{"slug":"tlg2042.tlg069","id":"greek:tlg2042.tlg069","title":"Adnotationes in Numeros","author":"Origen","genre":"other","date":"","tradition":"greek","coverage":"none","publication":{"status":"machine-draft","reviewed_by":null,"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","generated":"2026-11-14T23:15:05Z","cost_usd":0.008702},"source":{"registry_id":"greek:tlg2042.tlg069","work_id":"tlg2042.tlg069","edition":"first1k","language":"","license":"CC BY-SA 4.0","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg069.1st1K-grc1:11.7"},"stats":{"passages":27,"english_words":1404,"coptic_letters":0,"commentary_units":125,"commentary_kinds":9,"derived_notes":1,"ambiguities":34,"work_notes":6,"external_links":4,"timeline":5},"summary":{"work":"tlg2042.tlg069","abstract":"The Adnotationes in Numeros is a series of exegetical notes on the book of Numbers by Origen of Alexandria (c. 185–253 CE). Unlike a continuous commentary, it moves verse by verse, often allegorizing the wilderness narrative. Composed during Origen’s Caesarean period (c. 240–250 CE), the work survives only in fragments in Greek; the bulk is preserved in Rufinus’s Latin translation (c. 400 CE). Rufinus’s version, which abbreviates and rephrases the original, was widely read in medieval monasteries and influenced later Christian typological readings of Numbers, especially the symbolism of the tribes and the tabernacle.","historical_context":"Origen (c. 185–253 CE) was a prolific Alexandrian theologian and exegete who spent his later years in Caesarea Maritima. The Adnotationes in Numeros was composed during this Caesarean period (c. 240–250 CE), a time of intense literary productivity. The work is a compilation of excerpted passages (ΕΚΛΟΓΑΙ, Selections) from Origen’s commentary on Numbers, not a continuous exposition. Only fragments survive in Greek; the bulk is preserved in Rufinus’s Latin translation (c. 400 CE), which often abbreviates and rephrases the original. Rufinus’s version was widely read in medieval monasteries and influenced later Christian typological readings of Numbers, especially the symbolism of the tribes and the tabernacle. The Greek text of Origen’s Adnotationes in Numeros survives only in fragments; this heading is part of the transmitted excerpt. The chapter numbering reflects a later editorial arrangement, not Origen’s original composition, which was organized as a continuous exposition.","significance":"The Adnotationes in Numeros is a key witness to Origen’s allegorical exegesis of the Pentateuch and to the transmission of his works through Latin translation. It influenced medieval typological readings of Numbers, especially the symbolism of the tribes and the tabernacle, and provides insight into the early Christian interpretation of the wilderness narratives.","timeline":[{"date":"c. 185–253 CE","event":"Life of Origen of Alexandria"},{"date":"c. 240–250 CE","event":"Composition of Adnotationes in Numeros during Origen’s Caesarean period"},{"date":"c. 400 CE","event":"Rufinus’s Latin translation of the work"},{"date":"Medieval period","event":"Widespread reading of Rufinus’s translation in monasteries"},{"date":"Modern era","event":"Survival of only Greek fragments; Latin version is the main witness"}],"relations":[{"work":"Homilies on Numbers (Origen)","relation":"Related exegetical work by the same author, also on Numbers","key":"","label":null,"url":null},{"work":"Commentary on Numbers (Origen)","relation":"The original continuous commentary from which Adnotationes may derive","key":"","label":null,"url":null},{"work":"Rufinus’s translation of Origen’s works","relation":"Translator and transmitter of the Latin version","key":"","label":null,"url":null},{"work":"Eusebius’s Ecclesiastical History","relation":"Source for dating Origen’s late productivity","key":"","label":null,"url":null}],"external_links":[{"key":"wikipedia:Origen","label":"Origen","url":"https://en.wikipedia.org/wiki/Origen","reason":"Biographical and historical context for the author"},{"key":"wikipedia:Book of Numbers","label":"Book of Numbers","url":"https://en.wikipedia.org/wiki/Book_of_Numbers","reason":"Biblical text being commented upon"},{"key":"wikipedia:Caesarea Maritima","label":"Caesarea Maritima","url":"https://en.wikipedia.org/wiki/Caesarea_Maritima","reason":"Location of composition"},{"key":"wikipedia:Allegorical interpretation","label":"Allegorical interpretation","url":"https://en.wikipedia.org/wiki/Allegory","reason":"Origen’s exegetical method"}],"cautions":["The dating to c. 240–250 CE rests on internal references and Eusebius’s report, not on explicit manuscript evidence.","Only fragments survive in Greek; the Latin translation by Rufinus is the main witness and may abbreviate or rephrase the original.","The chapter numbering reflects later editorial arrangement, not Origen’s original composition.","Origen’s allegorical method often departs from the literal sense; his interpretations should not be taken as historical-critical readings."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000468,"generated":"2026-11-14T23:15:04Z"},"checks":{"work":"tlg2042.tlg069","status":"warn","blocking":[],"warnings":[{"code":"short-output-warn","i":1,"words":7}],"stats":{"passages":27,"translated":27,"commentary_passages":27,"commentary_units":125,"english_words":1404,"source_letters":5452,"commentary_kinds":9},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The work is a series of exegetical notes on the book of Numbers, not a continuous commentary. Origen moves verse by verse, often allegorizing the wilderness narrative.","cites":[{"key":"ed:tlg2042.tlg069","label":"source edition: Adnotationes in Numeros","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg069.1st1K-grc1:11.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"external","lemma":"","severity":"info","text":"Composed during Origen’s Caesarean period (c. 240–250 CE). The dating rests on internal references to his earlier homilies and on Eusebius’s report of his late productivity.","cites":[{"key":"ed:tlg2042.tlg069","label":"source edition: Adnotationes in Numeros","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg069.1st1K-grc1:11.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"","severity":"caution","text":"Only fragments survive in Greek; the bulk is preserved in Rufinus’s Latin translation (c. 400 CE). The Latin often abbreviates and rephrases, so the Greek original is not fully recoverable.","cites":[{"key":"ed:tlg2042.tlg069","label":"source edition: Adnotationes in Numeros","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg069.1st1K-grc1:11.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"Rufinus’s Latin version was widely read in medieval monasteries and influenced later Christian typological readings of Numbers, especially the symbolism of the tribes and the tabernacle.","cites":[{"key":"ed:tlg2042.tlg069","label":"source edition: Adnotationes in Numeros","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg069.1st1K-grc1:11.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"This edition cannot reconstruct the original Greek wording for passages lost in the Greek tradition. The Latin translation is the only witness for most of the work.","cites":[{"key":"ed:tlg2042.tlg069","label":"source edition: Adnotationes in Numeros","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg069.1st1K-grc1:11.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"Origen’s allegorical method often departs from the literal sense of Numbers. Readers should not assume his interpretations reflect the historical-critical meaning of the biblical text.","cites":[{"key":"ed:tlg2042.tlg069","label":"source edition: Adnotationes in Numeros","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg069.1st1K-grc1:11.7"}],"named_sources":[],"dropped_cites":[]}],"derived_work_notes":[{"kind":"limit","severity":"caution","text":"The English is a machine draft produced passage by passage from the transcribed Coptic; no human has verified it. The commentary is model-written and cites only keys the pipeline could resolve."},{"kind":"register","severity":"info","text":"Register: other in ancient Greek; the English keeps the liturgical formulae and the vocatives rather than normalising them."},{"kind":"structure","severity":"info","text":"Passages: 27 narrative."},{"kind":"source","severity":"info","text":"Source edition: first1k — CC BY-SA 4.0"}],"derived_structure":{"narrative":27},"term_index":[],"citations":{"ed:tlg2042.tlg069":{"label":"source edition: Adnotationes in Numeros","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg069.1st1K-grc1:11.7"}},"segments":[{"i":1,"ref":"p1","source":"ΩΡΙΓΕΝΟΥΣ ΕΚΛΟΓΑΙ\nΕΙΣ ΤΟΥΣ ΑΡΙΘΜΟΥΣ.","english":"Origen's Selections on the Book of Numbers.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ΕΚΛΟΓΑΙ","severity":"info","text":"The title uses the term ΕΚΛΟΓΑΙ (Selections), indicating that this work is a compilation of excerpted passages from Origen's commentary on Numbers, not a continuous exposition.","cites":[{"key":"ed:tlg2042.tlg069","label":"source edition: Adnotationes in Numeros","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg069.1st1K-grc1:11.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ΕΚΛΟΓΑΙ","severity":"info","text":"ΕΚΛΟΓΑΙ (eklogai) is a technical term for a collection of selected passages, often from a larger work, used in patristic literature to denote anthologies or catenae.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ΩΡΙΓΕΝΟΥΣ","severity":"info","text":"Origen (c. 185–253 CE) was a prolific Alexandrian theologian and exegete. His works on Numbers survive only in fragments and later compilations, making this title a witness to the transmission of his exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"ΕΙΣ ΤΟΥΣ ΑΡΙΘΜΟΥΣ","severity":"info","text":"The phrase 'On the Book of Numbers' situates this work within the Greek Christian tradition of hexaplaric and allegorical commentary on the Pentateuch, later influential on Latin authors like Rufinus.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The title does not specify whether the selections are Origen's own or extracted by a later editor; the reading taken is that they are Origen's own excerpts."],"confidence":"high","notes":[{"kind":"check","severity":"info","code":"short-output-warn","text":"Automatic check: the English is short for the Coptic of this passage. Short passages are legitimate; this one is at the margin."}]},{"i":2,"ref":"p2","source":"ΚΕΦ. ΙΑ΄.","english":"Chapter 11.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ΚΕΦ. ΙΑ΄.","severity":"info","text":"This heading marks the beginning of chapter 11 in the manuscript tradition, serving as a structural division within Origen's commentary.","cites":[{"key":"ed:tlg2042.tlg069","label":"source edition: Adnotationes in Numeros","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg069.1st1K-grc1:11.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"The chapter numbering reflects a later editorial arrangement, not Origen's original composition, which was organized as a continuous exposition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"background","lemma":"","severity":"info","text":"The Greek text of Origen's Adnotationes in Numeros survives only in fragments; this heading is part of the transmitted excerpt.","cites":[{"key":"ed:tlg2042.tlg069","label":"source edition: Adnotationes in Numeros","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg069.1st1K-grc1:11.7"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The heading 'ΚΕΦ. ΙΑ΄.' is a later scribal insertion; the original text likely had no such chapter division."],"confidence":"high","notes":[]},{"i":3,"ref":"p3","source":"Στίχ. ζ΄. Τὸ δὲ μάννα, ὼσεὶ σπέρμα κορίου.\n(21) Τὸ δὲ ὡσεὶ σπέρμα κορίου, οἱ λοιποὶ βδελίου·\nἄλλος φησὶν, ἐκ μέλιτος· Ἀκύλας καὶ Σύμμαχος,\nμαστοῦ ἔλαιον, μαστοῦ εἰς λίπας.","english":"Verse 7. The manna, like coriander seed. (21) The phrase \"like coriander seed\" is rendered by the others as \"like bdellium\"; another says \"from honey\"; Aquila and Symmachus have \"breast oil,\" \"breast fat.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ὡσεὶ σπέρμα κορίου","severity":"info","text":"Origen notes that the Septuagint's 'like coriander seed' is rendered by other translators as 'like bdellium' (a resin), 'from honey', or 'breast oil'/'breast fat' (Aquila and Symmachus). This shows the difficulty of identifying manna's appearance.","cites":[{"key":"ed:tlg2042.tlg069","label":"source edition: Adnotationes in Numeros","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg069.1st1K-grc1:11.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"βδελίου","severity":"info","text":"Bdellium (βδέλλιον) is a fragrant resin, sometimes compared to manna in ancient sources. The term appears in the Greek versions of Numbers 11:7 as an alternative to 'coriander seed'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"μαστοῦ ἔλαιον","severity":"info","text":"Aquila and Symmachus translate the Hebrew as 'breast oil' or 'breast fat', likely reflecting a different interpretation of the Hebrew term. This indicates the lexical ambiguity of the original.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Στίχ. ζ΄","severity":"info","text":"The verse number (ζ΄ = 7) refers to Numbers 11:7 in the Septuagint. Origen's commentary on this verse is preserved only in fragments, and the Greek text here is from a catena tradition.","cites":[{"key":"ed:tlg2042.tlg069","label":"source edition: Adnotationes in Numeros","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg069.1st1K-grc1:11.7"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text is fragmentary; the phrase 'οἱ λοιποὶ βδελίου' may imply that 'the others' (other translators) render the Hebrew as 'bdellium', but the exact referent of 'λοιποί' is unclear. The reading 'ἐκ μέλιτος' is attributed to an unnamed source."],"confidence":"medium","notes":[]},{"i":4,"ref":"p4","source":"ΚΕΦ. ΙΒ΄.","english":"Chapter 12.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ΚΕΦ. ΙΒ΄.","severity":"info","text":"The Greek heading 'ΚΕΦ. ΙΒ΄.' marks the beginning of a new chapter (chapter 12) in the manuscript tradition, dividing the commentary on Numbers.","cites":[{"key":"ed:tlg2042.tlg069","label":"source edition: Adnotationes in Numeros","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg069.1st1K-grc1:11.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"ΚΕΦ. ΙΒ΄.","severity":"info","text":"This chapter heading is a later scribal addition, not original to Origen; it reflects the division of the text in the manuscript tradition used for the edition.","cites":[{"key":"ed:tlg2042.tlg069","label":"source edition: Adnotationes in Numeros","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg069.1st1K-grc1:11.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ΚΕΦ. ΙΒ΄.","severity":"caution","text":"The Greek text here is a brief heading; the Coptic original likely had more content, but the Greek version may be a summary or excerpt, limiting certainty about Origen's full discussion.","cites":[{"key":"ed:tlg2042.tlg069","label":"source edition: Adnotationes in Numeros","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg069.1st1K-grc1:11.7"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek heading 'ΚΕΦ. ΙΒ΄.' is a chapter marker; its relation to the preceding Coptic narrative about manna is unclear—whether it introduces a new topic or continues the same commentary."],"confidence":"medium","notes":[]},{"i":5,"ref":"p5","source":"Στίχ. α΄, β΄, ι΄, ιε΄. Λοιδορήσασα Μαριὰμ τὸν\nΜωσέα, ἐλεπρώθη, ἔξω τῆς παρεμβολῆς γενομένη\nἑπτὰ ἡμέρας καθίσασα. Τοῦτο δὲ γέγονε πρὸς\nφόβον τοῦ λαοῦ. Εἰ γὰρ τῆς ἀδελφῆς οὐκ ἐφείσατο,\nοὐδὲ ἑτέρου.","english":"Verse 1, 2, 10, 15. Mariam, having reviled Moses, became leprous, having been outside the camp and sitting for seven days. This happened to instill fear in the people. For if he did not spare his sister, he would not spare another.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Στίχ. α΄, β΄, ι΄, ιε΄","severity":"info","text":"The lemma marks the passage as a selection of verses (1, 2, 10, 15) from Numbers 12, indicating Origen's exegetical method of gathering non-contiguous verses for commentary.","cites":[{"key":"ed:tlg2042.tlg069","label":"source edition: Adnotationes in Numeros","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg069.1st1K-grc1:11.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"Λοιδορήσασα Μαριὰμ τὸν Μωσέα, ἐλεπρώθη","severity":"info","text":"The Greek states that Mariam (Miriam) reviled Moses and became leprous. This event is not in the biblical text of Numbers 12; Origen may be drawing on a Jewish tradition or a conflation with the story of Miriam's leprosy in Numbers 12:10-15 (LXX).","cites":[{"key":"ed:tlg2042.tlg069","label":"source edition: Adnotationes in Numeros","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg069.1st1K-grc1:11.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἔξω τῆς παρεμβολῆς γενομένη ἑπτὰ ἡμέρας καθίσασα","severity":"info","text":"The detail of sitting outside the camp for seven days echoes the purification ritual for lepers in Leviticus 14:8, suggesting Origen reads the narrative through a lens of ritual impurity and exclusion.","cites":[{"key":"ed:tlg2042.tlg069","label":"source edition: Adnotationes in Numeros","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg069.1st1K-grc1:11.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"πρὸς φόβον τοῦ λαοῦ","severity":"info","text":"Origen interprets the punishment as a didactic deterrent for the people, a moralizing reading typical of his homiletic style, emphasizing divine justice even toward family.","cites":[{"key":"ed:tlg2042.tlg069","label":"source edition: Adnotationes in Numeros","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg069.1st1K-grc1:11.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Μαριὰμ","severity":"caution","text":"The Greek text uses 'Mariam' for Miriam, but the biblical account in Numbers 12 does not record Miriam reviling Moses or becoming leprous. The source of this tradition is unclear; it may be a haggadic expansion or a misattribution.","cites":[{"key":"ed:tlg2042.tlg069","label":"source edition: Adnotationes in Numeros","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg069.1st1K-grc1:11.7"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The passage conflates Miriam with a leprosy story not found in the canonical text of Numbers 12; the exact tradition Origen follows is uncertain."],"confidence":"high","notes":[]},{"i":6,"ref":"p6","source":"ΚΕΦ. ΙΔ΄","english":"Chapter 14","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ΚΕΦ. ΙΔ΄","severity":"info","text":"The Greek heading 'ΚΕΦ. ΙΔ΄' marks the beginning of chapter 14 in the manuscript tradition, serving as a structural division within Origen's commentary.","cites":[{"key":"ed:tlg2042.tlg069","label":"source edition: Adnotationes in Numeros","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg069.1st1K-grc1:11.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"ΚΕΦ. ΙΔ΄","severity":"info","text":"The presence of a chapter heading in the Greek text indicates a later editorial insertion, as Origen's original work likely lacked such divisions; these were added in the manuscript transmission.","cites":[{"key":"ed:tlg2042.tlg069","label":"source edition: Adnotationes in Numeros","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg069.1st1K-grc1:11.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"Chapter 14 in the biblical book of Numbers recounts the episode of Miriam's leprosy and her seven-day isolation outside the camp, which Origen interprets allegorically in his commentary.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek heading 'ΚΕΦ. ΙΔ΄' is a later addition; the original Coptic text may have had a different or no chapter division."],"confidence":"high","notes":[]},{"i":7,"ref":"p7","source":"Στίχ. λς΄. Καὶ οἱ ἄνθρωποι.\nΟἱ τὴν γῆν ψέγοντες, ψεύστην τὸν Θεὸν, κατʼ αὐτοὺς\nεὐσεβῶς, ἔδειξαν, ἐπαινοῦντα (22) τὴν Παλαιστίνην.","english":"Verse 36. And the men.  \nThose who disparage the land have shown, according to their own pious reasoning, that God is a liar, since He praises Palestine.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Καὶ οἱ ἄνθρωποι","severity":"info","text":"The phrase 'And the men' introduces a new subject, likely those who criticize the land of Palestine, as the following clause explains their implicit accusation against God.","cites":[{"key":"ed:tlg2042.tlg069","label":"source edition: Adnotationes in Numeros","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg069.1st1K-grc1:11.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ψεύστην","severity":"info","text":"The term ψεύστην (liar) is a strong accusation; Origen argues that disparaging Palestine implicitly calls God a liar, since God praises the land in Scripture.","cites":[{"key":"ed:tlg2042.tlg069","label":"source edition: Adnotationes in Numeros","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg069.1st1K-grc1:11.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τὴν Παλαιστίνην","severity":"info","text":"Origen likely refers to biblical passages where God praises the land of Canaan/Palestine, such as Deuteronomy 11:11-12 or Numbers 13:2, though no direct citation is given.","cites":[{"key":"ed:tlg2042.tlg069","label":"source edition: Adnotationes in Numeros","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg069.1st1K-grc1:11.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"τὴν γῆν ψέγοντες","severity":"info","text":"Origen responds to critics who disparage the land of Palestine, possibly in the context of Jewish or pagan polemics against the Promised Land's fertility or sanctity.","cites":[{"key":"ed:tlg2042.tlg069","label":"source edition: Adnotationes in Numeros","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg069.1st1K-grc1:11.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Στίχ. λς΄","severity":"info","text":"The passage is introduced as 'Verse 36', indicating Origen's commentary follows the verse numbering of the Septuagint text of Numbers.","cites":[{"key":"ed:tlg2042.tlg069","label":"source edition: Adnotationes in Numeros","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg069.1st1K-grc1:11.7"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the men' (οἱ ἄνθρωποι) is not specified; they may be the spies sent to Canaan or a generic group of critics.","The phrase 'κατʼ αὐτοὺς εὐσεβῶς' is ambiguous: it could mean 'according to their own pious reasoning' or 'in their own pious manner'."],"confidence":"high","notes":[]},{"i":8,"ref":"p8","source":"ΚΕΦ. ΚΒ΄.","english":"Chapter 22.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ΚΕΦ. ΚΒ΄.","severity":"info","text":"This is a chapter heading, marking the beginning of chapter 22 in the Greek text of Origen's Adnotationes in Numeros.","cites":[{"key":"ed:tlg2042.tlg069","label":"source edition: Adnotationes in Numeros","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg069.1st1K-grc1:11.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"ΚΕΦ. ΚΒ΄.","severity":"info","text":"The heading is a later scribal insertion, typical of manuscript transmission, dividing Origen's continuous commentary into numbered chapters.","cites":[{"key":"ed:tlg2042.tlg069","label":"source edition: Adnotationes in Numeros","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg069.1st1K-grc1:11.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"text","lemma":"ΚΕΦ. ΚΒ΄.","severity":"info","text":"The chapter numbering reflects a post-Origenic editorial system, likely from the Byzantine period, not original to the 3rd-century work.","cites":[{"key":"ed:tlg2042.tlg069","label":"source edition: Adnotationes in Numeros","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg069.1st1K-grc1:11.7"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text provides only the chapter heading; the Coptic source indicates a narrative structural classification, but the content of the narrative is not preserved in this passage."],"confidence":"high","notes":[]},{"i":9,"ref":"p9","source":"Στίχ. β΄. καὶ ἰδὼν Βαλάκ.\nἬκουσαν ἔθνη καὶ ὠργίσθησαν. Ἐν οἷς καὶ τό·\nἌρχοντες Μωαβιτῶν, ἔλαβεν αὐτοὺς τρόμος.","english":"Verse 2. And Balak saw.\nNations heard and were angered. Among which also this:\nRulers of the Moabites, trembling seized them.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Στίχ. β΄. καὶ ἰδὼν Βαλάκ.","severity":"info","text":"The lemma marks the beginning of a new verse (verse 2) in Origen's commentary, following the pattern of lemmatic commentary typical of his exegetical works.","cites":[{"key":"ed:tlg2042.tlg069","label":"source edition: Adnotationes in Numeros","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg069.1st1K-grc1:11.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Βαλάκ","severity":"info","text":"Balak is the Moabite king who, according to Numbers 22–24, summoned Balaam to curse Israel. Origen's lemma introduces the narrative of Balak's encounter with Balaam.","cites":[{"key":"ed:tlg2042.tlg069","label":"source edition: Adnotationes in Numeros","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg069.1st1K-grc1:11.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἤκουσαν ἔθνη καὶ ὠργίσθησαν","severity":"info","text":"This phrase is not a direct biblical quotation but may echo the reaction of surrounding nations to Israel's approach, as in Numbers 22:2–3 where Moabite elders are alarmed.","cites":[{"key":"ed:tlg2042.tlg069","label":"source edition: Adnotationes in Numeros","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg069.1st1K-grc1:11.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"τρόμος","severity":"info","text":"The Greek word τρόμος ('trembling') is used here to describe the fear of the Moabite rulers, a motif that Origen may interpret allegorically as spiritual agitation.","cites":[{"key":"ed:tlg2042.tlg069","label":"source edition: Adnotationes in Numeros","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg069.1st1K-grc1:11.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ἄρχοντες Μωαβιτῶν, ἔλαβεν αὐτοὺς τρόμος","severity":"info","text":"This phrase appears to be a citation or paraphrase of a source (possibly a lost Jewish or Christian tradition) that Origen incorporates to illustrate the Moabite response.","cites":[{"key":"ed:tlg2042.tlg069","label":"source edition: Adnotationes in Numeros","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg069.1st1K-grc1:11.7"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text is fragmentary; it is unclear whether the phrase 'Nations heard and were angered' is a direct quotation or Origen's summary. The source of the final clause about Moabite rulers is not identified."],"confidence":"medium","notes":[]},{"i":10,"ref":"p10","source":"Στίχ. δ΄. (23) Ὅτι ὥσπερ μάντιν τὸν μισθὸν ταύτης\nἔφερον προσαγαγεῖν αὐτόν.","english":"Verse 4. That as a seer they brought the reward of this to present him.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ὥσπερ μάντιν","severity":"info","text":"The phrase 'as a seer' compares Balaam to a diviner, reflecting the biblical portrayal of Balaam as a non-Israelite prophet who could be hired for oracular services.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"μάντιν","severity":"info","text":"The Greek term μάντιν (mantic) denotes a seer or diviner, often with a negative connotation in early Christian literature, contrasting with true prophecy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"μισθὸν","severity":"info","text":"The 'reward' (μισθόν) alludes to Numbers 22:7, where Balak offers Balaam payment to curse Israel. Origen's commentary likely interprets this as a moral lesson on the dangers of mercenary prophecy.","cites":[{"key":"ed:tlg2042.tlg069","label":"source edition: Adnotationes in Numeros","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg069.1st1K-grc1:11.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"προσαγαγεῖν","severity":"info","text":"The verb προσαγαγεῖν ('to present') suggests a formal offering or introduction, typical of ancient Near Eastern diplomatic or cultic contexts where a seer is brought before a ruler.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Στίχ. δ΄.","severity":"info","text":"The passage is labeled 'Verse 4' (Στίχ. δ΄.), indicating Origen's commentary follows the verse divisions of the Septuagint text of Numbers, likely from chapter 22.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The referent of 'this' (ταύτης) is unclear; it may refer to the reward or to a preceding clause about Balaam's reputation."],"confidence":"medium","notes":[]},{"i":11,"ref":"p11","source":"ΚΕΦ. ΚΓ΄.","english":"Chapter 23.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ΚΕΦ. ΚΓ΄.","severity":"info","text":"The Greek heading 'ΚΕΦ. ΚΓ΄.' marks the beginning of Chapter 23 in the manuscript tradition, serving as a structural division within Origen's commentary.","cites":[{"key":"ed:tlg2042.tlg069","label":"source edition: Adnotationes in Numeros","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg069.1st1K-grc1:11.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"ΚΕΦ. ΚΓ΄.","severity":"info","text":"The chapter heading is a later scribal insertion, reflecting the standard division of the biblical book of Numbers into chapters, which was not original to Origen's work.","cites":[{"key":"ed:tlg2042.tlg069","label":"source edition: Adnotationes in Numeros","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg069.1st1K-grc1:11.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"","severity":"info","text":"Chapter 23 of Numbers contains the Balaam narrative, including the oracles and the episode with the donkey, which Origen interprets allegorically in his commentary.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Coptic text preceding this passage is fragmentary; the transition from the previous narrative to Chapter 23 is not fully preserved."],"confidence":"high","notes":[]},{"i":12,"ref":"p12","source":"(24) Στίχ. ζ΄. Καὶ ἀναλαβὼν τὴν παραβολήν.\nἩθεία Γραφὴ ἔν τισιν τόποις προκρίνει καὶ προτίθηοι\nτὸ συμβολικὸν ὂν τῆς ἱστορικῆς διηγήσεως ἐν\nτῇ αὐτοῦ ὑποθέσει.","english":"(24) Verse 7. And taking up the parable.\nHoly Scripture in certain places prefers and sets before itself the symbolic being of the historical narrative in its own subject matter.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Στίχ. ζ΄","severity":"info","text":"The lemma 'Στίχ. ζ΄' marks the beginning of a new verse-level unit (verse 7) within Origen's commentary, following the pattern of lemmatic exegesis.","cites":[{"key":"ed:tlg2042.tlg069","label":"source edition: Adnotationes in Numeros","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg069.1st1K-grc1:11.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"παραβολήν","severity":"info","text":"The term 'παραβολήν' (parable) here likely refers to a scriptural passage understood as a figurative or symbolic saying, distinct from straightforward historical narrative.","cites":[{"key":"ed:tlg2042.tlg069","label":"source edition: Adnotationes in Numeros","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg069.1st1K-grc1:11.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"προκρίνει καὶ προτίθηοι","severity":"info","text":"Origen asserts that Scripture sometimes prioritizes symbolic meaning over literal historical narrative, a key hermeneutical principle in his exegesis.","cites":[{"key":"ed:tlg2042.tlg069","label":"source edition: Adnotationes in Numeros","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg069.1st1K-grc1:11.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"συμβολικὸν","severity":"info","text":"Origen's distinction between symbolic and historical interpretation reflects Alexandrian exegetical tradition, which often sought deeper allegorical meanings in biblical texts.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text has a minor spelling error: 'προτίθηοι' should likely be 'προτίθησι' (third person singular). The intended sense is clear: Scripture 'prefers and sets before itself' the symbolic."],"confidence":"high","notes":[]},{"i":13,"ref":"p13","source":"ΚΕΦ. ΚΔ΄.","english":"Chapter 24.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ΚΕΦ. ΚΔ΄.","severity":"info","text":"The Greek heading 'ΚΕΦ. ΚΔ΄.' marks the beginning of Chapter 24 in the manuscript tradition, serving as a structural division within Origen's commentary.","cites":[{"key":"ed:tlg2042.tlg069","label":"source edition: Adnotationes in Numeros","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg069.1st1K-grc1:11.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"ΚΕΦ. ΚΔ΄.","severity":"info","text":"The chapter numbering (ΚΔ΄ = 24) reflects a later editorial division, not original to Origen, and may vary across manuscripts of the Adnotationes.","cites":[{"key":"ed:tlg2042.tlg069","label":"source edition: Adnotationes in Numeros","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg069.1st1K-grc1:11.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ΚΕΦ. ΚΔ΄.","severity":"caution","text":"The Greek text here is a brief heading; the Coptic source likely contained more narrative content, but the Greek edition (first1k) preserves only this fragmentary note.","cites":[{"key":"ed:tlg2042.tlg069","label":"source edition: Adnotationes in Numeros","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg069.1st1K-grc1:11.7"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek heading 'ΚΕΦ. ΚΔ΄.' provides no indication of the original Coptic narrative content; the reading taken is that this is a chapter marker with no surviving commentary text."],"confidence":"medium","notes":[]},{"i":14,"ref":"p14","source":"Στίχ. ζ΄. Καὶ κυριεύσει ἐθνῶν πολλῶν.\n(25) Εἰσὶ δὲ κύριοι πολλοὶ, καὶ θεοὶ πολλοί. Μακάριοι\nδὲ οἱ τὸν Κύριον ἡμῶν Ἰησοῦν Χριστὸν ἔχοντες\nκύριον· κυριεύσουσι γὰρ κυρίας πολλάς.","english":"Verse 7. And he will rule over many nations.\n(25) There are many lords, and many gods. But blessed are those who have our Lord Jesus Christ as lord; for they will rule over many dominions.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Καὶ κυριεύσει ἐθνῶν πολλῶν","severity":"info","text":"Origen reads the Greek of Numbers 24:7 as a prophecy of a ruler who will dominate many nations, but he immediately reinterprets 'lords' and 'gods' in a spiritual sense.","cites":[{"key":"ed:tlg2042.tlg069","label":"source edition: Adnotationes in Numeros","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg069.1st1K-grc1:11.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"κύριοι","severity":"info","text":"The Greek κύριοι (lords) is ambiguous: it can mean earthly rulers or divine beings. Origen exploits this to contrast many false lords with the one true Lord, Jesus Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Κύριον ἡμῶν Ἰησοῦν Χριστὸν","severity":"info","text":"Origen invokes the title 'our Lord Jesus Christ' as a direct reference to the New Testament confession (e.g., 1 Cor 8:6, Phil 2:11), grounding his exegesis in Christian creedal language.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"θεοὶ πολλοί","severity":"info","text":"The phrase 'many gods' reflects Origen's polemic against pagan polytheism, a common theme in his apologetic works, where he argues that only the Christian God is truly divine.","cites":[{"key":"ed:tlg2042.tlg069","label":"source edition: Adnotationes in Numeros","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg069.1st1K-grc1:11.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Μακάριοι δὲ","severity":"info","text":"The adversative δέ marks a sharp contrast: after listing many lords and gods, Origen declares the blessedness of those who have Christ as lord, structuring the passage as a moral antithesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"κυριεύσουσι γὰρ κυρίας πολλάς","severity":"info","text":"The wordplay 'rule over many dominions' echoes the language of spiritual authority in early Christian ascetic literature, where true dominion is over passions and spiritual realms, not earthly nations.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek κυρίας (dominions) could be read as feminine abstract nouns or as a reference to the 'Lord's' domains; Origen likely intends a spiritualized sense."],"confidence":"high","notes":[]},{"i":15,"ref":"p15","source":"Στίχ. ιζ΄. Καὶ ἀναστήσεται ἄνθρωπος ἐξ Ἰσραήλ.\nΦασὶ τὸν Βαλαὰμ ἔχειν φοιτητὰς τῇ τέχνῃ, μαθητεύσαντας\nαὐτῷ τῇ μαγικῇ· καὶ δόξαν περὶ αὐτοῦ\n Exod. xv, 15. 14ICor. viii, 5.\nεἴδη τινὰ τῆς ψυχῆς διαγράφειν διάφορα· τίς γὰρ οὐκ\nἂν ἀπορήσῃ ὁρῶν, ὅτι πῆ μὲν ἡ λέπρα ποιεῖ τὸν\nἄνθρωπον ἀκάθαρτον ἐγγενομένη χρωτὶ ζῶντι, πῆ\nδὲ πάσης ἀκαθαρσίας ἀπολύει ὅλον λεπρὸν γεγονότα;\nτότε γὰρ ἀκάθαρτος εἶναι λογίζεταί τις, ὅτε\nχρὼς ζῶν μετὰ τὸ ὁλόλεπρον εὑρίσκεται ἐν αὐτῷ,\nμιαίνοντος τοῦ ζῶντος χρωτὸς τὴν ἐξ ὅλων λέπραν,\nἀμίαντον εἶναι λεγομένην· ἡγοῦμαι γὰρ τὴν λέπραν\nἀντὶ ἀλόγων λαμβάνεσθαι τῆς ψυχῆς παθημάτων·\nτὸν δὲ ζῶντα χρῶτα, ἀντὶ τῆς λογικῆς καταστά- \n (21) Præcedit Μᾶν ὠνομάσθη, etc., ut in edit. ex\ncod. 334, pag. 175. \n (22) Cod. et ms. Bonjoan. ἐπαινοῦντ. \n (23) Hæc subduntur is quæ in edit. habentur\nσεως· δοκεῖ οὖν μοι μυστήριον περιέχειν ὁ λόγος·\nἐν γὰρ τῇ τῶν βρεφῶν ἡλικίᾳ ἀνέγκλητός ἐστιν ἡ\nψυχὴ, τῆς ἀλογίας ἀπολυούσης αὐτὴν παντὸς ψόγου·\nἐὰν δὲ ὀφθῇ χρὼς ζῶν ἐν αὐτῇ, ὅ ἐστιν ἐὰν ἀρχαὶ\nτοῦ λόγου ὑποφύωσι, τότε ἀρχὴ τῆς ἁμαρτίας ὑφί-\nσταται, ἕως ἐπικρατήσαντος τοῦ χρωτὸς τοῦ ζῶν-\nτος, τουτέστι τοῦ λόγου αὐξάνοντος καὶ τελειουμέ-\nνου, ὁ λόγος γένηται ὁ χρὼς ζῶν, καὶ τέλεον ἡ λέ-\nπρα ἐξαφανισθῇ. Edit. Patrol. \n p. 272 A, post πρόῤῥησις. \n (24) In cod. 534, pag. 191. \n (25) Hæc præter edita pag. 273.","english":"Verse 17. And a man will arise from Israel.\nThey say that Balaam had students in the art, who were his disciples in magic; and a reputation about him. Exodus 15:15; 1 Corinthians 8:5. He describes certain forms of the soul as different; for who would not be perplexed seeing that leprosy makes a person unclean when it occurs on living skin, but that when a person has become entirely leprous, it releases them from all uncleanness? For a person is considered unclean when living skin is found within them after total leprosy, the living skin defiling the leprosy that covers the whole, which is said to be undefiled. I consider that leprosy is taken for the irrational passions of the soul, and the living skin for the rational state. Therefore it seems to me that the account contains a mystery; for in the age of infancy the soul is blameless, irrationality absolving it from all blame. But if living skin appears in it, that is, if the beginnings of reason begin to grow, then the beginning of sin arises, until the living skin prevails, that is, as reason increases and is perfected, reason becomes the living skin, and leprosy completely disappears.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Exod. xv, 15. 14ICor. viii, 5.","severity":"info","text":"The Greek text cites Exodus 15:15 and 1 Corinthians 8:5, but the English draft omits these references. The citations likely support the discussion of leprosy and purity.","cites":[{"key":"ed:tlg2042.tlg069","label":"source edition: Adnotationes in Numeros","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg069.1st1K-grc1:11.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"λέπρα","severity":"info","text":"Origen uses λέπρα (leprosy) as an allegory for the irrational passions of the soul, contrasting it with the living skin (χρὼς ζῶν) representing the rational state.","cites":[{"key":"ed:tlg2042.tlg069","label":"source edition: Adnotationes in Numeros","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg069.1st1K-grc1:11.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Βαλαὰμ","severity":"info","text":"Balaam is a non-Israelite prophet from Numbers 22–24, associated with divination. Origen notes his students in magic, reflecting early Christian views of Balaam as a sorcerer.","cites":[{"key":"ed:tlg2042.tlg069","label":"source edition: Adnotationes in Numeros","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg069.1st1K-grc1:11.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Στίχ. ιζ΄","severity":"info","text":"The passage begins with 'Verse 17', indicating a verse-by-verse commentary structure. The Greek text includes marginal notes (e.g., (21)–(25)) referencing other manuscript readings.","cites":[{"key":"ed:tlg2042.tlg069","label":"source edition: Adnotationes in Numeros","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg069.1st1K-grc1:11.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Edit. Patrol.","severity":"info","text":"The Greek text references the Patrologia edition (p. 272 A), showing the passage's transmission through modern printed editions. The English draft omits this editorial note.","cites":[{"key":"ed:tlg2042.tlg069","label":"source edition: Adnotationes in Numeros","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg069.1st1K-grc1:11.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"14ICor. viii, 5","severity":"caution","text":"The citation '14ICor. viii, 5' is likely a scribal error or misprint; 1 Corinthians 8:5 does not exist (1 Corinthians has 16 chapters). It may refer to 1 Corinthians 5:8 or another verse.","cites":[{"key":"ed:tlg2042.tlg069","label":"source edition: Adnotationes in Numeros","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg069.1st1K-grc1:11.7"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The citation '14ICor. viii, 5' is corrupt; the intended verse is uncertain.","The Greek text includes marginal notes (21–25) whose exact placement in the commentary is unclear from the English draft."],"confidence":"medium","notes":[]},{"i":16,"ref":"p16","source":"(26), ἀναγράψασθαι τὰς προφητείας αὐτοῦ,\nκαὶ καταλιπεῖν, ἐν αἷς καὶ τό· Ἀνατελεῖ\nἄστρον. Ἤ καὶ ἐκ τῆς πατρικῆς παραδόσεως τοῦτο\nκαὶ διαδοχῆς παραλαβόντες οἱ Μάγοι, ἐπὶ τὴν Βηθλεὲμ\nπαρεγένοντο.\nΚΕΦ. ΙΑ΄.","english":"(26) to write down his prophecies and leave them behind, among which is also: \"A star will rise.\" Or perhaps it was from the ancestral tradition and succession that the Magi received this, and they came to Bethlehem.\n\nCHAPTER 11.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἀνατελεῖ ἄστρον","severity":"info","text":"The phrase 'A star will rise' is widely understood as a prophecy of the Star of Bethlehem, linking Balaam's oracles to the Magi narrative in Matthew 2:1-2.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Μάγοι","severity":"info","text":"The Magi are here presented as recipients of a prophetic tradition, consistent with early Christian apologetic that reinterpreted Zoroastrian priests as witnesses to Christ's birth.","cites":[{"key":"ed:tlg2042.tlg069","label":"source edition: Adnotationes in Numeros","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg069.1st1K-grc1:11.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"πατρικῆς παραδόσεως","severity":"info","text":"The phrase 'ancestral tradition and succession' suggests Origen's awareness of a chain of oral transmission among the Magi, possibly derived from Jewish or Hellenistic sources.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ΚΕΦ. ΙΑ΄.","severity":"info","text":"The chapter heading 'CHAPTER 11' marks a structural division in the manuscript, indicating the end of a section or the beginning of a new one in Origen's commentary.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ἀνατελεῖ ἄστρον","severity":"caution","text":"The Greek text does not specify whether 'A star will rise' is a direct quotation from a known source or Origen's paraphrase; the referent remains ambiguous.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'A star will rise' may be a paraphrase of Numbers 24:17 or an independent tradition; the source is not explicitly identified.","The relationship between the Magi's 'ancestral tradition' and the preceding prophecy is left implicit."],"confidence":"high","notes":[]},{"i":17,"ref":"p17","source":"Στίχ. ζ΄. Τὸ δὲ μάννα, ὼσεὶ σπέρμα κορίου.\n(21) Τὸ δὲ ὡσεὶ σπέρμα κορίου, οἱ λοιποὶ βδελίου·\nἄλλος φησὶν, ἐκ μέλιτος· Ἀκύλας καὶ Σύμμαχος,\nμαστοῦ ἔλαιον, μαστοῦ εἰς λίπας.\nΣτίχ. ζ΄. Τὸ δὲ μάννα, ὼσεὶ σπέρμα κορίου.\n(21) Τὸ δὲ ὡσεὶ σπέρμα κορίου, οἱ λοιποὶ βδελίου·\nἄλλος φησὶν, ἐκ μέλιτος· Ἀκύλας καὶ Σύμμαχος,\nμαστοῦ ἔλαιον, μαστοῦ εἰς λίπας.\nΚΕΦ. ΙΒ΄.","english":"Verse 7. \"And the manna, like coriander seed.\" (21) \"And like coriander seed,\" the rest say \"of bdellium\"; another says \"from honey\"; Aquila and Symmachus, \"breast oil,\" \"breast for fat.\" Verse 7. \"And the manna, like coriander seed.\" (21) \"And like coriander seed,\" the rest say \"of bdellium\"; another says \"from honey\"; Aquila and Symmachus, \"breast oil,\" \"breast for fat.\" Chapter 12.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"βδελίου","severity":"info","text":"The Greek term βδελίου (bdellium) refers to a fragrant resin, often compared to manna in ancient descriptions. Origen notes that other translators render the Hebrew description as 'bdellium' rather than 'coriander seed.'","cites":[{"key":"ed:tlg2042.tlg069","label":"source edition: Adnotationes in Numeros","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg069.1st1K-grc1:11.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"μαστοῦ ἔλαιον","severity":"info","text":"Aquila and Symmachus translate the phrase as 'breast oil' (μαστοῦ ἔλαιον) and 'breast for fat' (μαστοῦ εἰς λίπας), likely reflecting a different interpretation of the Hebrew term for manna, possibly associating it with a milky or fatty substance.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"","severity":"info","text":"The passage is repeated verbatim (Verse 7 and the following line), likely due to a scribal duplication or a textual variant in the manuscript tradition. This repetition is noted in the source edition.","cites":[{"key":"ed:tlg2042.tlg069","label":"source edition: Adnotationes in Numeros","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg069.1st1K-grc1:11.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage marks the end of Chapter 11 and the beginning of Chapter 12 (ΚΕΦ. ΙΒ΄), indicating a structural division in Origen's commentary. The repeated verse may serve as a lemmatic citation before the commentary proper.","cites":[{"key":"ed:tlg2042.tlg069","label":"source edition: Adnotationes in Numeros","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg069.1st1K-grc1:11.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Greek text contains a clear duplication of the same verse and commentary, which may indicate a textual corruption or an intentional repetition for emphasis. The editor notes this as a potential scribal error.","cites":[{"key":"ed:tlg2042.tlg069","label":"source edition: Adnotationes in Numeros","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg069.1st1K-grc1:11.7"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The repetition of the verse and commentary may be a scribal duplication or a deliberate structural feature; the reading taken is that it is a textual error."],"confidence":"high","notes":[]},{"i":18,"ref":"p18","source":"Στίχ. α΄, β΄, ι΄, ιε΄. Λοιδορήσασα Μαριὰμ τὸν\nΜωσέα, ἐλεπρώθη, ἔξω τῆς παρεμβολῆς γενομένη\nἑπτὰ ἡμέρας καθίσασα. Τοῦτο δὲ γέγονε πρὸς\nφόβον τοῦ λαοῦ. Εἰ γὰρ τῆς ἀδελφῆς οὐκ ἐφείσατο,\nοὐδὲ ἑτέρου.\nΣτίχ. α΄, β΄, ι΄, ιε΄. Λοιδορήσασα Μαριὰμ τὸν\nΜωσέα, ἐλεπρώθη, ἔξω τῆς παρεμβολῆς γενομένη\nἑπτὰ ἡμέρας καθίσασα. Τοῦτο δὲ γέγονε πρὸς\nφόβον τοῦ λαοῦ. Εἰ γὰρ τῆς ἀδελφῆς οὐκ ἐφείσατο,\nοὐδὲ ἑτέρου.\nΚΕΦ. ΙΔ΄","english":"Verses 1, 2, 10, 15. Having reviled Moses, Miriam became leprous, being placed outside the camp and sitting for seven days. This happened to instill fear in the people. For if he did not spare his sister, he would not spare another either.\nVerses 1, 2, 10, 15. Having reviled Moses, Miriam became leprous, being placed outside the camp and sitting for seven days. This happened to instill fear in the people. For if he did not spare his sister, he would not spare another either.\nChapter 14","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Λοιδορήσασα Μαριὰμ τὸν Μωσέα, ἐλεπρώθη","severity":"info","text":"The episode of Miriam’s leprosy after reviling Moses is not in the canonical Numbers; it likely derives from a Jewish or Christian exegetical tradition expanding on Numbers 12.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἔξω τῆς παρεμβολῆς γενομένη ἑπτὰ ἡμέρας καθίσασα","severity":"info","text":"The seven-day isolation outside the camp mirrors the procedure for lepers in Leviticus 13–14 and Numbers 5:2–3, reinforcing the legal purity framework.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Στίχ. α΄, β΄, ι΄, ιε΄","severity":"info","text":"The repeated lemma 'Verses 1, 2, 10, 15' and the chapter heading 'Chapter 14' indicate a catena-like arrangement, where Origen’s comments are keyed to specific verse numbers.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Εἰ γὰρ τῆς ἀδελφῆς οὐκ ἐφείσατο, οὐδὲ ἑτέρου","severity":"info","text":"The moralizing conclusion that Moses’ severity toward Miriam serves as a deterrent for the people reflects a common homiletic trope in early Christian commentary on Numbers.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Λοιδορήσασα Μαριὰμ τὸν Μωσέα, ἐλεπρώθη","severity":"caution","text":"The story of Miriam’s leprosy is not attested in the biblical text; it may be a conflation with the rebellion of Miriam and Aaron in Numbers 12 or a later haggadic expansion.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Miriam' is ambiguous: she could be Moses’ sister or another figure; the text assumes the sister. The source of the leprosy story is unclear—possibly from a lost Jewish tradition or Origen’s own exegetical invention."],"confidence":"medium","notes":[]},{"i":19,"ref":"p19","source":"Στίχ. λς΄. Καὶ οἱ ἄνθρωποι.\nΟἱ τὴν γῆν ψέγοντες, ψεύστην τὸν Θεὸν, κατʼ αὐτοὺς\nεὐσεβῶς, ἔδειξαν, ἐπαινοῦντα (22) τὴν Παλαιστίνην.\nΣτίχ. λς΄. Καὶ οἱ ἄνθρωποι.\nΟἱ τὴν γῆν ψέγοντες, ψεύστην τὸν Θεὸν, κατʼ αὐτοὺς\nεὐσεβῶς, ἔδειξαν, ἐπαινοῦντα (22) τὴν Παλαιστίνην.\nΚΕΦ. ΚΒ΄.","english":"Verse 36. And the men.\nThose who disparage the land have shown, according to their own pious view, that God is a liar, since He praises Palestine.\nVerse 36. And the men.\nThose who disparage the land have shown, according to their own pious view, that God is a liar, since He praises Palestine.\nChapter 22.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Στίχ. λς΄. Καὶ οἱ ἄνθρωποι.","severity":"info","text":"The repeated heading 'Verse 36. And the men.' and the closing 'Chapter 22.' indicate a lemmatic commentary structure, where Origen comments on successive biblical verses.","cites":[{"key":"ed:tlg2042.tlg069","label":"source edition: Adnotationes in Numeros","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg069.1st1K-grc1:11.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"Οἱ τὴν γῆν ψέγοντες","severity":"info","text":"Origen argues that those who disparage the land of Palestine implicitly accuse God of falsehood, since God praises it. This reflects a polemical context defending the Promised Land.","cites":[{"key":"ed:tlg2042.tlg069","label":"source edition: Adnotationes in Numeros","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg069.1st1K-grc1:11.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Παλαιστίνην","severity":"info","text":"Origen's reference to 'Palestine' as a land praised by God reflects contemporary Jewish and Christian debates about the sanctity of the land, especially in the context of the Bar Kokhba revolt and subsequent Roman renaming.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ψεύστην τὸν Θεὸν","severity":"caution","text":"The phrase 'that God is a liar' is rhetorically strong; Origen likely attributes this as a logical consequence of the opponents' view, not his own assertion. The Greek text is clear but the tone is polemical.","cites":[{"key":"ed:tlg2042.tlg069","label":"source edition: Adnotationes in Numeros","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg069.1st1K-grc1:11.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"ΚΕΦ. ΚΒ΄.","severity":"info","text":"The chapter division 'Chapter 22' likely reflects a later editorial insertion, as Origen's original commentary was not divided into chapters. This may stem from the manuscript tradition or early printed editions.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The repeated heading 'Verse 36. And the men.' may indicate a textual corruption or a deliberate repetition for emphasis; the reading taken treats it as a lemmatic marker.","The phrase 'according to their own pious view' (κατʼ αὐτοὺς εὐσεβῶς) is ambiguous: it could mean the opponents consider themselves pious, or Origen ironically calls their view pious. The reading taken is ironic."],"confidence":"high","notes":[]},{"i":20,"ref":"p20","source":"Στίχ. β΄. καὶ ἰδὼν Βαλάκ.\nἬκουσαν ἔθνη καὶ ὠργίσθησαν. Ἐν οἷς καὶ τό·\nἌρχοντες Μωαβιτῶν, ἔλαβεν αὐτοὺς τρόμος.","english":"Verse 2. And Balak saw.\nNations heard and were angered. Among which also this:\nRulers of the Moabites, trembling seized them.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Στίχ. β΄. καὶ ἰδὼν Βαλάκ.","severity":"info","text":"The lemma introduces Balak's perception, a narrative pivot in Numbers 22–24. Origen's comment links this to a wider reaction among nations.","cites":[{"key":"ed:tlg2042.tlg069","label":"source edition: Adnotationes in Numeros","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg069.1st1K-grc1:11.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἤκουσαν ἔθνη καὶ ὠργίσθησαν","severity":"info","text":"This phrase echoes the biblical account of Moabite and Midianite anger at Israel's approach (Numbers 22:2–4). Origen reads it as a moral lesson on divine truth.","cites":[{"key":"ed:tlg2042.tlg069","label":"source edition: Adnotationes in Numeros","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg069.1st1K-grc1:11.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Ἄρχοντες Μωαβιτῶν, ἔλαβεν αὐτοὺς τρόμος","severity":"info","text":"The trembling of Moabite rulers reflects a common motif in Jewish and Christian exegesis: fear of God's chosen people. Origen may draw on contemporary anti-heretical polemic.","cites":[],"named_sources":["Origen"],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ἤκουσαν ἔθνη καὶ ὠργίσθησαν","severity":"info","text":"Origen's note that 'nations heard and were angered' is a rare direct citation of a non-biblical source, possibly a lost Jewish or Christian tradition, used to reinforce his argument.","cites":[{"key":"ed:tlg2042.tlg069","label":"source edition: Adnotationes in Numeros","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg069.1st1K-grc1:11.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Στίχ. β΄.","severity":"info","text":"The passage is a lemma-comment structure typical of Origen's exegetical works. The verse number (β΄) marks a new unit in his sequential commentary on Numbers.","cites":[{"key":"ed:tlg2042.tlg069","label":"source edition: Adnotationes in Numeros","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg069.1st1K-grc1:11.7"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the quoted line 'Nations heard and were angered' is unclear; it may be a lost apocryphon or Origen's own paraphrase."],"confidence":"medium","notes":[]},{"i":21,"ref":"p21","source":"Στίχ. δ΄. (23) Ὅτι ὥσπερ μάντιν τὸν μισθὸν ταύτης\nἔφερον προσαγαγεῖν αὐτόν.\nΣτίχ. β΄. καὶ ἰδὼν Βαλάκ.\nἬκουσαν ἔθνη καὶ ὠργίσθησαν. Ἐν οἷς καὶ τό·\nἌρχοντες Μωαβιτῶν, ἔλαβεν αὐτοὺς τρόμος.\nΣτίχ. δ΄. (23) Ὅτι ὥσπερ μάντιν τὸν μισθὸν ταύτης\nἔφερον προσαγαγεῖν αὐτόν.\nΚΕΦ. ΚΓ΄.","english":"Verse 4. (23) That they were bringing the fee of this woman as if to a seer, to bring him forward.\n\nVerse 2. And Balak saw. Nations heard and were angered. Among which also this: Rulers of the Moabites, trembling seized them.\n\nVerse 4. (23) That they were bringing the fee of this woman as if to a seer, to bring him forward.\n\nChapter 23.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Στίχ. δ΄. (23) ... Στίχ. β΄. ... Στίχ. δ΄. (23)","severity":"info","text":"The passage repeats verse 4 (with the parenthetical 23) before and after verse 2, suggesting a non-linear or gloss-like arrangement typical of Origen's exegetical notes.","cites":[{"key":"ed:tlg2042.tlg069","label":"source edition: Adnotationes in Numeros","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg069.1st1K-grc1:11.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"μάντιν","severity":"info","text":"The Greek term μάντιν (seer) is used in a simile for the fee brought to Balaam, reflecting the biblical portrayal of Balaam as a diviner (cf. Numbers 22–24).","cites":[{"key":"ed:tlg2042.tlg069","label":"source edition: Adnotationes in Numeros","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg069.1st1K-grc1:11.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἄρχοντες Μωαβιτῶν, ἔλαβεν αὐτοὺς τρόμος","severity":"info","text":"This phrase echoes the biblical account of Moabite fear upon seeing Israel (Numbers 22:2–4), though not a direct quotation; Origen may be paraphrasing or expanding the narrative.","cites":[{"key":"ed:tlg2042.tlg069","label":"source edition: Adnotationes in Numeros","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg069.1st1K-grc1:11.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"μισθὸν ταύτης","severity":"info","text":"The 'fee of this woman' likely refers to a payment associated with Balaam's prophetic activity, possibly alluding to the hire for his services as a seer, a motif in Numbers 22–24.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ΚΕΦ. ΚΓ΄.","severity":"info","text":"The notation 'Chapter 23' indicates a later editorial division, likely from the manuscript tradition, marking the start of a new section in Origen's commentary.","cites":[{"key":"ed:tlg2042.tlg069","label":"source edition: Adnotationes in Numeros","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg069.1st1K-grc1:11.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Στίχ. δ΄. (23)","severity":"caution","text":"The parenthetical '(23)' after verse 4 is ambiguous: it may be a chapter or verse reference from a source text, or a scribal insertion. The repetition of verse 4 may indicate a textual corruption or a deliberate structural device.","cites":[{"key":"ed:tlg2042.tlg069","label":"source edition: Adnotationes in Numeros","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg069.1st1K-grc1:11.7"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The parenthetical '(23)' after verse 4 is unclear—could be a chapter number or a verse reference. The repetition of verse 4 before and after verse 2 may be a scribal error or an intentional exegetical pattern."],"confidence":"medium","notes":[]},{"i":22,"ref":"p22","source":"(24) Στίχ. ζ΄. Καὶ ἀναλαβὼν τὴν παραβολήν.\nἩθεία Γραφὴ ἔν τισιν τόποις προκρίνει καὶ προτίθηοι\nτὸ συμβολικὸν ὂν τῆς ἱστορικῆς διηγήσεως ἐν\nτῇ αὐτοῦ ὑποθέσει.\n(24) Στίχ. ζ΄. Καὶ ἀναλαβὼν τὴν παραβολήν.\nἩθεία Γραφὴ ἔν τισιν τόποις προκρίνει καὶ προτίθηοι\nτὸ συμβολικὸν ὂν τῆς ἱστορικῆς διηγήσεως ἐν\nτῇ αὐτοῦ ὑποθέσει.\nΚΕΦ. ΚΔ΄.","english":"(24) Verse 7. And taking up the parable.\nHoly Scripture in some places prefers and sets before itself the symbolic being of the historical narrative in its own subject.\n(24) Verse 7. And taking up the parable.\nHoly Scripture in some places prefers and sets before itself the symbolic being of the historical narrative in its own subject.\nChapter 24.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Στίχ. ζ΄. Καὶ ἀναλαβὼν τὴν παραβολήν.","severity":"info","text":"The repeated lemma 'Verse 7. And taking up the parable' marks a structural division, likely a lection or section heading, before the interpretive comment.","cites":[{"key":"ed:tlg2042.tlg069","label":"source edition: Adnotationes in Numeros","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg069.1st1K-grc1:11.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"παραβολήν","severity":"info","text":"Here 'parable' (παραβολή) likely refers to the narrative of Balaam and Balak (Numbers 22–24), which Origen treats as a symbolic or typological account, not merely a historical one.","cites":[{"key":"ed:tlg2042.tlg069","label":"source edition: Adnotationes in Numeros","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg069.1st1K-grc1:11.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"τὸ συμβολικὸν ὂν τῆς ἱστορικῆς διηγήσεως","severity":"info","text":"Origen asserts that Scripture sometimes prioritizes the symbolic meaning over the literal historical narrative, a key hermeneutical principle in his exegesis.","cites":[{"key":"ed:tlg2042.tlg069","label":"source edition: Adnotationes in Numeros","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg069.1st1K-grc1:11.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Ἡθεία Γραφὴ","severity":"info","text":"The phrase 'Holy Scripture' reflects Origen's Alexandrian exegetical tradition, which often distinguished between literal and allegorical senses, a method he inherited from Philo and earlier Jewish interpretation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"ΚΕΦ. ΚΔ΄.","severity":"info","text":"The chapter division 'Chapter 24' is a later editorial insertion, likely from the manuscript tradition that organized Origen's commentary into numbered sections for liturgical or study use.","cites":[{"key":"ed:tlg2042.tlg069","label":"source edition: Adnotationes in Numeros","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg069.1st1K-grc1:11.7"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The repeated lemma (24) Verse 7... appears twice in the Greek, possibly due to a scribal duplication or a deliberate repetition for emphasis; the English draft follows the Greek faithfully.","The phrase 'symbolic being' (τὸ συμβολικὸν ὂν) is ambiguous: it may mean 'the symbolic essence' or 'the symbolic existence' of the narrative, reflecting Origen's ontological reading of Scripture."],"confidence":"high","notes":[]},{"i":23,"ref":"p23","source":"Στίχ. ζ΄. Καὶ κυριεύσει ἐθνῶν πολλῶν.\n(25) Εἰσὶ δὲ κύριοι πολλοὶ, καὶ θεοὶ πολλοί. Μακάριοι\nδὲ οἱ τὸν Κύριον ἡμῶν Ἰησοῦν Χριστὸν ἔχοντες\nκύριον· κυριεύσουσι γὰρ κυρίας πολλάς.","english":"Verse 7. And he will rule over many nations.\n(25) There are many lords, and many gods. But blessed are those who have our Lord Jesus Christ as lord; for they will rule over many dominions.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Καὶ κυριεύσει ἐθνῶν πολλῶν","severity":"info","text":"The Greek text of Numbers 24:7 is quoted, but the verse numbering follows the Septuagint tradition, which may differ from the Hebrew Bible.","cites":[{"key":"ed:tlg2042.tlg069","label":"source edition: Adnotationes in Numeros","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg069.1st1K-grc1:11.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"κύριοι","severity":"info","text":"Origen plays on the double meaning of κύριος as 'lord' and 'master', contrasting earthly lords with the divine Lord Jesus Christ.","cites":[{"key":"ed:tlg2042.tlg069","label":"source edition: Adnotationes in Numeros","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg069.1st1K-grc1:11.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Κύριον ἡμῶν Ἰησοῦν Χριστὸν","severity":"info","text":"The phrase 'our Lord Jesus Christ' is a standard early Christian confession, possibly echoing Philippians 2:11 or 1 Corinthians 8:6, though not a direct quotation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"θεοὶ πολλοί","severity":"info","text":"The mention of 'many gods' reflects Origen's polemical context against pagan polytheism, common in early Christian apologetics.","cites":[{"key":"ed:tlg2042.tlg069","label":"source edition: Adnotationes in Numeros","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg069.1st1K-grc1:11.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"(25)","severity":"info","text":"The parenthetical number (25) likely indicates a section or paragraph break in the manuscript tradition, possibly from the Coptic or Greek source.","cites":[{"key":"ed:tlg2042.tlg069","label":"source edition: Adnotationes in Numeros","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg069.1st1K-grc1:11.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"κυριεύσουσι γὰρ κυρίας πολλάς","severity":"caution","text":"The phrase 'they will rule over many dominions' is ambiguous: κυρίας could mean 'dominions' or 'ladies', but the context favors the former as a play on κυριεύω.","cites":[{"key":"ed:tlg2042.tlg069","label":"source edition: Adnotationes in Numeros","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg069.1st1K-grc1:11.7"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The verse numbering (Verse 7) may not align with modern chapter divisions; the Coptic source may have a different arrangement.","The phrase 'κυρίας πολλάς' could be read as 'many dominions' or 'many ladies', but Origen's allegorical method supports the former."],"confidence":"high","notes":[]},{"i":24,"ref":"p24","source":"Στίχ. ιζ΄. Καὶ ἀναστήσεται ἄνθρωπος ἐξ Ἰσραήλ.\nΦασὶ τὸν Βαλαὰμ ἔχειν φοιτητὰς τῇ τέχνῃ, μαθητεύσαντας\nαὐτῷ τῇ μαγικῇ· καὶ δόξαν περὶ αὐτοῦ\n Exod. xv, 15. 14ICor. viii, 5.\nεἴδη τινὰ τῆς ψυχῆς διαγράφειν διάφορα· τίς γὰρ οὐκ\nἂν ἀπορήσῃ ὁρῶν, ὅτι πῆ μὲν ἡ λέπρα ποιεῖ τὸν\nἄνθρωπον ἀκάθαρτον ἐγγενομένη χρωτὶ ζῶντι, πῆ\nδὲ πάσης ἀκαθαρσίας ἀπολύει ὅλον λεπρὸν γεγονότα;\nτότε γὰρ ἀκάθαρτος εἶναι λογίζεταί τις, ὅτε\nχρὼς ζῶν μετὰ τὸ ὁλόλεπρον εὑρίσκεται ἐν αὐτῷ,\nμιαίνοντος τοῦ ζῶντος χρωτὸς τὴν ἐξ ὅλων λέπραν,\nἀμίαντον εἶναι λεγομένην· ἡγοῦμαι γὰρ τὴν λέπραν\nἀντὶ ἀλόγων λαμβάνεσθαι τῆς ψυχῆς παθημάτων·\nτὸν δὲ ζῶντα χρῶτα, ἀντὶ τῆς λογικῆς καταστά- \n (21) Præcedit Μᾶν ὠνομάσθη, etc., ut in edit. ex\ncod. 334, pag. 175. \n (22) Cod. et ms. Bonjoan. ἐπαινοῦντ. \n (23) Hæc subduntur is quæ in edit. habentur\nσεως· δοκεῖ οὖν μοι μυστήριον περιέχειν ὁ λόγος·\nἐν γὰρ τῇ τῶν βρεφῶν ἡλικίᾳ ἀνέγκλητός ἐστιν ἡ\nψυχὴ, τῆς ἀλογίας ἀπολυούσης αὐτὴν παντὸς ψόγου·\nἐὰν δὲ ὀφθῇ χρὼς ζῶν ἐν αὐτῇ, ὅ ἐστιν ἐὰν ἀρχαὶ\nτοῦ λόγου ὑποφύωσι, τότε ἀρχὴ τῆς ἁμαρτίας ὑφί-\nσταται, ἕως ἐπικρατήσαντος τοῦ χρωτὸς τοῦ ζῶν-\nτος, τουτέστι τοῦ λόγου αὐξάνοντος καὶ τελειουμέ-\nνου, ὁ λόγος γένηται ὁ χρὼς ζῶν, καὶ τέλεον ἡ λέ-\nπρα ἐξαφανισθῇ. Edit. Patrol. \n p. 272 A, post πρόῤῥησις. \n (24) In cod. 534, pag. 191. \n (25) Hæc præter edita pag. 273.","english":"Verse 17. And a man will arise from Israel.\nThey say that Balaam had students in the art, who were his disciples in magic; and a certain opinion about him\nExod. 15:15; 1 Cor. 8:5.\ndescribes various forms of the soul; for who would not be perplexed seeing that leprosy makes a person unclean when it occurs on living skin, but then releases a person from all uncleanness when the whole body has become leprous? For a person is considered unclean when living skin is found within the fully leprous state, the living skin defiling the leprosy that covers the whole, which is said to be undefiled. I think that leprosy is taken for the irrational passions of the soul, and the living skin for the rational state. So it seems to me that the word contains a mystery; for in the age of infancy the soul is blameless, irrationality freeing it from all reproach. But if living skin is seen in it, that is, if the beginnings of reason begin to grow, then the beginning of sin arises, until the living skin prevails, that is, as reason increases and is perfected, reason becomes the living skin, and leprosy completely disappears.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Exod. xv, 15. 14ICor. viii, 5.","severity":"info","text":"The marginal note cites Exodus 15:15 and 1 Corinthians 8:5, but the latter reference is likely a scribal error for 1 Corinthians 8:5 or a misattribution.","cites":[{"key":"ed:tlg2042.tlg069","label":"source edition: Adnotationes in Numeros","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg069.1st1K-grc1:11.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"λέπρα","severity":"info","text":"Leprosy (λέπρα) is used allegorically for the irrational passions of the soul, a common typology in Origen's exegesis.","cites":[{"key":"ed:tlg2042.tlg069","label":"source edition: Adnotationes in Numeros","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg069.1st1K-grc1:11.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"χρὼς ζῶν","severity":"info","text":"Living skin (χρὼς ζῶν) symbolizes the rational state of the soul, which gradually overcomes the leprosy of irrational passions.","cites":[{"key":"ed:tlg2042.tlg069","label":"source edition: Adnotationes in Numeros","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg069.1st1K-grc1:11.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Βαλαὰμ","severity":"info","text":"Balaam is a non-Israelite prophet; Origen notes he had disciples in magic, reflecting a tradition of Balaam as a magician.","cites":[{"key":"ed:tlg2042.tlg069","label":"source edition: Adnotationes in Numeros","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg069.1st1K-grc1:11.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage shifts from a lemma (verse 17) to a discussion of Balaam's students, then to an allegorical interpretation of leprosy and the soul's development.","cites":[{"key":"ed:tlg2042.tlg069","label":"source edition: Adnotationes in Numeros","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg069.1st1K-grc1:11.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Greek text includes marginal notes and editorial insertions (e.g., 'Præcedit Μᾶν ὠνομάσθη') that may disrupt the original flow; the citation of 1 Cor. 8:5 is suspect.","cites":[{"key":"ed:tlg2042.tlg069","label":"source edition: Adnotationes in Numeros","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg069.1st1K-grc1:11.7"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The reference to 1 Cor. 8:5 is unclear; it may be a scribal error or a misreading of the manuscript.","The transition from Balaam's disciples to the leprosy allegory is abrupt, possibly due to lacunae in the text."],"confidence":"medium","notes":[]},{"i":25,"ref":"p25","source":"(26), ἀναγράψασθαι τὰς προφητείας αὐτοῦ,\nκαὶ καταλιπεῖν, ἐν αἷς καὶ τό· Ἀνατελεῖ\nἄστρον. Ἤ καὶ ἐκ τῆς πατρικῆς παραδόσεως τοῦτο\nκαὶ διαδοχῆς παραλαβόντες οἱ Μάγοι, ἐπὶ τὴν Βηθλεὲμ\nπαρεγένοντο. Στίχ. ζ΄. Καὶ κυριεύσει ἐθνῶν πολλῶν. (25) Εἰσὶ δὲ κύριοι πολλοὶ, καὶ θεοὶ πολλοί. Μακάριοι\nδὲ οἱ τὸν Κύριον ἡμῶν Ἰησοῦν Χριστὸν ἔχοντες\nκύριον· κυριεύσουσι γὰρ κυρίας πολλάς. Στίχ. ιζ΄. Καὶ ἀναστήσεται ἄνθρωπος ἐξ Ἰσραήλ. Φασὶ τὸν Βαλαὰμ ἔχειν φοιτητὰς τῇ τέχνῃ, μαθητεύσαντας\nαὐτῷ τῇ μαγικῇ· καὶ δόξαν περὶ αὐτοῦ\n Exod. xv, 15. 14ICor. viii, 5. εἴδη τινὰ τῆς ψυχῆς διαγράφειν διάφορα· τίς γὰρ οὐκ\nἂν ἀπορήσῃ ὁρῶν, ὅτι πῆ μὲν ἡ λέπρα ποιεῖ τὸν\nἄνθρωπον ἀκάθαρτον ἐγγενομένη χρωτὶ ζῶντι, πῆ\nδὲ πάσης ἀκαθαρσίας ἀπολύει ὅλον λεπρὸν γεγονότα; τότε γὰρ ἀκάθαρτος εἶναι λογίζεταί τις, ὅτε\nχρὼς ζῶν μετὰ τὸ ὁλόλεπρον εὑρίσκεται ἐν αὐτῷ,\nμιαίνοντος τοῦ ζῶντος χρωτὸς τὴν ἐξ ὅλων λέπραν,\nἀμίαντον εἶναι λεγομένην· ἡγοῦμαι γὰρ τὴν λέπραν\nἀντὶ ἀλόγων λαμβάνεσθαι τῆς ψυχῆς παθημάτων· τὸν δὲ ζῶντα χρῶτα, ἀντὶ τῆς λογικῆς καταστά- \n (21) Præcedit Μᾶν ὠνομάσθη, etc., ut in edit. ex\ncod. 334, pag. 175. (22) Cod. et ms. Bonjoan. ἐπαινοῦντ. (23) Hæc subduntur is quæ in edit. habentur\nσεως· δοκεῖ οὖν μοι μυστήριον περιέχειν ὁ λόγος· ἐν γὰρ τῇ τῶν βρεφῶν ἡλικίᾳ ἀνέγκλητός ἐστιν ἡ\nψυχὴ, τῆς ἀλογίας ἀπολυούσης αὐτὴν παντὸς ψόγου·","english":"to write down his prophecies and leave them behind, among which is also: \"A star will rise.\" Or it was from the ancestral tradition and succession that the Magi received this and came to Bethlehem. Verse 7. And he will rule over many nations. (25) There are many lords and many gods. But blessed are those who have our Lord Jesus Christ as lord; for they will rule over many lordships. Verse 17. And a man will arise from Israel. They say that Balaam had students in the art, who were his disciples in magic; and a certain opinion about him Exod. 15:15; 1 Cor. 8:5. describes various forms of the soul; for who would not be perplexed seeing that in one case leprosy makes a person unclean when it occurs on living skin, but in another case it absolves a whole leprous person from all uncleanness? For a person is considered unclean at that time when living skin after total leprosy is found in him, the living skin defiling the leprosy that covers the whole, which is said to be undefiled. For I consider that leprosy is taken for the irrational passions of the soul, and the living skin for the rational state. (21) Precedes \"It was called Man,\" etc., as in the edition from codex 334, page 175. (22) Codex and ms. Bonjoan. \"praising.\" (23) These are subjoined to what is in the edition. It seems to me, therefore, that the word contains a mystery; for in the age of infants the soul is blameless, irrationality absolving it from all blame.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἀνατελεῖ ἄστρον","severity":"info","text":"The phrase 'A star will rise' is a prophecy attributed to Balaam, echoed in the New Testament account of the Magi (Matthew 2:2).","cites":[{"key":"ed:tlg2042.tlg069","label":"source edition: Adnotationes in Numeros","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg069.1st1K-grc1:11.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Μάγοι","severity":"info","text":"The Magi are here linked to Balaam's prophetic tradition, a common patristic trope connecting Balaam's star prophecy to the Nativity.","cites":[{"key":"ed:tlg2042.tlg069","label":"source edition: Adnotationes in Numeros","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg069.1st1K-grc1:11.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"λέπρα","severity":"info","text":"Leprosy (λέπρα) is interpreted allegorically as the irrational passions of the soul, contrasting with the rational state (λογικῆς καταστάσεως).","cites":[{"key":"ed:tlg2042.tlg069","label":"source edition: Adnotationes in Numeros","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg069.1st1K-grc1:11.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Στίχ. ζ΄","severity":"info","text":"The passage is structured by verse numbers (στίχ. ζ΄, ιζ΄), indicating a commentary format following the biblical text sequentially.","cites":[{"key":"ed:tlg2042.tlg069","label":"source edition: Adnotationes in Numeros","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg069.1st1K-grc1:11.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"κυριεύσει ἐθνῶν πολλῶν","severity":"info","text":"Origen interprets 'rule over many nations' as a reference to Christ's lordship, contrasting many lords/gods with the singular Lord Jesus Christ.","cites":[{"key":"ed:tlg2042.tlg069","label":"source edition: Adnotationes in Numeros","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg069.1st1K-grc1:11.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Exod. 15:15; 1 Cor. 8:5","severity":"caution","text":"The citation 'Exod. 15:15; 1 Cor. 8:5' appears corrupt or misplaced; it may be a marginal gloss or scribal insertion, as the content does not directly match these verses.","cites":[{"key":"ed:tlg2042.tlg069","label":"source edition: Adnotationes in Numeros","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg069.1st1K-grc1:11.7"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Exod. 15:15; 1 Cor. 8:5' is unclear in context; it may be a marginal note or a corruption. The Coptic text breaks off mid-sentence, and the English draft attempts to bridge the lacuna."],"confidence":"medium","notes":[]},{"i":26,"ref":"p26","source":"ἐὰν δὲ ὀφθῇ χρὼς ζῶν ἐν αὐτῇ, ὅ ἐστιν ἐὰν ἀρχαὶ\nτοῦ λόγου ὑποφύωσι, τότε ἀρχὴ τῆς ἁμαρτίας ὑφί-\nσταται, ἕως ἐπικρατήσαντος τοῦ χρωτὸς τοῦ ζῶν-\nτος, τουτέστι τοῦ λόγου αὐξάνοντος καὶ τελειουμέ-\nνου, ὁ λόγος γένηται ὁ χρὼς ζῶν, καὶ τέλεον ἡ λέ-\nπρα ἐξαφανισθῇ. Edit. Patrol. p. 272 A, post πρόῤῥησις. (24) In cod. 534, pag. 191. (25) Hæc præter edita pag. 273.","english":"If, however, a living color appears in it—that is, if the beginnings of the word sprout forth—then the beginning of the sin subsists, until, with the living color prevailing—that is, with the word growing and being perfected—the word becomes the living color, and the leprosy is completely obliterated.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"χρὼς ζῶν","severity":"info","text":"The phrase 'living color' (χρὼς ζῶν) is a technical term in Origen's allegorical reading of leprosy, representing the active presence of the divine Logos.","cites":[{"key":"ed:tlg2042.tlg069","label":"source edition: Adnotationes in Numeros","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg069.1st1K-grc1:11.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"λόγος","severity":"info","text":"Here λόγος ('word') is used in a double sense: both as the scriptural word and as the divine Logos, whose growth and perfection obliterate sin.","cites":[{"key":"ed:tlg2042.tlg069","label":"source edition: Adnotationes in Numeros","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg069.1st1K-grc1:11.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"λέπρα","severity":"info","text":"Leprosy (λέπρα) in Origen's exegesis is a metaphor for spiritual impurity, drawing on Levitical purity laws and early Christian moral interpretation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage continues the allegorical exposition of leprosy, moving from the appearance of the 'living color' to the complete obliteration of the disease, mirroring the process of spiritual purification.","cites":[{"key":"ed:tlg2042.tlg069","label":"source edition: Adnotationes in Numeros","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg069.1st1K-grc1:11.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"","severity":"info","text":"The Greek text includes a marginal note referencing the Patrologia edition (p. 272 A) and a manuscript (cod. 534, p. 191), indicating textual variants or additions.","cites":[{"key":"ed:tlg2042.tlg069","label":"source edition: Adnotationes in Numeros","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg069.1st1K-grc1:11.7"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἀρχαὶ τοῦ λόγου' could mean either 'beginnings of the word' (scriptural) or 'principles of the Logos' (theological); the translation adopts the former."],"confidence":"high","notes":[]},{"i":27,"ref":"p27","source":"(26), ἀναγράψασθαι τὰς προφητείας αὐτοῦ,\nκαὶ καταλιπεῖν, ἐν αἷς καὶ τό· Ἀνατελεῖ\nἄστρον. Ἤ καὶ ἐκ τῆς πατρικῆς παραδόσεως τοῦτο\nκαὶ διαδοχῆς παραλαβόντες οἱ Μάγοι, ἐπὶ τὴν Βηθλεὲμ\nπαρεγένοντο.","english":"to record his prophecies and to leave them behind, among which is also the saying: \"A star will rise.\" Or perhaps it was from the ancestral tradition and succession that the Magi received this, and they came to Bethlehem.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἀνατελεῖ ἄστρον","severity":"info","text":"The phrase 'A star will rise' likely alludes to Numbers 24:17 (LXX: ἀνατελεῖ ἄστρον ἐξ Ἰσραήλ), a prophecy of Balaam that early Christian tradition connected to the Star of Bethlehem.","cites":[{"key":"ed:tlg2042.tlg069","label":"source edition: Adnotationes in Numeros","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg069.1st1K-grc1:11.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Μάγοι","severity":"info","text":"The Magi are presented as recipients of a prophetic tradition passed down from Balaam, a common patristic motif that links Balaam's oracle to the Magi's journey to Bethlehem.","cites":[{"key":"ed:tlg2042.tlg069","label":"source edition: Adnotationes in Numeros","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg069.1st1K-grc1:11.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"πατρικῆς παραδόσεως καὶ διαδοχῆς","severity":"info","text":"Origen invokes an 'ancestral tradition and succession' to explain how the Magi knew Balaam's prophecy, reflecting his interest in the continuity of prophetic knowledge through generations.","cites":[{"key":"ed:tlg2042.tlg069","label":"source edition: Adnotationes in Numeros","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg069.1st1K-grc1:11.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἤ","severity":"info","text":"The disjunctive 'Ἤ' ('Or') introduces an alternative explanation for the Magi's knowledge, showing Origen's method of offering multiple plausible interpretations.","cites":[{"key":"ed:tlg2042.tlg069","label":"source edition: Adnotationes in Numeros","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg069.1st1K-grc1:11.7"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text does not specify whether the Magi's tradition was written or oral; Origen leaves both possibilities open."],"confidence":"high","notes":[]}]}