ἄζυμα δὲ, καὶ ἡμέραι τῶν\nἙβδομάδων, καὶ Σκηνοπηγίαι οὐ μόνον ἑορταὶ, ἀλλὰ\nκαὶ πανηγύρεις.\n\nΣτίχ. μ΄. Καὶ κάλλυντρα φοινίκων. Πάρεστι διὰ τούτων νοεῖν (20), καὶ πάλιν ἡμῖν ἐν\nΧριστῷ τὰς ἐν παραδείσῳ τρυφὰς ἀπονέμει Θεός. Φυτῶν δὲ τῶν ἀειθαλῶν οἱ κλάδοι, τὸ διηνεκὲς τῆς\nχάριτος καὶ τὸ ἀμάραντον τῆς ἐλπίδος ἐφʼ ἑαυτοῖς\nσημαίνουσι. Στίχ. β΄. Αὗται αἱ ἑορταὶ Κυρίου. Πᾶσα ἱλαρὰ ἡμέρα, ἐν ᾗ προτέτακται (19), ὡς ἐν\nἁγίᾳ τάδε τινὰ ποιεῖν παρὰ τὰς λοιπὰς ἐξαίρετα,\nἑορτὴ καλεῖται. Οὐ πᾶσα δέ ἐστι πανήγυρις· ἀλλὰ\nκατὰ τοὔνομα, ὅτε ἐπὶ τὸ αὐτὸ συναθροίζονται πανταχόθεν. Ὥστε ἡ μὲν πανήγυρίς ἐστι καὶ ἑορτή· οὐκέτι δὲ ἑορτὴ, καὶ πανήγυρις· οἷον· Σάββατα καὶ\nΝουμηνίαι, ἑορταί εἰσιν· Ἄζυμα δὲ, καὶ ἡμέραι τῶν\nἙβδομάδων, καὶ Σκηνοπηγίαι οὐ μόνον ἑορταὶ, ἀλλὰ\nκαὶ πανηγύρεις. Στίχ. μ΄. Καὶ κάλλυντρα φοινίκων.","english":"Thus the Apostle said concerning those who sin: \"Keep yourselves away from every brother who walks disorderly and not according to the tradition which you received from us.\" And, \"If any brother called such, whether fornicator, or covetous, or idolater, or drunkard, or reviler, or plunderer, do not eat with such a one.\" (18) Chapter 23.\n\nVerse 2. \"These are the feasts of the Lord.\" Every joyful day on which it is prescribed (19), as on a holy day, to do certain things exceptional beyond the rest, is called a feast. But not every feast is a panegyris; rather, according to the name, it is when they assemble together from all sides. So a panegyris is also a feast, but a feast is not necessarily a panegyris. For example: Sabbaths and New Moons are feasts; but Unleavened Bread, and the Weeks, and Tabernacles are not only feasts but also panegyreis.\n\nVerse 40. \"And branches of palm trees.\" It is possible to understand through these (20) that God again bestows upon us in Christ the delights of paradise. The branches of evergreen plants signify the continuance of grace and the unfading nature of hope. Verse 2. \"These are the feasts of the Lord.\" Every joyful day on which it is prescribed (19), as on a holy day, to do certain things exceptional beyond the rest, is called a feast. But not every feast is a panegyris; rather, according to the name, it is when they assemble together from all sides. So a panegyris is also a feast, but a feast is not necessarily a panegyris. For example: Sabbaths and New Moons are feasts; but Unleavened Bread, and the Weeks, and Tabernacles are not only feasts but also panegyreis. Verse 40. \"And branches of palm trees.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Στέλλεσθε ὑμᾶς ἀπὸ παντὸς ἀδελφοῦ ἀτάκτως περιπατοῦντος","severity":"info","text":"Origen cites a Pauline injunction against associating with disorderly brothers; the source is likely a lost or apocryphal tradition, as no exact parallel survives in the canonical epistles.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐάν τις ἀδελφὸς ὀνομαζόμενος, ἢ πόρνος, ἢ πλεονέκτης, ἢ εἰδωλολάτρης, ἢ μέθυσος, ἢ λοίδορος, ἢ ἅρπαξ· τῷ τοιούτῳ μὴ συνεσθίειν","severity":"info","text":"This second citation echoes early Christian disciplinary rules, possibly from the Didache or a local canon, prescribing avoidance of sinners in communal meals.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"πανήγυρις","severity":"info","text":"Origen distinguishes ἑορτή (feast) from πανήγυρις (panegyris), the latter implying a gathering from all sides; this reflects a technical liturgical distinction in early Christian festal terminology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Σάββατα καὶ Νουμηνίαι","severity":"info","text":"Sabbaths and New Moons are listed as feasts but not panegyreis, while Unleavened Bread, Weeks, and Tabernacles are both; this aligns with Jewish festal categories adapted in Christian interpretation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"κάλλυντρα φοινίκων","severity":"info","text":"Origen interprets palm branches as symbols of paradise's delights restored in Christ, reflecting an allegorical tradition common in Alexandrian exegesis, linking material cultic objects to spiritual hope.","cites":[{"key":"ed:tlg2042.tlg068","label":"source edition: Adnotationes in Leviticum (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg068.1st1K-grc1:4.27"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ΚΕΦ. ΚΓ΄.","severity":"info","text":"The passage is marked as Chapter 23, indicating a catena fragment that follows the lemmatic structure of Leviticus; the repeated verses suggest compilation from multiple sources or scribal duplication.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the Pauline citation is uncertain; it may derive from an apocryphal or oral tradition. The repetition of verses 2 and 40 in the Greek text suggests possible scribal duplication or conflation of catena excerpts."],"confidence":"medium","notes":[]},{"i":9,"ref":"p9","source":"Πάρεστι διὰ τούτων νοεῖν (20), καὶ πάλιν ἡμῖν ἐν\nΧριστῷ τὰς ἐν παραδείσῳ τρυφὰς ἀπονέμει Θεός. Φυτῶν δὲ τῶν ἀειθαλῶν οἱ κλάδοι, τὸ διηνεκὲς τῆς\nχάριτος καὶ τὸ ἀμάραντον τῆς ἐλπίδος ἐφʼ ἑαυτοῖς\nσημαίνουσι. ΚΕΦ. ΚΖ΄.\n\nΣτίχ. ιε΄. Ἐὰν δὲ ὁ ἁγιάσας αὐτὴν λυτρῶται τὴν\nοἰκίαν αὐτοῦ, προσθήσει ἐπʼ αὐτὸ τὸ ἐπίπεμπτον\nτοῦ ἀργυρίου τῆς ταμῆς, καὶ ἔσται αὐτῷ. Εἰ δὲ μὴ τιμὴν οἰκίας, ἢ ἀγροῦ τις, ἀλλʼ αὐτὰ\nἁγιάσαι Θεῷ, τὴν τιμὴν καθήσει μετὰ τοῦ πέμπτου\nλυτρούμενος αὐτὰ, καὶ|καθέξει τὰς κτήσεις· ἑτέροις\nδὲ οὐκ ἀποδώσεται. Ἀλλὰ κἂν ἀποδῶται, μέχρι τοῦ\nἸωβηλαίου καθέξει ὁ πριάμενος, καὶ μετὰ τοῦτον\nἔσται Θεοῦ.\n\nΣτίχ. ις΄. Ἐὰν δὲ ἀπὸ τοῦ ἀγροῦ. Τὸν δὲ ἐξ ἀγορασίας ἀγρὸν ἀγοράσας, οὐκ ἀνακτήσεται\nτοῦτον ἑαυτῷ· ἀλλὰ πρὸς λόγον ἀποδοὺς\nτὸν καρπὸν τῷ Θεῷ, ἐν τῷ Ἰωβὴλ ἀποκαταστήσεται\nτὸν ἀγρὸν τῷ πεπρακότι. (15) Hebr. naghah, et tangere et plaga afficere si-\ngnificat. (16) Hoc est, diamatus, infamis. (17) Cod. al., σπερματίσθαι. (18) Ad hunc locum referendum videtur fragmen-\ntum sequens quod sub Origenis nomine edidit\ncard. Angelo Mai in Classici Auctores, X, Romæ\nὨριγένους εἰς Λευιτικόν. Καί γε τοὺς περὶ λέπρας νόμους ὑπολαμβάνω\nεἴδη\n(19) Al. προστ. et mox ἐξαίρεται. (20) Deest ὡς vel ὅτι. Στίχ. ιε΄. Ἐὰν δὲ ὁ ἁγιάσας αὐτὴν λυτρῶται τὴν\nοἰκίαν αὐτοῦ, προσθήσει ἐπʼ αὐτὸ τὸ ἐπίπεμπτον\nτοῦ ἀργυρίου τῆς ταμῆς, καὶ ἔσται αὐτῷ. Εἰ δὲ μὴ τιμὴν οἰκίας, ἢ ἀγροῦ τις, ἀλλʼ αὐτὰ\nἁγιάσαι Θεῷ, τὴν τιμὴν καθήσει μετὰ τοῦ πέμπτου\nλυτρούμενος αὐτὰ, καὶ|καθέξει τὰς κτήσεις· ἑτέροις\nδὲ οὐκ ἀποδώσεται.","english":"Through these things it is possible to understand, and again God assigns to us in Christ the delights of paradise. The branches of the ever-living plants signify the continuance of grace and the unfading nature of hope. Chapter 27.\n\nVerse 15. If the one who consecrated it redeems his house, he shall add to it the fifth part of the silver of the valuation, and it shall be his. But if someone consecrates not the price of a house or a field, but the things themselves to God, he shall pay down the price with the fifth part, redeeming them, and he shall hold the possessions; but he shall not sell them to others. But even if he sells, the buyer shall hold them until the Jubilee, and after that they shall be God's.\n\nVerse 16. But if from the field. He who buys a field purchased from another shall not acquire it for himself; but having given the fruit to God in proportion, in the Jubilee he shall restore the field to the seller.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Πάρεστι διὰ τούτων νοεῖν","severity":"info","text":"The Greek phrase is elliptical; the editor notes that a word like ὡς or ὅτι is missing (see apparatus). The sense is that through these things one can understand that God again assigns delights.","cites":[{"key":"ed:tlg2042.tlg068","label":"source edition: Adnotationes in Leviticum (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg068.1st1K-grc1:4.27"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἀειθαλῶν","severity":"info","text":"ἀειθαλῶν (ever-living) describes plants that are always green, symbolizing perpetuity. The term is used here to signify the continuous nature of grace and hope.","cites":[{"key":"ed:tlg2042.tlg068","label":"source edition: Adnotationes in Leviticum (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg068.1st1K-grc1:4.27"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ΚΕΦ. ΚΖ΄. Στίχ. ιε΄.","severity":"info","text":"The passage cites Leviticus 27:15 (LXX), concerning redemption of consecrated property with an added fifth. The Greek text closely follows the Septuagint wording.","cites":[{"key":"ed:tlg2042.tlg068","label":"source edition: Adnotationes in Leviticum (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg068.1st1K-grc1:4.27"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Στίχ. ις΄.","severity":"info","text":"Verse 16 of Leviticus 27 (LXX) is cited, dealing with the return of a purchased field in the Jubilee year. The Greek matches the Septuagint text.","cites":[{"key":"ed:tlg2042.tlg068","label":"source edition: Adnotationes in Leviticum (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg068.1st1K-grc1:4.27"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἰωβηλαίου","severity":"info","text":"The Jubilee (Ἰωβηλαῖος) is the fiftieth year in Leviticus 25, when property reverted to original owners. Origen uses this legal concept to discuss spiritual ownership and consecration.","cites":[{"key":"ed:tlg2042.tlg068","label":"source edition: Adnotationes in Leviticum (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg068.1st1K-grc1:4.27"}],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"Cod. al., σπερματίσθαι","severity":"info","text":"The apparatus notes a variant reading σπερματίσθαι in some manuscripts, indicating textual variation in the transmission of this fragment.","cites":[{"key":"ed:tlg2042.tlg068","label":"source edition: Adnotationes in Leviticum (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg068.1st1K-grc1:4.27"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek phrase Πάρεστι διὰ τούτων νοεῖν is elliptical; the editor suggests a missing ὡς or ὅτι, leaving the exact logical connection ambiguous.","The fragment attributed to Origen may be a later compilation; the editor notes that the following fragment (not included here) is attributed to Origen by Mai but its authenticity is uncertain."],"confidence":"high","notes":[]},{"i":10,"ref":"p10","source":"Ἀλλὰ κἂν ἀποδῶται, μέχρι τοῦ\nἸωβηλαίου καθέξει ὁ πριάμενος, καὶ μετὰ τοῦτον\nἔσται Θεοῦ. Στίχ. ις΄. Ἐὰν δὲ ἀπὸ τοῦ ἀγροῦ. Τὸν δὲ ἐξ ἀγορασίας ἀγρὸν ἀγοράσας, οὐκ ἀνακτήσεται\nτοῦτον ἑαυτῷ· ἀλλὰ πρὸς λόγον ἀποδοὺς\nτὸν καρπὸν τῷ Θεῷ, ἐν τῷ Ἰωβὴλ ἀποκαταστήσεται\nτὸν ἀγρὸν τῷ πεπρακότι. (15) Hebr. naghah, et tangere et plaga afficere si-\ngnificat. (16) Hoc est, diamatus, infamis. (17) Cod. al., σπερματίσθαι. (18) Ad hunc locum referendum videtur fragmen-\ntum sequens quod sub Origenis nomine edidit\ncard. Angelo Mai in Classici Auctores, X, Romæ\nὨριγένους εἰς Λευιτικόν. Καί γε τοὺς περὶ λέπρας νόμους ὑπολαμβάνω\nεἴδη\n(19) Al. προστ. et mox ἐξαίρεται. (20) Deest ὡς vel ὅτι.","english":"But even if he sells it, the buyer will hold it until the Jubilee, and after that it will belong to God. Verse 16: \"If from the field.\" Having purchased a field acquired by purchase, he will not reclaim it for himself; but having given an account of the fruit to God, in the Jubilee he will restore the field to the seller. (15) Hebrew \"naghah\" signifies both to touch and to afflict with a plague. (16) That is, condemned, infamous. (17) Other codex: \"to be sown.\" (18) The following fragment, published under Origen's name by Cardinal Angelo Mai in Classici Auctores, X, Rome, seems to refer to this passage: Origen on Leviticus. \"And indeed I understand the laws concerning leprosy as forms.\" (19) Other reading: \"prescribes\" and then \"is set apart.\" (20) \"as\" or \"that\" is missing.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"naghah","severity":"info","text":"The Hebrew term naghah is glossed as both 'to touch' and 'to afflict with a plague,' reflecting a semantic range relevant to leprosy laws.","cites":[{"key":"ed:tlg2042.tlg068","label":"source edition: Adnotationes in Leviticum (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg068.1st1K-grc1:4.27"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"diamatus","severity":"info","text":"The Latin term diamatus is explained as 'condemned, infamous,' likely a gloss on a Hebrew or Greek term for social stigma.","cites":[{"key":"ed:tlg2042.tlg068","label":"source edition: Adnotationes in Leviticum (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg068.1st1K-grc1:4.27"}],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"σπερματίσθαι","severity":"info","text":"A variant reading in another codex gives σπερματίσθαι ('to be sown'), indicating textual divergence in the manuscript tradition.","cites":[{"key":"ed:tlg2042.tlg068","label":"source edition: Adnotationes in Leviticum (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg068.1st1K-grc1:4.27"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Origen on Leviticus","severity":"info","text":"Cardinal Angelo Mai published a fragment under Origen's name in Classici Auctores, X, Rome, which appears to comment on leprosy laws as 'forms' (εἴδη).","cites":[{"key":"ed:tlg2042.tlg068","label":"source edition: Adnotationes in Leviticum (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg068.1st1K-grc1:4.27"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"προστ. and ἐξαίρεται","severity":"caution","text":"The text notes an alternative reading 'προστ.' (prescribes) and then 'ἐξαίρεται' (is set apart), indicating uncertainty in the manuscript.","cites":[{"key":"ed:tlg2042.tlg068","label":"source edition: Adnotationes in Leviticum (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg068.1st1K-grc1:4.27"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ὡς or ὅτι","severity":"caution","text":"The editor notes that 'ὡς' or 'ὅτι' is missing, suggesting a lacuna or textual corruption at this point.","cites":[{"key":"ed:tlg2042.tlg068","label":"source edition: Adnotationes in Leviticum (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg068.1st1K-grc1:4.27"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text is fragmentary; the connection between the Jubilee discussion and the leprosy laws is unclear. The reading 'προστ.' is abbreviated and ambiguous."],"confidence":"medium","notes":[]}]}