{"slug":"tlg2042.tlg070","id":"greek:tlg2042.tlg070","title":"Adnotationes in Deuteronomium (fragmenta e catenis)","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":"2026-11-14T23:39:07Z","cost_usd":0.026149},"source":{"registry_id":"greek:tlg2042.tlg070","work_id":"tlg2042.tlg070","edition":"first1k","language":"","license":"CC BY-SA 4.0","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg070.1st1K-grc1:1.7"},"stats":{"passages":71,"english_words":7191,"coptic_letters":0,"commentary_units":366,"commentary_kinds":9,"derived_notes":1,"ambiguities":100,"work_notes":4,"external_links":2,"timeline":4},"summary":{"work":"tlg2042.tlg070","abstract":"The Adnotationes in Deuteronomium (fragmenta e catenis) are excerpts from Origen’s lost exegetical notes on Deuteronomy, preserved only in Greek catenae. Dating to Origen’s Caesarean period (c. 230–250 CE), these fragments survive through Byzantine catenists who selected and adapted them for commentary. The catena context disrupts the original order and sense, and the work cannot be reconstructed as a continuous commentary. The heading 'ΕΚΛΟΓΑΙ' (selections) and chapter markers like 'ΚΕΦ. Α΄.' are later editorial additions, not Origen’s own. The fragments attest to Origen’s allegorical and philological exegesis of Deuteronomy, valued by later patristic tradition.","historical_context":"Origen (c. 185–254 CE) was a leading Alexandrian theologian and exegete who spent his later career in Caesarea Maritima (c. 230–250 CE). There he produced extensive commentaries, including on Deuteronomy, but most are lost. The Adnotationes in Deuteronomium survive only as fragments in catenae—compilations of patristic excerpts on biblical books, assembled by Byzantine editors from the 6th century onward. The catenist selected and adapted Origen’s notes, often reorganizing them under chapter headings (e.g., 'ΚΕΦ. Α΄.') and altering their original sequence and context. The Greek language and the catena genre reflect the scholarly monastic circles of the Eastern Mediterranean. The fragments’ wording depends on the catenist’s choices, so the original form and completeness of Origen’s notes are unrecoverable. The work’s transmission is thus indirect and fragmentary, typical of many of Origen’s lost writings.","significance":"These fragments preserve rare evidence of Origen’s exegesis of Deuteronomy, a book on which his continuous commentary is lost. They show his allegorical and textual methods, and their inclusion in catenae demonstrates their enduring authority in Byzantine biblical scholarship. The fragments also illuminate the catena tradition’s role in transmitting otherwise lost patristic works, though with inevitable editorial reshaping.","timeline":[{"date":"c. 185–254 CE","event":"Life of Origen; his Adnotationes in Deuteronomium likely composed in Caesarea (c. 230–250 CE)."},{"date":"6th–10th c.","event":"Byzantine catenists compile excerpts from Origen’s notes on Deuteronomy, preserving them in catena manuscripts."},{"date":"Medieval period","event":"Catenae containing Origen’s fragments are copied and transmitted in Greek monastic libraries."},{"date":"19th–20th c.","event":"Modern critical editions of catenae identify and publish Origen’s fragments as Adnotationes in Deuteronomium."}],"relations":[{"work":"Origen’s Commentary on Deuteronomy (lost)","relation":"The Adnotationes are a separate, more concise exegetical work, not a direct excerpt from the commentary.","key":"","label":null,"url":null},{"work":"Catenae on Deuteronomy","relation":"The fragments are preserved only within these catena compilations, which shape their form and context.","key":"","label":null,"url":null},{"work":"Origen’s other Adnotationes (e.g., on Psalms)","relation":"Similar fragmentary works by Origen, also surviving in catenae, share the same genre and transmission history.","key":"","label":null,"url":null}],"external_links":[{"key":"ed:tlg2042.tlg070","label":"TLG edition of Origen’s Adnotationes in Deuteronomium (fragments)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg070.1st1K-grc1:1.7","reason":"Authoritative scholarly edition of the surviving fragments."},{"key":"wikipedia:Origen","label":"Origen","url":"https://en.wikipedia.org/wiki/Origen","reason":"Biographical and historical context for the author."}],"cautions":["The fragments survive only in catenae, not as a continuous manuscript; their wording depends on the catenist’s selection and adaptation.","The original order and completeness of Origen’s notes cannot be reconstructed; the catena context may have altered their original sense.","The dating to Origen’s Caesarean period (c. 230–250 CE) is plausible but not precisely verifiable due to the fragmentary state.","Chapter headings like 'ΚΕΦ. Α΄.' are later editorial additions, not Origen’s own."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000475,"generated":"2026-11-14T23:39:06Z"},"checks":{"work":"tlg2042.tlg070","status":"warn","blocking":[],"warnings":[{"code":"short-output-warn","i":1,"words":5}],"stats":{"passages":71,"translated":71,"commentary_passages":71,"commentary_units":366,"english_words":7191,"source_letters":29303,"commentary_kinds":9},"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 catenist’s selection and adaptation.","cites":[{"key":"ed:tlg2042.tlg070","label":"source edition: Adnotationes in Deuteronomium (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg070.1st1K-grc1:1.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"external","lemma":"","severity":"info","text":"Origen’s Adnotationes in Deuteronomium likely date to his Caesarean period (c. 230–250 CE), but the fragmentary state prevents precise dating.","cites":[{"key":"ed:tlg2042.tlg070","label":"source edition: Adnotationes in Deuteronomium (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg070.1st1K-grc1:1.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"These notes were excerpted by later catenists for commentary on Deuteronomy, indicating their value for patristic exegesis, though not transmitted as a standalone work.","cites":[{"key":"ed:tlg2042.tlg070","label":"source edition: Adnotationes in Deuteronomium (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg070.1st1K-grc1:1.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"The edition cannot reconstruct the original order or completeness of Origen’s notes; the catena context may have altered their original sense.","cites":[{"key":"ed:tlg2042.tlg070","label":"source edition: Adnotationes in Deuteronomium (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg070.1st1K-grc1:1.7"}],"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: 71 narrative."},{"kind":"source","severity":"info","text":"Source edition: first1k — CC BY-SA 4.0"}],"derived_structure":{"narrative":71},"term_index":[],"citations":{"ed:tlg2042.tlg070":{"label":"source edition: Adnotationes in Deuteronomium (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg070.1st1K-grc1:1.7"}},"segments":[{"i":1,"ref":"p1","source":"ΩΡΙΓΕΝΟΥΣ ΕΚΛΟΓΑΙ\nΕΙΣ ΤΟ ΔΕΥΤΕΡΟΝΟΜΙΟΝ.","english":"Selections of Origen on Deuteronomy.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ΩΡΙΓΕΝΟΥΣ ΕΚΛΟΓΑΙ ΕΙΣ ΤΟ ΔΕΥΤΕΡΟΝΟΜΙΟΝ","severity":"info","text":"The heading 'Selections of Origen on Deuteronomy' identifies the fragment as a catena excerpt, not a continuous commentary.","cites":[{"key":"ed:tlg2042.tlg070","label":"source edition: Adnotationes in Deuteronomium (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg070.1st1K-grc1:1.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"ΩΡΙΓΕΝΟΥΣ ΕΚΛΟΓΑΙ","severity":"info","text":"The title 'ΕΚΛΟΓΑΙ' (selections) indicates the text is preserved only in catena fragments, typical for Origen's lost works on Deuteronomy.","cites":[{"key":"ed:tlg2042.tlg070","label":"source edition: Adnotationes in Deuteronomium (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg070.1st1K-grc1:1.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ΩΡΙΓΕΝΟΥΣ","severity":"info","text":"Origen (c. 185–254 CE) was a prolific Alexandrian exegete; his commentaries on Deuteronomy are largely lost, surviving only in catenae and fragments.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek heading is a later editorial addition; the original context of the excerpt is unknown."],"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. Α΄.","english":"Chapter 1","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ΚΕΦ. Α΄.","severity":"info","text":"The Greek heading 'ΚΕΦ. Α΄.' marks the beginning of a new chapter or section, likely a later editorial division of Origen's commentary on Deuteronomy.","cites":[{"key":"ed:tlg2042.tlg070","label":"source edition: Adnotationes in Deuteronomium (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg070.1st1K-grc1:1.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"background","lemma":"ΚΕΦ. Α΄.","severity":"info","text":"This heading is typical of catena manuscripts, where excerpts from Origen were compiled and structured under chapter headings by Byzantine editors.","cites":[{"key":"ed:tlg2042.tlg070","label":"source edition: Adnotationes in Deuteronomium (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg070.1st1K-grc1:1.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ΚΕΦ. Α΄.","severity":"caution","text":"The heading 'ΚΕΦ. Α΄.' is a later addition and does not originate with Origen; it reflects the catena compiler's organization, not the original commentary structure.","cites":[{"key":"ed:tlg2042.tlg070","label":"source edition: Adnotationes in Deuteronomium (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg070.1st1K-grc1:1.7"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The heading 'ΚΕΦ. Α΄.' could indicate either a chapter of Deuteronomy itself or a section of Origen's commentary; the catena context favors the latter."],"confidence":"high","notes":[]},{"i":3,"ref":"p3","source":"Στίχ. λα΄. Ὁσεὶ τροφοφορήσαι ἀνθρωπος.\nἈκύλας. Ὡσεὶ ἄραι τροφὸς τὸν υἱὸν ἐβάστασεν,\nἡρμήνευσεν. Ὦριγένης δὲ ἐν ταῖς εἰς τὸν Ἱερεμίαν\nὁμιλίαις φησί· « Συμπεριηνέχθη καὶ συγκατέβη\nὑμῖν (27), τὴν ἡμετέραν ἀσθένειαν οἰκειούμενος· ὡς\nδιδάσκαλος συμψελλίζων παιδίοις, ὡς πατὴρ ἰδίους\nτιθηνούμενος παῖδας, καὶ τοὺς τρόπους αὐτῶν ὑποδυόμενος,\nκαὶ κατὰ μικρὸν ἄγων αὐτοὺς ἐπὶ τὰ\nτελειότερα καὶ ὑψηλότερα.»","english":"Verse 31. \"As a nurse carries a child.\"  \nAquila: \"As a nurse lifted up her son,\" he interpreted.  \nOrigen, in his homilies on Jeremiah, says: \"He accommodated and descended to you, appropriating our weakness; as a teacher lisping with children, as a father nursing his own children, assuming their ways, and gradually leading them to more perfect and higher things.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Ὡσεὶ τροφοφορήσαι ἄνθρωπος","severity":"info","text":"The lemma is the Septuagint text of Deuteronomy 1:31, rendered as 'As a nurse carries a child.' Origen's exegesis interprets this as divine accommodation to human weakness.","cites":[{"key":"ed:tlg2042.tlg070","label":"source edition: Adnotationes in Deuteronomium (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg070.1st1K-grc1:1.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"συμψελλίζων","severity":"info","text":"The Greek term συμψελλίζων means 'lisping together with' and is used by Origen to illustrate the teacher's adaptation to the child's level, a key concept in his pedagogical theology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Στίχ. λα΄","severity":"info","text":"The citation 'Verse 31' refers to Deuteronomy 1:31 (LXX), where the phrase 'as a nurse carries a child' appears. Origen's homily on Jeremiah applies this imagery to God's condescension.","cites":[{"key":"ed:tlg2042.tlg070","label":"source edition: Adnotationes in Deuteronomium (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg070.1st1K-grc1:1.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Ἀκύλας","severity":"info","text":"Aquila of Sinope (2nd cent. CE) produced a literal Greek translation of the Hebrew Bible. His rendering 'as a nurse lifted up her son' is cited here as an alternative to the Septuagint.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ὡριγένης δὲ ἐν ταῖς εἰς τὸν Ἱερεμίαν ὁμιλίαις","severity":"info","text":"Origen's homilies on Jeremiah (partially extant) are the source of the quoted passage. This fragment shows how Origen used Deuteronomy to illustrate divine pedagogy, a theme later influential in Eastern Christian spirituality.","cites":[{"key":"ed:tlg2042.tlg070","label":"source edition: Adnotationes in Deuteronomium (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg070.1st1K-grc1:1.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Στίχ. λα΄","severity":"info","text":"The passage begins with a lemma from Deuteronomy (verse 31), followed by Aquila's translation, then Origen's homiletic expansion. This tripartite structure is typical of catena fragments.","cites":[{"key":"ed:tlg2042.tlg070","label":"source edition: Adnotationes in Deuteronomium (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg070.1st1K-grc1:1.7"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text does not specify which homily on Jeremiah Origen is quoting; the fragment is preserved only in catenae."],"confidence":"high","notes":[]},{"i":4,"ref":"p4","source":"ΚΕΦ. Γ΄.","english":"Chapter 3.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ΚΕΦ. Γ΄.","severity":"info","text":"This heading marks the beginning of a new chapter (chapter 3) in the catena compilation, not in Origen's original work.","cites":[{"key":"ed:tlg2042.tlg070","label":"source edition: Adnotationes in Deuteronomium (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg070.1st1K-grc1:1.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"background","lemma":"","severity":"info","text":"The fragment is preserved only in catenae, indicating that Origen's original commentary on Deuteronomy is lost and known through later excerptors.","cites":[{"key":"ed:tlg2042.tlg070","label":"source edition: Adnotationes in Deuteronomium (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg070.1st1K-grc1:1.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Greek text consists solely of the chapter heading; the subsequent content is missing, so the original context and Origen's exegesis for this chapter are unknown.","cites":[{"key":"ed:tlg2042.tlg070","label":"source edition: Adnotationes in Deuteronomium (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg070.1st1K-grc1:1.7"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The heading 'Chapter 3' may refer to a division in the catena or in Origen's lost commentary; the exact scope of the chapter is unclear."],"confidence":"high","notes":[]},{"i":5,"ref":"p5","source":"Στίχ. ιη΄. Καὶ ἐνετειλάμην ὑμῖν.\n(28) Ταῦτα λέγει τῇ φυλῇ Ῥουβεὶμ, καὶ τῇ φυλῇ\nΓὰδ, καὶ τῷ ἡμίσει (29) φυλῆς Μανασσῆ.","english":"Verse 18. And I commanded you.\n(28) He says these things to the tribe of Reuben, and to the tribe of Gad, and to the half (29) tribe of Manasseh.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Στίχ. ιη΄. Καὶ ἐνετειλάμην ὑμῖν.","severity":"info","text":"The lemma marks the beginning of a new verse (18) from Deuteronomy, introduced by the standard catena formula Στίχ. (stichos).","cites":[{"key":"ed:tlg2042.tlg070","label":"source edition: Adnotationes in Deuteronomium (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg070.1st1K-grc1:1.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"Ταῦτα λέγει τῇ φυλῇ Ῥουβεὶμ, καὶ τῇ φυλῇ Γὰδ, καὶ τῷ ἡμίσει φυλῆς Μανασσῆ.","severity":"info","text":"Origen interprets the preceding divine command as addressed specifically to the Transjordanian tribes Reuben, Gad, and the half-tribe of Manasseh, reflecting a geographical and historical context.","cites":[{"key":"ed:tlg2042.tlg070","label":"source edition: Adnotationes in Deuteronomium (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg070.1st1K-grc1:1.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"τῷ ἡμίσει φυλῆς Μανασσῆ","severity":"info","text":"The 'half-tribe of Manasseh' refers to the portion of the tribe that settled east of the Jordan, a distinction rooted in Numbers 32 and Joshua 22.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Καὶ ἐνετειλάμην ὑμῖν","severity":"info","text":"This phrase echoes Deuteronomy 3:18 (LXX), where Moses recounts his command to the people before the conquest of Transjordan.","cites":[{"key":"ed:tlg2042.tlg070","label":"source edition: Adnotationes in Deuteronomium (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg070.1st1K-grc1:1.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Στίχ. ιη΄.","severity":"caution","text":"The verse numbering (18) may not correspond to modern chapter divisions; the catena excerpt likely follows the LXX order, which can differ from the Masoretic text.","cites":[{"key":"ed:tlg2042.tlg070","label":"source edition: Adnotationes in Deuteronomium (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg070.1st1K-grc1:1.7"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'He says these things' lacks an explicit subject in the Greek; Origen likely refers to Moses as the speaker, but the catena context may imply a divine speaker."],"confidence":"high","notes":[]},{"i":6,"ref":"p6","source":"Στίχ. κζ΄, κη΄. Πλέον τῷ Μωϋσεῖ παρὰ τῷ Ἀαρὼν\nδίδωσι, τὸ θεάσασθαι τὴν γῆν ἐξ αὐτόπτου. Τὴν\nδὲ εἴσοδον οὐ δίδωσι, τῇ τῆς πίστεως ἐνδείᾳ ταύτην\nδίκην ἐπιθεὶς, καθʼ ἣν ἀμφοτέρους ἐκτὸς τῆς\nγῆς τῆς ἐπηγγελμένης μεθίστησιν ἀπὸ τοῦ βἱου,\nκαὶ (30) δυναμένους ἀφικέσθαι, τοῦ τέλους ἅτε\nδιὰ πίστεως διδομένου. Ὃ δὴ καὶ σύμβολον εἰς τὸν\nνόμον, οὐ δυνάμενον τελειῶσαι οὐδὲ τὴν ἐπαγγελίαν\nἀποκαταστῆσαι, ὅτι ὁ δίκαιος ἐκ πίστεως ζήσεται.\nΤιμὴ δὲ αὕτη, τὸ γνῶναι κρίσιν Θεοῦ, καὶ προγνῶναι\nτὴν οἰκείαν τελευτήν. \n Τοῦ αὐτοῦ. Προάγει τὸν Ἰησοῦν, καὶ ἤδη μὲν\nἡγιασμένον ἐκ τῆς ἀκολουθήσεως, καὶ παρὰ μονῆς\n(51) |Μωῦσέως, τὸ δὲ ἀρχικὸν πνεῦμα διὰ Μωῦσέως\nμέλλοντα κομίζεσθαι πρὸς τὸ καὶ οἰκείους ἀντʼ\nαὑτοῦ καταστῆσαι. Ὥσπερ καὶ Ἐλισσαῖος ἐν πνεύματι\nἨλίου παρῆν τὸ Ἠλίου πράξων ἔργον· ἐν\nγὰρ τῷ αὐτῷ πνεύματι τὰ αὐτὰ κατεργάζεσθαι δεῖ.\nΛάθε πρὸς ἑαυτὸν, ὥς φησιν ἐν τοῖς Ἀριθμοῖς,\nτὸν Ἰησοῦν υἱόν Ναυῆ, ἄνθρωπον ὃς ἔχει πνεῦμα\nΘεοῦ ἐν αὑτῷ, καὶ ἐπιθήσεις τὰς χεῖράς σου ἐπʼ\nαὐτῷ. Οὕτω καὶ οἱ ἀπόστολοι Πνεῦμα ζωοποιὸν\n 18.\nὑποδεέστεροι. \n (29) Sic reposuimus, pro τό ἥμισυ. Ed. PATROL. \n (30) Forte μή pro καί. \n (31) Forte παραμονῆς.","english":"Verse 27, 28. He gives more to Moses than to Aaron, namely, to see the land with his own eyes. But he does not grant entry, imposing this penalty for deficiency of faith, on account of which he removes both from the promised land at the end of their lives, even though they were able to reach it, since the goal is given only through faith. This indeed is a symbol for the law, which is unable to perfect or to restore the promise, because the righteous one will live by faith. This is an honor: to know the judgment of God and to foresee one's own death.\n\nFrom the same author. He brings Joshua forward, already sanctified by his following and by his stay with Moses, and about to receive the ruling spirit through Moses, so that he might set his own people in his place. Just as Elisha was present in the spirit of Elijah to perform the work of Elijah; for in the same spirit one must accomplish the same things. Take to yourself, as he says in Numbers, Joshua son of Nun, a man who has the Spirit of God in himself, and you shall lay your hands upon him. Thus also the apostles, a life-giving Spirit, inferior.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Πλέον τῷ Μωϋσεῖ παρὰ τῷ Ἀαρὼν δίδωσι, τὸ θεάσασθαι τὴν γῆν ἐξ αὐτόπτου","severity":"info","text":"Origen contrasts Moses and Aaron: Moses is granted an autopsy of the land, but not entry, as a penalty for a deficiency of faith.","cites":[{"key":"ed:tlg2042.tlg070","label":"source edition: Adnotationes in Deuteronomium (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg070.1st1K-grc1:1.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐν τοῖς Ἀριθμοῖς","severity":"info","text":"Origen refers to Numbers 27:18–23, where Moses is instructed to lay hands on Joshua, investing him with authority.","cites":[{"key":"ed:tlg2042.tlg070","label":"source edition: Adnotationes in Deuteronomium (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg070.1st1K-grc1:1.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Ὥσπερ καὶ Ἐλισσαῖος ἐν πνεύματι Ἠλίου","severity":"info","text":"Origen draws a parallel between Joshua receiving Moses' spirit and Elisha receiving Elijah's spirit, a common typology in early Christian exegesis.","cites":[{"key":"ed:tlg2042.tlg070","label":"source edition: Adnotationes in Deuteronomium (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg070.1st1K-grc1:1.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"Στίχ. κζ΄, κη΄","severity":"info","text":"The lemma 'Στίχ. κζ΄, κη΄' indicates that the passage is a catena excerpt, with verse numbers 27 and 28 from the biblical text.","cites":[{"key":"ed:tlg2042.tlg070","label":"source edition: Adnotationes in Deuteronomium (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg070.1st1K-grc1:1.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"παρὰ μονῆς","severity":"caution","text":"The phrase 'παρὰ μονῆς' is uncertain; the editor suggests 'παραμονῆς' (stay) as a correction, which the English draft follows.","cites":[{"key":"ed:tlg2042.tlg070","label":"source edition: Adnotationes in Deuteronomium (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg070.1st1K-grc1:1.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"καὶ (30) δυναμένους","severity":"caution","text":"The conjunction 'καί' before 'δυναμένους' may be a corruption; the editor suggests reading 'μή' (not) instead, which would reverse the sense.","cites":[{"key":"ed:tlg2042.tlg070","label":"source edition: Adnotationes in Deuteronomium (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg070.1st1K-grc1:1.7"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'παρὰ μονῆς' is ambiguous; the reading 'παραμονῆς' (stay) is adopted in the English draft.","The conjunction 'καί' before 'δυναμένους' may be a scribal error for 'μή', altering the meaning of the clause."],"confidence":"high","notes":[]},{"i":7,"ref":"p7","source":"ἔχοντες ἀπὸ τῆς ἐμφυσήσεως τοῦ Κυρίου, πνεῦμα\nκομίζονται τὸ ἀρχικὸν ἐξ οὐρανοῦ καταπεμπόμενον·\nοὐ πνεῦμα ἐν πνεύματι, ἔτερον ἐφʼ ἑτέρου· ἀλλʼ ἐνέργειαν\nἐν τῷ αὐτῷ πνεύματι, καθάπερὁ Παῦλος διδάσκει.","english":"Having from the inbreathing of the Lord, they receive the principal spirit sent down from heaven; not spirit in spirit, one upon another, but an energy in the same spirit, as Paul teaches.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ἐμφυσήσεως","severity":"info","text":"The term ἐμφύσησις (inbreathing) is rare in early Christian literature, often denoting a divine inspiration or infusion of spirit, distinct from the more common ἐμπνευσις.","cites":[{"key":"ed:tlg2042.tlg070","label":"source edition: Adnotationes in Deuteronomium (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg070.1st1K-grc1:1.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"πνεῦμα ἀρχικὸν","severity":"info","text":"πνεῦμα ἀρχικόν (principal spirit) likely refers to the Holy Spirit as the originating or ruling principle, a concept Origen develops in his pneumatology, distinguishing it from the human spirit.","cites":[{"key":"ed:tlg2042.tlg070","label":"source edition: Adnotationes in Deuteronomium (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg070.1st1K-grc1:1.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The phrase 'not spirit in spirit, one upon another' denies a dualistic or layered understanding of the spirit, emphasizing instead a single spiritual energy.","cites":[{"key":"ed:tlg2042.tlg070","label":"source edition: Adnotationes in Deuteronomium (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg070.1st1K-grc1:1.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Παῦλος","severity":"info","text":"The reference to Paul teaching about spirit and energy likely alludes to 1 Corinthians 12:4-11 or Romans 8:9-16, where Paul discusses spiritual gifts and the unity of the Spirit.","cites":[{"key":"ed:tlg2042.tlg070","label":"source edition: Adnotationes in Deuteronomium (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg070.1st1K-grc1:1.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"Origen's distinction between spirit and energy reflects Middle Platonic and Stoic concepts of pneuma, where spirit is a material substance and energy its active manifestation.","cites":[{"key":"ed:tlg2042.tlg070","label":"source edition: Adnotationes in Deuteronomium (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg070.1st1K-grc1:1.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The fragmentary context leaves unclear whether 'the inbreathing of the Lord' refers to a specific biblical event (e.g., Genesis 2:7) or a general theological principle.","cites":[{"key":"ed:tlg2042.tlg070","label":"source edition: Adnotationes in Deuteronomium (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg070.1st1K-grc1:1.7"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'πνεῦμα ἐν πνεύματι' could be read as a reference to the Holy Spirit within the human spirit, but Origen clarifies it as a single energy, not two distinct spirits."],"confidence":"medium","notes":[]},{"i":8,"ref":"p8","source":"ΚΕΦ. Δ΄.","english":"Chapter 4.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ΚΕΦ. Δ΄.","severity":"info","text":"This heading marks the beginning of a new chapter division, likely introduced by a later editor or compiler of the catena, not by Origen himself.","cites":[{"key":"ed:tlg2042.tlg070","label":"source edition: Adnotationes in Deuteronomium (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg070.1st1K-grc1:1.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"ΚΕΦ. Δ΄.","severity":"info","text":"The fragmentary state of Origen's Adnotationes in Deuteronomium means that such chapter headings are artifacts of the catena tradition, not original to the work.","cites":[{"key":"ed:tlg2042.tlg070","label":"source edition: Adnotationes in Deuteronomium (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg070.1st1K-grc1:1.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ΚΕΦ. Δ΄.","severity":"caution","text":"The heading 'Chapter 4' provides no content from Origen; the passage is a structural marker only, and any interpretation of the preceding or following text must account for the lacunae in the manuscript tradition.","cites":[{"key":"ed:tlg2042.tlg070","label":"source edition: Adnotationes in Deuteronomium (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg070.1st1K-grc1:1.7"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The heading 'ΚΕΦ. Δ΄.' is a later editorial addition; the original Origenic text that followed or preceded this marker is lost, so the context for the previous passage's discussion of spirit and energy is uncertain."],"confidence":"high","notes":[]},{"i":9,"ref":"p9","source":"Στίχ. ιβ΄. Καὶ ἐλάλησε Κύριος πρὸς ὑμᾶς ἐκ\nμέσου τοῦ πυρὸς φωνὴν ῥημάτων, ἣν ὑμεῖς\nἠκούσατε. \n (32)Τοῦ αὐτοῦ εἰς τὸ αὐτό. Ἄλλος φησί· Δῆλον γὰρ\nὅτι τοῖς τῆς διανοίας ὀφθαλμοῖς θεωρεῖ τις καὶ ἀκούει\nτὰ νοήματα. \n (33) Φωνὴν ῥημάτων. \n Ἐνταῦθα τὰ κατὰ φύσιν εἴρηκεν, ὅτι ἀκοὴ δέχεται\nτὴν φωνήν. Ὅσον γὰρ ἀπὸ τῆς ἀκριβείας τοῦ\nγράμματος, μόνη ἡ Δεκάλογος ἦν ἐν ταῖς πλαξὶ\nγεγραμμένη, τὰ δὲ λοιπὰ διὰ προστάγματος Θεοῦ ὁ\nΜωϋσῆς ἐδίδαξε","english":"Verse 12. And the Lord spoke to you from the midst of the fire a voice of words, which you heard.\n\n(32) The same author on the same passage. Another says: For it is clear that one sees and hears the thoughts with the eyes of the mind.\n\n(33) A voice of words.\n\nHere he has spoken according to nature, that hearing receives the voice. For as far as the precision of the text goes, only the Decalogue was written on the tablets, and the rest Moses taught by command of God.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Φωνὴν ῥημάτων","severity":"info","text":"The phrase 'voice of words' is parsed as a natural phenomenon: hearing receives the voice. The comment distinguishes literal audition from intellectual perception.","cites":[{"key":"ed:tlg2042.tlg070","label":"source edition: Adnotationes in Deuteronomium (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg070.1st1K-grc1:1.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"τοῖς τῆς διανοίας ὀφθαλμοῖς","severity":"info","text":"The 'eyes of the mind' is a standard philosophical metaphor for intellectual apprehension, here applied to hearing thoughts, blending sensory and noetic language.","cites":[{"key":"ed:tlg2042.tlg070","label":"source edition: Adnotationes in Deuteronomium (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg070.1st1K-grc1:1.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Δεκάλογος","severity":"info","text":"The Decalogue is identified as the sole text inscribed on the tablets; other laws were transmitted orally by Moses. This reflects a tradition that the tablets contained only the Ten Commandments.","cites":[{"key":"ed:tlg2042.tlg070","label":"source edition: Adnotationes in Deuteronomium (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg070.1st1K-grc1:1.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Τοῦ αὐτοῦ εἰς τὸ αὐτό","severity":"info","text":"The lemma 'The same author on the same passage' marks a catena excerpt, indicating that the following comment is attributed to the same author (Origen) on the same biblical verse.","cites":[{"key":"ed:tlg2042.tlg070","label":"source edition: Adnotationes in Deuteronomium (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg070.1st1K-grc1:1.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ἄλλος φησί","severity":"info","text":"The phrase 'Another says' introduces an alternative interpretation within the catena, showing that Origen's commentary was preserved alongside other voices in the exegetical tradition.","cites":[{"key":"ed:tlg2042.tlg070","label":"source edition: Adnotationes in Deuteronomium (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg070.1st1K-grc1:1.7"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The referent of 'Ἄλλος φησί' is unclear; it may indicate a different commentator or a variant reading within Origen's own school."],"confidence":"high","notes":[]},{"i":10,"ref":"p10","source":"ΚΕΦ. ΙΔ΄.","english":"Chapter 14.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ΚΕΦ. ΙΔ΄.","severity":"info","text":"This heading marks the beginning of a new chapter (chapter 14) in the catena compilation, separating this passage from the preceding commentary on Deuteronomy 5.","cites":[{"key":"ed:tlg2042.tlg070","label":"source edition: Adnotationes in Deuteronomium (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg070.1st1K-grc1:1.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"ΚΕΦ. ΙΔ΄.","severity":"info","text":"The chapter division likely reflects the catenist's arrangement, not Origen's original structure, as the fragment is extracted from a larger commentary.","cites":[{"key":"ed:tlg2042.tlg070","label":"source edition: Adnotationes in Deuteronomium (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg070.1st1K-grc1:1.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ΚΕΦ. ΙΔ΄.","severity":"caution","text":"The Greek text consists only of the chapter heading; the English draft provides no corresponding content, so the passage is a placeholder with no surviving commentary from Origen.","cites":[{"key":"ed:tlg2042.tlg070","label":"source edition: Adnotationes in Deuteronomium (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg070.1st1K-grc1:1.7"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text is limited to a chapter heading; the English draft is absent, leaving the intended content of Origen's commentary for this chapter uncertain."],"confidence":"high","notes":[]},{"i":11,"ref":"p11","source":"Στίχ. ιθ΄. ( 34 Πάντα τὰ ἑρπετὰ τῶν πετεινῶν\nἀκάθαρτα ἔσται. Τῶν πετεινῶν, οἶμαι, ὅσα μὲν σκόλοπας ἔχει κατωτέρω\nτῶν γονάτων ὑπὲρ τὰς βάσεις, καθαρὰ εἶναι\nβούλεται· ὅσα δὲ μὴ, ἀκάθαρτα.) Ἀποφάσκει τοίνυν\nὁ νόμος τὸν ἀετὸν, καὶ τὸν γρύπα, καὶ τὸν\nἀλίαιτον, καὶ μέντοι καὶ τὸν γύπα. Διίπταται\nγὰρ ὑψοῦ τὰ τοιάδε, καὶ τοῖς ἀνωτάτω λίαν ἐναμβρύνεσθαι\nφιλεῖ, καὶ μισεῖ τὰ κάτω· Νεοσσοὶ γὰρ,\nφησὶ, γυπὸς τὰ ὑψηλὰ πέτανται. Τοιουτωσὶ δέ\nπως ὁ ἐξοφρυσσάμενον (35) ἄγαν, καὶ ἐπῃρμένον\nἔχων ἐν ἑαυτῷ τὸν νοῦν, καὶ τοῦ μὲν ἐπιεικοῦς καὶ\nμετρίου φρονήματος ὑπερορᾷν ἠθισμένος, ἥκιστα δὲ\nἀγαπῶν τὸ τοῖς ταπεινοῖς συναπάγεσθαι. Συγκαταψέγει\nδὲ τούτοις (36) καὶ τὸν ἰκτῖνα, καὶ τὰ ὅμοια\nαὐτῷ· διʼ ὧν εὖ μάλα σημαίνεται τό τε ἁρπάζειν\nεἰδὸς καὶ δεινὸν εἰς κακουργίαν ἀνθρώπων γένος. Καὶ\nτούτων μὲν πρωτότυπος ἰκτὶν, οὐ θατέρου γε μὴν ὁ\nμελανώτατος καὶ βαθύς. Σκοτεινοὶ δέ πως καὶ οὐχ\nἅπασιν ἐναργεῖς (37) οἱ δρομεῖς εἰς πονηρίαν καὶ\nἀσυμφορεῖς (37·)τοῖς πολλοῖς, ἔν γε δὴ σφίσιν αὐτοῖς\nπαρέχοντες μοχθηρίαν. Παραπέφυκέ πως ἀεὶ τοῖς\nτὴν ἐπάρατον ἀλαζονείαν ἠῤῥωστηκόσι τὸ πλεονεκτεῖν\nἐθέλειν· οὓς οὐ δύναται τὸ τυχὸν καὶ πολυτρόποις\nκακουργίαις (38) ἐκπλεονεκτεῖν εὑρήμασιν· καθαρπάζειν δὲ οὕτω καὶ τοῦτο ἀπλήστως. Ταύτῃ\nτοι (39) συνάπτει λέγων εὐθύς· Καὶ στρουθίον,\nκαὶ λάρον. Ἄπληστα γὰρ οἶμαι ταυτὶ, τὸ παρεμπῖπτον\nἀεὶ συλλέγοντα. Εἶτά φησιν, ὅτι ἱέρακα καὶ\nτὰ ὅμοια αὐτῷ, καὶ νυκτικόρακα, καὶ καταράκτην,\nκαὶ ἴβιν, καὶ προσφορίονα, καὶ πελεκᾶνα,\nκαὶ κύκνον.","english":"Verse 19. (All creeping things of the birds shall be unclean. Of the birds, I think, those that have spurs below the knees above the feet are intended to be clean; those that do not, unclean.) So the law rejects the eagle, and the griffin, and the osprey, and indeed also the vulture. For such things fly high, and love to exult in the highest regions, and despise the lower; for, it says, the young of the vulture fly high. And in this way, one who is excessively arrogant and has his mind raised up within himself, and is accustomed to despise modest and moderate thinking, and least of all loves to be drawn along with the humble. It also condemns along with these the kite, and things like it; by which is very well signified the race of men that knows how to snatch and is terrible in wickedness. And of these the kite is the prototype, but not the other, the very black and deep one. The runners into wickedness and harmful to the many are somehow dark and not evident to all, providing wickedness among themselves. The desire to be overreaching always somehow clings to those who are sick with accursed arrogance; whom chance and manifold wickednesses cannot outdo in overreaching discoveries; and thus to snatch insatiably. To this it immediately adds, saying: And the sparrow, and the gull. For these, I think, are insatiable, always gathering what falls in their way. Then it says: the hawk and things like it, and the night raven, and the cormorant, and the ibis, and the spoonbill, and the pelican, and the swan.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Στίχ. ιθ΄","severity":"info","text":"The lemma Στίχ. ιθ΄ (verse 19) marks the start of a new exegetical unit, corresponding to a verse in Leviticus 11 (not Deuteronomy), as the content concerns dietary laws on birds.","cites":[{"key":"ed:tlg2042.tlg070","label":"source edition: Adnotationes in Deuteronomium (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg070.1st1K-grc1:1.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Πάντα τὰ ἑρπετὰ τῶν πετεινῶν ἀκάθαρτα ἔσται","severity":"info","text":"This is a paraphrase of Leviticus 11:20 LXX (πάντα τὰ ἑρπετὰ τῶν πετεινῶν ἀκάθαρτα ἔσται), not a direct quotation from Deuteronomy. Origen applies the law to birds, though the original context concerns insects.","cites":[{"key":"ed:tlg2042.tlg070","label":"source edition: Adnotationes in Deuteronomium (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg070.1st1K-grc1:1.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"γρύπα","severity":"info","text":"γρύπα (griffin) is a mythical creature, but in Septuagint usage (e.g., Lev 11:13) it likely refers to a real bird, perhaps the griffon vulture. Origen treats it as a literal bird in his allegory.","cites":[{"key":"ed:tlg2042.tlg070","label":"source edition: Adnotationes in Deuteronomium (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg070.1st1K-grc1:1.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἀλίαιτον","severity":"info","text":"ἀλίαιτον (osprey) is a hapax in the Septuagint (Lev 11:13). Origen lists it among unclean birds, following the LXX tradition. The term is rare and its identification uncertain.","cites":[{"key":"ed:tlg2042.tlg070","label":"source edition: Adnotationes in Deuteronomium (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg070.1st1K-grc1:1.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ἰκτῖνα","severity":"info","text":"Origen interprets the kite (ἰκτῖνα) as a prototype of human wickedness and greed, reflecting a moral-allegorical reading common in early Christian exegesis. This is not a literal zoological comment but a spiritual typology.","cites":[{"key":"ed:tlg2042.tlg070","label":"source edition: Adnotationes in Deuteronomium (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg070.1st1K-grc1:1.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"προσφορίονα","severity":"caution","text":"προσφορίονα (spoonbill) is a textual crux; the word is corrupt or variant in the manuscript tradition. The English draft renders it as 'spoonbill', but the Greek form is uncertain and may reflect a scribal error.","cites":[{"key":"ed:tlg2042.tlg070","label":"source edition: Adnotationes in Deuteronomium (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg070.1st1K-grc1:1.7"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The passage is attributed to Origen's Adnotationes in Deuteronomium, but the content (bird classification) derives from Leviticus 11, not Deuteronomy. The fragment may be misassigned or Origen may be cross-referencing.","The term προσφορίονα is uncertain; it may be a corruption of a known bird name or a scribal invention."],"confidence":"medium","notes":[]},{"i":12,"ref":"p12","source":"Καταγράψει δ᾿ ἂν ἐφʼ ἑαυτοῖς καὶ τάδε,\nκαὶ τοὺς ὠμοὺς καὶ ἀγρίως ἑτέρους ἐπιβουλεύοντας,\nκαὶ ἀσχέτως ἐπιφυομένους οἷς ἂν δύναιντο τυχόν· 13 Deut. xiv, 12. 16 Job v, 7. 17 Deut. xiv, 13. (34) Quæ () includuntur De la Rue male sub-\njunxit v. 9, qu de piscibus loquitur. Sunt autem in videtur. cod. 534. p. 219. (32) Sequuntur post edit. pag. 387, in cod. 534. (33) Cod. 534. (37) Ms., ἐναγίς, et mox αὐτούς. (37·) An legendum ἀσυμφανεῖς? Edit. Patrol. (38) Forte κακουργίας. Locus tamen impeditior \n (39) Sic correximus, pro ταύτιτοις· aliis forte\nτούτοις reponere placebit. Edit. Patrol. (35) Ἐξοφρυασάμενον, vel potius ἐξωφρυωμένον. (36) Ms., τούτ.","english":"They would also inscribe upon themselves these things, and those who are raw and savagely plot against others, and who uncontrollably attack whomever they might happen to overpower.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Καταγράψει δ᾿ ἂν ἐφʼ ἑαυτοῖς","severity":"info","text":"The phrase suggests a hypothetical or metaphorical self-inscription, possibly referring to moral or legal branding of wrongdoers.","cites":[{"key":"ed:tlg2042.tlg070","label":"source edition: Adnotationes in Deuteronomium (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg070.1st1K-grc1:1.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ὠμοὺς","severity":"info","text":"The Greek word 'ὠμοὺς' (raw, uncooked) here metaphorically means cruel or savage, describing the nature of the plotters.","cites":[{"key":"ed:tlg2042.tlg070","label":"source edition: Adnotationes in Deuteronomium (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg070.1st1K-grc1:1.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Deut. xiv, 12. 16 Job v, 7. 17 Deut. xiv, 13","severity":"info","text":"The apparatus cites Deuteronomy 14:12 and 14:13, and Job 5:7, as possible scriptural references or parallels for the passage.","cites":[{"key":"ed:tlg2042.tlg070","label":"source edition: Adnotationes in Deuteronomium (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg070.1st1K-grc1:1.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"Quæ () includuntur De la Rue male subjunxit v. 9","severity":"caution","text":"The editor notes that De la Rue incorrectly appended verse 9 (about fish) to this passage, indicating a textual misplacement in the manuscript tradition.","cites":[{"key":"ed:tlg2042.tlg070","label":"source edition: Adnotationes in Deuteronomium (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg070.1st1K-grc1:1.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Locus tamen impeditior","severity":"caution","text":"The apparatus marks the text as 'impeditior' (more obstructed), suggesting corruption or difficulty in reading the manuscript at this point.","cites":[{"key":"ed:tlg2042.tlg070","label":"source edition: Adnotationes in Deuteronomium (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg070.1st1K-grc1:1.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Edit. Patrol.","severity":"info","text":"The Patrologia edition proposes emendations (e.g., 'ἀσυμφανεῖς' for unclear text), showing later editorial intervention to restore sense.","cites":[{"key":"ed:tlg2042.tlg070","label":"source edition: Adnotationes in Deuteronomium (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg070.1st1K-grc1:1.7"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text is fragmentary and includes editorial conjectures; the exact referent of 'these things' and the identity of the 'raw and savage' plotters is unclear.","The apparatus indicates possible misplacement of verse 9 and textual corruption, leaving the original Origenic sense uncertain."],"confidence":"medium","notes":[]},{"i":13,"ref":"p13","source":"τεθραυσμένον, καὶ ταῖς τῆς σαρκὸς ἐπιθυμίαις ἐπιδόντα\nτὸν νοῦν, κατασημαίνειεν ἂν γυναικὸς μνηστεῖαι.\nΠροσιόντι (49) γὰρ τῇ τοῦ στρατοκήρυκος φωνῇ,\nτῆς ἱερᾶς καὶ μαχιμωτάτης ἀποχωροῦσι πληθύος. Ἃ\nδὲ ἦν εἰκὸς τοὺς τοιούσδε συνειλημμένους ἐννοεῖν τε\nκαὶ λέγειν, ταῦτα δὴ φθάσας ὁ κῆρυξ ἀναφωνεῖ. Ἢ\nοὐκ ἀληθὲς τούτοις (50) τὰ τοιαῦτα νομίζειν; Εἰώθασι\nφιλοῦντες ἐν διωγμοῖς τὸ ἀφερέπονον ἀγαπᾷν, καὶ\nταῖς ὑπὲρ τῆς εἰς Θεὸν ἀγάπης κατακολουθεῖν σπουδαῖς,\nἐννοοῦντες, ὅτι, εἴ τι γένοιτο παθεῖν ἀγωνιζομένους,\nοἴκων τε καὶ κτήσεων, καὶ τῶν παρὰ σφίσιν\nτετιμημένων ἐκπίπτουσιν ἐπιθυμιῶν.","english":"broken, and having surrendered the mind to the desires of the flesh, would be marked by the wooing of a woman. For as one approaches the voice of the army herald, they withdraw from the sacred and most warlike multitude. And what it was likely that such men, when caught, would think and say, the herald, anticipating, proclaims. Or is it not true to think such things of them? They are accustomed, in persecutions, to love the unyielding and to follow the zeal for love of God, considering that, if they should suffer something while contending, they fall from households and possessions and from the desires honored among them.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"τεθραυσμένον","severity":"info","text":"The participle 'τεθραυσμένον' (broken) describes a person shattered by passions, likely continuing the previous passage's imagery of raw and savage individuals.","cites":[{"key":"ed:tlg2042.tlg070","label":"source edition: Adnotationes in Deuteronomium (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg070.1st1K-grc1:1.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"στρατοκήρυκος","severity":"info","text":"'στρατοκήρυκος' (army herald) is a military term; here it may symbolize a divine or authoritative proclamation, possibly echoing the herald in Deuteronomy 20 who announces terms of war.","cites":[{"key":"ed:tlg2042.tlg070","label":"source edition: Adnotationes in Deuteronomium (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg070.1st1K-grc1:1.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἱερᾶς καὶ μαχιμωτάτης πληθύος","severity":"info","text":"The phrase 'sacred and most warlike multitude' likely alludes to the Israelite army as described in Deuteronomy 20, where the herald addresses troops before battle.","cites":[{"key":"ed:tlg2042.tlg070","label":"source edition: Adnotationes in Deuteronomium (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg070.1st1K-grc1:1.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"διωγμοῖς","severity":"info","text":"The reference to 'persecutions' (διωγμοῖς) situates the passage in the context of early Christian martyrdom, a common theme in Origen's exegesis of Old Testament military laws.","cites":[{"key":"ed:tlg2042.tlg070","label":"source edition: Adnotationes in Deuteronomium (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg070.1st1K-grc1:1.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage shifts from a hypothetical scenario (a broken person marked by wooing) to a general statement about behavior in persecution, linked by the herald's proclamation.","cites":[{"key":"ed:tlg2042.tlg070","label":"source edition: Adnotationes in Deuteronomium (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg070.1st1K-grc1:1.7"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'army herald' is ambiguous: it may be a literal military figure or an allegorical representation of divine proclamation. The reading taken assumes a symbolic interpretation consistent with Origen's allegorical method."],"confidence":"high","notes":[]},{"i":14,"ref":"p14","source":"(51) Στίχ. η΄. Τίς ὁ ἄνθρωπος ὁ φοβούμενος καὶ\nδειλὸς τῇ καρδίᾳ; \n Τοῦ αὐτοῦ. Ὁ τοῖς γτΐνοις ἐγκείμενος, καὶ οἰκίας\nοἰκοδομῶν, καὶ φυτεύων ἀμπελῶνας, ταῖς τῆς\nφιλοσαρκίας ἡδοναῖς ἡττώμενος, ἔσται που πάντως\nδειλός(52) τε καὶ ἄναλκις.","english":"(51) Verse 8. Who is the man who is fearful and faint-hearted in heart?  \nOf the same author. He who is devoted to earthly things, and builds houses, and plants vineyards, being overcome by the pleasures of love of the flesh, will surely be in some way both cowardly and weak.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Στίχ. η΄","severity":"info","text":"The lemma 'Στίχ. η΄' marks the beginning of a new verse-by-verse comment, here on Deuteronomy 20:8, following the pattern of Origen's exegetical homilies.","cites":[{"key":"ed:tlg2042.tlg070","label":"source edition: Adnotationes in Deuteronomium (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg070.1st1K-grc1:1.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"δειλὸς τῇ καρδίᾳ","severity":"info","text":"The phrase 'fearful in heart' echoes the Septuagint text of Deuteronomy 20:8, where it describes those exempt from military service; Origen interprets it morally as spiritual cowardice.","cites":[{"key":"ed:tlg2042.tlg070","label":"source edition: Adnotationes in Deuteronomium (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg070.1st1K-grc1:1.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"φιλοσαρκίας","severity":"info","text":"The term 'love of the flesh' reflects Origen's ascetic anthropology, contrasting attachment to material pleasures with the spiritual warfare required of the Christian soldier.","cites":[{"key":"ed:tlg2042.tlg070","label":"source edition: Adnotationes in Deuteronomium (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg070.1st1K-grc1:1.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἀμπελῶνας","severity":"info","text":"The mention of planting vineyards alludes to Deuteronomy 20:6, which exempts those who have built a new house or planted a vineyard from military service; Origen applies this to spiritual distraction.","cites":[{"key":"ed:tlg2042.tlg070","label":"source edition: Adnotationes in Deuteronomium (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg070.1st1K-grc1:1.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Τοῦ αὐτοῦ","severity":"info","text":"The phrase 'Of the same author' indicates that this fragment is attributed to Origen in the catena tradition, though the exact source (e.g., a lost homily on Deuteronomy) is uncertain.","cites":[{"key":"ed:tlg2042.tlg070","label":"source edition: Adnotationes in Deuteronomium (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg070.1st1K-grc1:1.7"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text is a catena fragment; the original context of Origen's comment is lost, and the attribution 'Τοῦ αὐτοῦ' may be a later editorial addition."],"confidence":"high","notes":[]},{"i":15,"ref":"p15","source":"Στίχ. ι΄. Ἐὰν δὲ προσέλθῃς πρὸς πόλιν ἐκπολεμῆσαι\nαὐτήν. \n Ὅμοιον τοῦ· Εἰς ἣν δὲ πάλιν εἰσέλθητε, ἐξετάζετε\n(53), τίς ἐξ αὐτῶν ἄξιός ἐστιν. Τὸ δὲ, μετʼ\nεἰρήνης, ὅμοιον τῷ ἀποστολικῷ· ὅτι Δοῦλον Κυρίου\nοὐ δεῖ μάχεσθαι.","english":"Verse 10. \"If you approach a city to make war against it.\" Similar to: \"Into which again you enter, examine (53) who among them is worthy.\" And the phrase \"with peace\" is similar to the apostolic saying: \"For a servant of the Lord must not fight.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Στίχ. ι΄","severity":"info","text":"The lemma Στίχ. ι΄ marks the beginning of a new verse unit (verse 10) in the catena, following the pattern of sequential verse-by-verse commentary.","cites":[{"key":"ed:tlg2042.tlg070","label":"source edition: Adnotationes in Deuteronomium (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg070.1st1K-grc1:1.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐὰν δὲ προσέλθῃς πρὸς πόλιν ἐκπολεμῆσαι αὐτήν","severity":"info","text":"This is a direct quotation of Deuteronomy 20:10 (LXX), which addresses the procedure for offering peace terms before besieging a city.","cites":[{"key":"ed:tlg2042.tlg070","label":"source edition: Adnotationes in Deuteronomium (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg070.1st1K-grc1:1.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Ὅμοιον τοῦ· Εἰς ἣν δὲ πάλιν εἰσέλθητε, ἐξετάζετε","severity":"info","text":"Origen compares the Deuteronomy passage to an unidentified source (possibly another scriptural or exegetical text) that instructs examination of worthiness upon entering a city.","cites":[{"key":"ed:tlg2042.tlg070","label":"source edition: Adnotationes in Deuteronomium (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg070.1st1K-grc1:1.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Δοῦλον Κυρίου οὐ δεῖ μάχεσθαι","severity":"info","text":"The phrase 'a servant of the Lord must not fight' echoes New Testament ethical teaching, likely 1 Timothy 3:3 or a similar apostolic injunction against quarreling.","cites":[{"key":"ed:tlg2042.tlg070","label":"source edition: Adnotationes in Deuteronomium (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg070.1st1K-grc1:1.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"μετʼ εἰρήνης","severity":"info","text":"The phrase 'with peace' is highlighted by Origen as a key term linking the Deuteronomy context to apostolic teaching on non-violence for servants of the Lord.","cites":[{"key":"ed:tlg2042.tlg070","label":"source edition: Adnotationes in Deuteronomium (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg070.1st1K-grc1:1.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"τῷ ἀποστολικῷ","severity":"info","text":"Origen's reference to 'the apostolic saying' shows early Christian reception of Deuteronomy through a Pauline or deutero-Pauline lens, interpreting military commands allegorically.","cites":[{"key":"ed:tlg2042.tlg070","label":"source edition: Adnotationes in Deuteronomium (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg070.1st1K-grc1:1.7"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the parallel quotation 'Εἰς ἣν δὲ πάλιν εἰσέλθητε, ἐξετάζετε' is not identified in the fragment; it may be from another biblical book or a lost exegetical work.","The exact apostolic saying Origen has in mind is not specified; it could be 1 Timothy 3:3 or a similar passage."],"confidence":"high","notes":[]},{"i":16,"ref":"p16","source":"Στίχ. ιγ΄. Καὶ πατάξεις πᾶν ἀρσετικὸν αὐτῆς ἐν\nφόνῳ μαχαίρας. \n Τοῦ αὐτοῦ. Μάχαιρα δὲ τοῦ πνεύματος εἴη ἂν ὁ\nλόγος τοῦ Θεοῦ. Καὶ τὴν μάχαιραν δὲ τοῦ πνεύματος\n(54), ὅ ἐστι ῥῆμα Θεοῦ, ᾧτινι οἱ θεσπέσιοι μαθηταὶ\nἀπέκτεινον ἅπαν ἀρσενικὸν τῆς ἀντικειμένης δυνάμεως,\nὡς Σίμωνα καὶ Ἐλύμαν τοὺς μάγους, καὶ τὰ\nἰσχυρὰ δὲ αὐτῶν κατέλυον δόγματα· περιεποιοῦντο\nδὲ τὰς γυναῖκας, καὶ δυναμένας εἰπεῖν ψυχάς· Διὰ\nτὸν φόβον σου, Κύριε, ἐν γαστρὶ ἐλάβομεν ἕως\nἐπὶ τῆς γῆς· καὶ τὰ νήπια δὲ ὡσαύτως, οἷς καὶ\nΠαῦλος γράφει· Τεκνία, μὴ ταῖς φρεσὶν νήπιοι\nγίνεσθε, ἀλλὰ τῇ κακίᾳ νηπιαζετε. Καὶ κτήνη δὲ,\nφησὶ, περιποιήσατε. Δίκαιος γὰρ οἰκτείρει ψυχὰς\nπηνῶν αὐτοῦ· τοὺς ἀλογωτέρους διὰ τῶν κτηνῶν\nαἰνιττόμενος. Κτῆνος ἦν καὶ ὁ Κορνήλιος, κατὰ τὴν\nὀπτασίαν τὴν περὶ τῶν τετραπόδων φανεῖσαν τῷ\nΠέτρῳ.","english":"Verse 13. \"And you shall strike every male of it with the death of the sword.\"  \nOf the same. The sword of the spirit would be the Word of God. And the sword of the spirit, which is the Word of God, with which the inspired disciples slew every male of the opposing power, such as Simon and Elymas the magicians, and they destroyed their strong doctrines; but they preserved the women, and souls capable of saying: \"Because of your fear, Lord, we conceived until upon the earth\"; and likewise the infants, to whom Paul writes: \"Little children, do not be infants in your minds, but be infantile in wickedness.\" And as for the cattle, he says, preserve them. For the righteous man has pity on the souls of his poor, alluding through the cattle to the more irrational ones. Cornelius was also cattle, according to the vision concerning the quadrupeds that appeared to Peter.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Στίχ. ιγ΄. Καὶ πατάξεις πᾶν ἀρσετικὸν αὐτῆς ἐν φόνῳ μαχαίρας","severity":"info","text":"The lemma quotes Deuteronomy 13:15 (LXX) verbatim, commanding the destruction of all males in a conquered city.","cites":[{"key":"ed:tlg2042.tlg070","label":"source edition: Adnotationes in Deuteronomium (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg070.1st1K-grc1:1.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"μάχαιρα τοῦ πνεύματος","severity":"info","text":"Origen interprets 'sword of the spirit' as the Word of God, a metaphorical weapon for spiritual warfare against demonic forces.","cites":[{"key":"ed:tlg2042.tlg070","label":"source edition: Adnotationes in Deuteronomium (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg070.1st1K-grc1:1.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Σίμωνα καὶ Ἐλύμαν τοὺς μάγους","severity":"info","text":"Simon Magus and Elymas (Bar-Jesus) are figures from Acts 8:9–24 and Acts 13:6–12, respectively, portrayed as opponents of the apostles.","cites":[{"key":"ed:tlg2042.tlg070","label":"source edition: Adnotationes in Deuteronomium (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg070.1st1K-grc1:1.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Διὰ τὸν φόβον σου, Κύριε, ἐν γαστρὶ ἐλάβομεν ἕως ἐπὶ τῆς γῆς","severity":"info","text":"This phrase echoes Psalm 139 (LXX 138) or a similar liturgical expression, though not a direct biblical quotation; it likely reflects early Christian hymnody.","cites":[{"key":"ed:tlg2042.tlg070","label":"source edition: Adnotationes in Deuteronomium (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg070.1st1K-grc1:1.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Τεκνία, μὴ ταῖς φρεσὶν νήπιοι γίνεσθε, ἀλλὰ τῇ κακίᾳ νηπιαζετε","severity":"info","text":"Origen attributes this exhortation to Paul, but it is not found in the canonical Pauline epistles; it may be a lost or apocryphal saying.","cites":[{"key":"ed:tlg2042.tlg070","label":"source edition: Adnotationes in Deuteronomium (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg070.1st1K-grc1:1.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Κτῆνος ἦν καὶ ὁ Κορνήλιος","severity":"info","text":"Cornelius the centurion (Acts 10) is here called 'cattle' (κτῆνος), a striking allegorical reference to his pre-conversion state, linked to Peter's vision of quadrupeds.","cites":[{"key":"ed:tlg2042.tlg070","label":"source edition: Adnotationes in Deuteronomium (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg070.1st1K-grc1:1.7"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Διὰ τὸν φόβον σου, Κύριε, ἐν γαστρὶ ἐλάβομεν ἕως ἐπὶ τῆς γῆς' is not a direct biblical citation; its source is uncertain, possibly a liturgical or hymnic text.","The attribution of the saying 'Τεκνία, μὴ ταῖς φρεσὶν νήπιοι γίνεσθε...' to Paul is unverified in canonical writings; it may be a pseudepigraphal or lost tradition."],"confidence":"high","notes":[]},{"i":17,"ref":"p17","source":"ΚΕΦ. ΚΒ΄.","english":"Chapter 22.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ΚΕΦ. ΚΒ΄.","severity":"info","text":"This heading marks the beginning of a new chapter (chapter 22) in the catena, likely a division of the commentary material.","cites":[{"key":"ed:tlg2042.tlg070","label":"source edition: Adnotationes in Deuteronomium (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg070.1st1K-grc1:1.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"","severity":"info","text":"The chapter numbering (ΚΕΦ. ΚΒ΄.) is a later editorial addition in the catena tradition, not original to Origen's commentary.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"This fragment is preserved only in catenae, indicating that Origen's full commentary on Deuteronomy was lost and survives only through excerpts.","cites":[{"key":"ed:tlg2042.tlg070","label":"source edition: Adnotationes in Deuteronomium (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg070.1st1K-grc1:1.7"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The heading 'Chapter 22' may refer to a chapter in Deuteronomy or a section in the catena; the context is insufficient to determine which."],"confidence":"medium","notes":[]},{"i":18,"ref":"p18","source":"(55) Στίχ. ς΄. Οὐ λήψῃ τὴν μητέρα μετὰ τῶν\nτέκνων. \n Ἐπειδὴ μὴ δύναται ἑαυτὰ τρέφειν, τῆς μητρὸς\nληφθείσης.","english":"Verse 6. You shall not take the mother with the young. Because the young cannot feed themselves if the mother is taken.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Οὐ λήψῃ τὴν μητέρα μετὰ τῶν τέκνων","severity":"info","text":"The lemma is a citation of Exodus 22:33 (LXX), a law forbidding taking a bird with its young. Origen applies it to a moral or spiritual principle.","cites":[{"key":"ed:tlg2042.tlg070","label":"source edition: Adnotationes in Deuteronomium (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg070.1st1K-grc1:1.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Οὐ λήψῃ τὴν μητέρα μετὰ τῶν τέκνων","severity":"info","text":"This verse is from the Septuagint of Exodus 22:33, part of the Mosaic law on nesting birds. Origen's citation assumes the reader knows the biblical context.","cites":[{"key":"ed:tlg2042.tlg070","label":"source edition: Adnotationes in Deuteronomium (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg070.1st1K-grc1:1.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"μητέρα ... τέκνων","severity":"info","text":"In ancient hunting and fowling, taking a mother bird with its young was considered wasteful, as the young would die without care. This practical concern underlies the biblical law.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Στίχ. ς΄","severity":"info","text":"The notation 'Verse 6' indicates Origen is commenting sequentially on the biblical text, likely from a catena or commentary series. This fragment preserves only the lemma and a brief explanation.","cites":[{"key":"ed:tlg2042.tlg070","label":"source edition: Adnotationes in Deuteronomium (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg070.1st1K-grc1:1.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ἐπειδὴ μὴ δύναται ἑαυτὰ τρέφειν","severity":"info","text":"Origen's rationalizing explanation—that the young cannot feed themselves—reflects a tendency in Alexandrian exegesis to provide natural or moral reasons for biblical laws, rather than purely allegorical readings.","cites":[{"key":"ed:tlg2042.tlg070","label":"source edition: Adnotationes in Deuteronomium (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg070.1st1K-grc1:1.7"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text is a fragment; the original context of Origen's commentary is lost. The lemma is from Exodus, but the passage is classified as narrative in the Coptic structural scheme, possibly due to its placement in a catena."],"confidence":"high","notes":[]},{"i":19,"ref":"p19","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 a new chapter (23) in the catena excerpt, likely corresponding to a division in the biblical text or Origen's commentary.","cites":[{"key":"ed:tlg2042.tlg070","label":"source edition: Adnotationes in Deuteronomium (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg070.1st1K-grc1:1.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"","severity":"info","text":"Chapter divisions in catenae often reflect the Septuagint or early Christian manuscript traditions, not the original Hebrew chapter numbering.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"ΚΕΦ. ΚΓ΄.","severity":"info","text":"The fragmentary nature of this catena excerpt means the surrounding commentary by Origen is lost; only the chapter heading survives in this passage.","cites":[{"key":"ed:tlg2042.tlg070","label":"source edition: Adnotationes in Deuteronomium (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg070.1st1K-grc1:1.7"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek heading 'ΚΕΦ. ΚΓ΄.' is a standard chapter marker, but the exact biblical content Origen addressed in this section is not specified in the surviving fragment."],"confidence":"high","notes":[]},{"i":20,"ref":"p20","source":"(56) Στίχ. γ΄. Οὐκ εἰσελεύσεται Ἀμανίτης.\nΤί δήποτε τὴν πρὸς Μωαβίτας καὶ Ἀμανίτας\nἐπιμιξίαν κωλύει οὐ κατὰ ῥητόν τινα χρόνον, ἀλλʼ\nεἰς τὸν αἰῶνα; Πρῶτον διὰ τὴν παράνομον αὐτῶν\nῥίζαν· ἐκ παρανόμου γὰρ γεγένηνται συνουσίας·\nἔπειτα διὰ τὴν ἀσέβειαν, ἧς καὶ τοὺς Ἰσραηλίτας\n 23 Matth. x, 11. 24 II Tim. 11, 24. 25 Isa. xxvi,\nxii, 10. \n (49) Forte προσιόντες. \n (50) Forte τούτους. \n (51) Ibidem, ut et reliqua hujus capitis. \n (52) Ms. δῆλός τε.","english":"Verse 3. \"An Ammonite shall not enter.\"\n\nWhy does it forbid intermarriage with Moabites and Ammonites not for a certain time, but forever? First, because of their lawless origin; for they were born from an unlawful union. Then, because of the impiety, which they also taught the Israelites.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Οὐκ εἰσελεύσεται Ἀμανίτης","severity":"info","text":"Origen asks why the prohibition against intermarriage with Moabites and Ammonites is perpetual, not temporary. He gives two reasons: their lawless origin from an unlawful union, and their impiety taught to Israel.","cites":[{"key":"ed:tlg2042.tlg070","label":"source edition: Adnotationes in Deuteronomium (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg070.1st1K-grc1:1.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Οὐκ εἰσελεύσεται Ἀμανίτης","severity":"info","text":"The lemma quotes Deuteronomy 23:3 (LXX), which forbids Ammonites and Moabites from entering the assembly. Origen's commentary addresses the rationale for this perpetual exclusion.","cites":[{"key":"ed:tlg2042.tlg070","label":"source edition: Adnotationes in Deuteronomium (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg070.1st1K-grc1:1.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἐκ παρανόμου γὰρ γεγένηνται συνουσίας","severity":"info","text":"Origen refers to the tradition that Moabites and Ammonites were born from Lot's incestuous union with his daughters (Genesis 19:30-38). This 'lawless origin' justifies their permanent exclusion.","cites":[{"key":"ed:tlg2042.tlg070","label":"source edition: Adnotationes in Deuteronomium (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg070.1st1K-grc1:1.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Πρῶτον ... ἔπειτα","severity":"info","text":"Origen structures his explanation with two sequential reasons: first, the lawless origin; second, the impiety. This rhetorical pattern is typical of his exegetical method.","cites":[{"key":"ed:tlg2042.tlg070","label":"source edition: Adnotationes in Deuteronomium (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg070.1st1K-grc1:1.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"23 Matth. x, 11. 24 II Tim. 11, 24. 25 Isa. xxvi, xii, 10.","severity":"caution","text":"The marginal references to Matthew, 2 Timothy, and Isaiah are likely later scribal additions and not part of Origen's original text. Their relevance to this passage is unclear.","cites":[{"key":"ed:tlg2042.tlg070","label":"source edition: Adnotationes in Deuteronomium (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg070.1st1K-grc1:1.7"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The marginal references (Matthew, 2 Timothy, Isaiah) are corrupt or misattributed; their connection to the passage is uncertain.","The phrase 'Forte προσιόντες' and 'Forte τούτους' are editorial conjectures; their exact referent in the Greek is unclear."],"confidence":"high","notes":[]},{"i":21,"ref":"p21","source":"μεταλαχεῖν παρεσκεύασαν ὡραΐσαντες τὰς γυναῖκας,\nκαὶ διὰ τούτων αὐτοὺς εἰς τὴν τῶν εἰδώλων λατρείαν\nἀγρεύσαντες. Τὸν μέντοι Ἰδουμαῖον καὶ τὸν Αἰγύπτιον\nμετὰ τρίτην κελεύει προσίεσθαι γενεὰν, τὸν μὲν\nὡς ἀδελφὸν, τὸν δὲ ὡς εὐεργέτην ἐν καιρῷ γεγενημένον.\nΛιμοῦ γὰρ προσπεσόντος, εἰς Αἴγυπτον εἰσελθόντες\nοἱ πατέρες αὐτῶν διετράφησαν. Διδάσκει τοίνυν ὁ\nνόμος ἡμᾶς, μηδὲ παλαιᾶς εὐεργεσίας ἀμνημονεῖν.","english":"they made them share by beautifying the women, and through them ensnared them into the worship of idols. The law, however, commands that the Idumaean and the Egyptian be admitted after the third generation, the one as a brother, the other as a benefactor who appeared at a time of need. For when a famine occurred, their fathers entered Egypt and were sustained. Thus the law teaches us not to be unmindful even of an ancient benefaction.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"μεταλαχεῖν παρεσκεύασαν ὡραΐσαντες τὰς γυναῖκας","severity":"info","text":"The phrase describes how the Moabites and Ammonites made the Israelites share in idolatry by beautifying their women, a motif of seduction leading to religious transgression.","cites":[{"key":"ed:tlg2042.tlg070","label":"source edition: Adnotationes in Deuteronomium (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg070.1st1K-grc1:1.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"Ἰδουμαῖον","severity":"info","text":"Idumaean refers to the Edomites, descendants of Esau, considered kin (brothers) to Israel in biblical tradition, hence admitted after three generations.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Λιμοῦ γὰρ προσπεσόντος, εἰς Αἴγυπτον εἰσελθόντες οἱ πατέρες αὐτῶν διετράφησαν","severity":"info","text":"This alludes to the biblical account of a famine that drove the patriarchs to Egypt for sustenance, a tradition found in Genesis 12:10–20, explaining the special status of Egyptians as benefactors.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Τὸν μέντοι Ἰδουμαῖον καὶ τὸν Αἰγύπτιον μετὰ τρίτην κελεύει προσίεσθαι γενεὰν","severity":"info","text":"The passage contrasts the permanent exclusion of Ammonites and Moabites with the conditional admission of Idumaeans and Egyptians after three generations, a legal distinction in the law.","cites":[{"key":"ed:tlg2042.tlg070","label":"source edition: Adnotationes in Deuteronomium (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg070.1st1K-grc1:1.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Διδάσκει τοίνυν ὁ νόμος ἡμᾶς, μηδὲ παλαιᾶς εὐεργεσίας ἀμνημονεῖν","severity":"info","text":"Origen moralizes the law as teaching gratitude for past benefactions, a typical exegetical move in his commentaries, emphasizing ethical application over literal observance.","cites":[{"key":"ed:tlg2042.tlg070","label":"source edition: Adnotationes in Deuteronomium (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg070.1st1K-grc1:1.7"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the fathers' (οἱ πατέρες) is ambiguous: it may refer to the patriarchs of Israel or to the ancestors of the Egyptians; the context suggests the former."],"confidence":"high","notes":[]},{"i":22,"ref":"p22","source":"Στίχ. ιδ΄. Τί ἐστιν, Ὅτι Κύριος ὁ Θεός σου ἐμπεριπατεῖ\nἐν τῇ παρεμβολῇ σου; \n Οἶδε πολλάκις δυσοσμίας ὁ ἀὴρ ἐμπιπλάμενος λοιμὸν\nἐμποιεῖν. Ἐκέλευσε τοίνυν αὐτοῖς στρατοπεδευομένοις\nτὴν ἐκκρινομένην καταχωννύναι κόπρον.\nἽνα δὲ μὴ ἀπειθήσαντες βλάβην εἰσδέξωνται, ἀναγκαίως\nἐπήγαγεν· Ὅτι Κύριος ὁ Θεὸς ἐμπεριπατεῖ\nἐν τῇ παρεμβολῇ σου. Καὶ τὴν αἰτίαν διδάσκει·\nἘβελέσθαι σε, καὶ παραδοῦναι τὸν ἐχθρόν σου\nπρὸ προσώπου σου. Διὰ δὲ τούτου παιδεύει μηδὲν\nπράττειν παράνομον. Τοῦτο γὰρ ἐπάγει· Καὶ ἔσται\nἡ παρεμβολή σου ἁγία, καὶ οὐχ εὑρεθήσεται ἐν\nσοὶ ἀσχημοσύνης πρᾶγμα.","english":"Verse 14. What does it mean, \"Because the Lord your God walks within your camp\"? He knows that air often filled with foul odors can cause plague. Therefore he commanded them, when encamping, to bury the excrement that is discharged. And so that they might not disobey and incur harm, he necessarily added: \"Because the Lord your God walks within your camp.\" And he teaches the reason: \"To choose you, and to deliver your enemy before your face.\" Through this he instructs them to do nothing unlawful. For this he adds: \"And your camp shall be holy, and no deed of indecency shall be found in you.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ὅτι Κύριος ὁ Θεός σου ἐμπεριπατεῖ ἐν τῇ παρεμβολῇ σου","severity":"info","text":"Origen cites a biblical verse (Deut 23:14 LXX) as the lemma. The phrase 'Because the Lord your God walks within your camp' is a direct quotation from the Septuagint.","cites":[{"key":"ed:tlg2042.tlg070","label":"source edition: Adnotationes in Deuteronomium (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg070.1st1K-grc1:1.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"δυσοσμίας","severity":"info","text":"Origen explains that foul air (δυσοσμίας) can cause plague, reflecting ancient medical and hygienic concerns. This rationalizes the biblical command to bury excrement as a practical health measure.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Στίχ. ιδ΄","severity":"info","text":"The passage begins with 'Verse 14', indicating Origen is commenting on a specific verse (Deut 23:14 LXX). This structural marker organizes the commentary sequentially.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"Ἐβελέσθαι σε, καὶ παραδοῦναι τὸν ἐχθρόν σου πρὸ προσώπου σου","severity":"info","text":"Origen interprets the divine presence in the camp as a guarantee of protection: God will choose and deliver the enemy before you. This moralizes the hygienic command into a lesson against lawlessness.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ἁγία","severity":"info","text":"Origen concludes that the camp becomes holy (ἁγία) through obedience, linking ritual purity with moral conduct. This reflects a common patristic move to spiritualize Old Testament purity laws.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text is a fragment from a catena; the original context of Origen's commentary is lost. The phrase 'Ἐβελέσθαι σε' is likely a misreading or variant of the biblical text (Deut 23:14 LXX reads ἐξελέσθαι). The English draft follows the Greek as given."],"confidence":"high","notes":[]},{"i":23,"ref":"p23","source":"Στίχ. ιβ΄. Καὶ ὁ τόπος ἔστω σοι, φησὶν, ἔξω τῆς\n παρεμβολῆς, καὶ ἐξελεύσῃ ἐκεῖ.","english":"Verse 12. \"And the place shall be for you,\" he says, \"outside the camp, and you shall go out there.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Στίχ. ιβ΄","severity":"info","text":"The lemma 'Στίχ. ιβ΄' marks the beginning of a new verse (12) in the biblical text, following the pattern of Origen's commentary.","cites":[{"key":"ed:tlg2042.tlg070","label":"source edition: Adnotationes in Deuteronomium (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg070.1st1K-grc1:1.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Καὶ ὁ τόπος ἔστω σοι... ἔξω τῆς παρεμβολῆς","severity":"info","text":"This phrase echoes Deuteronomy 23:12 (LXX), which commands that a designated place for bodily functions be outside the camp, reflecting purity regulations.","cites":[{"key":"ed:tlg2042.tlg070","label":"source edition: Adnotationes in Deuteronomium (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg070.1st1K-grc1:1.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"παρεμβολῆς","severity":"info","text":"The term 'παρεμβολῆς' (camp) in military and Septuagint contexts denotes an encampment, often with ritual purity requirements as seen in Deuteronomy 23.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"φησὶν","severity":"info","text":"The parenthetical 'φησὶν' (he says) indicates Origen's direct quotation of the biblical text, a common structural marker in his exegetical works.","cites":[{"key":"ed:tlg2042.tlg070","label":"source edition: Adnotationes in Deuteronomium (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg070.1st1K-grc1:1.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Στίχ. ιβ΄","severity":"caution","text":"The verse numbering (Στίχ. ιβ΄) may reflect a later catena arrangement rather than Origen's original division; the fragmentary transmission leaves this uncertain.","cites":[{"key":"ed:tlg2042.tlg070","label":"source edition: Adnotationes in Deuteronomium (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg070.1st1K-grc1:1.7"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Καὶ ὁ τόπος ἔστω σοι' could be read as a direct command or as part of Origen's paraphrase; the fragmentary context does not clarify the original biblical citation boundaries."],"confidence":"high","notes":[]},{"i":24,"ref":"p24","source":"Στίχ. ιγ΄. Καὶ πάσσαλος ἔσται σοι ἐπὶ τῆς δώνης\nσου. Καὶ ἔσται ὅταν καθιζάνῃς ἔξω, καὶ ὀρύξῃς\n(57) ἐν αὐτῷ, καὶ ἐπαναγαγὼν καλύψεις\nτὴν ἀσχημοσύνην σου ἑαυτοῦ (58).","english":"Verse 13. \"And a peg shall be for you upon your girdle. And it shall be when you sit outside, and you dig with it, and having drawn back you shall cover your own indecency.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"πάσσαλος","severity":"info","text":"The Greek word πάσσαλος (peg) likely refers to a tent-peg or stake, used here as a digging tool for sanitary purposes outside the camp, as prescribed in Deuteronomy 23:12–13.","cites":[{"key":"ed:tlg2042.tlg070","label":"source edition: Adnotationes in Deuteronomium (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg070.1st1K-grc1:1.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"δώνη","severity":"info","text":"δώνη (girdle) is a rare term for a belt or waistband, possibly a variant of ζώνη. Its use here may reflect a specific military or camp context.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Verse 13","severity":"info","text":"This passage comments on Deuteronomy 23:13 (LXX), which mandates a peg on the girdle for latrine use outside the camp, emphasizing ritual purity in the Israelite encampment.","cites":[{"key":"ed:tlg2042.tlg070","label":"source edition: Adnotationes in Deuteronomium (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg070.1st1K-grc1:1.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ἀσχημοσύνη","severity":"info","text":"ἀσχημοσύνη (indecency) is a euphemism for excrement or genital exposure, common in Hellenistic Jewish and Christian moral discourse on bodily modesty.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Verse 13","severity":"info","text":"The fragment follows a verse-by-verse commentary pattern, typical of Origen's exegetical works, with each lemma introduced by Στίχ. (verse) and a paraphrase or explanation.","cites":[{"key":"ed:tlg2042.tlg070","label":"source edition: Adnotationes in Deuteronomium (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg070.1st1K-grc1:1.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἐπαναγαγών","severity":"caution","text":"The participle ἐπαναγαγών (having drawn back) is ambiguous: it may mean withdrawing the peg or the person. The English draft opts for the latter, but the Greek allows either.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The subject of ἐπαναγαγών is unclear: the person or the peg?","The phrase ἑαυτοῦ (your own) may be redundant or emphatic in the Greek."],"confidence":"high","notes":[]},{"i":25,"ref":"p25","source":"Στίν. ιδ΄. Ὅτι Κόριος ὁ Θεός σου ἐμπεριπατῖ ἐν\nτῇ παρεμβολῇ ἐξελέσθαι σε, καὶ παραβοῦναί\nσοι τὸν ἐχθρύν σου εἰς τὰς χεῖράς σου. Καὶ\nἔσται ἡ παρεμβολή σου ἁγία, καὶ οὐκ ὀφθήσεται\nἐν σοὶ ἀσχημοσύνη πράγματος. \n Παραιτεῖσθαι μὲν γὰρ πᾶν εἶδος ἀκαθαρσίας πρέπει\nτοὺς κατανδρίζεσθαι τῶν νοητῶν ἐπιθυμοῦντας\nἐχθρῶν. Ἐπειδὴ δὲ πολλὰ πταίομεν ἅπαντες, καὶ\nνοσεῖ μὲν ἡ ἀνθρώπου φύσις τὸ εὐόλισθον εἰς τὸ\nπλημμελές· συνήσει δὲ οὐδεὶς παραπτώματα, κατὰ\nτὴν τοῦ Ψάλλοντος φωνήν· Γένοιτο, φησὶ, μιᾷ τῶν\nἐμφύτων καὶ ἐν ὑμῖν ἀκαθαρσιῶν περιθραύεσθαι\nμονονουχὶ, καὶ ἁλίσκεσθαί τι νενοσηκότας τῶν ἔξω\nνόμου καὶ ζωῆς ἁγιοπρεποῦς. Ἐνοικεῖ γὰρ τοῖς μέλεσι\nτῆς σαρκὸς τῆς ἁμαρτίας ὁ νόμος. Πρῶτον μὲν\nμὴ ἐναργῶς καὶ ἀκρύπτως, μήτε μὴν ἐν ὄψει πολλῶν,\nτὰ ἐκ τῆς ἀῤῥωστίας πραττέσθω πταίσματα·\nἀλλʼ οἷον ἔξω λεληθότες, καὶ ὡς ἀπωτάτω τῆς παρεμβολῆς·\nεἶτα ταῖς ἐπανορθώσεσι κατακαλυπτέσθω,\nφησί· Σοφοὶ γὰρ καλύψουσι τὰς ἑαυτῶν αἰσχύνας,\nκατὰ τὸ γεγραμμένον. Καταλήγοντες γὰρ τῶν\nπλημμελημάτων, καὶ ταῖς εἰς τὰ ἀμείνω ῥοπαῖς ἀναστοιχειοῦντες\nτρόπον τινὰ τὸν νοῦν, εἰς τὸ δεῖν ἑλέσθαι\nτὸ ώφελοῦν, ἐκ μέσου ποιούμεθα τὰ προσπταίσματα·\nκαὶ τὴν ἄκοσμον ἁμαρτίαν ταῖς τῶν\nἐφεξῆς εὐωδίαις νικήσαντες, εἰσελευσόμεθα πάλιν\nεἰς τῶν ἁγίων παρεμβολὴν, τουτέστιν εἰς τὴν\nτῶν πρωτοτόκων ἐκκλησίαν. Ἐν Χριστῷ δὲ τοῦτο\nπληροῦται, εἰ λάβοιμεν τὸν αὐτοῦ σταυρὸν, γοργῷ\n(59) καὶ εὐζωνοτάτῳ φρονήματι κεχρημένοι. Τὸ γὰρ\nἔχειν ἡμᾶς ἐπὶ τοῦ ζωστῆρος πάσσαλον, ἤγουν τὸ\n (59) Cod., γοργ.","english":"Verse 14. \"That your Lord God walks about in the camp to rescue you and to deliver your enemy into your hands. And your camp shall be holy, and no indecency of any matter shall be seen in you.\"  \n\nFor it is fitting that those who desire to subdue the conceptual enemies should renounce every form of impurity. But since we all stumble often, and human nature is prone to slip into transgression, no one is unaware of faults, according to the words of the Psalmist: \"Let it be,\" he says, \"that one of the innate impurities among you is almost shattered and caught, as if you were sick with something outside the law and a holy way of life.\" For the law of sin dwells in the members of the flesh. First, let the faults arising from weakness not be done openly and unconcealed, nor in the sight of many, but rather as if hidden outside, and as far as possible from the camp; then let them be covered by corrections, he says. For the wise will conceal their own shames, according to what is written. For when we cease from transgressions and, by turning toward better things, reshape the mind, as it were, to choose what is beneficial, we remove the faults from the midst; and having overcome the disorderly sin by the good odors of what follows, we will again enter the camp of the saints, that is, the church of the firstborn. And this is fulfilled in Christ, if we take up his cross, employing a swift and most agile mindset. For having a peg upon our girdle—that is,","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ἐμπεριπατῖ ἐν τῇ παρεμβολῇ","severity":"info","text":"Origen interprets the Lord walking in the camp as a metaphor for divine vigilance, not a literal theophany.","cites":[{"key":"ed:tlg2042.tlg070","label":"source edition: Adnotationes in Deuteronomium (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg070.1st1K-grc1:1.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Γένοιτο ... μιᾷ τῶν ἐμφύτων ... ἀκαθαρσιῶν","severity":"info","text":"The phrase 'Let it be that one of the innate impurities' echoes Psalm 50 (LXX) or a similar penitential verse, though the exact citation is unclear.","cites":[{"key":"ed:tlg2042.tlg070","label":"source edition: Adnotationes in Deuteronomium (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg070.1st1K-grc1:1.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"παρεμβολή","severity":"info","text":"παρεμβολή means 'camp' or 'encampment'; Origen uses it both literally (Deuteronomy context) and allegorically for the church or spiritual community.","cites":[{"key":"ed:tlg2042.tlg070","label":"source edition: Adnotationes in Deuteronomium (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg070.1st1K-grc1:1.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τῶν πρωτοτόκων ἐκκλησίαν","severity":"info","text":"The 'church of the firstborn' is a distinctive Origenist concept, referring to the spiritual elite or pre-existent souls, not a standard ecclesiological term.","cites":[{"key":"ed:tlg2042.tlg070","label":"source edition: Adnotationes in Deuteronomium (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg070.1st1K-grc1:1.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Σοφοὶ γὰρ καλύψουσι τὰς ἑαυτῶν αἰσχύνας","severity":"info","text":"The maxim 'the wise will conceal their own shames' is a proverbial saying, possibly from a wisdom tradition, adapted by Origen to support his moral interpretation.","cites":[{"key":"ed:tlg2042.tlg070","label":"source edition: Adnotationes in Deuteronomium (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg070.1st1K-grc1:1.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"γοργῷ (59) καὶ εὐζωνοτάτῳ φρονήματι","severity":"caution","text":"The text at line 59 has a marginal note 'Cod., γοργ.' indicating a variant reading; the sense of 'swift and most agile mindset' may be textually uncertain.","cites":[{"key":"ed:tlg2042.tlg070","label":"source edition: Adnotationes in Deuteronomium (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg070.1st1K-grc1:1.7"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact Psalm reference for the quotation beginning 'Γένοιτο' is not identified in the fragment.","The phrase 'τῶν πρωτοτόκων ἐκκλησίαν' is ambiguous: it may refer to a specific early Christian community or to Origen's esoteric hierarchy."],"confidence":"high","notes":[]},{"i":26,"ref":"p26","source":"ξύλον, τοῦτο πλαγίως ὑπαινίττεται. Πνευματικῶς\nοὖν τῶν νοητῶν ὑποτύπωσιν ποιούμενοι τὰ σωματικά·\nοὐ γάρ ἐσμεν ἐν ἀκαθαρσίαις, ἐν ὀφθαλμοῖς\nἐπαρμύνειν τοῦ πεποιηκότος Θεοῦ εἰς ἐφεδρῶνας\nἰόντες. Δεῖ οὖν ἡμᾶς καταχωννύειν ἀκαθαρσίας, Ὅτι\nΚύριος περιπατεῖ ἐν τῇ παρεμβολῇ. Ἐνοικεῖ γὰρ\nἡμῖν καὶ ἐμπεριπατεῖ Χριστός.","english":"This wood is obliquely hinted at. Spiritually, then, making a typification of the intelligible things through the bodily: for we are not in impurities, going into latrines for the aid of the God who made us. We must therefore bury impurities, because the Lord walks about in the camp. For Christ dwells in us and walks about within us.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ξύλον, τοῦτο πλαγίως ὑπαινίττεται","severity":"info","text":"The opening phrase 'This wood is obliquely hinted at' refers to an antecedent (likely a wooden object from the biblical text) that Origen interprets allegorically, but the fragmentary context leaves the referent unclear.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"νοητῶν","severity":"info","text":"νοητῶν ('intelligible things') is a standard Origenist term for spiritual realities accessible to the mind, as opposed to bodily or material things (σωματικά).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Κύριος περιπατεῖ ἐν τῇ παρεμβολῇ","severity":"info","text":"The phrase 'the Lord walks about in the camp' echoes Deuteronomy 23:14 (LXX), where God's presence in the camp ensures holiness. Origen applies this to Christ dwelling within believers.","cites":[{"key":"ed:tlg2042.tlg070","label":"source edition: Adnotationes in Deuteronomium (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg070.1st1K-grc1:1.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"εἰς ἐφεδρῶνας ἰόντες","severity":"info","text":"The reference to 'going into latrines' (ἐφεδρῶνας) likely alludes to the requirement in Deuteronomy 23:12-14 for latrines outside the camp to maintain ritual purity, which Origen spiritualizes.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Πνευματικῶς οὖν","severity":"info","text":"The phrase 'Spiritually, then' marks a transition from literal interpretation to allegorical or typological exegesis, a hallmark of Origen's method.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἐπαρμύνειν τοῦ πεποιηκότος Θεοῦ","severity":"caution","text":"The phrase 'for the aid of the God who made us' is syntactically awkward in the Greek; the sense may be that we do not seek God's help in impure places, but the text is fragmentary and the reading uncertain.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The referent of 'this wood' (ξύλον) is lost due to the fragmentary context; it may refer to a wooden object in the preceding biblical text (e.g., a pole or tree) that Origen interprets allegorically.","The phrase 'going into latrines for the aid of the God who made us' is ambiguous: it may mean that one should not seek divine aid in impure places, or that God's aid is not needed in such contexts."],"confidence":"medium","notes":[]},{"i":27,"ref":"p27","source":"ΚΕΦ. ΚΔ΄.","english":"Chapter 24.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ΚΕΦ. ΚΔ΄.","severity":"info","text":"This is a chapter heading, marking the beginning of Deuteronomy 24 in the Septuagint. The fragment likely continues with commentary on that chapter.","cites":[{"key":"ed:tlg2042.tlg070","label":"source edition: Adnotationes in Deuteronomium (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg070.1st1K-grc1:1.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"Deuteronomy 24 in the Septuagint covers laws on divorce, newlywed exemptions, and treatment of debt, which Origen would interpret allegorically in his typological method.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The passage consists solely of a chapter number; the surrounding commentary is lost. The English draft of the previous passage provides context but is not directly connected to this heading.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The heading 'Chapter 24' is isolated; it is unclear whether Origen's commentary on this chapter followed immediately or if the fragment is discontinuous."],"confidence":"high","notes":[]},{"i":28,"ref":"p28","source":"(60) Στίχ. Ϛ΄. Οὐκ ἐνεχυράσεις μύλον, οὐδὲ ἐπιμύλιον,\nὅτι ψυχὴν οὕτως ἐνεχιράζει. \n Εἰς τὸ αὐτὸ ἄλλως. Οὐκ ἔστι μύλος οὐδὲ ἐπιμύλιον\nψυχῇ (60·), ἀλλὰ πρὸς ἐργασίαν συντελεῖ ἄρτου, διʼ\nοὗ μάλιστα ζῶσιν οἱ ἅνθρωποι. Σημειωτέον αὐτὸν· διὰ\nτὸ αἶμα. Καὶ γὰρ περὶ αὐτοῦ ἐλέχθη· Ὅτι τοῦ σώματος\nτὸ αἷμα ψυχή ἐστιν. Καταχρηστικῶς οὖν\nταῦτα νοητέον. Οὔτε γὰρ τὸ αἷμα, οὔτε ὁ μύλος ψυχὴ,\nἀλλὰ πρὸς τὸ ζῇν συμβαλλόμενα.","english":"Verse 6. \"You shall not take a mill or an upper millstone as a pledge, for that would be to take a life as a pledge.\"  \nOn the same passage, another interpretation. A mill or an upper millstone is not a life, but it contributes to the production of bread, by which humans especially live. One must note this because of the blood. For it was said concerning this: \"The blood of the body is the soul.\" Therefore, these things must be understood figuratively. For neither the blood nor the mill is a soul, but they contribute to living.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Οὐκ ἐνεχυράσεις μύλον, οὐδὲ ἐπιμύλιον","severity":"info","text":"Origen interprets the prohibition of taking a mill or upper millstone as a pledge figuratively, arguing that these items are not themselves a soul but contribute to living through bread production.","cites":[{"key":"ed:tlg2042.tlg070","label":"source edition: Adnotationes in Deuteronomium (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg070.1st1K-grc1:1.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ὅτι τοῦ σώματος τὸ αἷμα ψυχή ἐστιν","severity":"info","text":"Origen cites a scriptural-sounding phrase, 'The blood of the body is the soul,' likely echoing Leviticus 17:11 or a similar passage on blood as life principle, though not a direct quotation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"καταχρηστικῶς","severity":"info","text":"The adverb 'καταχρηστικῶς' (figuratively, by catachresis) signals Origen's allegorical method, distinguishing literal from spiritual interpretation.","cites":[{"key":"ed:tlg2042.tlg070","label":"source edition: Adnotationes in Deuteronomium (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg070.1st1K-grc1:1.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"μύλον, ἐπιμύλιον","severity":"info","text":"In ancient contexts, a mill (μύλος) and upper millstone (ἐπιμύλιον) were essential for daily bread-making; taking them as a pledge would threaten a household's survival, hence the law's severity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Εἰς τὸ αὐτὸ ἄλλως","severity":"info","text":"The phrase 'Εἰς τὸ αὐτὸ ἄλλως' (On the same passage, another interpretation) marks a second exegetical note, typical of catena fragments where multiple patristic comments are compiled.","cites":[{"key":"ed:tlg2042.tlg070","label":"source edition: Adnotationes in Deuteronomium (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg070.1st1K-grc1:1.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Σημειωτέον αὐτὸν· διὰ τὸ αἶμα","severity":"info","text":"The marginal note 'Σημειωτέον' (one must note) reflects the catena compiler's activity, highlighting a point for readers, possibly linking to Origen's broader typology of blood and soul.","cites":[{"key":"ed:tlg2042.tlg070","label":"source edition: Adnotationes in Deuteronomium (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg070.1st1K-grc1:1.7"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact scriptural source of 'The blood of the body is the soul' is not identified; it may be a paraphrase or lost citation.","The phrase 'διὰ τὸ αἶμα' (because of the blood) could refer to the preceding or following clause; the syntax is ambiguous."],"confidence":"high","notes":[]},{"i":29,"ref":"p29","source":"ΚΕΦ. ΚΖ΄.","english":"Chapter 27.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ΚΕΦ. ΚΖ΄.","severity":"info","text":"The Greek heading 'ΚΕΦ. ΚΖ΄.' marks the beginning of a new chapter (27) in the catena, likely corresponding to a division in the biblical text or commentary sequence.","cites":[{"key":"ed:tlg2042.tlg070","label":"source edition: Adnotationes in Deuteronomium (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg070.1st1K-grc1:1.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The passage consists only of the chapter heading; the expected commentary or biblical lemma is absent, possibly due to a lacuna in the manuscript or the catena's selective excerpting.","cites":[{"key":"ed:tlg2042.tlg070","label":"source edition: Adnotationes in Deuteronomium (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg070.1st1K-grc1:1.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"The previous passage discusses Deuteronomy 24:6 on millstones as pledges, linking to blood and soul; the abrupt shift to chapter 27 suggests the catena compiler moved to a new topic without transitional text.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek heading alone provides no content; it is unclear whether the original commentary for chapter 27 was omitted by the catenist or lost in transmission."],"confidence":"high","notes":[]},{"i":30,"ref":"p30","source":"(61) Στίχ. ιε΄. Καὶ θήσει αὐτὸ ἐν ἀποκρύφῳ. \n Ἐπειδὴ εἰκὸς ἦν, τινὰς φόβῳ τῆς τιμωρίας σπουδάζειν\nλανθάνειν, καὶ ἐν παραβύστῳ καὶ λανθανόντως\nτὴν ἀσέβειαν ἐπιτηδεύειτ· πρὸς μείζονα φόβον\nκαὶ ἀπειλὴν τῶν ταῦτα ποιούντων, καὶ ἀραῖς ὑποβάλλει\nτοὺς ἀμάρτυρον τὴν ἁμαρτίαν ἐργαζομένους.\nΤοιοῦτοί εἰσιν οἱ εὐλάβειαν ἐπίπλαστον ὑποκρινόμενοι,\nἔνδον δὲ τὰ πάθη κατορύττοντες, καὶ ἐν τῷ τῆς\nδιανοίας κινήματι πρὸς πᾶν εἶδος ἀτοπίας ἐκβακχευόμενοι.\nΟὗτοί εἰσιν οἱ ἐν ἀποκρύφῳ τιθέντες τὰ εἴδωλα.","english":"(61) Verse 15. \"And he shall place it in a secret place.\"\n\nSince it was likely that some, through fear of punishment, would strive to escape notice and practice impiety in a hidden and clandestine manner, he subjects those who commit sin without witness to greater fear and threat, and to curses. Such are those who feign a counterfeit piety, while burying their passions within and, in the movement of their mind, revel in every form of depravity. These are the ones who place the idols in a secret place.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ἐν ἀποκρύφῳ","severity":"info","text":"Origen interprets the phrase 'in a secret place' as a metaphor for hidden idolatry and hypocrisy, not merely a physical location.","cites":[{"key":"ed:tlg2042.tlg070","label":"source edition: Adnotationes in Deuteronomium (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg070.1st1K-grc1:1.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἀποκρύφῳ","severity":"info","text":"The Greek term 'ἀποκρύφῳ' (secret place) is used here in a moral and spiritual sense, contrasting with its literal meaning in the biblical context.","cites":[{"key":"ed:tlg2042.tlg070","label":"source edition: Adnotationes in Deuteronomium (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg070.1st1K-grc1:1.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Verse 15","severity":"info","text":"The lemma 'Verse 15' refers to Deuteronomy 27:15, which condemns secret idolatry; Origen expands on the curse mentioned in the verse.","cites":[{"key":"ed:tlg2042.tlg070","label":"source edition: Adnotationes in Deuteronomium (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg070.1st1K-grc1:1.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"εἰκὸς ἦν","severity":"info","text":"Origen's reasoning that fear of punishment leads to hidden sin reflects a common Greco-Roman ethical concern about hypocrisy and secret vice.","cites":[{"key":"ed:tlg2042.tlg070","label":"source edition: Adnotationes in Deuteronomium (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg070.1st1K-grc1:1.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Στίχ. ιε΄","severity":"info","text":"The passage is structured as a lemma (verse citation) followed by Origen's allegorical exegesis, typical of his commentary style.","cites":[{"key":"ed:tlg2042.tlg070","label":"source edition: Adnotationes in Deuteronomium (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg070.1st1K-grc1:1.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ἐπίπλαστον ὑποκρινόμενοι","severity":"info","text":"Origen's critique of feigned piety and hidden passions influenced later monastic and ascetic traditions in Greek Christianity.","cites":[{"key":"ed:tlg2042.tlg070","label":"source edition: Adnotationes in Deuteronomium (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg070.1st1K-grc1:1.7"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text does not specify which biblical verse is cited beyond 'Verse 15'; it is assumed to be Deuteronomy 27:15 based on context.","The phrase 'ἐν ἀποκρύφῳ' could be read literally or metaphorically; Origen adopts the metaphorical reading."],"confidence":"high","notes":[]},{"i":31,"ref":"p31","source":"(62) Στίχ. ιζ΄. Ἐπικαταάρατος ὁ μετατιθεὶς ὅρια\nτοῦ πλησίον. \n Ὅρια τοῦ πλησίον μετατίθησι καὶ ὁ ἀπὸ τῆς ἀληθοῦς\nθεογνωσίας, καὶ τῆς ἐνθέου πολιτείας παρασαλεύων\nτὸν ἐντὸς εὑρισκόμενον. Καὶ δηλοῖ τὰ ἐπαγόμενα(63).","english":"(62) Verse 17. \"Cursed is the one who moves the boundaries of his neighbor.\"  \nThe one who moves the boundaries of his neighbor is also he who, from true knowledge of God and from the divinely inspired way of life, disturbs the one found within. And the following words make this clear (63).","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"Origen interprets the physical act of moving a neighbor's boundary as an allegory for disturbing the inner person from true knowledge of God and a divinely inspired way of life.","cites":[{"key":"ed:tlg2042.tlg070","label":"source edition: Adnotationes in Deuteronomium (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg070.1st1K-grc1:1.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ὅρια τοῦ πλησίον μετατίθησι","severity":"info","text":"The lemma quotes Deuteronomy 27:17 (LXX), which pronounces a curse on one who moves a neighbor's boundary. Origen uses this as a starting point for allegorical interpretation.","cites":[{"key":"ed:tlg2042.tlg070","label":"source edition: Adnotationes in Deuteronomium (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg070.1st1K-grc1:1.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This unit (62) is part of a catena fragment on Deuteronomy, following a previous passage (61) that discusses hidden sin. The phrase 'and the following words make this clear' signals a transition to the next unit (63).","cites":[{"key":"ed:tlg2042.tlg070","label":"source edition: Adnotationes in Deuteronomium (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg070.1st1K-grc1:1.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"θεογνωσίας","severity":"info","text":"The term 'θεογνωσίας' (knowledge of God) is a key concept in Origen's theology, often denoting a deeper, spiritual understanding beyond literal interpretation.","cites":[{"key":"ed:tlg2042.tlg070","label":"source edition: Adnotationes in Deuteronomium (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg070.1st1K-grc1:1.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"This allegorical reading of boundary-moving as spiritual disturbance reflects Origen's broader exegetical method, which was influential in later Christian interpretation but also controversial in some circles.","cites":[],"named_sources":["Origen 3rd cent."],"dropped_cites":[]}],"ambiguities":["The Greek text is fragmentary; the phrase 'the one found within' (τὸν ἐντὸς εὑρισκόμενον) could refer to the inner self or to a person within a community, but Origen likely intends the former."],"confidence":"high","notes":[]},{"i":32,"ref":"p32","source":"(64) Στίχ. ιη΄. Ἐπικατάρατος ὁ πλανῶν τυφλὸν\nἐν ὀδῷ. \n Τοῦ αὐτοῦ. Τοιοῦτοί εἰσι καὶ οἱ ἀπὸ εἰδωλολατρείας\nκαὶ τοὺς ἐκ περιτομῆς ἐπὶ μυσαρὰς αἱρέσεις ἐφελκόμενοι.\nΤυφλοὺς γὰρ ὄντας αὐτοὺς καὶ μήπω τὸ φῶς\nτῆς ἀληθείας ἐσχηκότας καὶ θεογνωσίας, ἀπατῶσι δὲ\nκαὶ πλανῶσιν, ἑτέραν ἀντὶ τῆς ἀποστολικῆς παραδεικνύντες\nὁδόν.","english":"(64) Verse 18. \"Cursed is the one who leads a blind man astray on the road.\"  \nThe same author. Such are also those from idolatry who also draw those from the circumcision into abominable heresies. For they, being blind and not yet having the light of truth and knowledge of God, are deceived and led astray, as they point out another road instead of the apostolic one.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"πλανῶν τυφλὸν ἐν ὀδῷ","severity":"info","text":"Origen interprets the verse allegorically: the blind are those without true knowledge of God, and the one leading astray is a heretic who offers a false path.","cites":[{"key":"ed:tlg2042.tlg070","label":"source edition: Adnotationes in Deuteronomium (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg070.1st1K-grc1:1.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"ἀπὸ εἰδωλολατρείας","severity":"info","text":"The phrase 'those from idolatry' likely refers to Christian converts from paganism, whom Origen accuses of drawing Jewish Christians into heretical sects.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"τοὺς ἐκ περιτομῆς","severity":"info","text":"'Those from the circumcision' denotes Jewish Christians, a group that maintained some Jewish practices and was often in tension with Gentile Christian communities.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"μυσαρὰς αἱρέσεις","severity":"info","text":"Origen's condemnation of 'abominable heresies' reflects early Christian polemic against groups like the Ebionites or Gnostic sects that combined Jewish and Christian elements.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Τοῦ αὐτοῦ","severity":"info","text":"The phrase 'The same author' indicates that this fragment is attributed to Origen, continuing the catena's pattern of identifying sources for each comment.","cites":[{"key":"ed:tlg2042.tlg070","label":"source edition: Adnotationes in Deuteronomium (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg070.1st1K-grc1:1.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐπικατάρατος ὁ πλανῶν τυφλὸν ἐν ὀδῷ","severity":"info","text":"This is a direct quotation of Deuteronomy 27:18 (LXX), which Origen uses as a proof-text to condemn heretical teachers.","cites":[{"key":"ed:tlg2042.tlg070","label":"source edition: Adnotationes in Deuteronomium (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg070.1st1K-grc1:1.7"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'abominable heresies' is not specified; Origen may refer to several contemporary groups.","The phrase 'those from idolatry' could also include former pagans who had not fully abandoned their practices."],"confidence":"high","notes":[]},{"i":33,"ref":"p33","source":"(65) Στίχ. ιθ΄. Ἐπικατάρατος ὅς ἃν ἐκκλίνῃ κρίσιν\nπροσηλύτου καὶ ὀρφανοῦ καὶ χήρας.\nὙπὸ τὴν αὐτὴν ἀρὰν τίθησι τοὺς ὡσαύτως ἐκκλίνοντας\nκρίσιν προσηλύτου καὶ ὀρφανοῦ καὶ χήρας,\nἄλλως πως πάλιν τὸ αὐτὸ εἰπών. Εἰ γὰρ τὸ ῥητὸν\nἔχει τὸ ὀφέλειμον (66), ἀλλὰ καὶ ἡ θεωρία τὸ ὑψηλότερον.\nΠροσήλυτοι γάρ εἰσιν οἱ ἐξ ἐθνῶν εἰσιόντες τῇ\nἁγίᾳ τοῦ Θεοῦ Ἐκκλησίᾳ. Οἱ δὲ ὀρφανοὶ κυρίως εἰσὶν\nοἱ ἀποταξάμενοι μὲν τῷ ἑαυτῶν πατρὶ τῷ Σατανᾷ,\nμηδέπω δὲ τὸν Ἰησοῦν ἐνδυσάμενοι, ἀλλʼ ἔτι καὶ\nκατηχουμένοις ἐνάριθμοι. Ὁμοίως δὲ καὶ οὗτοι χῆραί\nεἰσιν, ἀποστραφεῖσαι μὲν τὸν ἐγκατασπείροντα αὐτοῖς\n 31 II Cor. vi, 16. 32 Lev. xvii, 11. \n (60) Cod. 534, pag. 228. \n (60) Forte legendum ψυχή, verlendumque: Non\nest . . . anima. Edit. Patrol. \n (61) Pag. 231. \n (62) Ibid. \n (63) Confer Theodoretum. \n (64) Ibid. \n (65) Ibid. \n (66) Forte ὠφέλιμον.","english":"(65) Verse 19. \"Cursed is the one who perverts judgment for the proselyte, the orphan, and the widow.\" He places under the same curse those who similarly pervert judgment for the proselyte, the orphan, and the widow, saying the same thing again in another way. For if the literal sense has its usefulness, yet the spiritual interpretation has the higher meaning. For proselytes are those from the Gentiles who enter the holy Church of God. Orphans properly are those who have renounced their own father, Satan, but have not yet put on Jesus, but are still numbered among the catechumens. Similarly, these are also widows, having turned away from the one who sows into them.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"προσήλυτοι","severity":"info","text":"Origen redefines 'proselytes' as Gentile converts to the Church, departing from the Old Testament sense of a resident alien who adopts Jewish practices.","cites":[{"key":"ed:tlg2042.tlg070","label":"source edition: Adnotationes in Deuteronomium (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg070.1st1K-grc1:1.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ὀρφανοί","severity":"info","text":"Origen interprets 'orphans' allegorically as those who have renounced Satan but not yet fully embraced Christ, still being catechumens.","cites":[{"key":"ed:tlg2042.tlg070","label":"source edition: Adnotationes in Deuteronomium (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg070.1st1K-grc1:1.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐπικατάρατος ὅς ἃν ἐκκλίνῃ κρίσιν προσηλύτου καὶ ὀρφανοῦ καὶ χήρας","severity":"info","text":"The lemma is a citation of Deuteronomy 27:19 (LXX), which Origen uses as the basis for his allegorical interpretation.","cites":[{"key":"ed:tlg2042.tlg070","label":"source edition: Adnotationes in Deuteronomium (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg070.1st1K-grc1:1.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"τὸ ῥητὸν ... ἡ θεωρία","severity":"info","text":"Origen explicitly contrasts the literal sense (τὸ ῥητόν) with the spiritual interpretation (ἡ θεωρία), a hallmark of his exegetical method.","cites":[{"key":"ed:tlg2042.tlg070","label":"source edition: Adnotationes in Deuteronomium (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg070.1st1K-grc1:1.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"χῆραι","severity":"info","text":"Origen's allegorization of 'widows' as those who have turned from Satan reflects early Christian catechetical and ascetic contexts.","cites":[{"key":"ed:tlg2042.tlg070","label":"source edition: Adnotationes in Deuteronomium (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg070.1st1K-grc1:1.7"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text has a textual note (66) suggesting a possible emendation of ὠφέλιμον, but the reading is not certain."],"confidence":"high","notes":[]},{"i":34,"ref":"p34","source":"τὰ τῆς ἀπωλείας σπέρματα· οὕπω δὲ τῷ Χριστῷ\nἁρμοσθέντες, ὡς ἁγνὴ παρθένος, κατὰ τὸν θείον\nἈπόστολον, Οἱ οὖν ἐκκλίνοντες τὴν κρίσιν τούτων, καὶ\nμὴ παραδιδόντες αὐτοῖς ἀνόθευτον τὸ τῆς εὐσεβείας\nμυστήριον, ὑπὸ κατάραν εἰσίν. Καὶ τὰ ἄλλα δέ τις φιλοπόνως\nἐπεξιὼν, δυνήσεται πνευματικῶς θεωρεῖν,\nσωζομένης τῆς ἑρμηνείας.","english":"the seeds of destruction; but not yet united with Christ, as a pure virgin, according to the divine Apostle. Therefore those who pervert judgment concerning these, and do not deliver to them the mystery of piety unadulterated, are under a curse. And one who diligently goes through the other matters will be able to consider them spiritually, while the interpretation is preserved.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"τὰ τῆς ἀπωλείας σπέρματα","severity":"info","text":"The phrase 'the seeds of destruction' likely refers to those not yet united with Christ, continuing the spiritual interpretation of the curse on perverting judgment for the vulnerable.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὡς ἁγνὴ παρθένος, κατὰ τὸν θείον Ἀπόστολον","severity":"info","text":"The phrase 'as a pure virgin, according to the divine Apostle' alludes to 2 Corinthians 11:2, where Paul describes the church as a pure virgin betrothed to Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ἀνόθευτον","severity":"info","text":"The term 'ἀνόθευτον' means 'unadulterated' or 'genuine', emphasizing the need to deliver the mystery of piety without corruption.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τὸ τῆς εὐσεβείας μυστήριον","severity":"info","text":"The 'mystery of piety' is a technical phrase in early Christian literature for the core doctrines of faith, often associated with catechetical instruction.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Καὶ τὰ ἄλλα δέ τις φιλοπόνως ἐπεξιὼν","severity":"info","text":"This phrase signals a transition from specific examples to a general exhortation for diligent spiritual interpretation of the remaining material.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"σωζομένης τῆς ἑρμηνείας","severity":"info","text":"The phrase 'while the interpretation is preserved' reflects Origen's principle that spiritual exegesis does not negate the literal sense, a key feature of his hermeneutics.","cites":[{"key":"ed:tlg2042.tlg070","label":"source edition: Adnotationes in Deuteronomium (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg070.1st1K-grc1:1.7"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The referent of 'τούτων' ('these') is ambiguous: it could refer to the proselyte, orphan, and widow from the previous passage, or to the 'seeds of destruction' mentioned earlier."],"confidence":"high","notes":[]},{"i":35,"ref":"p35","source":"(67) Στίχ. κς΄. Ἐπικατάρατος πᾶς ἄνθρωπος, ὃς\nοὐκ ἐμμένει ἐν πᾶσι τοῖς λόγοις τοῦ νόμου. \n Τὸ, ἐν πᾶσι, κείμενον παρὰ τοῖς Ἑβδομήκοντα,\nκυροῦται ἀπὸ τοῦ Σαμαρειτικοῦ ἀντιγράφου, ἐν ᾧ τὸ\nχὸλ, ὅπερ ἐστὶ πᾶσιν ἢ πάντα, φερόμενον εὕρομεν.\nΟἷς συνᾴδει καὶ ὁ Ἀπόστολος λέγων· Ὅσοι\nγὰρ ἐξ ἔργων νόμου εἰσὶν, ὑπὸ κατάραν εἰσίν.\nὍθεν οἱ ἐκ περιτομῆς ἐλέγχονται ὑπὸ κατάραν ὄντες,\nτὸ (68) μὴ πάντα ποιεῖν.","english":"(67) Verse 26. \"Cursed is every person who does not abide by all the words of the law.\" The phrase \"in all,\" found in the Septuagint, is confirmed by the Samaritan copy, in which we found the word *chol*, which means \"all\" or \"everything,\" carried. With this the Apostle also agrees, saying: \"For those who are from the works of the law are under a curse.\" Hence those of the circumcision are proven to be under a curse, because they do not do all things.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐπικατάρατος πᾶς ἄνθρωπος, ὃς οὐκ ἐμμένει ἐν πᾶσι τοῖς λόγοις τοῦ νόμου","severity":"info","text":"Origen cites a verse resembling Deut 27:26 but with a distinctive phrase 'in all the words of the law,' which is not verbatim in the LXX; it may be a paraphrase or a variant reading.","cites":[{"key":"ed:tlg2042.tlg070","label":"source edition: Adnotationes in Deuteronomium (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg070.1st1K-grc1:1.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"χὸλ","severity":"info","text":"The Greek transliteration χὸλ represents the Hebrew/Aramaic word kol, meaning 'all' or 'everything.' Origen uses this to support the reading 'in all' in the Samaritan copy.","cites":[{"key":"ed:tlg2042.tlg070","label":"source edition: Adnotationes in Deuteronomium (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg070.1st1K-grc1:1.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ὅσοι γὰρ ἐξ ἔργων νόμου εἰσὶν, ὑπὸ κατάραν εἰσίν","severity":"info","text":"Origen paraphrases Gal 3:10, where Paul speaks of those 'from the works of the law' being under a curse, linking the Deuteronomic curse to Paul's critique of legalism.","cites":[{"key":"ed:tlg2042.tlg070","label":"source edition: Adnotationes in Deuteronomium (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg070.1st1K-grc1:1.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"οἱ ἐκ περιτομῆς","severity":"info","text":"The phrase 'those of the circumcision' refers to Jewish Christians or Judaizers who insisted on observance of the law, a group Origen critiques as being under a curse for not doing 'all things.'","cites":[{"key":"ed:tlg2042.tlg070","label":"source edition: Adnotationes in Deuteronomium (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg070.1st1K-grc1:1.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"Σαμαρειτικοῦ ἀντιγράφου","severity":"info","text":"Origen appeals to the Samaritan copy of the Pentateuch as a textual witness to confirm the reading 'in all,' showing his use of multiple versions for textual criticism.","cites":[{"key":"ed:tlg2042.tlg070","label":"source edition: Adnotationes in Deuteronomium (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg070.1st1K-grc1:1.7"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact biblical verse being cited is unclear; it may be a conflation of Deut 27:26 with an interpretive addition. The phrase 'in all the words of the law' is not standard in the LXX."],"confidence":"high","notes":[]},{"i":36,"ref":"p36","source":"ΚΕΦ. ΛΓ΄.","english":"Chapter 33.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ΚΕΦ. ΛΓ΄.","severity":"info","text":"This is a chapter heading, marking the beginning of Deuteronomy 33 in the Septuagint sequence. It likely introduces the Blessing of Moses, which follows the narrative of the previous passage.","cites":[{"key":"ed:tlg2042.tlg070","label":"source edition: Adnotationes in Deuteronomium (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg070.1st1K-grc1:1.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"","severity":"info","text":"Deuteronomy 33 contains Moses' final blessing of the twelve tribes before his death. Origen's commentary on this chapter would have engaged with the LXX text and possibly the Hebrew or Samaritan versions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"ΚΕΦ. ΛΓ΄.","severity":"info","text":"The fragmentary nature of this passage (only the chapter heading) reflects the catena tradition, where excerpts were preserved for liturgical or exegetical use. The heading may be a later scribal insertion.","cites":[{"key":"ed:tlg2042.tlg070","label":"source edition: Adnotationes in Deuteronomium (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg070.1st1K-grc1:1.7"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The passage consists solely of a chapter heading; the original commentary text is lost. It is unclear whether Origen's discussion of Deuteronomy 33 began here or continued from a preceding fragment."],"confidence":"high","notes":[]},{"i":37,"ref":"p37","source":"Στίχ. ς΄. Ζήτω Ῥουβὶμ, καὶ μὴ ἀποθανέτω. \n Ἐπειδὴ Ἰακὼβ ἀποθνήσκων κατηράσατο τῷ\nῬουβὶμ λέγων· Ὡς ὕδωρ μὴ ἐκζέσῃς. Ὁ Μωϋσῆς\nεὐλογῶν φησι· Ζήτω Ῥουβὶμ, καὶ μὴ ἀποθανέτω.\nἈμφότερα καλῶς. Ὅ τε γὰρ πατὴρ κατήραται αὐτῷ\nὡς τῇ παλλακῇ συνελθόντι, τὰ ἑξῆς παιδεύων καὶ\nφοβῶν· καὶ Μωϋσῆς δικαίως εὐλογεῖ μετὰ ταῦτα·\nἐπειδὴ μόνος ἐφείσατο τοῦ Ἰωσὴφ, ὅτε ἀνελεῖν αὐτὸν\nἐβούλοντο οἱ ἀδελφοὶ αὐτοῦ. Ἄτοπον δὲ ἦν κατάραν\nμὲν προχωρῆσαι κατὰ ἡμαρτηκότος, εὐλογίαν δὲ\nμὴ δοθῆναι κατορθώσαντι.\nΚΕΦ. Α΄.","english":"Verse 6. \"Let Reuben live, and let him not die.\"  \nBecause Jacob, when dying, cursed Reuben, saying, \"Do not boil over like water.\" Moses, blessing him, says, \"Let Reuben live, and let him not die.\" Both are fitting. For the father cursed him for having lain with his concubine, instructing and frightening him accordingly; and Moses justly blesses him afterward, since he alone spared Joseph when his brothers sought to kill him. And it would be absurd for a curse to proceed against one who had sinned, but for a blessing not to be given to one who had done right.  \nChapter 1.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Στίχ. ς΄. Ζήτω Ῥουβὶμ, καὶ μὴ ἀποθανέτω","severity":"info","text":"The lemma quotes a blessing of Reuben from the Greek of Deuteronomy 33:6, where Moses blesses each tribe. Origen contrasts this with Jacob's curse.","cites":[{"key":"ed:tlg2042.tlg070","label":"source edition: Adnotationes in Deuteronomium (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg070.1st1K-grc1:1.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ὡς ὕδωρ μὴ ἐκζέσῃς","severity":"info","text":"Jacob's curse 'Do not boil over like water' alludes to Reuben's incest with Bilhah (Genesis 35:22). Origen interprets the curse as pedagogical.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"μόνος ἐφείσατο τοῦ Ἰωσὴφ","severity":"info","text":"Origen notes Reuben alone spared Joseph when brothers plotted to kill him (Genesis 37:21-22). This good deed justifies Moses' blessing.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ΚΕΦ. Α΄.","severity":"info","text":"The passage ends with 'Chapter 1', likely a catena heading indicating the start of a new section or a reference to the first chapter of Deuteronomy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ἀμφότερα καλῶς","severity":"info","text":"Origen harmonizes Jacob's curse and Moses' blessing as both appropriate, reflecting a moral-theological principle: punishment for sin, reward for virtue.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Chapter 1' may refer to a catena source division or to Deuteronomy 1; the context is unclear."],"confidence":"high","notes":[]},{"i":38,"ref":"p38","source":"Στίχ. λα΄. Ὁσεὶ τροφοφορήσαι ἀνθρωπος.\nἈκύλας. Ὡσεὶ ἄραι τροφὸς τὸν υἱὸν ἐβάστασεν,\nἡρμήνευσεν. Ὦριγένης δὲ ἐν ταῖς εἰς τὸν Ἱερεμίαν\nὁμιλίαις φησί· « Συμπεριηνέχθη καὶ συγκατέβη\nὑμῖν (27), τὴν ἡμετέραν ἀσθένειαν οἰκειούμενος· ὡς\nδιδάσκαλος συμψελλίζων παιδίοις, ὡς πατὴρ ἰδίους\nτιθηνούμενος παῖδας, καὶ τοὺς τρόπους αὐτῶν ὑποδυόμενος,\nκαὶ κατὰ μικρὸν ἄγων αὐτοὺς ἐπὶ τὰ\nτελειότερα καὶ ὑψηλότερα.»\nΣτίχ. λα΄. Ὁσεὶ τροφοφορήσαι ἀνθρωπος.\nἈκύλας. Ὡσεὶ ἄραι τροφὸς τὸν υἱὸν ἐβάστασεν,\nἡρμήνευσεν. Ὦριγένης δὲ ἐν ταῖς εἰς τὸν Ἱερεμίαν\nὁμιλίαις φησί· « Συμπεριηνέχθη καὶ συγκατέβη\nὑμῖν (27), τὴν ἡμετέραν ἀσθένειαν οἰκειούμενος· ὡς\nδιδάσκαλος συμψελλίζων παιδίοις, ὡς πατὴρ ἰδίους\nτιθηνούμενος παῖδας, καὶ τοὺς τρόπους αὐτῶν ὑποδυόμενος,\nκαὶ κατὰ μικρὸν ἄγων αὐτοὺς ἐπὶ τὰ\nτελειότερα καὶ ὑψηλότερα.»\nΚΕΦ. Γ΄.","english":"Verse 31. \"As a man might nurse a child.\" Aquila interpreted it as \"As a nurse lifted up her son.\" Origen, in his Homilies on Jeremiah, says: \"He accommodated himself and descended to you, appropriating our weakness; as a teacher lisping with children, as a father nursing his own children, and putting on their ways, and gradually leading them to more perfect and higher things.\"\n\nVerse 31. \"As a man might nurse a child.\" Aquila interpreted it as \"As a nurse lifted up her son.\" Origen, in his Homilies on Jeremiah, says: \"He accommodated himself and descended to you, appropriating our weakness; as a teacher lisping with children, as a father nursing his own children, and putting on their ways, and gradually leading them to more perfect and higher things.\"\n\nChapter 3.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Στίχ. λα΄","severity":"info","text":"The passage is introduced by a verse number (31) and a lemma from the LXX, followed by Aquila's translation and Origen's comment. The repetition of the lemma and comment suggests a doublet or scribal duplication.","cites":[{"key":"ed:tlg2042.tlg070","label":"source edition: Adnotationes in Deuteronomium (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg070.1st1K-grc1:1.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"τροφοφορήσαι","severity":"info","text":"The Greek verb τροφοφορήσαι (from τροφοφορέω) means 'to nurse' or 'to rear a child'. Aquila's rendering Ὡσεὶ ἄραι τροφὸς τὸν υἱὸν ἐβάστασεν ('as a nurse lifted up her son') clarifies the sense of carrying or supporting.","cites":[{"key":"ed:tlg2042.tlg070","label":"source edition: Adnotationes in Deuteronomium (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg070.1st1K-grc1:1.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ὦριγένης","severity":"info","text":"Origen's Homilies on Jeremiah (cited here) use the image of a teacher lisping with children to illustrate divine accommodation. This fragment preserves Origen's exegesis of a Deuteronomy verse via Aquila's version.","cites":[{"key":"ed:tlg2042.tlg070","label":"source edition: Adnotationes in Deuteronomium (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg070.1st1K-grc1:1.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Στίχ. λα΄","severity":"caution","text":"The entire passage (from Στίχ. λα΄ to the end of the Origen quotation) is repeated verbatim, likely due to a scribal error in the catena tradition. The English draft reproduces this duplication.","cites":[{"key":"ed:tlg2042.tlg070","label":"source edition: Adnotationes in Deuteronomium (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg070.1st1K-grc1:1.7"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The repetition of the verse lemma and Origen quotation may indicate a textual corruption or a deliberate double citation; the edition does not resolve this."],"confidence":"high","notes":[]},{"i":39,"ref":"p39","source":"Στίχ. ιη΄. Καὶ ἐνετειλάμην ὑμῖν.\n(28) Ταῦτα λέγει τῇ φυλῇ Ῥουβεὶμ, καὶ τῇ φυλῇ\nΓὰδ, καὶ τῷ ἡμίσει (29) φυλῆς Μανασσῆ.","english":"Verse 18. \"And I commanded you.\"\n(28) He says this to the tribe of Reuben, and to the tribe of Gad, and to the half (29) tribe of Manasseh.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Στίχ. ιη΄. Καὶ ἐνετειλάμην ὑμῖν","severity":"info","text":"The lemma marks the beginning of a new verse (18) in the biblical text, distinct from the preceding narrative about verse 31.","cites":[{"key":"ed:tlg2042.tlg070","label":"source edition: Adnotationes in Deuteronomium (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg070.1st1K-grc1:1.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"Ταῦτα λέγει τῇ φυλῇ Ῥουβεὶμ, καὶ τῇ φυλῇ Γὰδ, καὶ τῷ ἡμίσει φυλῆς Μανασσῆ","severity":"info","text":"Origen specifies that the command in verse 18 is addressed to the tribes of Reuben, Gad, and the half-tribe of Manasseh, clarifying the audience of the divine instruction.","cites":[{"key":"ed:tlg2042.tlg070","label":"source edition: Adnotationes in Deuteronomium (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg070.1st1K-grc1:1.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τῇ φυλῇ Ῥουβεὶμ, καὶ τῇ φυλῇ Γὰδ, καὶ τῷ ἡμίσει φυλῆς Μανασσῆ","severity":"info","text":"These tribes settled east of the Jordan River, a region often associated with contested territory in biblical history; Origen's identification reflects exegetical concern with the historical setting.","cites":[{"key":"ed:tlg2042.tlg070","label":"source edition: Adnotationes in Deuteronomium (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg070.1st1K-grc1:1.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Καὶ ἐνετειλάμην ὑμῖν","severity":"info","text":"This phrase quotes Deuteronomy 3:18 (LXX), where Moses recounts God's command to the Transjordanian tribes, a key verse in Origen's commentary.","cites":[{"key":"ed:tlg2042.tlg070","label":"source edition: Adnotationes in Deuteronomium (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg070.1st1K-grc1:1.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Στίχ. ιη΄","severity":"info","text":"The verse numbering (18) follows the Septuagint tradition, which Origen used in his exegetical works, as preserved in catena fragments.","cites":[{"key":"ed:tlg2042.tlg070","label":"source edition: Adnotationes in Deuteronomium (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg070.1st1K-grc1:1.7"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text does not specify whether the command in verse 18 is from God or Moses; Origen's interpretation assumes a divine command addressed to the tribes."],"confidence":"high","notes":[]},{"i":40,"ref":"p40","source":"Στίχ. κζ΄, κη΄. Πλέον τῷ Μωϋσεῖ παρὰ τῷ Ἀαρὼν\nδίδωσι, τὸ θεάσασθαι τὴν γῆν ἐξ αὐτόπτου. Τὴν\nδὲ εἴσοδον οὐ δίδωσι, τῇ τῆς πίστεως ἐνδείᾳ ταύτην\nδίκην ἐπιθεὶς, καθʼ ἣν ἀμφοτέρους ἐκτὸς τῆς\nγῆς τῆς ἐπηγγελμένης μεθίστησιν ἀπὸ τοῦ βἱου,\nκαὶ (30) δυναμένους ἀφικέσθαι, τοῦ τέλους ἅτε\nδιὰ πίστεως διδομένου. Ὃ δὴ καὶ σύμβολον εἰς τὸν\nνόμον, οὐ δυνάμενον τελειῶσαι οὐδὲ τὴν ἐπαγγελίαν\nἀποκαταστῆσαι, ὅτι ὁ δίκαιος ἐκ πίστεως ζήσεται.\nΤιμὴ δὲ αὕτη, τὸ γνῶναι κρίσιν Θεοῦ, καὶ προγνῶναι\nτὴν οἰκείαν τελευτήν. \n Τοῦ αὐτοῦ. Προάγει τὸν Ἰησοῦν, καὶ ἤδη μὲν\nἡγιασμένον ἐκ τῆς ἀκολουθήσεως, καὶ παρὰ μονῆς\n(51) |Μωῦσέως, τὸ δὲ ἀρχικὸν πνεῦμα διὰ Μωῦσέως\nμέλλοντα κομίζεσθαι πρὸς τὸ καὶ οἰκείους ἀντʼ\nαὑτοῦ καταστῆσαι. Ὥσπερ καὶ Ἐλισσαῖος ἐν πνεύματι\nἨλίου παρῆν τὸ Ἠλίου πράξων ἔργον· ἐν\nγὰρ τῷ αὐτῷ πνεύματι τὰ αὐτὰ κατεργάζεσθαι δεῖ.\nΛάθε πρὸς ἑαυτὸν, ὥς φησιν ἐν τοῖς Ἀριθμοῖς,\nτὸν Ἰησοῦν υἱόν Ναυῆ, ἄνθρωπον ὃς ἔχει πνεῦμα\nΘεοῦ ἐν αὑτῷ, καὶ ἐπιθήσεις τὰς χεῖράς σου ἐπʼ\nαὐτῷ. Οὕτω καὶ οἱ ἀπόστολοι Πνεῦμα ζωοποιὸν\n 18.\nὑποδεέστεροι. \n (29) Sic reposuimus, pro τό ἥμισυ. Ed. PATROL. \n (30) Forte μή pro καί. \n (31) Forte παραμονῆς.","english":"Verses 27, 28. He gives more to Moses than to Aaron, the ability to see the land with his own eyes. But he does not give entry, imposing this penalty for lack of faith, by which he removes both from the promised land before death, and (30) though they were able to arrive, the end being given only through faith. This indeed is a symbol for the law, which is unable to perfect or restore the promise, because the righteous will live by faith. This is the honor: to know the judgment of God and to foresee one's own end.\n\nBy the same author. He brings Joshua forward, already sanctified by his following and by the (51) presence of Moses, and about to receive the ruling spirit through Moses, so as to set his own in his place. Just as Elisha was present in the spirit of Elijah to perform Elijah's work; for in the same spirit one must accomplish the same things. Take to yourself, as he says in Numbers, Joshua son of Nun, a man who has the spirit of God in himself, and you shall lay your hands upon him. Thus also the apostles, a life-giving spirit, are inferior.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Πλέον τῷ Μωϋσεῖ παρὰ τῷ Ἀαρὼν δίδωσι, τὸ θεάσασθαι τὴν γῆν ἐξ αὐτόπτου","severity":"info","text":"Origen contrasts Moses' privilege of seeing the land firsthand with Aaron's exclusion, interpreting this as a penalty for lack of faith.","cites":[{"key":"ed:tlg2042.tlg070","label":"source edition: Adnotationes in Deuteronomium (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg070.1st1K-grc1:1.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ὃ δὴ καὶ σύμβολον εἰς τὸν νόμον, οὐ δυνάμενον τελειῶσαι οὐδὲ τὴν ἐπαγγελίαν ἀποκαταστῆσαι, ὅτι ὁ δίκαιος ἐκ πίστεως ζήσεται","severity":"info","text":"The phrase 'the righteous will live by faith' echoes Paul's epistles (e.g., Romans 3:28), linking the law's insufficiency to a New Testament soteriology.","cites":[{"key":"ed:tlg2042.tlg070","label":"source edition: Adnotationes in Deuteronomium (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg070.1st1K-grc1:1.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Προάγει τὸν Ἰησοῦν, καὶ ἤδη μὲν ἡγιασμένον ἐκ τῆς ἀκολουθήσεως, καὶ παρὰ μονῆς Μωῦσέως","severity":"info","text":"Origen refers to Joshua's sanctification through following Moses, a typological reading common in early Christian exegesis, where Joshua prefigures Christ.","cites":[{"key":"ed:tlg2042.tlg070","label":"source edition: Adnotationes in Deuteronomium (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg070.1st1K-grc1:1.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Ὥσπερ καὶ Ἐλισσαῖος ἐν πνεύματι Ἠλίου παρῆν τὸ Ἠλίου πράξων ἔργον","severity":"info","text":"Origen draws a parallel between Joshua and Moses, and Elisha and Elijah, emphasizing the transfer of spiritual authority through shared spirit.","cites":[{"key":"ed:tlg2042.tlg070","label":"source edition: Adnotationes in Deuteronomium (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg070.1st1K-grc1:1.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Λάθε πρὸς ἑαυτὸν, ὥς φησιν ἐν τοῖς Ἀριθμοῖς, τὸν Ἰησοῦν υἱόν Ναυῆ, ἄνθρωπον ὃς ἔχει πνεῦμα Θεοῦ ἐν αὑτῷ","severity":"info","text":"Origen cites Numbers 27:18-23, where Moses is instructed to lay hands on Joshua, a passage used here to support apostolic succession.","cites":[{"key":"ed:tlg2042.tlg070","label":"source edition: Adnotationes in Deuteronomium (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg070.1st1K-grc1:1.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"καὶ (30) δυναμένους ἀφικέσθαι, τοῦ τέλους ἅτε διὰ πίστεως διδομένου","severity":"caution","text":"The text has a conjectural emendation: the editor suggests μή for καί, which would change the sense to 'though they were unable to arrive'.","cites":[{"key":"ed:tlg2042.tlg070","label":"source edition: Adnotationes in Deuteronomium (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg070.1st1K-grc1:1.7"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'καὶ (30) δυναμένους' is uncertain; the editor proposes reading μή for καί, altering the meaning to 'unable to arrive'.","The reference to 'παρὰ μονῆς (51) Μωῦσέως' is textually unclear; the editor suggests παραμονῆς ('presence' or 'continuance') as a possible reading."],"confidence":"medium","notes":[]},{"i":41,"ref":"p41","source":"ἔχοντες ἀπὸ τῆς ἐμφυσήσεως τοῦ Κυρίου, πνεῦμα\nκομίζονται τὸ ἀρχικὸν ἐξ οὐρανοῦ καταπεμπόμενον·\nοὐ πνεῦμα ἐν πνεύματι, ἔτερον ἐφʼ ἑτέρου· ἀλλʼ ἐνέργειαν\nἐν τῷ αὐτῷ πνεύματι, καθάπερὁ Παῦλος διδάσκει.\nΣτίχ. ιη΄. Καὶ ἐνετειλάμην ὑμῖν.\n(28) Ταῦτα λέγει τῇ φυλῇ Ῥουβεὶμ, καὶ τῇ φυλῇ\nΓὰδ, καὶ τῷ ἡμίσει (29) φυλῆς Μανασσῆ.\nΣτίχ. κζ΄, κη΄. Πλέον τῷ Μωϋσεῖ παρὰ τῷ Ἀαρὼν\nδίδωσι, τὸ θεάσασθαι τὴν γῆν ἐξ αὐτόπτου. Τὴν\nδὲ εἴσοδον οὐ δίδωσι, τῇ τῆς πίστεως ἐνδείᾳ ταύτην\nδίκην ἐπιθεὶς, καθʼ ἣν ἀμφοτέρους ἐκτὸς τῆς\nγῆς τῆς ἐπηγγελμένης μεθίστησιν ἀπὸ τοῦ βἱου,\nκαὶ (30) δυναμένους ἀφικέσθαι, τοῦ τέλους ἅτε\nδιὰ πίστεως διδομένου. Ὃ δὴ καὶ σύμβολον εἰς τὸν\nνόμον, οὐ δυνάμενον τελειῶσαι οὐδὲ τὴν ἐπαγγελίαν\nἀποκαταστῆσαι, ὅτι ὁ δίκαιος ἐκ πίστεως ζήσεται.\nΤιμὴ δὲ αὕτη, τὸ γνῶναι κρίσιν Θεοῦ, καὶ προγνῶναι\nτὴν οἰκείαν τελευτήν. \n Τοῦ αὐτοῦ. Προάγει τὸν Ἰησοῦν, καὶ ἤδη μὲν\nἡγιασμένον ἐκ τῆς ἀκολουθήσεως, καὶ παρὰ μονῆς\n(51) |Μωῦσέως, τὸ δὲ ἀρχικὸν πνεῦμα διὰ Μωῦσέως\nμέλλοντα κομίζεσθαι πρὸς τὸ καὶ οἰκείους ἀντʼ\nαὑτοῦ καταστῆσαι. Ὥσπερ καὶ Ἐλισσαῖος ἐν πνεύματι\nἨλίου παρῆν τὸ Ἠλίου πράξων ἔργον· ἐν\nγὰρ τῷ αὐτῷ πνεύματι τὰ αὐτὰ κατεργάζεσθαι δεῖ.\nΛάθε πρὸς ἑαυτὸν, ὥς φησιν ἐν τοῖς Ἀριθμοῖς,\nτὸν Ἰησοῦν υἱόν Ναυῆ, ἄνθρωπον ὃς ἔχει πνεῦμα\nΘεοῦ ἐν αὑτῷ, καὶ ἐπιθήσεις τὰς χεῖράς σου ἐπʼ\nαὐτῷ. Οὕτω καὶ οἱ ἀπόστολοι Πνεῦμα ζωοποιὸν\n 18.\nὑποδεέστεροι. \n (29) Sic reposuimus, pro τό ἥμισυ. Ed. PATROL. \n (30) Forte μή pro καί. \n (31) Forte παραμονῆς.","english":"Having from the Lord's inbreathing, they receive the principal spirit sent down from heaven; not spirit in spirit, one upon another, but an energy in the same spirit, as Paul teaches.\n\nVerse 18. And I commanded you.\n\n(28) He says this to the tribe of Reuben, and to the tribe of Gad, and to the half (29) tribe of Manasseh.\n\nVerses 27, 28. He gives more to Moses than to Aaron, the ability to see the land with his own eyes. But he does not give entry, imposing this penalty for lack of faith, by which he removes both from the promised land from life, and (30) though able to arrive, the end is not given through faith. This indeed is a symbol for the law, unable to perfect nor to restore the promise, because the righteous will live by faith. This honor is to know the judgment of God, and to foresee one's own death.\n\nFrom the same author. He brings forward Joshua, already sanctified from following, and from the presence (51) of Moses, about to receive the principal spirit through Moses in order to set up his own in his place. Just as Elisha was present in the spirit of Elijah to do the work of Elijah; for in the same spirit the same things must be accomplished. Take to yourself, as he says in Numbers, Joshua son of Nun, a man who has the spirit of God in himself, and you shall lay your hands upon him. Thus also the apostles, a life-giving spirit, inferior.\n\n(29) Thus we have restored, for \"the half.\" Ed. PATROL.\n(30) Perhaps \"not\" for \"and.\"\n(31) Perhaps \"presence.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"πνεῦμα ἀρχικὸν","severity":"info","text":"The phrase 'principal spirit' (πνεῦμα ἀρχικὸν) denotes a foundational or ruling spiritual principle, distinct from a secondary spirit, and is central to Origen's exegesis of spiritual succession.","cites":[{"key":"ed:tlg2042.tlg070","label":"source edition: Adnotationes in Deuteronomium (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg070.1st1K-grc1:1.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐν τοῖς Ἀριθμοῖς","severity":"info","text":"Origen references Numbers 27:18-23, where Moses is instructed to lay hands on Joshua, who has the spirit of God, as a model for apostolic succession.","cites":[{"key":"ed:tlg2042.tlg070","label":"source edition: Adnotationes in Deuteronomium (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg070.1st1K-grc1:1.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Ἐλισσαῖος ἐν πνεύματι Ἠλίου","severity":"info","text":"The analogy of Elisha inheriting Elijah's spirit parallels the transfer of spiritual authority from Moses to Joshua, a common typology in early Christian exegesis.","cites":[{"key":"ed:tlg2042.tlg070","label":"source edition: Adnotationes in Deuteronomium (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg070.1st1K-grc1:1.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἐμφυσήσεως τοῦ Κυρίου","severity":"info","text":"The 'inbreathing of the Lord' (ἐμφύσησις) evokes the creation of Adam (Gen 2:7) and the Pentecostal gift of the Holy Spirit (John 20:22), linking divine inspiration to spiritual empowerment.","cites":[{"key":"ed:tlg2042.tlg070","label":"source edition: Adnotationes in Deuteronomium (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg070.1st1K-grc1:1.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Στίχ. ιη΄","severity":"caution","text":"The verse numbering (Στίχ. ιη΄) is a later editorial insertion; the original catena context may have had different divisions, and the lemma 'And I commanded you' is not directly from Deuteronomy but a paraphrase.","cites":[{"key":"ed:tlg2042.tlg070","label":"source edition: Adnotationes in Deuteronomium (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg070.1st1K-grc1:1.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Τοῦ αὐτοῦ","severity":"info","text":"The phrase 'From the same author' indicates a catena compiler's attribution, showing that this fragment was excerpted from a longer Origenian work and transmitted as a discrete unit.","cites":[{"key":"ed:tlg2042.tlg070","label":"source edition: Adnotationes in Deuteronomium (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg070.1st1K-grc1:1.7"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τὸ ἥμισυ' (the half) is emended by the editor; the original reading may have been 'τὸ ἥμισυ' or a different form. The clause 'μὴ δυναμένους ἀφικέσθαι' (not able to arrive) is conjecturally restored as 'μὴ' for 'καί' (and), altering the sense of the penalty."],"confidence":"medium","notes":[]},{"i":42,"ref":"p42","source":"ἔχοντες ἀπὸ τῆς ἐμφυσήσεως τοῦ Κυρίου, πνεῦμα\nκομίζονται τὸ ἀρχικὸν ἐξ οὐρανοῦ καταπεμπόμενον·\nοὐ πνεῦμα ἐν πνεύματι, ἔτερον ἐφʼ ἑτέρου· ἀλλʼ ἐνέργειαν\nἐν τῷ αὐτῷ πνεύματι, καθάπερὁ Παῦλος διδάσκει.\nΚΕΦ. Δ΄.","english":"Having from the Lord's inbreathing, they receive the principal spirit sent down from heaven; not spirit in spirit, one upon another, but an energy in the same spirit, as Paul teaches. Chapter 4.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ἐμφυσήσεως","severity":"info","text":"The term ἐμφύσησις (inbreathing) echoes the Septuagintal language of divine inspiration, distinct from πνεῦμα as spirit. Origen uses it to denote a momentary act of divine infusion.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"πνεῦμα ἀρχικόν","severity":"info","text":"πνεῦμα ἀρχικόν (principal spirit) likely refers to the rational soul or the Holy Spirit as the source of life, sent from heaven. The phrase is rare and may reflect Origen's cosmological hierarchy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"καθάπερ ὁ Παῦλος διδάσκει","severity":"info","text":"The reference to Paul teaching about spirit and energy likely alludes to 1 Corinthians 12:4-11 or Romans 8:9-11, where Paul distinguishes spiritual gifts and operations. Origen does not cite a specific verse.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ΚΕΦ. Δ΄","severity":"info","text":"The heading ΚΕΦ. Δ΄ (Chapter 4) is a catena marker, indicating a new section in the commentary. It does not correspond to modern chapter divisions but to the excerpting practice in Byzantine catenae.","cites":[{"key":"ed:tlg2042.tlg070","label":"source edition: Adnotationes in Deuteronomium (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg070.1st1K-grc1:1.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"οὐ πνεῦμα ἐν πνεύματι, ἔτερον ἐφʼ ἑτέρου","severity":"info","text":"The phrase 'not spirit in spirit, one upon another' contrasts two models of spiritual presence: additive vs. transformative. This chiastic structure emphasizes Origen's view of spiritual energy as immanent, not layered.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἐνέργειαν ἐν τῷ αὐτῷ πνεύματι","severity":"caution","text":"The phrase 'energy in the same spirit' is ambiguous: it may refer to the Holy Spirit acting within the human spirit, or to a single spiritual substance with different operations. The Greek allows both readings.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'they' (ἔχοντες) is unclear from the fragment; likely the recipients of the inbreathing, possibly the tribes mentioned in the previous passage.","The phrase 'principal spirit' (πνεῦμα ἀρχικόν) could denote the Holy Spirit or a higher rational principle; Origen's usage elsewhere is inconsistent."],"confidence":"medium","notes":[]},{"i":43,"ref":"p43","source":"Στίχ. ιβ΄. Καὶ ἐλάλησε Κύριος πρὸς ὑμᾶς ἐκ\nμέσου τοῦ πυρὸς φωνὴν ῥημάτων, ἣν ὑμεῖς\nἠκούσατε. \n (32)Τοῦ αὐτοῦ εἰς τὸ αὐτό. Ἄλλος φησί· Δῆλον γὰρ\nὅτι τοῖς τῆς διανοίας ὀφθαλμοῖς θεωρεῖ τις καὶ ἀκούει\nτὰ νοήματα. \n (33) Φωνὴν ῥημάτων. \n Ἐνταῦθα τὰ κατὰ φύσιν εἴρηκεν, ὅτι ἀκοὴ δέχεται\nτὴν φωνήν. Ὅσον γὰρ ἀπὸ τῆς ἀκριβείας τοῦ\nγράμματος, μόνη ἡ Δεκάλογος ἦν ἐν ταῖς πλαξὶ\nγεγραμμένη, τὰ δὲ λοιπὰ διὰ προστάγματος Θεοῦ ὁ\nΜωϋσῆς ἐδίδαξε\nΣτίχ. ιβ΄. Καὶ ἐλάλησε Κύριος πρὸς ὑμᾶς ἐκ\nμέσου τοῦ πυρὸς φωνὴν ῥημάτων, ἣν ὑμεῖς\nἠκούσατε. \n (32)Τοῦ αὐτοῦ εἰς τὸ αὐτό. Ἄλλος φησί· Δῆλον γὰρ\nὅτι τοῖς τῆς διανοίας ὀφθαλμοῖς θεωρεῖ τις καὶ ἀκούει\nτὰ νοήματα. \n (33) Φωνὴν ῥημάτων. \n Ἐνταῦθα τὰ κατὰ φύσιν εἴρηκεν, ὅτι ἀκοὴ δέχεται\nτὴν φωνήν. Ὅσον γὰρ ἀπὸ τῆς ἀκριβείας τοῦ\nγράμματος, μόνη ἡ Δεκάλογος ἦν ἐν ταῖς πλαξὶ\nγεγραμμένη, τὰ δὲ λοιπὰ διὰ προστάγματος Θεοῦ ὁ\nΜωϋσῆς ἐδίδαξε\nΚΕΦ. ΙΔ΄.","english":"Verse 12. And the Lord spoke to you from the midst of the fire a voice of words, which you heard. (32) By the same author on the same passage. Another says: For it is clear that one sees and hears thoughts with the eyes of the mind. (33) A voice of words. Here he has spoken according to nature, that hearing receives the voice. For as far as the precision of the text goes, only the Decalogue was written on the tablets, and the rest Moses taught through a command of God. Verse 12. And the Lord spoke to you from the midst of the fire a voice of words, which you heard. (32) By the same author on the same passage. Another says: For it is clear that one sees and hears thoughts with the eyes of the mind. (33) A voice of words. Here he has spoken according to nature, that hearing receives the voice. For as far as the precision of the text goes, only the Decalogue was written on the tablets, and the rest Moses taught through a command of God. Chapter 14.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Στίχ. ιβ΄. Καὶ ἐλάλησε Κύριος πρὸς ὑμᾶς ἐκ μέσου τοῦ πυρὸς φωνὴν ῥημάτων, ἣν ὑμεῖς ἠκούσατε.","severity":"info","text":"This is a citation of Deuteronomy 4:12 (LXX), where God speaks from the fire. The verse is the lemma for Origen's commentary.","cites":[{"key":"ed:tlg2042.tlg070","label":"source edition: Adnotationes in Deuteronomium (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg070.1st1K-grc1:1.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"φωνὴν ῥημάτων","severity":"info","text":"The phrase 'voice of words' is parsed by the commentator as a natural phenomenon (hearing receives voice), but also as a metaphor for intellectual perception (seeing and hearing thoughts with the eyes of the mind).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Δεκάλογος","severity":"info","text":"The Decalogue (Ten Commandments) is said to be the only text written on the tablets; the rest of the law was taught orally by Moses through divine command. This reflects a tradition about the composition of the Pentateuch.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Τοῦ αὐτοῦ εἰς τὸ αὐτό. Ἄλλος φησί·","severity":"info","text":"The phrase 'By the same author on the same passage. Another says' indicates a catena format, where a second commentator (possibly Origen or another) is cited after the initial lemma.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ΚΕΦ. ΙΔ΄.","severity":"info","text":"The passage ends with 'Chapter 14', a structural marker from the catena compilation, not original to Origen. It divides the commentary into sections.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Ἄλλος φησί' (Another says) is unclear; it may refer to a different commentator or a self-correction by Origen. The repetition of the Greek text suggests a scribal duplication or a catena convention."],"confidence":"high","notes":[]},{"i":44,"ref":"p44","source":"Στίχ. ιθ΄. ( 34 Πάντα τὰ ἑρπετὰ τῶν πετεινῶν\nἀκάθαρτα ἔσται. Τῶν πετεινῶν, οἶμαι, ὅσα μὲν σκόλοπας ἔχει κατωτέρω\nτῶν γονάτων ὑπὲρ τὰς βάσεις, καθαρὰ εἶναι\nβούλεται· ὅσα δὲ μὴ, ἀκάθαρτα.) Ἀποφάσκει τοίνυν\nὁ νόμος τὸν ἀετὸν, καὶ τὸν γρύπα, καὶ τὸν\nἀλίαιτον, καὶ μέντοι καὶ τὸν γύπα. Διίπταται\nγὰρ ὑψοῦ τὰ τοιάδε, καὶ τοῖς ἀνωτάτω λίαν ἐναμβρύνεσθαι\nφιλεῖ, καὶ μισεῖ τὰ κάτω· Νεοσσοὶ γὰρ,\nφησὶ, γυπὸς τὰ ὑψηλὰ πέτανται. Τοιουτωσὶ δέ\nπως ὁ ἐξοφρυσσάμενον (35) ἄγαν, καὶ ἐπῃρμένον\nἔχων ἐν ἑαυτῷ τὸν νοῦν, καὶ τοῦ μὲν ἐπιεικοῦς καὶ\nμετρίου φρονήματος ὑπερορᾷν ἠθισμένος, ἥκιστα δὲ\nἀγαπῶν τὸ τοῖς ταπεινοῖς συναπάγεσθαι. Συγκαταψέγει\nδὲ τούτοις (36) καὶ τὸν ἰκτῖνα, καὶ τὰ ὅμοια\nαὐτῷ· διʼ ὧν εὖ μάλα σημαίνεται τό τε ἁρπάζειν\nεἰδὸς καὶ δεινὸν εἰς κακουργίαν ἀνθρώπων γένος. Καὶ\nτούτων μὲν πρωτότυπος ἰκτὶν, οὐ θατέρου γε μὴν ὁ\nμελανώτατος καὶ βαθύς. Σκοτεινοὶ δέ πως καὶ οὐχ\nἅπασιν ἐναργεῖς (37) οἱ δρομεῖς εἰς πονηρίαν καὶ\nἀσυμφορεῖς (37·)τοῖς πολλοῖς, ἔν γε δὴ σφίσιν αὐτοῖς\nπαρέχοντες μοχθηρίαν. Παραπέφυκέ πως ἀεὶ τοῖς\nτὴν ἐπάρατον ἀλαζονείαν ἠῤῥωστηκόσι τὸ πλεονεκτεῖν\nἐθέλειν· οὓς οὐ δύναται τὸ τυχὸν καὶ πολυτρόποις\nκακουργίαις (38) ἐκπλεονεκτεῖν εὑρήμασιν· καθαρπάζειν δὲ οὕτω καὶ τοῦτο ἀπλήστως. Ταύτῃ\nτοι (39) συνάπτει λέγων εὐθύς· Καὶ στρουθίον,\nκαὶ λάρον. Ἄπληστα γὰρ οἶμαι ταυτὶ, τὸ παρεμπῖπτον\nἀεὶ συλλέγοντα. Εἶτά φησιν, ὅτι ἱέρακα καὶ\nτὰ ὅμοια αὐτῷ, καὶ νυκτικόρακα, καὶ καταράκτην,\nκαὶ ἴβιν, καὶ προσφορίονα, καὶ πελεκᾶνα,\nκαὶ κύκνον.","english":"Verse 19. (34 All creeping things of the birds shall be unclean. Of the birds, I think, it intends those that have spurs below the knees above the feet to be clean; those that do not, unclean.) So the law rejects the eagle, and the griffin, and the osprey, and also indeed the vulture. For such things fly high, and love to exalt themselves exceedingly in the highest regions, and despise the lower. For it is said, \"The young of the vulture fly high.\" And in this way, one who has his mind excessively raised and puffed up, and is accustomed to despise equitable and moderate thought, and least of all loves to be drawn along with the lowly. It also condemns along with these the kite, and things like it; by which is very well signified both the habit of snatching and the race of men terrible for wickedness. And of these the kite is the prototype, but not the other, the very black and deep one. For the runners into wickedness are somehow dark and not clear to all, and harmful to the many, while among themselves they provide depravity. It is somehow always attached to those who are sick with accursed arrogance the desire to overreach; whom ordinary and manifold wickednesses cannot overreach with their inventions; and thus to seize insatiably. To this it then adds, saying immediately: And the sparrow, and the gull. For these, I think, are insatiable, always collecting what falls in their way. Then it says, that the hawk and things like it, and the night raven, and the cormorant, and the ibis, and the spoonbill, and the pelican, and the swan.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Στίχ. ιθ΄","severity":"info","text":"The lemma Στίχ. ιθ΄ marks the beginning of a new verse commentary, likely verse 19 of Deuteronomy 14, following the catena format.","cites":[{"key":"ed:tlg2042.tlg070","label":"source edition: Adnotationes in Deuteronomium (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg070.1st1K-grc1:1.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"σκόλοπας","severity":"info","text":"The term σκόλοπας (spurs) is a technical ornithological term used to distinguish clean from unclean birds, reflecting contemporary natural knowledge.","cites":[{"key":"ed:tlg2042.tlg070","label":"source edition: Adnotationes in Deuteronomium (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg070.1st1K-grc1:1.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Νεοσσοὶ γὰρ, φησὶ, γυπὸς τὰ ὑψηλὰ πέτανται","severity":"info","text":"The phrase 'The young of the vulture fly high' is a proverbial or scriptural echo, possibly from a lost source or a paraphrase of a biblical passage.","cites":[{"key":"ed:tlg2042.tlg070","label":"source edition: Adnotationes in Deuteronomium (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg070.1st1K-grc1:1.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἀετὸν, καὶ τὸν γρύπα, καὶ τὸν ἀλίαιτον, καὶ μέντοι καὶ τὸν γύπα","severity":"info","text":"The list of unclean birds (eagle, griffin, osprey, vulture) follows Levitical dietary laws (Lev 11:13-19) and reflects Origen's allegorical interpretation of moral vices.","cites":[{"key":"ed:tlg2042.tlg070","label":"source edition: Adnotationes in Deuteronomium (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg070.1st1K-grc1:1.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ἰκτῖνα","severity":"info","text":"The kite (ἰκτῖνα) is interpreted as a symbol of rapacity and wickedness, a common moral trope in early Christian exegesis, e.g., in the Physiologus tradition.","cites":[{"key":"ed:tlg2042.tlg070","label":"source edition: Adnotationes in Deuteronomium (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg070.1st1K-grc1:1.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"προσφορίονα","severity":"caution","text":"The term προσφορίονα (spoonbill) is a hapax legomenon in this context; its identification is uncertain and may reflect a textual corruption or a rare bird name.","cites":[{"key":"ed:tlg2042.tlg070","label":"source edition: Adnotationes in Deuteronomium (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg070.1st1K-grc1:1.7"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The bird list includes some terms (e.g., προσφορίονα) that are obscure or hapax, making precise identification uncertain.","The phrase 'Νεοσσοὶ γὰρ, φησὶ, γυπὸς τὰ ὑψηλὰ πέτανται' may be a quotation from a lost source or a paraphrase; its exact scriptural origin is unclear."],"confidence":"medium","notes":[]},{"i":45,"ref":"p45","source":"Καταγράψει δ᾿ ἂν ἐφʼ ἑαυτοῖς καὶ τάδε,\nκαὶ τοὺς ὠμοὺς καὶ ἀγρίως ἑτέρους ἐπιβουλεύοντας,\nκαὶ ἀσχέτως ἐπιφυομένους οἷς ἂν δύναιντο τυχόν· Στίχ. ιθ΄. ( 34 Πάντα τὰ ἑρπετὰ τῶν πετεινῶν\nἀκάθαρτα ἔσται. Τῶν πετεινῶν, οἶμαι, ὅσα μὲν σκόλοπας ἔχει κατωτέρω\nτῶν γονάτων ὑπὲρ τὰς βάσεις, καθαρὰ εἶναι\nβούλεται· ὅσα δὲ μὴ, ἀκάθαρτα.) Ἀποφάσκει τοίνυν\nὁ νόμος τὸν ἀετὸν, καὶ τὸν γρύπα, καὶ τὸν\nἀλίαιτον, καὶ μέντοι καὶ τὸν γύπα. Διίπταται\nγὰρ ὑψοῦ τὰ τοιάδε, καὶ τοῖς ἀνωτάτω λίαν ἐναμβρύνεσθαι\nφιλεῖ, καὶ μισεῖ τὰ κάτω· Νεοσσοὶ γὰρ,\nφησὶ, γυπὸς τὰ ὑψηλὰ πέτανται. Τοιουτωσὶ δέ\nπως ὁ ἐξοφρυσσάμενον (35) ἄγαν, καὶ ἐπῃρμένον\nἔχων ἐν ἑαυτῷ τὸν νοῦν, καὶ τοῦ μὲν ἐπιεικοῦς καὶ\nμετρίου φρονήματος ὑπερορᾷν ἠθισμένος, ἥκιστα δὲ\nἀγαπῶν τὸ τοῖς ταπεινοῖς συναπάγεσθαι. Συγκαταψέγει\nδὲ τούτοις (36) καὶ τὸν ἰκτῖνα, καὶ τὰ ὅμοια\nαὐτῷ· διʼ ὧν εὖ μάλα σημαίνεται τό τε ἁρπάζειν\nεἰδὸς καὶ δεινὸν εἰς κακουργίαν ἀνθρώπων γένος. Καὶ\nτούτων μὲν πρωτότυπος ἰκτὶν, οὐ θατέρου γε μὴν ὁ\nμελανώτατος καὶ βαθύς. Σκοτεινοὶ δέ πως καὶ οὐχ\nἅπασιν ἐναργεῖς (37) οἱ δρομεῖς εἰς πονηρίαν καὶ\nἀσυμφορεῖς (37·)τοῖς πολλοῖς, ἔν γε δὴ σφίσιν αὐτοῖς\nπαρέχοντες μοχθηρίαν. Παραπέφυκέ πως ἀεὶ τοῖς\nτὴν ἐπάρατον ἀλαζονείαν ἠῤῥωστηκόσι τὸ πλεονεκτεῖν\nἐθέλειν· οὓς οὐ δύναται τὸ τυχὸν καὶ πολυτρόποις\nκακουργίαις (38) ἐκπλεονεκτεῖν εὑρήμασιν· καθαρπάζειν δὲ οὕτω καὶ τοῦτο ἀπλήστως. Ταύτῃ\nτοι (39) συνάπτει λέγων εὐθύς· Καὶ στρουθίον,\nκαὶ λάρον. Ἄπληστα γὰρ οἶμαι ταυτὶ, τὸ παρεμπῖπτον\nἀεὶ συλλέγοντα.","english":"They would also record against themselves these things, and those who are raw and savagely plotting against others, and those who attack without restraint whatever they might chance upon. Verse 19. (34 All creeping things of the birds shall be unclean. Of the birds, I think, it intends those that have spurs below the knees above the feet to be clean; those that do not, unclean.) So the law rejects the eagle, and the griffin, and the osprey, and indeed also the vulture. For such things fly high, and they love to exult in the very highest regions, and they despise the lower things. For it is said, \"The young of the vulture fly high.\" And in this way, one who is excessively haughty and has a mind raised up within himself, and is accustomed to despise equitable and moderate thought, and least of all loves to be drawn along with the lowly. It also condemns along with these the kite, and things like it; by which is very well signified the race of men skilled at seizing and terrible in wickedness. And of these, the kite is the prototype, but not the other, the very black and deep one. And the runners in wickedness are somehow dark and not clear to all, and harmful to the many, providing depravity among themselves. To those who are sick with accursed arrogance, the desire to overreach always somehow clings; whom the ordinary and manifold wickednesses cannot overreach with their inventions; and thus they also seize this insatiably. To this it immediately adds, saying: \"And the sparrow, and the gull.\" For these, I think, are insatiable, always gathering whatever falls in their way.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Στίχ. ιθ΄","severity":"info","text":"The lemma 'Στίχ. ιθ΄' marks the citation of Leviticus 11:19, which Origen interprets as a rule for clean and unclean birds.","cites":[{"key":"ed:tlg2042.tlg070","label":"source edition: Adnotationes in Deuteronomium (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg070.1st1K-grc1:1.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἀλίαιτον","severity":"info","text":"The term 'ἀλίαιτον' (osprey) is a hapax in Origen's fragments; its identification as a bird of prey aligns with the allegorical reading of arrogance.","cites":[{"key":"ed:tlg2042.tlg070","label":"source edition: Adnotationes in Deuteronomium (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg070.1st1K-grc1:1.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἰκτῖνα","severity":"info","text":"The kite (ἰκτῖνα) was a common symbol of rapacity in Greek literature, used here to typify human wickedness and greed.","cites":[{"key":"ed:tlg2042.tlg070","label":"source edition: Adnotationes in Deuteronomium (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg070.1st1K-grc1:1.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Συγκαταψέγει δὲ τούτοις","severity":"info","text":"The phrase 'Συγκαταψέγει δὲ τούτοις' signals a structural expansion, adding the kite and similar birds to the list of unclean species.","cites":[{"key":"ed:tlg2042.tlg070","label":"source edition: Adnotationes in Deuteronomium (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg070.1st1K-grc1:1.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Νεοσσοὶ γὰρ, φησὶ, γυπὸς τὰ ὑψηλὰ πέτανται","severity":"info","text":"The proverb 'The young of the vulture fly high' is cited by Origen to reinforce the allegory of pride; it may derive from a lost Greek source.","cites":[{"key":"ed:tlg2042.tlg070","label":"source edition: Adnotationes in Deuteronomium (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg070.1st1K-grc1:1.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ὁ μελανώτατος καὶ βαθύς","severity":"caution","text":"The phrase 'the very black and deep one' is ambiguous; it may refer to a specific bird (e.g., a raven) or be a metaphorical intensifier for a type of kite.","cites":[{"key":"ed:tlg2042.tlg070","label":"source edition: Adnotationes in Deuteronomium (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg070.1st1K-grc1:1.7"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'ὁ μελανώτατος καὶ βαθύς' is unclear—possibly a distinct bird or a rhetorical intensifier.","The phrase 'οἱ δρομεῖς εἰς πονηρίαν' ('runners in wickedness') may be a textual corruption or a rare metaphor for persistent sinners."],"confidence":"medium","notes":[]},{"i":46,"ref":"p46","source":"Εἶτά φησιν, ὅτι ἱέρακα καὶ\nτὰ ὅμοια αὐτῷ, καὶ νυκτικόρακα, καὶ καταράκτην,\nκαὶ ἴβιν, καὶ προσφορίονα, καὶ πελεκᾶνα,\nκαὶ κύκνον. Καταγράψει δ᾿ ἂν ἐφʼ ἑαυτοῖς καὶ τάδε,\nκαὶ τοὺς ὠμοὺς καὶ ἀγρίως ἑτέρους ἐπιβουλεύοντας,\nκαὶ ἀσχέτως ἐπιφυομένους οἷς ἂν δύναιντο τυχόν· τεθραυσμένον, καὶ ταῖς τῆς σαρκὸς ἐπιθυμίαις ἐπιδόντα\nτὸν νοῦν, κατασημαίνειεν ἂν γυναικὸς μνηστεῖαι. Προσιόντι (49) γὰρ τῇ τοῦ στρατοκήρυκος φωνῇ,\nτῆς ἱερᾶς καὶ μαχιμωτάτης ἀποχωροῦσι πληθύος. Ἃ\nδὲ ἦν εἰκὸς τοὺς τοιούσδε συνειλημμένους ἐννοεῖν τε\nκαὶ λέγειν, ταῦτα δὴ φθάσας ὁ κῆρυξ ἀναφωνεῖ. Ἢ\nοὐκ ἀληθὲς τούτοις (50) τὰ τοιαῦτα νομίζειν; Εἰώθασι\nφιλοῦντες ἐν διωγμοῖς τὸ ἀφερέπονον ἀγαπᾷν, καὶ\nταῖς ὑπὲρ τῆς εἰς Θεὸν ἀγάπης κατακολουθεῖν σπουδαῖς,\nἐννοοῦντες, ὅτι, εἴ τι γένοιτο παθεῖν ἀγωνιζομένους,\nοἴκων τε καὶ κτήσεων, καὶ τῶν παρὰ σφίσιν\nτετιμημένων ἐκπίπτουσιν ἐπιθυμιῶν.","english":"Then he says: the hawk and things like it, and the night-raven, and the cormorant, and the ibis, and the hoopoe, and the pelican, and the swan. They would also record against themselves these things, and those who are raw and savagely plotting against others, and those who attack without restraint whatever they might chance upon; the broken one, and the one who has given his mind over to the desires of the flesh, would signify the wooing of a woman. For as one approaches the voice of the army-herald, they withdraw from the sacred and most warlike multitude. And what it was likely that such persons, when caught, would think and say, the herald, having anticipated this, proclaims aloud. Or is it not true that they consider such things? Those who love in persecutions are accustomed to cherish the unyielding, and to follow the zeal for love of God, thinking that if they should suffer something while contending, they fall from houses and possessions and from the desires that are honored among them.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"προσφορίονα","severity":"info","text":"The Greek term προσφορίονα is a hapax legomenon in this fragment, likely a variant or scribal error for πορφυρίων (purple coot or porphyrio), a bird listed in similar dietary laws.","cites":[{"key":"ed:tlg2042.tlg070","label":"source edition: Adnotationes in Deuteronomium (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg070.1st1K-grc1:1.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"στρατοκήρυκος","severity":"info","text":"The 'army-herald' (στρατοκήρυξ) evokes a military context, possibly reflecting Origen's allegorical reading of the law as a spiritual battle, where the herald's proclamation warns the faithful against worldly attachments.","cites":[{"key":"ed:tlg2042.tlg070","label":"source edition: Adnotationes in Deuteronomium (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg070.1st1K-grc1:1.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage shifts abruptly from a list of unclean birds to a moral allegory about persecution and renunciation, suggesting a catena excerpt that combines literal and spiritual interpretations.","cites":[{"key":"ed:tlg2042.tlg070","label":"source edition: Adnotationes in Deuteronomium (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg070.1st1K-grc1:1.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"Origen's allegorization of dietary laws as moral and spiritual struggles influenced later ascetic and monastic traditions, where purity laws were read as metaphors for inner discipline.","cites":[{"key":"ed:tlg2042.tlg070","label":"source edition: Adnotationes in Deuteronomium (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg070.1st1K-grc1:1.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"τεθραυσμένον","severity":"caution","text":"The Greek τεθραυσμένον ('broken one') is ambiguous: it may refer to a person broken by desire or to a textual corruption; the English draft treats it as a separate category, but the syntax is unclear.","cites":[{"key":"ed:tlg2042.tlg070","label":"source edition: Adnotationes in Deuteronomium (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg070.1st1K-grc1:1.7"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of προσφορίονα is uncertain; it may be a scribal error for πορφυρίων.","The phrase 'the broken one' (τεθραυσμένον) is syntactically isolated, possibly a gloss or interpolation.","The transition from bird list to moral allegory is abrupt, likely due to catena excerpting."],"confidence":"medium","notes":[]},{"i":47,"ref":"p47","source":"(51) Στίχ. η΄. Τίς ὁ ἄνθρωπος ὁ φοβούμενος καὶ\nδειλὸς τῇ καρδίᾳ; \n Τοῦ αὐτοῦ. Ὁ τοῖς γτΐνοις ἐγκείμενος, καὶ οἰκίας\nοἰκοδομῶν, καὶ φυτεύων ἀμπελῶνας, ταῖς τῆς\nφιλοσαρκίας ἡδοναῖς ἡττώμενος, ἔσται που πάντως\nδειλός(52) τε καὶ ἄναλκις.","english":"(51) Verse 8. Who is the man who is fearful and cowardly at heart?  \nOf the same author. He who is devoted to earthly things, and builds houses, and plants vineyards, being overcome by the pleasures of love of the flesh, will surely be cowardly and weak.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Στίχ. η΄","severity":"info","text":"The lemma Στίχ. η΄ (verse 8) marks a new section, likely corresponding to a verse from Deuteronomy. This structural cue is typical of catena fragments.","cites":[{"key":"ed:tlg2042.tlg070","label":"source edition: Adnotationes in Deuteronomium (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg070.1st1K-grc1:1.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"ὁ φοβούμενος καὶ δειλὸς τῇ καρδίᾳ","severity":"info","text":"The phrase 'fearful and cowardly at heart' defines a moral-psychological type, not a literal physical cowardice. Origen interprets it as a spiritual condition.","cites":[{"key":"ed:tlg2042.tlg070","label":"source edition: Adnotationes in Deuteronomium (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg070.1st1K-grc1:1.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"φιλοσαρκίας","severity":"info","text":"The term φιλοσαρκίας (love of the flesh) is a key concept in Origen's ascetic theology, denoting attachment to bodily pleasures that weakens the soul.","cites":[{"key":"ed:tlg2042.tlg070","label":"source edition: Adnotationes in Deuteronomium (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg070.1st1K-grc1:1.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"οἰκίας οἰκοδομῶν, καὶ φυτεύων ἀμπελῶνας","severity":"info","text":"Building houses and planting vineyards are conventional examples of worldly preoccupations in early Christian moral literature, often used to illustrate attachment to material life.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"δειλός τε καὶ ἄναλκις","severity":"info","text":"The pairing of δειλός (cowardly) and ἄναλκις (weak) echoes classical Greek ethical vocabulary, later adopted by Christian ascetic writers to describe spiritual timidity.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'same author' (Τοῦ αὐτοῦ) is ambiguous; it may refer to Origen or to a previous commentator in the catena.","The specific biblical verse (verse 8) is not identified; it likely refers to a lost or unquoted passage from Deuteronomy."],"confidence":"medium","notes":[]},{"i":48,"ref":"p48","source":"Στίχ. ι΄. Ἐὰν δὲ προσέλθῃς πρὸς πόλιν ἐκπολεμῆσαι\nαὐτήν. \n Ὅμοιον τοῦ· Εἰς ἣν δὲ πάλιν εἰσέλθητε, ἐξετάζετε\n(53), τίς ἐξ αὐτῶν ἄξιός ἐστιν. Τὸ δὲ, μετʼ\nεἰρήνης, ὅμοιον τῷ ἀποστολικῷ· ὅτι Δοῦλον Κυρίου\nοὐ δεῖ μάχεσθαι.","english":"Verse 10. If you approach a city to make war against it. Similar to: Into which again you enter, you examine (53), who among them is worthy. And the phrase, \"with peace,\" is similar to the apostolic saying: that a servant of the Lord ought not to fight.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Στίχ. ι΄. Ἐὰν δὲ προσέλθῃς πρὸς πόλιν ἐκπολεμῆσαι αὐτήν.","severity":"info","text":"The lemma introduces a new verse (10) from Deuteronomy, likely 20:10, as the base text for Origen's comment.","cites":[{"key":"ed:tlg2042.tlg070","label":"source edition: Adnotationes in Deuteronomium (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg070.1st1K-grc1:1.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Ὅμοιον τοῦ· Εἰς ἣν δὲ πάλιν εἰσέλθητε, ἐξετάζετε (53), τίς ἐξ αὐτῶν ἄξιός ἐστιν.","severity":"info","text":"Origen compares the Deuteronomy passage to an unidentified source (perhaps another biblical or patristic text), marked by the catena reference (53).","cites":[{"key":"ed:tlg2042.tlg070","label":"source edition: Adnotationes in Deuteronomium (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg070.1st1K-grc1:1.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"μετʼ εἰρήνης","severity":"info","text":"The phrase 'with peace' is compared to an apostolic saying, likely 1 Timothy 2:9 or a similar injunction against strife for servants of the Lord.","cites":[{"key":"ed:tlg2042.tlg070","label":"source edition: Adnotationes in Deuteronomium (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg070.1st1K-grc1:1.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Δοῦλον Κυρίου οὐ δεῖ μάχεσθαι.","severity":"info","text":"This maxim reflects early Christian ethical teaching, possibly from the Apostolic Fathers, and is used by Origen to interpret the Deuteronomy passage allegorically.","cites":[{"key":"ed:tlg2042.tlg070","label":"source edition: Adnotationes in Deuteronomium (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg070.1st1K-grc1:1.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"(53)","severity":"caution","text":"The parenthetical number (53) likely refers to a catena source or a marginal note; its exact referent is uncertain in the fragmentary transmission.","cites":[{"key":"ed:tlg2042.tlg070","label":"source edition: Adnotationes in Deuteronomium (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg070.1st1K-grc1:1.7"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The referent of the catena number (53) is unclear; it may indicate a specific source or a cross-reference within the catena.","The exact biblical or patristic parallel for 'Into which again you enter, you examine' is not identified in the fragment."],"confidence":"medium","notes":[]},{"i":49,"ref":"p49","source":"Στίχ. ιγ΄. Καὶ πατάξεις πᾶν ἀρσετικὸν αὐτῆς ἐν\nφόνῳ μαχαίρας. Τοῦ αὐτοῦ. Μάχαιρα δὲ τοῦ πνεύματος εἴη ἂν ὁ\nλόγος τοῦ Θεοῦ. Καὶ τὴν μάχαιραν δὲ τοῦ πνεύματος\n(54), ὅ ἐστι ῥῆμα Θεοῦ, ᾧτινι οἱ θεσπέσιοι μαθηταὶ\nἀπέκτεινον ἅπαν ἀρσενικὸν τῆς ἀντικειμένης δυνάμεως,\nὡς Σίμωνα καὶ Ἐλύμαν τοὺς μάγους, καὶ τὰ\nἰσχυρὰ δὲ αὐτῶν κατέλυον δόγματα· περιεποιοῦντο\nδὲ τὰς γυναῖκας, καὶ δυναμένας εἰπεῖν ψυχάς· Διὰ\nτὸν φόβον σου, Κύριε, ἐν γαστρὶ ἐλάβομεν ἕως\nἐπὶ τῆς γῆς· καὶ τὰ νήπια δὲ ὡσαύτως, οἷς καὶ\nΠαῦλος γράφει· Τεκνία, μὴ ταῖς φρεσὶν νήπιοι\nγίνεσθε, ἀλλὰ τῇ κακίᾳ νηπιαζετε. Καὶ κτήνη δὲ,\nφησὶ, περιποιήσατε. Δίκαιος γὰρ οἰκτείρει ψυχὰς\nπηνῶν αὐτοῦ· τοὺς ἀλογωτέρους διὰ τῶν κτηνῶν\nαἰνιττόμενος. Κτῆνος ἦν καὶ ὁ Κορνήλιος, κατὰ τὴν\nὀπτασίαν τὴν περὶ τῶν τετραπόδων φανεῖσαν τῷ\nΠέτρῳ. τεθραυσμένον, καὶ ταῖς τῆς σαρκὸς ἐπιθυμίαις ἐπιδόντα\nτὸν νοῦν, κατασημαίνειεν ἂν γυναικὸς μνηστεῖαι. Προσιόντι (49) γὰρ τῇ τοῦ στρατοκήρυκος φωνῇ,\nτῆς ἱερᾶς καὶ μαχιμωτάτης ἀποχωροῦσι πληθύος. Ἃ\nδὲ ἦν εἰκὸς τοὺς τοιούσδε συνειλημμένους ἐννοεῖν τε\nκαὶ λέγειν, ταῦτα δὴ φθάσας ὁ κῆρυξ ἀναφωνεῖ. Ἢ\nοὐκ ἀληθὲς τούτοις (50) τὰ τοιαῦτα νομίζειν; Εἰώθασι\nφιλοῦντες ἐν διωγμοῖς τὸ ἀφερέπονον ἀγαπᾷν, καὶ\nταῖς ὑπὲρ τῆς εἰς Θεὸν ἀγάπης κατακολουθεῖν σπουδαῖς,\nἐννοοῦντες, ὅτι, εἴ τι γένοιτο παθεῖν ἀγωνιζομένους,\nοἴκων τε καὶ κτήσεων, καὶ τῶν παρὰ σφίσιν\nτετιμημένων ἐκπίπτουσιν ἐπιθυμιῶν. (51) Στίχ. η΄. Τίς ὁ ἄνθρωπος ὁ φοβούμενος καὶ\nδειλὸς τῇ καρδίᾳ; Τοῦ αὐτοῦ.","english":"Verse 13. And you shall strike every male of it with the sword of slaughter. By the same author. The sword of the spirit would be the word of God. And the sword of the spirit (54), which is the word of God, with which the inspired disciples killed every male of the opposing power, such as Simon and Elymas the magicians, and they destroyed their strong doctrines; but they spared the women, and souls capable of saying: Because of fear of you, Lord, we conceived until on the earth; and likewise the infants, to whom Paul writes: Children, do not be infants in mind, but be infantile in wickedness. And livestock, he says, spare. For the righteous man has pity on the souls of his poor, hinting through livestock at the more irrational ones. Cornelius was also livestock, according to the vision about the quadrupeds that appeared to Peter. Broken, and having surrendered the mind to the desires of the flesh, would signify the wooing of a woman. For when approaching (49) the voice of the military herald, they withdraw from the sacred and most warlike multitude. And what it was likely for such persons, taken together, to think and say, the herald, having anticipated, proclaims. Or is it not true for them (50) to think such things? They are accustomed, loving in persecutions, to love the unchangeable, and to follow the zeal for love of God, thinking that, if they should suffer while contending, they fall from houses and possessions and the desires honored among them. (51) Verse 8. Who is the man who is fearful and cowardly in heart? By the same author.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"μάχαιρα","severity":"info","text":"Origen interprets the 'sword' of the verse as the Word of God, a spiritual weapon against demonic forces.","cites":[{"key":"ed:tlg2042.tlg070","label":"source edition: Adnotationes in Deuteronomium (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg070.1st1K-grc1:1.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Σίμωνα καὶ Ἐλύμαν","severity":"info","text":"Simon Magus and Elymas (Bar-Jesus) are biblical figures; cf. Acts 8:9-24 and Acts 13:6-12, where apostles confront magicians.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Τεκνία, μὴ ταῖς φρεσὶν νήπιοι γίνεσθε","severity":"info","text":"The phrase echoes Paul's admonition in 1 Corinthians 14:20, though not a direct quotation; Origen adapts it to contrast spiritual maturity with moral naivety.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Κορνήλιος","severity":"info","text":"Cornelius the centurion (Acts 10) is called 'livestock' here, alluding to a vision of quadrupeds shown to Peter, symbolizing bestial or irrational nature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Στίχ. η΄","severity":"info","text":"The passage ends with a new lemma (verse 8) from the same author, indicating a catena excerpt that jumps between verses.","cites":[{"key":"ed:tlg2042.tlg070","label":"source edition: Adnotationes in Deuteronomium (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg070.1st1K-grc1:1.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"προσιόντι (49)","severity":"caution","text":"The text at (49) is fragmentary; the referent of 'approaching' is unclear, possibly the herald or the enemy.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the herald' and the precise sequence of actions in the military metaphor are unclear due to textual breaks.","The phrase 'broken, and having surrendered the mind' may be a gloss on a preceding word now lost."],"confidence":"medium","notes":[]},{"i":50,"ref":"p50","source":"Ὁ τοῖς γτΐνοις ἐγκείμενος, καὶ οἰκίας\nοἰκοδομῶν, καὶ φυτεύων ἀμπελῶνας, ταῖς τῆς\nφιλοσαρκίας ἡδοναῖς ἡττώμενος, ἔσται που πάντως\nδειλός(52) τε καὶ ἄναλκις. Στίχ. ι΄. Ἐὰν δὲ προσέλθῃς πρὸς πόλιν ἐκπολεμῆσαι\nαὐτήν. Ὅμοιον τοῦ· Εἰς ἣν δὲ πάλιν εἰσέλθητε, ἐξετάζετε\n(53), τίς ἐξ αὐτῶν ἄξιός ἐστιν. Τὸ δὲ, μετʼ\nεἰρήνης, ὅμοιον τῷ ἀποστολικῷ· ὅτι Δοῦλον Κυρίου\nοὐ δεῖ μάχεσθαι. Στίχ. ιγ΄. Καὶ πατάξεις πᾶν ἀρσετικὸν αὐτῆς ἐν\nφόνῳ μαχαίρας. Τοῦ αὐτοῦ. Μάχαιρα δὲ τοῦ πνεύματος εἴη ἂν ὁ\nλόγος τοῦ Θεοῦ. Καὶ τὴν μάχαιραν δὲ τοῦ πνεύματος\n(54), ὅ ἐστι ῥῆμα Θεοῦ, ᾧτινι οἱ θεσπέσιοι μαθηταὶ\nἀπέκτεινον ἅπαν ἀρσενικὸν τῆς ἀντικειμένης δυνάμεως,\nὡς Σίμωνα καὶ Ἐλύμαν τοὺς μάγους, καὶ τὰ\nἰσχυρὰ δὲ αὐτῶν κατέλυον δόγματα· περιεποιοῦντο\nδὲ τὰς γυναῖκας, καὶ δυναμένας εἰπεῖν ψυχάς· Διὰ\nτὸν φόβον σου, Κύριε, ἐν γαστρὶ ἐλάβομεν ἕως\nἐπὶ τῆς γῆς· καὶ τὰ νήπια δὲ ὡσαύτως, οἷς καὶ\nΠαῦλος γράφει· Τεκνία, μὴ ταῖς φρεσὶν νήπιοι\nγίνεσθε, ἀλλὰ τῇ κακίᾳ νηπιαζετε. Καὶ κτήνη δὲ,\nφησὶ, περιποιήσατε. Δίκαιος γὰρ οἰκτείρει ψυχὰς\nπηνῶν αὐτοῦ· τοὺς ἀλογωτέρους διὰ τῶν κτηνῶν\nαἰνιττόμενος. Κτῆνος ἦν καὶ ὁ Κορνήλιος, κατὰ τὴν\nὀπτασίαν τὴν περὶ τῶν τετραπόδων φανεῖσαν τῷ\nΠέτρῳ. ΚΕΦ. ΚΒ΄.","english":"The one who is devoted to earthly things, building houses and planting vineyards, being overcome by the pleasures of love of the flesh, will surely be in some way cowardly and weak. Verse 10. But if you approach a city to make war against it. Similar to: Into which again you enter, you examine who among them is worthy. And the phrase \"with peace\" is similar to the apostolic saying: A servant of the Lord must not fight. Verse 13. And you shall strike every male of it with the sword of slaughter. By the same author. The sword of the spirit would be the word of God. And the sword of the spirit, which is the word of God, with which the inspired disciples slew every male of the opposing power, such as Simon and Elymas the magicians, and they destroyed their strong doctrines; but they preserved the women, and souls able to say: Because of your fear, Lord, we conceived even upon the earth; and likewise the infants, to whom Paul writes: Children, do not be infants in your minds, but be infantile in wickedness. And cattle, he says, preserve. For the righteous man has pity on the souls of his poor, hinting through the cattle at the more irrational ones. Cornelius was also a beast, according to the vision concerning the quadrupeds that appeared to Peter. Chapter 22.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Ὁ τοῖς γτΐνοις ἐγκείμενος","severity":"info","text":"The opening phrase contrasts worldly attachment with spiritual readiness, setting up the allegorical reading of the conquest narrative.","cites":[{"key":"ed:tlg2042.tlg070","label":"source edition: Adnotationes in Deuteronomium (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg070.1st1K-grc1:1.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Στίχ. ιγ΄. Καὶ πατάξεις πᾶν ἀρσετικὸν αὐτῆς ἐν φόνῳ μαχαίρας","severity":"info","text":"This is a citation of Deuteronomy 13:15 (LXX), which Origen interprets allegorically as the destruction of malevolent spiritual powers.","cites":[{"key":"ed:tlg2042.tlg070","label":"source edition: Adnotationes in Deuteronomium (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg070.1st1K-grc1:1.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Σίμωνα καὶ Ἐλύμαν τοὺς μάγους","severity":"info","text":"Simon Magus and Elymas (Bar-Jesus) are figures from Acts 8:9–24 and Acts 13:6–12, used as examples of malevolent powers overcome by apostolic preaching.","cites":[{"key":"ed:tlg2042.tlg070","label":"source edition: Adnotationes in Deuteronomium (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg070.1st1K-grc1:1.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Διὰ τὸν φόβον σου, Κύριε, ἐν γαστρὶ ἐλάβομεν ἕως ἐπὶ τῆς γῆς","severity":"info","text":"This phrase echoes Psalm 139 (LXX) or a similar liturgical expression, linking spiritual conception to fear of the Lord.","cites":[{"key":"ed:tlg2042.tlg070","label":"source edition: Adnotationes in Deuteronomium (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg070.1st1K-grc1:1.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Κτῆνος ἦν καὶ ὁ Κορνήλιος, κατὰ τὴν ὀπτασίαν τὴν περὶ τῶν τετραπόδων φανεῖσαν τῷ Πέτρῳ","severity":"info","text":"Origen refers to a vision of Cornelius the centurion (Acts 10) as a 'beast' before conversion, illustrating allegorical interpretation of 'cattle' as unrefined souls.","cites":[{"key":"ed:tlg2042.tlg070","label":"source edition: Adnotationes in Deuteronomium (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg070.1st1K-grc1:1.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"γτΐνοις","severity":"caution","text":"The word γτΐνοις is likely a scribal error or variant for χθονίοις (earthly), as the context demands; the edition follows this emendation.","cites":[{"key":"ed:tlg2042.tlg070","label":"source edition: Adnotationes in Deuteronomium (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg070.1st1K-grc1:1.7"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The term γτΐνοις is uncertain; interpreted as χθονίοις ('earthly') based on context. The phrase 'sword of the spirit' (μάχαιρα τοῦ πνεύματος) may be a doublet or gloss from the catenist."],"confidence":"high","notes":[]},{"i":51,"ref":"p51","source":"(55) Στίχ. ς΄. Οὐ λήψῃ τὴν μητέρα μετὰ τῶν\nτέκνων. \n Ἐπειδὴ μὴ δύναται ἑαυτὰ τρέφειν, τῆς μητρὸς\nληφθείσης.\n(55) Στίχ. ς΄. Οὐ λήψῃ τὴν μητέρα μετὰ τῶν\nτέκνων. \n Ἐπειδὴ μὴ δύναται ἑαυτὰ τρέφειν, τῆς μητρὸς\nληφθείσης.\nΚΕΦ. ΚΓ΄.","english":"(55) Verse 6. You shall not take the mother together with the young. Because the young cannot feed themselves when the mother has been taken. (55) Verse 6. You shall not take the mother together with the young. Because the young cannot feed themselves when the mother has been taken. Chapter 23.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Στίχ. ς΄","severity":"info","text":"The repeated lemma Στίχ. ς΄ (Verse 6) and the closing ΚΕΦ. ΚΓ΄ (Chapter 23) indicate that this fragment is a catena excerpt, preserving a verse-by-verse commentary structure from Origen's lost work on Deuteronomy.","cites":[{"key":"ed:tlg2042.tlg070","label":"source edition: Adnotationes in Deuteronomium (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg070.1st1K-grc1:1.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"Οὐ λήψῃ τὴν μητέρα μετὰ τῶν τέκνων","severity":"info","text":"The prohibition 'You shall not take the mother together with the young' reflects a humane principle in Deuteronomic law (cf. Deut 22:6–7), aimed at preserving animal populations and preventing cruelty.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Οὐ λήψῃ τὴν μητέρα μετὰ τῶν τέκνων","severity":"info","text":"This citation corresponds to Deuteronomy 22:6–7 (LXX), which forbids taking a bird and its young together, a law Origen interprets allegorically elsewhere.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἐπειδὴ μὴ δύναται ἑαυτὰ τρέφειν","severity":"info","text":"Origen's rationale—that the young cannot feed themselves—reflects a practical, ethical concern common in early Christian exegesis, which often moralized Mosaic laws as lessons in compassion.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"Στίχ. ς΄","severity":"info","text":"The double repetition of the same lemma (Στίχ. ς΄) and explanation suggests a scribal duplication or a catena compiler's redundancy, common in fragmentary transmission.","cites":[{"key":"ed:tlg2042.tlg070","label":"source edition: Adnotationes in Deuteronomium (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg070.1st1K-grc1:1.7"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The repetition of the same lemma and explanation may indicate a textual corruption or a deliberate catena structure; the exact original context of Origen's commentary is lost."],"confidence":"high","notes":[]},{"i":52,"ref":"p52","source":"(56) Στίχ. γ΄. Οὐκ εἰσελεύσεται Ἀμανίτης.\nΤί δήποτε τὴν πρὸς Μωαβίτας καὶ Ἀμανίτας\nἐπιμιξίαν κωλύει οὐ κατὰ ῥητόν τινα χρόνον, ἀλλʼ\nεἰς τὸν αἰῶνα; Πρῶτον διὰ τὴν παράνομον αὐτῶν\nῥίζαν· ἐκ παρανόμου γὰρ γεγένηνται συνουσίας·\nἔπειτα διὰ τὴν ἀσέβειαν, ἧς καὶ τοὺς Ἰσραηλίτας\n 23 Matth. x, 11. 24 II Tim. 11, 24. 25 Isa. xxvi,\nxii, 10. \n (49) Forte προσιόντες. \n (50) Forte τούτους. \n (51) Ibidem, ut et reliqua hujus capitis. \n (52) Ms. δῆλός τε.","english":"(56) Verse 3. An Ammonite shall not enter.\n\nWhy does it forbid intermarriage with Moabites and Ammonites not for a certain time, but forever? First, because of their lawless origin; for they were born from an unlawful union. Next, because of their impiety, from which they also sought to lead the Israelites astray.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Στίχ. γ΄. Οὐκ εἰσελεύσεται Ἀμανίτης.","severity":"info","text":"The lemma introduces a quotation of Deut 23:3 (LXX), which forbids an Ammonite from entering the assembly. Origen's question concerns the perpetual exclusion of both Moabites and Ammonites.","cites":[{"key":"ed:tlg2042.tlg070","label":"source edition: Adnotationes in Deuteronomium (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg070.1st1K-grc1:1.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Οὐκ εἰσελεύσεται Ἀμανίτης","severity":"info","text":"This is a direct citation of Deuteronomy 23:3 (LXX). The verse prohibits Ammonites and Moabites from entering the congregation of the Lord, a law Origen interprets as eternal.","cites":[{"key":"ed:tlg2042.tlg070","label":"source edition: Adnotationes in Deuteronomium (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg070.1st1K-grc1:1.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"παράνομον αὐτῶν ῥίζαν","severity":"info","text":"Origen refers to the tradition that Moab and Ammon were born from Lot's incestuous union with his daughters (Gen 19:30–38). This 'lawless root' explains the perpetual ban on intermarriage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Πρῶτον ... ἔπειτα","severity":"info","text":"Origen structures his explanation with two reasons: first, the unlawful origin of the nations; second, their impiety and attempt to lead Israel astray. This rhetorical pattern is typical of his exegetical method.","cites":[{"key":"ed:tlg2042.tlg070","label":"source edition: Adnotationes in Deuteronomium (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg070.1st1K-grc1:1.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"εἰς τὸν αἰῶνα","severity":"info","text":"Origen emphasizes the eternal nature of the prohibition, contrasting it with temporary bans. This reflects his allegorical reading, where the literal law points to a spiritual principle of permanent separation from impiety.","cites":[{"key":"ed:tlg2042.tlg070","label":"source edition: Adnotationes in Deuteronomium (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg070.1st1K-grc1:1.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ms. δῆλός τε","severity":"caution","text":"The manuscript note 'δῆλός τε' (it is clear) may indicate a marginal gloss or a scribal comment. Its precise function is uncertain; it could be a reader's remark or a textual variant.","cites":[{"key":"ed:tlg2042.tlg070","label":"source edition: Adnotationes in Deuteronomium (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg070.1st1K-grc1:1.7"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Ms. δῆλός τε' is ambiguous: it may be a scribal note or a textual corruption. The reading taken treats it as a marginal comment.","The reference to 'Chapter 23' in the English draft is not explicit in the Greek; it likely refers to Deuteronomy 23, but the connection is inferred."],"confidence":"high","notes":[]},{"i":53,"ref":"p53","source":"μεταλαχεῖν παρεσκεύασαν ὡραΐσαντες τὰς γυναῖκας,\nκαὶ διὰ τούτων αὐτοὺς εἰς τὴν τῶν εἰδώλων λατρείαν\nἀγρεύσαντες. Τὸν μέντοι Ἰδουμαῖον καὶ τὸν Αἰγύπτιον\nμετὰ τρίτην κελεύει προσίεσθαι γενεὰν, τὸν μὲν\nὡς ἀδελφὸν, τὸν δὲ ὡς εὐεργέτην ἐν καιρῷ γεγενημένον.\nΛιμοῦ γὰρ προσπεσόντος, εἰς Αἴγυπτον εἰσελθόντες\nοἱ πατέρες αὐτῶν διετράφησαν. Διδάσκει τοίνυν ὁ\nνόμος ἡμᾶς, μηδὲ παλαιᾶς εὐεργεσίας ἀμνημονεῖν.","english":"they prepared to make them partake, having adorned the women, and through these they ensnared them into the worship of idols. However, the Edomite and the Egyptian he commands to admit after the third generation, the one as a brother, the other as a benefactor who proved so in time of need. For when a famine occurred, their fathers entered Egypt and were fed. Thus the law teaches us not to be forgetful even of an ancient benefaction.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"μεταλαχεῖν παρεσκεύασαν ὡραΐσαντες τὰς γυναῖκας","severity":"info","text":"The phrase describes the Moabite and Ammonite tactic of adorning women to entice Israelites into idolatry, explaining the perpetual exclusion.","cites":[{"key":"ed:tlg2042.tlg070","label":"source edition: Adnotationes in Deuteronomium (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg070.1st1K-grc1:1.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Λιμοῦ γὰρ προσπεσόντος, εἰς Αἴγυπτον εἰσελθόντες οἱ πατέρες αὐτῶν διετράφησαν","severity":"info","text":"This refers to the tradition that during a famine, the ancestors of the Edomites and Egyptians were fed in Egypt, justifying the eventual admission of these groups after three generations.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"τρίτην γενεὰν","severity":"info","text":"The phrase 'third generation' indicates a legal time limit for admitting Edomites and Egyptians, contrasting with the perpetual ban on Moabites and Ammonites.","cites":[{"key":"ed:tlg2042.tlg070","label":"source edition: Adnotationes in Deuteronomium (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg070.1st1K-grc1:1.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Τὸν μέντοι Ἰδουμαῖον καὶ τὸν Αἰγύπτιον","severity":"info","text":"The passage shifts from the perpetual exclusion of Moabites and Ammonites to the conditional admission of Edomites and Egyptians, using 'μέντοι' to mark contrast.","cites":[{"key":"ed:tlg2042.tlg070","label":"source edition: Adnotationes in Deuteronomium (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg070.1st1K-grc1:1.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"Διδάσκει τοίνυν ὁ νόμος ἡμᾶς, μηδὲ παλαιᾶς εὐεργεσίας ἀμνημονεῖν","severity":"info","text":"Origen moralizes the legal distinction, teaching that even ancient benefactions must be remembered, a common exegetical move in his commentaries.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'their fathers' (οἱ πατέρες αὐτῶν) is ambiguous: it could refer to the ancestors of the Edomites and Egyptians, or to the Israelites' own ancestors who entered Egypt."],"confidence":"high","notes":[]},{"i":54,"ref":"p54","source":"Στίχ. ιδ΄. Τί ἐστιν, Ὅτι Κύριος ὁ Θεός σου ἐμπεριπατεῖ\nἐν τῇ παρεμβολῇ σου; \n Οἶδε πολλάκις δυσοσμίας ὁ ἀὴρ ἐμπιπλάμενος λοιμὸν\nἐμποιεῖν. Ἐκέλευσε τοίνυν αὐτοῖς στρατοπεδευομένοις\nτὴν ἐκκρινομένην καταχωννύναι κόπρον.\nἽνα δὲ μὴ ἀπειθήσαντες βλάβην εἰσδέξωνται, ἀναγκαίως\nἐπήγαγεν· Ὅτι Κύριος ὁ Θεὸς ἐμπεριπατεῖ\nἐν τῇ παρεμβολῇ σου. Καὶ τὴν αἰτίαν διδάσκει·\nἘβελέσθαι σε, καὶ παραδοῦναι τὸν ἐχθρόν σου\nπρὸ προσώπου σου. Διὰ δὲ τούτου παιδεύει μηδὲν\nπράττειν παράνομον. Τοῦτο γὰρ ἐπάγει· Καὶ ἔσται\nἡ παρεμβολή σου ἁγία, καὶ οὐχ εὑρεθήσεται ἐν\nσοὶ ἀσχημοσύνης πρᾶγμα.","english":"Verse 14. What is this: \"Because the Lord your God walks about in your camp\"? He knows that air often filled with foul odors can cause plague. Therefore he commanded them, when encamping, to bury the excrement that is discharged. And so that they might not, by disobeying, incur harm, he necessarily added: \"Because the Lord your God walks about in your camp.\" And he teaches the reason: \"To deliver you and to give your enemy into your hands before you.\" Through this he instructs them to do nothing unlawful. For he adds: \"And your camp shall be holy, and no deed of indecency shall be found in you.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Στίχ. ιδ΄","severity":"info","text":"The lemma 'Στίχ. ιδ΄' (verse 14) introduces a quotation from Deuteronomy 23:14 (LXX), which Origen interprets as 'Because the Lord your God walks about in your camp'.","cites":[{"key":"ed:tlg2042.tlg070","label":"source edition: Adnotationes in Deuteronomium (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg070.1st1K-grc1:1.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"δυσοσμίας","severity":"info","text":"Origen explains that foul odors (δυσοσμίας) in the air can cause plague, reflecting ancient medical and hygienic concerns, and connects this to the biblical command to bury excrement in camp.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"ἐμπεριπατεῖ","severity":"info","text":"The verb 'ἐμπεριπατεῖ' (walks about) is interpreted by Origen as a divine presence that enforces camp purity, linking hygiene to holiness.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Διὰ δὲ τούτου","severity":"info","text":"Origen uses 'Διὰ δὲ τούτου' (through this) to transition from the hygienic rationale to the moral lesson: the command teaches not to do anything unlawful.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ἁγία","severity":"info","text":"Origen's interpretation that camp purity leads to holiness (ἁγία) and absence of indecency reflects a moralizing reception of purity laws, common in patristic exegesis.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text does not specify the source of the quotation 'Ὅτι Κύριος ὁ Θεός σου ἐμπεριπατεῖ ἐν τῇ παρεμβολῇ σου'; it is assumed to be from Deuteronomy 23:14 (LXX). The phrase 'Ἐβελέσθαι σε' is unclear; it may be a scribal error or variant for 'ἐξελέσθαι σε' (to deliver you)."],"confidence":"high","notes":[]},{"i":55,"ref":"p55","source":"Στίχ. ιβ΄. Καὶ ὁ τόπος ἔστω σοι, φησὶν, ἔξω τῆς\n παρεμβολῆς, καὶ ἐξελεύσῃ ἐκεῖ.","english":"Verse 12. \"And the place shall be for you,\" he says, \"outside the camp, and you shall go out there.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Στίχ. ιβ΄","severity":"info","text":"The lemma marks the beginning of a new verse (verse 12) in the catena, following the previous discussion of verse 14.","cites":[{"key":"ed:tlg2042.tlg070","label":"source edition: Adnotationes in Deuteronomium (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg070.1st1K-grc1:1.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Καὶ ὁ τόπος ἔστω σοι ... ἔξω τῆς παρεμβολῆς","severity":"info","text":"This is a direct quotation of Deuteronomy 23:12 (LXX), which commands that a designated place for bodily functions be located outside the camp.","cites":[{"key":"ed:tlg2042.tlg070","label":"source edition: Adnotationes in Deuteronomium (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg070.1st1K-grc1:1.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"παρεμβολῆς","severity":"info","text":"The term παρεμβολή (camp) in the LXX often refers to the military encampment of Israel, but Origen interprets it allegorically as the spiritual community.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This fragment is part of a catena on Deuteronomy, where Origen's commentary is excerpted and arranged verse by verse, as indicated by the sequential numbering (Στίχ. ιβ΄).","cites":[{"key":"ed:tlg2042.tlg070","label":"source edition: Adnotationes in Deuteronomium (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg070.1st1K-grc1:1.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Greek text is fragmentary; the phrase 'φησὶν' (he says) suggests Origen is paraphrasing or glossing the biblical verse, but the exact source of the quotation is uncertain.","cites":[{"key":"ed:tlg2042.tlg070","label":"source edition: Adnotationes in Deuteronomium (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg070.1st1K-grc1:1.7"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the speaker in 'φησὶν' is ambiguous; it could refer to Moses, God, or Origen himself. The reading taken is that Origen is attributing the command to the biblical speaker (Moses or God)."],"confidence":"high","notes":[]},{"i":56,"ref":"p56","source":"Στίχ. ιγ΄. Καὶ πάσσαλος ἔσται σοι ἐπὶ τῆς δώνης\nσου. Καὶ ἔσται ὅταν καθιζάνῃς ἔξω, καὶ ὀρύξῃς\n(57) ἐν αὐτῷ, καὶ ἐπαναγαγὼν καλύψεις\nτὴν ἀσχημοσύνην σου ἑαυτοῦ (58).","english":"Verse 13. \"And a peg shall be for you upon your girdle. And it shall be when you sit outside, and you dig with it, and having drawn up, you shall cover your own indecency.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"πάσσαλος","severity":"info","text":"The Greek term πάσσαλος (passalos) means 'peg' or 'stake', here associated with a girdle (δώνη). The Coptic context likely renders this as a tool for digging, possibly a tent-peg or a sanitary implement.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"δώνη","severity":"info","text":"The word δώνη (dōnē) is a rare term for 'girdle' or 'belt', possibly a loanword. It appears in the Septuagint only here and in related passages, indicating a specific item of attire.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Καὶ πάσσαλος ἔσται σοι ἐπὶ τῆς δώνης σου","severity":"info","text":"This is a direct quotation from Deuteronomy 23:13 (LXX), which prescribes a sanitary regulation for the Israelite camp. The verse is part of a larger passage on latrine practices.","cites":[{"key":"ed:tlg2042.tlg070","label":"source edition: Adnotationes in Deuteronomium (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg070.1st1K-grc1:1.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"ἀσχημοσύνην","severity":"info","text":"The term ἀσχημοσύνη (aschēmosynē) means 'indecency' or 'shame', here a euphemism for excrement. Origen's commentary likely interprets this allegorically, as was his custom, but the fragment preserves only the literal sense.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Στίχ. ιγ΄","severity":"info","text":"The passage is introduced as 'Verse 13', indicating that Origen's commentary follows the verse-by-verse structure of Deuteronomy. This is typical of his exegetical method in the catena fragments.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἐπαναγαγὼν","severity":"caution","text":"The reading ἐπαναγαγὼν (epanagagōn) is uncertain; it may be a corruption or variant of ἐπαναγαγών (having drawn up). The sense is that after digging, one covers the waste, but the verb form is irregular.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The precise meaning of δώνη (girdle) is unclear; it may refer to a belt or a sash. The verb ἐπαναγαγὼν is textually uncertain, possibly a scribal error for ἐπαναγαγών."],"confidence":"medium","notes":[]},{"i":57,"ref":"p57","source":"Στίν. ιδ΄. Ὅτι Κόριος ὁ Θεός σου ἐμπεριπατῖ ἐν\nτῇ παρεμβολῇ ἐξελέσθαι σε, καὶ παραβοῦναί\nσοι τὸν ἐχθρύν σου εἰς τὰς χεῖράς σου. Καὶ\nἔσται ἡ παρεμβολή σου ἁγία, καὶ οὐκ ὀφθήσεται\nἐν σοὶ ἀσχημοσύνη πράγματος. \n Παραιτεῖσθαι μὲν γὰρ πᾶν εἶδος ἀκαθαρσίας πρέπει\nτοὺς κατανδρίζεσθαι τῶν νοητῶν ἐπιθυμοῦντας\nἐχθρῶν. Ἐπειδὴ δὲ πολλὰ πταίομεν ἅπαντες, καὶ\nνοσεῖ μὲν ἡ ἀνθρώπου φύσις τὸ εὐόλισθον εἰς τὸ\nπλημμελές· συνήσει δὲ οὐδεὶς παραπτώματα, κατὰ\nτὴν τοῦ Ψάλλοντος φωνήν· Γένοιτο, φησὶ, μιᾷ τῶν\nἐμφύτων καὶ ἐν ὑμῖν ἀκαθαρσιῶν περιθραύεσθαι\nμονονουχὶ, καὶ ἁλίσκεσθαί τι νενοσηκότας τῶν ἔξω\nνόμου καὶ ζωῆς ἁγιοπρεποῦς. Ἐνοικεῖ γὰρ τοῖς μέλεσι\nτῆς σαρκὸς τῆς ἁμαρτίας ὁ νόμος. Πρῶτον μὲν\nμὴ ἐναργῶς καὶ ἀκρύπτως, μήτε μὴν ἐν ὄψει πολλῶν,\nτὰ ἐκ τῆς ἀῤῥωστίας πραττέσθω πταίσματα·\nἀλλʼ οἷον ἔξω λεληθότες, καὶ ὡς ἀπωτάτω τῆς παρεμβολῆς·\nεἶτα ταῖς ἐπανορθώσεσι κατακαλυπτέσθω,\nφησί· Σοφοὶ γὰρ καλύψουσι τὰς ἑαυτῶν αἰσχύνας,\nκατὰ τὸ γεγραμμένον. Καταλήγοντες γὰρ τῶν\nπλημμελημάτων, καὶ ταῖς εἰς τὰ ἀμείνω ῥοπαῖς ἀναστοιχειοῦντες\nτρόπον τινὰ τὸν νοῦν, εἰς τὸ δεῖν ἑλέσθαι\nτὸ ώφελοῦν, ἐκ μέσου ποιούμεθα τὰ προσπταίσματα·\nκαὶ τὴν ἄκοσμον ἁμαρτίαν ταῖς τῶν\nἐφεξῆς εὐωδίαις νικήσαντες, εἰσελευσόμεθα πάλιν\nεἰς τῶν ἁγίων παρεμβολὴν, τουτέστιν εἰς τὴν\nτῶν πρωτοτόκων ἐκκλησίαν. Ἐν Χριστῷ δὲ τοῦτο\nπληροῦται, εἰ λάβοιμεν τὸν αὐτοῦ σταυρὸν, γοργῷ\n(59) καὶ εὐζωνοτάτῳ φρονήματι κεχρημένοι. Τὸ γὰρ\nἔχειν ἡμᾶς ἐπὶ τοῦ ζωστῆρος πάσσαλον, ἤγουν τὸ\n (59) Cod., γοργ.","english":"Verse 14. \"For the Lord your God walks about in the camp to rescue you and to deliver your enemy into your hands. And your camp shall be holy, and no indecency of any matter shall be seen in you.\"\n\nFor it is fitting that those who desire to subdue the conceptual enemies should renounce every form of uncleanness. But since we all stumble often, and human nature is prone to slip into transgression, and no one is aware of his own faults, according to the words of the Psalmist: \"Would that,\" he says, \"one of the innate impurities within you were, as it were, broken off, and that you were caught having fallen ill from something outside the law and a holy life.\" For the law of sin dwells in the members of the flesh. First, let the faults arising from weakness not be done openly and unconcealed, nor in the sight of many; but rather, as if hidden outside, and as far as possible from the camp; then, let them be covered over by corrections, he says. For the wise will conceal their own shames, according to what is written. For, ceasing from transgressions and, by inclinations toward better things, in a way re-forming the mind to choose what is beneficial, we remove the stumblings from our midst; and, having overcome the disorderly sin by the good odors of subsequent actions, we will again enter into the camp of the saints, that is, into the church of the firstborn. And this is fulfilled in Christ, if we take his cross, employing a swift and most agile mind. For having a peg upon our girdle, that is,","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"παραιτεῖσθαι μὲν γὰρ πᾶν εἶδος ἀκαθαρσίας πρέπει","severity":"info","text":"Origen interprets the camp's holiness as requiring renunciation of all impurity, linking physical purity to spiritual warfare against conceptual enemies.","cites":[{"key":"ed:tlg2042.tlg070","label":"source edition: Adnotationes in Deuteronomium (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg070.1st1K-grc1:1.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Γένοιτο, φησὶ, μιᾷ τῶν ἐμφύτων καὶ ἐν ὑμῖν ἀκαθαρσιῶν περιθραύεσθαι","severity":"info","text":"Origen cites a Psalmist (likely Psalm 50 or similar) about breaking innate impurities, though the exact verse is not identified in the fragment.","cites":[{"key":"ed:tlg2042.tlg070","label":"source edition: Adnotationes in Deuteronomium (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg070.1st1K-grc1:1.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"παρεμβολὴ","severity":"info","text":"The term 'παρεμβολή' (camp) is used both literally for the Israelite camp and allegorically for the church of the firstborn, reflecting Origen's typological exegesis.","cites":[{"key":"ed:tlg2042.tlg070","label":"source edition: Adnotationes in Deuteronomium (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg070.1st1K-grc1:1.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἐν Χριστῷ δὲ τοῦτο πληροῦται","severity":"info","text":"Origen concludes the allegory by stating that the purification is fulfilled in Christ, specifically through taking up the cross with a swift mind, linking to the peg on the girdle.","cites":[{"key":"ed:tlg2042.tlg070","label":"source edition: Adnotationes in Deuteronomium (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg070.1st1K-grc1:1.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"πάσσαλον","severity":"info","text":"The 'peg' (πάσσαλον) on the girdle is interpreted as the cross, used for digging and covering indecency, symbolizing spiritual correction.","cites":[{"key":"ed:tlg2042.tlg070","label":"source edition: Adnotationes in Deuteronomium (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg070.1st1K-grc1:1.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"γοργῷ","severity":"caution","text":"The manuscript has 'γοργῷ' (swift) with a marginal note 'γοργ' (likely a variant), indicating a textual variant or scribal correction.","cites":[{"key":"ed:tlg2042.tlg070","label":"source edition: Adnotationes in Deuteronomium (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg070.1st1K-grc1:1.7"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact Psalm verse cited by Origen is not identified; the phrase 'Γένοιτο' may be a paraphrase. The term 'παρεμβολή' is ambiguous between literal camp and allegorical church."],"confidence":"high","notes":[]},{"i":58,"ref":"p58","source":"ξύλον, τοῦτο πλαγίως ὑπαινίττεται. Πνευματικῶς\nοὖν τῶν νοητῶν ὑποτύπωσιν ποιούμενοι τὰ σωματικά·\nοὐ γάρ ἐσμεν ἐν ἀκαθαρσίαις, ἐν ὀφθαλμοῖς\nἐπαρμύνειν τοῦ πεποιηκότος Θεοῦ εἰς ἐφεδρῶνας\nἰόντες. Δεῖ οὖν ἡμᾶς καταχωννύειν ἀκαθαρσίας, Ὅτι\nΚύριος περιπατεῖ ἐν τῇ παρεμβολῇ. Ἐνοικεῖ γὰρ\nἡμῖν καὶ ἐμπεριπατεῖ Χριστός.\n(56) Στίχ. γ΄. Οὐκ εἰσελεύσεται Ἀμανίτης.\nΤί δήποτε τὴν πρὸς Μωαβίτας καὶ Ἀμανίτας\nἐπιμιξίαν κωλύει οὐ κατὰ ῥητόν τινα χρόνον, ἀλλʼ\nεἰς τὸν αἰῶνα; Πρῶτον διὰ τὴν παράνομον αὐτῶν\nῥίζαν· ἐκ παρανόμου γὰρ γεγένηνται συνουσίας·\nἔπειτα διὰ τὴν ἀσέβειαν, ἧς καὶ τοὺς Ἰσραηλίτας\n 23 Matth. x, 11. 24 II Tim. 11, 24. 25 Isa. xxvi,\nxii, 10. \n (49) Forte προσιόντες. \n (50) Forte τούτους. \n (51) Ibidem, ut et reliqua hujus capitis. \n (52) Ms. δῆλός τε.","english":"this wood is hinted at obliquely. So spiritually, making the corporeal things a pattern of the intelligible: for we are not in impurities, going into the latrines of the God who made us to help with our eyes. Therefore we must bury impurities, because the Lord walks about in the camp. For Christ dwells in us and walks about within us.  \n(56) Verse 3. An Ammonite shall not enter.  \nWhy does it forbid intermarriage with Moabites and Ammonites not for some specified time, but forever? First, because of their lawless origin; for they were born from an unlawful union. Then, because of their impiety, which they also [taught] the Israelites.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ξύλον, τοῦτο πλαγίως ὑπαινίττεται","severity":"info","text":"The opening phrase refers back to a preceding discussion about wood, now interpreted as an oblique hint at spiritual realities.","cites":[{"key":"ed:tlg2042.tlg070","label":"source edition: Adnotationes in Deuteronomium (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg070.1st1K-grc1:1.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"εἰς ἐφεδρῶνας","severity":"info","text":"The Greek 'εἰς ἐφεδρῶνας' (latrines) is a rare and coarse term, likely used metaphorically for moral or spiritual filth.","cites":[{"key":"ed:tlg2042.tlg070","label":"source edition: Adnotationes in Deuteronomium (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg070.1st1K-grc1:1.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Κύριος περιπατεῖ ἐν τῇ παρεμβολῇ","severity":"info","text":"This echoes Deuteronomy 23:14 (LXX), where the Lord walks in the camp to ensure holiness.","cites":[{"key":"ed:tlg2042.tlg070","label":"source edition: Adnotationes in Deuteronomium (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg070.1st1K-grc1:1.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Οὐκ εἰσελεύσεται Ἀμανίτης","severity":"info","text":"The prohibition of Ammonites and Moabites from the assembly (Deuteronomy 23:3) is explained by their incestuous origin (Genesis 19:30-38) and impiety.","cites":[{"key":"ed:tlg2042.tlg070","label":"source edition: Adnotationes in Deuteronomium (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg070.1st1K-grc1:1.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"(56) Στίχ. γ΄.","severity":"info","text":"The numeral (56) and 'Στίχ. γ΄' (verse 3) mark a new lemma from Deuteronomy, showing the catena format of verse-by-verse commentary.","cites":[{"key":"ed:tlg2042.tlg070","label":"source edition: Adnotationes in Deuteronomium (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg070.1st1K-grc1:1.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἐπαρμύνειν ... ἰόντες","severity":"caution","text":"The text is corrupt here; the apparatus suggests 'προσιόντες' (approaching) for 'ἰόντες' (going), and the sense of 'helping with the eyes' is obscure.","cites":[{"key":"ed:tlg2042.tlg070","label":"source edition: Adnotationes in Deuteronomium (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg070.1st1K-grc1:1.7"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἐν ὀφθαλμοῖς ἐπαρμύνειν' is unclear; it may mean 'to help with the eyes' or be a textual corruption.","The referent of 'τοῦτο' (this) in the first line is lost due to the fragmentary context."],"confidence":"medium","notes":[]},{"i":59,"ref":"p59","source":"μεταλαχεῖν παρεσκεύασαν ὡραΐσαντες τὰς γυναῖκας,\nκαὶ διὰ τούτων αὐτοὺς εἰς τὴν τῶν εἰδώλων λατρείαν\nἀγρεύσαντες. Τὸν μέντοι Ἰδουμαῖον καὶ τὸν Αἰγύπτιον\nμετὰ τρίτην κελεύει προσίεσθαι γενεὰν, τὸν μὲν\nὡς ἀδελφὸν, τὸν δὲ ὡς εὐεργέτην ἐν καιρῷ γεγενημένον. Λιμοῦ γὰρ προσπεσόντος, εἰς Αἴγυπτον εἰσελθόντες\nοἱ πατέρες αὐτῶν διετράφησαν. Διδάσκει τοίνυν ὁ\nνόμος ἡμᾶς, μηδὲ παλαιᾶς εὐεργεσίας ἀμνημονεῖν. Στίχ. ιδ΄. Τί ἐστιν, Ὅτι Κύριος ὁ Θεός σου ἐμπεριπατεῖ\nἐν τῇ παρεμβολῇ σου; Οἶδε πολλάκις δυσοσμίας ὁ ἀὴρ ἐμπιπλάμενος λοιμὸν\nἐμποιεῖν. Ἐκέλευσε τοίνυν αὐτοῖς στρατοπεδευομένοις\nτὴν ἐκκρινομένην καταχωννύναι κόπρον. Ἵνα δὲ μὴ ἀπειθήσαντες βλάβην εἰσδέξωνται, ἀναγκαίως\nἐπήγαγεν· Ὅτι Κύριος ὁ Θεὸς ἐμπεριπατεῖ\nἐν τῇ παρεμβολῇ σου. Καὶ τὴν αἰτίαν διδάσκει· Ἐβελέσθαι σε, καὶ παραδοῦναι τὸν ἐχθρόν σου\nπρὸ προσώπου σου. Διὰ δὲ τούτου παιδεύει μηδὲν\nπράττειν παράνομον. Τοῦτο γὰρ ἐπάγει· Καὶ ἔσται\nἡ παρεμβολή σου ἁγία, καὶ οὐχ εὑρεθήσεται ἐν\nσοὶ ἀσχημοσύνης πρᾶγμα. Στίχ. ιβ΄. Καὶ ὁ τόπος ἔστω σοι, φησὶν, ἔξω τῆς\n παρεμβολῆς, καὶ ἐξελεύσῃ ἐκεῖ. Στίχ. ιγ΄. Καὶ πάσσαλος ἔσται σοι ἐπὶ τῆς δώνης\nσου. Καὶ ἔσται ὅταν καθιζάνῃς ἔξω, καὶ ὀρύξῃς\n(57) ἐν αὐτῷ, καὶ ἐπαναγαγὼν καλύψεις\nτὴν ἀσχημοσύνην σου ἑαυτοῦ (58). Στίν. ιδ΄. Ὅτι Κόριος ὁ Θεός σου ἐμπεριπατῖ ἐν\nτῇ παρεμβολῇ ἐξελέσθαι σε, καὶ παραβοῦναί\nσοι τὸν ἐχθρύν σου εἰς τὰς χεῖράς σου. Καὶ\nἔσται ἡ παρεμβολή σου ἁγία, καὶ οὐκ ὀφθήσεται\nἐν σοὶ ἀσχημοσύνη πράγματος.","english":"they prepared them to partake, having adorned the women, and through these they hunted them into the worship of idols. The Idumaean and the Egyptian, however, he commands to be admitted after the third generation, the one as a brother, the other as a benefactor who had arisen in time of need. For when a famine occurred, their fathers entered Egypt and were sustained. The law therefore teaches us not to be unmindful even of an ancient benefaction. Verse 14. What is this: \"That the Lord your God walks within your camp\"? The air, often filled with foul odors, can produce plague. He therefore commanded them, when encamping, to bury the excrement that is discharged. And so that they might not, by disobeying, incur harm, he necessarily added: \"That the Lord your God walks within your camp.\" And he teaches the reason: \"To choose you, and to deliver your enemy before your face.\" Through this he instructs them to do nothing unlawful. For he adds: \"And your camp shall be holy, and no deed of indecency shall be found in you.\" Verse 12. \"And the place,\" he says, \"shall be for you outside the camp, and you shall go out there.\" Verse 13. \"And you shall have a peg on your belt. And it shall be, when you sit outside, and you dig with it, and having drawn back you shall cover your own indecency.\" Verse 14. \"That the Lord your God walks within your camp to choose you, and to deliver your enemy into your hands. And your camp shall be holy, and no indecency of deed shall be seen in you.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ὅτι Κύριος ὁ Θεός σου ἐμπεριπατεῖ ἐν τῇ παρεμβολῇ σου","severity":"info","text":"Origen cites and glosses Deut 23:14 (LXX), interpreting the divine presence in the camp as a rationale for hygienic and moral purity.","cites":[{"key":"ed:tlg2042.tlg070","label":"source edition: Adnotationes in Deuteronomium (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg070.1st1K-grc1:1.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἰδουμαῖον καὶ τὸν Αἰγύπτιον","severity":"info","text":"The Idumaean and Egyptian are treated as special cases for admission after three generations, reflecting Jewish legal traditions on foreign integration (cf. Deut 23:7–8).","cites":[{"key":"ed:tlg2042.tlg070","label":"source edition: Adnotationes in Deuteronomium (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg070.1st1K-grc1:1.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"Λιμοῦ γὰρ προσπεσόντος","severity":"info","text":"Origen explains the Egyptian exception by recalling the famine that drove the patriarchs to Egypt, a historical rationale for the law's leniency.","cites":[{"key":"ed:tlg2042.tlg070","label":"source edition: Adnotationes in Deuteronomium (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg070.1st1K-grc1:1.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Στίχ. ιδ΄","severity":"info","text":"The passage is organized by verse numbers (στίχ. ιδ΄, ιβ΄, ιγ΄), indicating a catena format where Origen comments sequentially on Deuteronomy 23.","cites":[{"key":"ed:tlg2042.tlg070","label":"source edition: Adnotationes in Deuteronomium (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg070.1st1K-grc1:1.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"παιδεύει μηδὲν πράττειν παράνομον","severity":"info","text":"Origen moralizes the camp hygiene laws, teaching that divine presence demands lawful conduct, a typical Alexandrian allegorical reading.","cites":[{"key":"ed:tlg2042.tlg070","label":"source edition: Adnotationes in Deuteronomium (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg070.1st1K-grc1:1.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἐπαναγαγὼν καλύψεις","severity":"info","text":"The Greek text at line 57–58 is fragmentary; the phrase 'having drawn back you shall cover' may reflect a lacuna or scribal error in the catena transmission.","cites":[{"key":"ed:tlg2042.tlg070","label":"source edition: Adnotationes in Deuteronomium (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg070.1st1K-grc1:1.7"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἐπαναγαγὼν καλύψεις' (line 57–58) is syntactically unclear; the translation 'having drawn back you shall cover' is conjectural.","The identity of 'the enemy' in the citation of Deut 23:14 is not specified by Origen, leaving the referent ambiguous."],"confidence":"high","notes":[]},{"i":60,"ref":"p60","source":"Παραιτεῖσθαι μὲν γὰρ πᾶν εἶδος ἀκαθαρσίας πρέπει\nτοὺς κατανδρίζεσθαι τῶν νοητῶν ἐπιθυμοῦντας\nἐχθρῶν. Ἐπειδὴ δὲ πολλὰ πταίομεν ἅπαντες, καὶ\nνοσεῖ μὲν ἡ ἀνθρώπου φύσις τὸ εὐόλισθον εἰς τὸ\nπλημμελές· συνήσει δὲ οὐδεὶς παραπτώματα, κατὰ\nτὴν τοῦ Ψάλλοντος φωνήν· Γένοιτο, φησὶ, μιᾷ τῶν\nἐμφύτων καὶ ἐν ὑμῖν ἀκαθαρσιῶν περιθραύεσθαι\nμονονουχὶ, καὶ ἁλίσκεσθαί τι νενοσηκότας τῶν ἔξω\nνόμου καὶ ζωῆς ἁγιοπρεποῦς. Ἐνοικεῖ γὰρ τοῖς μέλεσι\nτῆς σαρκὸς τῆς ἁμαρτίας ὁ νόμος. Πρῶτον μὲν\nμὴ ἐναργῶς καὶ ἀκρύπτως, μήτε μὴν ἐν ὄψει πολλῶν,\nτὰ ἐκ τῆς ἀῤῥωστίας πραττέσθω πταίσματα· ἀλλʼ οἷον ἔξω λεληθότες, καὶ ὡς ἀπωτάτω τῆς παρεμβολῆς· εἶτα ταῖς ἐπανορθώσεσι κατακαλυπτέσθω,\nφησί· Σοφοὶ γὰρ καλύψουσι τὰς ἑαυτῶν αἰσχύνας,\nκατὰ τὸ γεγραμμένον. Καταλήγοντες γὰρ τῶν\nπλημμελημάτων, καὶ ταῖς εἰς τὰ ἀμείνω ῥοπαῖς ἀναστοιχειοῦντες\nτρόπον τινὰ τὸν νοῦν, εἰς τὸ δεῖν ἑλέσθαι\nτὸ ώφελοῦν, ἐκ μέσου ποιούμεθα τὰ προσπταίσματα· καὶ τὴν ἄκοσμον ἁμαρτίαν ταῖς τῶν\nἐφεξῆς εὐωδίαις νικήσαντες, εἰσελευσόμεθα πάλιν\nεἰς τῶν ἁγίων παρεμβολὴν, τουτέστιν εἰς τὴν\nτῶν πρωτοτόκων ἐκκλησίαν. Ἐν Χριστῷ δὲ τοῦτο\nπληροῦται, εἰ λάβοιμεν τὸν αὐτοῦ σταυρὸν, γοργῷ\n(59) καὶ εὐζωνοτάτῳ φρονήματι κεχρημένοι. Τὸ γὰρ\nἔχειν ἡμᾶς ἐπὶ τοῦ ζωστῆρος πάσσαλον, ἤγουν τὸ\n (59) Cod., γοργ.","english":"It is fitting, then, that those who desire to take courage against the enemies of the intellect should renounce every form of impurity. But since we all often stumble, and human nature is prone to slipping into error, and no one will understand transgressions, according to the voice of the Psalmist: \"Would that,\" he says, \"one of the innate impurities within you were merely broken off, and that you were caught, having sickened from something outside the law and a holy life.\" For the law of sin dwells in the members of the flesh. First, let the faults arising from weakness not be done openly and unconcealedly, nor in the sight of many, but rather as if hidden outside, and as far as possible from the camp; then let them be covered over by corrections, he says. For the wise will conceal their own shames, according to what is written. For, ceasing from our transgressions and, by inclinations toward better things, in a way re-forming the mind to choose what is beneficial, we remove the offenses from our midst; and having overcome the disorderly sin by the good odors of what follows, we will enter again into the camp of the saints, that is, into the church of the firstborn. And this is fulfilled in Christ, if we take up his cross, employing a swift and most agile mind. For having a peg on our belt, that is,","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τὴν τοῦ Ψάλλοντος φωνήν","severity":"info","text":"The phrase 'voice of the Psalmist' introduces a paraphrase of Psalm 50(51):9, though the wording is loose and conflated with Origen's own moral interpretation.","cites":[{"key":"ed:tlg2042.tlg070","label":"source edition: Adnotationes in Deuteronomium (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg070.1st1K-grc1:1.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"παρεμβολὴν","severity":"info","text":"The term 'παρεμβολὴν' (camp) is used twice, first for the place of concealment for sinners, then for the 'camp of the saints' or 'church of the firstborn', reflecting Origen's typological reading of the wilderness camp as the church.","cites":[{"key":"ed:tlg2042.tlg070","label":"source edition: Adnotationes in Deuteronomium (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg070.1st1K-grc1:1.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τῶν πρωτοτόκων ἐκκλησίαν","severity":"info","text":"The 'church of the firstborn' is a distinctive Origenist concept, referring to the spiritual elite who have attained perfection, often contrasted with the broader 'camp' of ordinary believers.","cites":[{"key":"ed:tlg2042.tlg070","label":"source edition: Adnotationes in Deuteronomium (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg070.1st1K-grc1:1.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Πρῶτον μὲν ... εἶτα","severity":"info","text":"The passage uses a two-part structure: first, concealment of faults (avoiding public shame), then correction and re-entry into the community, mirroring a penitential process.","cites":[{"key":"ed:tlg2042.tlg070","label":"source edition: Adnotationes in Deuteronomium (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg070.1st1K-grc1:1.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"γοργῷ","severity":"caution","text":"The manuscript note (Cod., γοργ) indicates a textual variant or gloss on 'γοργῷ' (swift), suggesting possible corruption or scribal intervention at this point.","cites":[{"key":"ed:tlg2042.tlg070","label":"source edition: Adnotationes in Deuteronomium (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg070.1st1K-grc1:1.7"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The paraphrase of the Psalm is not a direct quotation, making the exact reference uncertain.","The phrase 'peg on our belt' (πάσσαλον ἐπὶ τοῦ ζωστῆρος) is obscure; it may be a metaphor for readiness or a specific ascetic practice, but the text breaks off before clarification."],"confidence":"high","notes":[]},{"i":61,"ref":"p61","source":"ξύλον, τοῦτο πλαγίως ὑπαινίττεται. Πνευματικῶς\nοὖν τῶν νοητῶν ὑποτύπωσιν ποιούμενοι τὰ σωματικά·\nοὐ γάρ ἐσμεν ἐν ἀκαθαρσίαις, ἐν ὀφθαλμοῖς\nἐπαρμύνειν τοῦ πεποιηκότος Θεοῦ εἰς ἐφεδρῶνας\nἰόντες. Δεῖ οὖν ἡμᾶς καταχωννύειν ἀκαθαρσίας, Ὅτι\nΚύριος περιπατεῖ ἐν τῇ παρεμβολῇ. Ἐνοικεῖ γὰρ\nἡμῖν καὶ ἐμπεριπατεῖ Χριστός.\nΚΕΦ. ΚΔ΄.","english":"This wood obliquely hints at something. Spiritually, then, we make bodily things a pattern of intellectual things; for we are not in impurities, going into the latrines to defend against the God who made us. We must, therefore, bury impurities, because the Lord walks in the camp. For Christ dwells in us and walks about among us.  \nChapter 24.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ξύλον","severity":"info","text":"The Greek word 'ξύλον' (wood) likely refers to a specific object in the preceding context, now lost, which Origen interprets as a spiritual symbol.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"πνευματικῶς","severity":"info","text":"'Πνευματικῶς' (spiritually) is a key term in Origen's exegetical method, indicating a non-literal, allegorical interpretation of scripture.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Κύριος περιπατεῖ ἐν τῇ παρεμβολῇ","severity":"info","text":"The phrase 'the Lord walks in the camp' echoes Deuteronomy 23:14 (LXX), where God's presence in the military camp requires purity.","cites":[{"key":"ed:tlg2042.tlg070","label":"source edition: Adnotationes in Deuteronomium (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg070.1st1K-grc1:1.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"εἰς ἐφεδρῶνας ἰόντες","severity":"info","text":"The reference to 'going into latrines' reflects early Christian ascetic concerns about bodily purity and the avoidance of places associated with impurity, as seen in patristic literature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ΚΕΦ. ΚΔ΄","severity":"info","text":"The notation 'Chapter 24' marks a textual division, likely indicating the end of a section or the beginning of a new chapter in the catena manuscript.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"πλαγίως ὑπαινίττεται","severity":"caution","text":"The phrase 'obliquely hints' suggests that the preceding text is fragmentary; the exact referent of 'this wood' is uncertain without the full context.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The referent of 'ξύλον' (wood) is unclear; it may be a specific object from a lost portion of the text.","The phrase 'going into the latrines to defend against the God who made us' is syntactically ambiguous; the intended meaning may be that one should not seek refuge in impure places from God's presence."],"confidence":"medium","notes":[]},{"i":62,"ref":"p62","source":"(60) Στίχ. Ϛ΄. Οὐκ ἐνεχυράσεις μύλον, οὐδὲ ἐπιμύλιον,\nὅτι ψυχὴν οὕτως ἐνεχιράζει. \n Εἰς τὸ αὐτὸ ἄλλως. Οὐκ ἔστι μύλος οὐδὲ ἐπιμύλιον\nψυχῇ (60·), ἀλλὰ πρὸς ἐργασίαν συντελεῖ ἄρτου, διʼ\nοὗ μάλιστα ζῶσιν οἱ ἅνθρωποι. Σημειωτέον αὐτὸν· διὰ\nτὸ αἶμα. Καὶ γὰρ περὶ αὐτοῦ ἐλέχθη· Ὅτι τοῦ σώματος\nτὸ αἷμα ψυχή ἐστιν. Καταχρηστικῶς οὖν\nταῦτα νοητέον. Οὔτε γὰρ τὸ αἷμα, οὔτε ὁ μύλος ψυχὴ,\nἀλλὰ πρὸς τὸ ζῇν συμβαλλόμενα.\n(60) Στίχ. Ϛ΄. Οὐκ ἐνεχυράσεις μύλον, οὐδὲ ἐπιμύλιον,\nὅτι ψυχὴν οὕτως ἐνεχιράζει. \n Εἰς τὸ αὐτὸ ἄλλως. Οὐκ ἔστι μύλος οὐδὲ ἐπιμύλιον\nψυχῇ (60·), ἀλλὰ πρὸς ἐργασίαν συντελεῖ ἄρτου, διʼ\nοὗ μάλιστα ζῶσιν οἱ ἅνθρωποι. Σημειωτέον αὐτὸν· διὰ\nτὸ αἶμα. Καὶ γὰρ περὶ αὐτοῦ ἐλέχθη· Ὅτι τοῦ σώματος\nτὸ αἷμα ψυχή ἐστιν. Καταχρηστικῶς οὖν\nταῦτα νοητέον. Οὔτε γὰρ τὸ αἷμα, οὔτε ὁ μύλος ψυχὴ,\nἀλλὰ πρὸς τὸ ζῇν συμβαλλόμενα.\nΚΕΦ. ΚΖ΄.","english":"Verse 6. You shall not take a mill or an upper millstone as a pledge, because you would thus be taking a soul as a pledge. On the same passage, another interpretation. A mill or an upper millstone is not a soul, but it contributes to the production of bread, by which especially human beings live. One must note it on account of the blood. For it was said concerning this: That the blood of the body is the soul. Therefore these things must be understood by a misuse of terms. For neither the blood nor the mill is a soul, but they are things that contribute to living. Verse 6. You shall not take a mill or an upper millstone as a pledge, because you would thus be taking a soul as a pledge. On the same passage, another interpretation. A mill or an upper millstone is not a soul, but it contributes to the production of bread, by which especially human beings live. One must note it on account of the blood. For it was said concerning this: That the blood of the body is the soul. Therefore these things must be understood by a misuse of terms. For neither the blood nor the mill is a soul, but they are things that contribute to living. Chapter 27.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Οὐκ ἐνεχυράσεις μύλον, οὐδὲ ἐπιμύλιον","severity":"info","text":"The lemma quotes Deut 24:6 (LXX), which forbids taking a mill or upper millstone as a pledge, linking it to the soul.","cites":[{"key":"ed:tlg2042.tlg070","label":"source edition: Adnotationes in Deuteronomium (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg070.1st1K-grc1:1.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"μύλος","severity":"info","text":"μύλος ('mill') and ἐπιμύλιον ('upper millstone') are interpreted allegorically as symbols of the soul, though Origen clarifies they are not the soul itself but contribute to life.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"αἷμα","severity":"info","text":"Origen references the idea that 'the blood of the body is the soul,' a concept found in Levitical law (Lev 17:11) and early Christian thought, linking blood to life force.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"καταχρηστικῶς","severity":"caution","text":"Origen notes that terms like 'mill' and 'blood' are used καταχρηστικῶς ('by misuse'), indicating a figurative or extended sense, not literal equivalence.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Εἰς τὸ αὐτὸ ἄλλως","severity":"info","text":"The phrase 'Εἰς τὸ αὐτὸ ἄλλως' marks a second interpretation of the same verse, a common catena formula indicating alternative exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ΚΕΦ. ΚΖ΄","severity":"info","text":"The passage ends with 'Chapter 27,' a catena marker that may reflect the chapter division of the source text (likely Deuteronomy), though the verse cited is from chapter 24.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The repeated Greek text (lines 1-4 and 5-8) may indicate a scribal duplication or a catena compilation from two sources; the English draft reproduces this repetition. The phrase 'Σημειωτέον αὐτὸν· διὰ τὸ αἶμα' is ambiguous: 'αὐτὸν' could refer to the mill, the blood, or the verse; the translation takes it as 'it' (the mill) on account of blood."],"confidence":"high","notes":[]},{"i":63,"ref":"p63","source":"(61) Στίχ. ιε΄. Καὶ θήσει αὐτὸ ἐν ἀποκρύφῳ. \n Ἐπειδὴ εἰκὸς ἦν, τινὰς φόβῳ τῆς τιμωρίας σπουδάζειν\nλανθάνειν, καὶ ἐν παραβύστῳ καὶ λανθανόντως\nτὴν ἀσέβειαν ἐπιτηδεύειτ· πρὸς μείζονα φόβον\nκαὶ ἀπειλὴν τῶν ταῦτα ποιούντων, καὶ ἀραῖς ὑποβάλλει\nτοὺς ἀμάρτυρον τὴν ἁμαρτίαν ἐργαζομένους.\nΤοιοῦτοί εἰσιν οἱ εὐλάβειαν ἐπίπλαστον ὑποκρινόμενοι,\nἔνδον δὲ τὰ πάθη κατορύττοντες, καὶ ἐν τῷ τῆς\nδιανοίας κινήματι πρὸς πᾶν εἶδος ἀτοπίας ἐκβακχευόμενοι.\nΟὗτοί εἰσιν οἱ ἐν ἀποκρύφῳ τιθέντες τὰ εἴδωλα.","english":"Verse 15. And he shall place it in a secret place. Since it was likely that some, out of fear of punishment, would be eager to escape notice and practice impiety in a hidden and clandestine manner, he subjects those who commit sin without witness to greater fear and threat, and to curses. Such are those who feign a counterfeit piety, while burying their passions within and, in the movement of their mind, running riot toward every form of depravity. These are the ones who place the idols in a secret place.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Στίχ. ιε΄","severity":"info","text":"The lemma Στίχ. ιε΄ marks the beginning of a new verse commentary, here verse 15 of the biblical chapter, following the pattern of Origen's sequential annotations.","cites":[{"key":"ed:tlg2042.tlg070","label":"source edition: Adnotationes in Deuteronomium (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg070.1st1K-grc1:1.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἐν ἀποκρύφῳ","severity":"info","text":"The phrase 'in a secret place' (ἐν ἀποκρύφῳ) is a technical term in Origen's exegesis, often referring to hidden or esoteric meanings, but here it is interpreted literally as a location for concealing idols.","cites":[{"key":"ed:tlg2042.tlg070","label":"source edition: Adnotationes in Deuteronomium (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg070.1st1K-grc1:1.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"Origen interprets the verse as a warning against secret impiety, linking the physical act of hiding idols to the inner concealment of passions and false piety.","cites":[{"key":"ed:tlg2042.tlg070","label":"source edition: Adnotationes in Deuteronomium (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg070.1st1K-grc1:1.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The reference to 'curses' (ἀραῖς) reflects the legal and religious context of Deuteronomy, where curses were invoked as a deterrent against hidden transgressions, a common practice in ancient Near Eastern treaties.","cites":[{"key":"ed:tlg2042.tlg070","label":"source edition: Adnotationes in Deuteronomium (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg070.1st1K-grc1:1.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"This fragment, preserved in catenae, shows how Origen's moral-psychological reading of Deuteronomy was transmitted through Byzantine compilations, often excerpted for its allegorical potential.","cites":[{"key":"ed:tlg2042.tlg070","label":"source edition: Adnotationes in Deuteronomium (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg070.1st1K-grc1:1.7"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text does not specify which biblical verse 15 is being commented on; it is assumed to be from Deuteronomy based on the work's title and context."],"confidence":"high","notes":[]},{"i":64,"ref":"p64","source":"(62) Στίχ. ιζ΄. Ἐπικαταάρατος ὁ μετατιθεὶς ὅρια\nτοῦ πλησίον. \n Ὅρια τοῦ πλησίον μετατίθησι καὶ ὁ ἀπὸ τῆς ἀληθοῦς\nθεογνωσίας, καὶ τῆς ἐνθέου πολιτείας παρασαλεύων\nτὸν ἐντὸς εὑρισκόμενον. Καὶ δηλοῖ τὰ ἐπαγόμενα(63).","english":"Verse 17. Cursed is the one who removes the boundaries of his neighbor. The one who removes the boundaries of his neighbor is also the one who, from true knowledge of God and from the divinely inspired way of life, disturbs the inner person found within. And the following verses make this clear.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"Origen interprets the removal of a neighbor's boundary as an allegory for disturbing the inner person from true knowledge of God and divine life.","cites":[{"key":"ed:tlg2042.tlg070","label":"source edition: Adnotationes in Deuteronomium (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg070.1st1K-grc1:1.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ὅρια","severity":"info","text":"The Greek term 'ὅρια' (boundaries) is used literally in the biblical text but is reinterpreted by Origen as spiritual or inner boundaries.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐπικατάρατος ὁ μετατιθεὶς ὅρια τοῦ πλησίον","severity":"info","text":"This is a direct citation of Deuteronomy 27:17 (LXX), which curses one who moves a neighbor's boundary marker.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The phrase 'δηλοῖ τὰ ἐπαγόμενα' indicates that Origen sees the following verses as clarifying his allegorical reading.","cites":[{"key":"ed:tlg2042.tlg070","label":"source edition: Adnotationes in Deuteronomium (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg070.1st1K-grc1:1.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"Origen's allegorical method here reflects his broader hermeneutic of interpreting Mosaic law as a guide for the soul's inner life.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text is a fragment; the exact referent of 'τὰ ἐπαγόμενα' (the following verses) is uncertain without the full context."],"confidence":"high","notes":[]},{"i":65,"ref":"p65","source":"(64) Στίχ. ιη΄. Ἐπικατάρατος ὁ πλανῶν τυφλὸν\nἐν ὀδῷ. \n Τοῦ αὐτοῦ. Τοιοῦτοί εἰσι καὶ οἱ ἀπὸ εἰδωλολατρείας\nκαὶ τοὺς ἐκ περιτομῆς ἐπὶ μυσαρὰς αἱρέσεις ἐφελκόμενοι.\nΤυφλοὺς γὰρ ὄντας αὐτοὺς καὶ μήπω τὸ φῶς\nτῆς ἀληθείας ἐσχηκότας καὶ θεογνωσίας, ἀπατῶσι δὲ\nκαὶ πλανῶσιν, ἑτέραν ἀντὶ τῆς ἀποστολικῆς παραδεικνύντες\nὁδόν.","english":"Verse 18. Cursed is the one who leads a blind man astray on the road.  \nOf the same author. Such are also those from idolatry who draw those of the circumcision into abominable heresies. For they, being blind themselves and not yet having the light of truth and knowledge of God, deceive and lead astray, pointing out another way instead of the apostolic one.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"Origen interprets the verse allegorically: the 'blind man' represents those without true knowledge of God, and the one leading him astray is a heretic who offers a false path instead of the apostolic way.","cites":[{"key":"ed:tlg2042.tlg070","label":"source edition: Adnotationes in Deuteronomium (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg070.1st1K-grc1:1.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"τυφλὸν","severity":"info","text":"The Greek term 'τυφλὸν' (blind man) is used literally in the biblical verse but is taken by Origen as a metaphor for spiritual ignorance, a common trope in early Christian exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"Origen's reference to 'those from idolatry' and 'those of the circumcision' reflects the early Christian context of competing religious groups, including pagans and Jewish Christians, whom he accuses of leading others into heresies.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"This fragment, preserved in a catena, shows how Origen's allegorical method was transmitted through Byzantine compilations, often excerpted without full context.","cites":[{"key":"ed:tlg2042.tlg070","label":"source edition: Adnotationes in Deuteronomium (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg070.1st1K-grc1:1.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage follows a pattern: citation of the biblical verse, then a brief allegorical interpretation introduced by 'Τοῦ αὐτοῦ' (Of the same author), indicating a continuous excerpt from Origen.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τοὺς ἐκ περιτομῆς' (those of the circumcision) could refer to Jewish Christians or to Jews in general; the reading taken is that it denotes Jewish Christians, as Origen often polemicizes against them."],"confidence":"high","notes":[]},{"i":66,"ref":"p66","source":"(65) Στίχ. ιθ΄. Ἐπικατάρατος ὅς ἃν ἐκκλίνῃ κρίσιν\nπροσηλύτου καὶ ὀρφανοῦ καὶ χήρας.\nὙπὸ τὴν αὐτὴν ἀρὰν τίθησι τοὺς ὡσαύτως ἐκκλίνοντας\nκρίσιν προσηλύτου καὶ ὀρφανοῦ καὶ χήρας,\nἄλλως πως πάλιν τὸ αὐτὸ εἰπών. Εἰ γὰρ τὸ ῥητὸν\nἔχει τὸ ὀφέλειμον (66), ἀλλὰ καὶ ἡ θεωρία τὸ ὑψηλότερον.\nΠροσήλυτοι γάρ εἰσιν οἱ ἐξ ἐθνῶν εἰσιόντες τῇ\nἁγίᾳ τοῦ Θεοῦ Ἐκκλησίᾳ. Οἱ δὲ ὀρφανοὶ κυρίως εἰσὶν\nοἱ ἀποταξάμενοι μὲν τῷ ἑαυτῶν πατρὶ τῷ Σατανᾷ,\nμηδέπω δὲ τὸν Ἰησοῦν ἐνδυσάμενοι, ἀλλʼ ἔτι καὶ\nκατηχουμένοις ἐνάριθμοι. Ὁμοίως δὲ καὶ οὗτοι χῆραί\nεἰσιν, ἀποστραφεῖσαι μὲν τὸν ἐγκατασπείροντα αὐτοῖς\n 31 II Cor. vi, 16. 32 Lev. xvii, 11. \n (60) Cod. 534, pag. 228. \n (60) Forte legendum ψυχή, verlendumque: Non\nest . . . anima. Edit. Patrol. \n (61) Pag. 231. \n (62) Ibid. \n (63) Confer Theodoretum. \n (64) Ibid. \n (65) Ibid. \n (66) Forte ὠφέλιμον.","english":"Verse 19. Cursed is the one who perverts judgment for the proselyte, the orphan, and the widow. He places under the same curse those who likewise pervert judgment for the proselyte, the orphan, and the widow, saying the same thing again in another way. For if the literal sense has its usefulness, yet the spiritual interpretation has the higher meaning. For proselytes are those who come from the nations into the holy Church of God. Orphans in the proper sense are those who have renounced their own father, Satan, but have not yet put on Jesus, and are still numbered among the catechumens. Similarly, these are also widows, having turned away from the one who sows in them","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"Origen distinguishes between the literal sense (τὸ ῥητὸν) and the spiritual interpretation (ἡ θεωρία), asserting that both have value but the latter is higher.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"προσήλυτοι","severity":"info","text":"Here 'proselytes' are allegorized as converts from paganism entering the Church, not Jewish converts to Judaism as in the LXX context.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ὀρφανοὶ","severity":"info","text":"Orphans are interpreted as catechumens who have renounced Satan but not yet 'put on Jesus', i.e., not yet baptized.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"χῆραι","severity":"info","text":"Widows are those who have turned away from the devil (the 'sower' of falsehood) and are in a state of spiritual transition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"","severity":"info","text":"The allegorical reading reflects Origen's catechetical context in Alexandria, where converts from paganism were common and the process of initiation was lengthy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Greek text has a marginal note suggesting a possible emendation of 'ὀφέλειμον' to 'ὠφέλιμον', but the sense is clear.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text breaks off mid-sentence at the end of the passage; the English draft supplies a plausible completion but the original is fragmentary."],"confidence":"high","notes":[]},{"i":67,"ref":"p67","source":"τὰ τῆς ἀπωλείας σπέρματα· οὕπω δὲ τῷ Χριστῷ\nἁρμοσθέντες, ὡς ἁγνὴ παρθένος, κατὰ τὸν θείον\nἈπόστολον, Οἱ οὖν ἐκκλίνοντες τὴν κρίσιν τούτων, καὶ\nμὴ παραδιδόντες αὐτοῖς ἀνόθευτον τὸ τῆς εὐσεβείας\nμυστήριον, ὑπὸ κατάραν εἰσίν. Καὶ τὰ ἄλλα δέ τις φιλοπόνως\nἐπεξιὼν, δυνήσεται πνευματικῶς θεωρεῖν,\nσωζομένης τῆς ἑρμηνείας.","english":"the seeds of destruction; but not yet united with Christ, as a pure virgin, according to the divine Apostle. Therefore those who pervert judgment in these matters and do not deliver to them the uncorrupted mystery of piety are under a curse. And one who diligently examines the rest will be able to contemplate spiritually, while preserving the interpretation.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"τὰ τῆς ἀπωλείας σπέρματα","severity":"info","text":"The phrase 'the seeds of destruction' is a metaphor for corrupting influences that pervert judgment, continuing the spiritual interpretation of the curse from Deuteronomy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὡς ἁγνὴ παρθένος, κατὰ τὸν θείον Ἀπόστολον","severity":"info","text":"The reference to 'as a pure virgin, according to the divine Apostle' alludes to 2 Corinthians 11:2, where Paul describes the church as a pure virgin betrothed to Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ἀνόθευτον","severity":"info","text":"The term 'ἀνόθευτον' means 'uncorrupted' or 'genuine', emphasizing the need to deliver the mystery of piety without adulteration.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"πνευματικῶς θεωρεῖν","severity":"info","text":"The phrase 'to contemplate spiritually' reflects Origen's allegorical exegesis, where the literal sense is preserved but a higher spiritual meaning is sought.","cites":[{"key":"ed:tlg2042.tlg070","label":"source edition: Adnotationes in Deuteronomium (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg070.1st1K-grc1:1.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Καὶ τὰ ἄλλα δέ τις φιλοπόνως ἐπεξιὼν","severity":"info","text":"This clause signals a transition, encouraging the reader to apply the same spiritual method to the remaining verses of the passage.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τὰ τῆς ἀπωλείας σπέρματα' is ambiguous: it could refer to the seeds of destruction sown by those who pervert judgment, or to the seeds of destruction that such individuals themselves become.","The reference to 'the divine Apostle' is ambiguous: while likely Paul, the specific verse is not explicitly cited."],"confidence":"high","notes":[]},{"i":68,"ref":"p68","source":"(67) Στίχ. κς΄. Ἐπικατάρατος πᾶς ἄνθρωπος, ὃς\nοὐκ ἐμμένει ἐν πᾶσι τοῖς λόγοις τοῦ νόμου. Τὸ, ἐν πᾶσι, κείμενον παρὰ τοῖς Ἑβδομήκοντα,\nκυροῦται ἀπὸ τοῦ Σαμαρειτικοῦ ἀντιγράφου, ἐν ᾧ τὸ\nχὸλ, ὅπερ ἐστὶ πᾶσιν ἢ πάντα, φερόμενον εὕρομεν. Οἷς συνᾴδει καὶ ὁ Ἀπόστολος λέγων· Ὅσοι\nγὰρ ἐξ ἔργων νόμου εἰσὶν, ὑπὸ κατάραν εἰσίν. Ὅθεν οἱ ἐκ περιτομῆς ἐλέγχονται ὑπὸ κατάραν ὄντες,\nτὸ (68) μὴ πάντα ποιεῖν. (61) Στίχ. ιε΄. Καὶ θήσει αὐτὸ ἐν ἀποκρύφῳ. Ἐπειδὴ εἰκὸς ἦν, τινὰς φόβῳ τῆς τιμωρίας σπουδάζειν\nλανθάνειν, καὶ ἐν παραβύστῳ καὶ λανθανόντως\nτὴν ἀσέβειαν ἐπιτηδεύειτ· πρὸς μείζονα φόβον\nκαὶ ἀπειλὴν τῶν ταῦτα ποιούντων, καὶ ἀραῖς ὑποβάλλει\nτοὺς ἀμάρτυρον τὴν ἁμαρτίαν ἐργαζομένους. Τοιοῦτοί εἰσιν οἱ εὐλάβειαν ἐπίπλαστον ὑποκρινόμενοι,\nἔνδον δὲ τὰ πάθη κατορύττοντες, καὶ ἐν τῷ τῆς\nδιανοίας κινήματι πρὸς πᾶν εἶδος ἀτοπίας ἐκβακχευόμενοι. Οὗτοί εἰσιν οἱ ἐν ἀποκρύφῳ τιθέντες τὰ εἴδωλα. (62) Στίχ. ιζ΄. Ἐπικαταάρατος ὁ μετατιθεὶς ὅρια\nτοῦ πλησίον. Ὅρια τοῦ πλησίον μετατίθησι καὶ ὁ ἀπὸ τῆς ἀληθοῦς\nθεογνωσίας, καὶ τῆς ἐνθέου πολιτείας παρασαλεύων\nτὸν ἐντὸς εὑρισκόμενον. Καὶ δηλοῖ τὰ ἐπαγόμενα(63). (64) Στίχ. ιη΄. Ἐπικατάρατος ὁ πλανῶν τυφλὸν\nἐν ὀδῷ. Τοῦ αὐτοῦ. Τοιοῦτοί εἰσι καὶ οἱ ἀπὸ εἰδωλολατρείας\nκαὶ τοὺς ἐκ περιτομῆς ἐπὶ μυσαρὰς αἱρέσεις ἐφελκόμενοι. Τυφλοὺς γὰρ ὄντας αὐτοὺς καὶ μήπω τὸ φῶς\nτῆς ἀληθείας ἐσχηκότας καὶ θεογνωσίας, ἀπατῶσι δὲ\nκαὶ πλανῶσιν, ἑτέραν ἀντὶ τῆς ἀποστολικῆς παραδεικνύντες\nὁδόν. (65) Στίχ. ιθ΄. Ἐπικατάρατος ὅς ἃν ἐκκλίνῃ κρίσιν\nπροσηλύτου καὶ ὀρφανοῦ καὶ χήρας.","english":"(67) Verse 26. \"Cursed is every man who does not abide by all the words of the law.\" The phrase \"in all,\" present in the Septuagint, is confirmed by the Samaritan copy, in which we found the word \"chol,\" which means \"all\" or \"everything.\" The Apostle also agrees with this, saying: \"For all who are of the works of the law are under a curse.\" Hence those of the circumcision are proven to be under a curse, because they do not do all things. (68) Verse 15. \"And he shall place it in a secret place.\" Since it was likely that some, out of fear of punishment, would strive to hide and secretly practice impiety in a hidden manner, he subjects those who commit sin without witness to curses, for greater fear and threat against those doing these things. Such are those who feign piety outwardly, but bury their passions within, and in the movement of their mind are frenzied toward every form of depravity. These are the ones who place the idols in a secret place. (62) Verse 17. \"Cursed is he who removes the boundaries of his neighbor.\" He also removes the boundaries of his neighbor who, from true knowledge of God and divine conduct, disturbs the one found within. And the following verses make this clear. (63) (64) Verse 18. \"Cursed is he who leads a blind man astray on the road.\" Of the same author. Such are also those who, from idolatry, draw those of the circumcision into abominable heresies. For they, being blind and not yet having the light of truth and knowledge of God, are deceived and led astray, as they show another road instead of the apostolic one. (65) Verse 19. \"Cursed is he who perverts judgment for a proselyte, an orphan, and a widow.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Στίχ. κς΄. Ἐπικατάρατος πᾶς ἄνθρωπος, ὃς οὐκ ἐμμένει ἐν πᾶσι τοῖς λόγοις τοῦ νόμου","severity":"info","text":"Origen cites a verse resembling Deut 27:26 LXX, but the exact wording differs; the phrase 'in all the words of the law' is not standard in the LXX tradition.","cites":[{"key":"ed:tlg2042.tlg070","label":"source edition: Adnotationes in Deuteronomium (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg070.1st1K-grc1:1.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Σαμαρειτικοῦ ἀντιγράφου","severity":"info","text":"Origen refers to a Samaritan copy to confirm the Septuagint reading, showing his use of multiple textual traditions in the Hexapla.","cites":[{"key":"ed:tlg2042.tlg070","label":"source edition: Adnotationes in Deuteronomium (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg070.1st1K-grc1:1.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ὅσοι γὰρ ἐξ ἔργων νόμου εἰσὶν, ὑπὸ κατάραν εἰσίν","severity":"info","text":"This Pauline citation is not verbatim from the NT; it echoes Gal 3:10 or Rom 3:19 but is paraphrased, possibly from memory or a variant tradition.","cites":[{"key":"ed:tlg2042.tlg070","label":"source edition: Adnotationes in Deuteronomium (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg070.1st1K-grc1:1.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"οἱ ἐκ περιτομῆς","severity":"info","text":"Origen identifies 'those of the circumcision' as Jewish Christians, reflecting second-century debates about the law's validity after Christ.","cites":[{"key":"ed:tlg2042.tlg070","label":"source edition: Adnotationes in Deuteronomium (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg070.1st1K-grc1:1.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Στίχ. ιε΄","severity":"info","text":"The passage is a catena fragment, with each lemma introduced by 'Στίχ.' (verse) and a number, followed by Origen's commentary.","cites":[{"key":"ed:tlg2042.tlg070","label":"source edition: Adnotationes in Deuteronomium (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg070.1st1K-grc1:1.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Τοῦ αὐτοῦ","severity":"caution","text":"The phrase 'Τοῦ αὐτοῦ' (of the same author) in the English draft is not in the Greek; it may be a scribal or editorial insertion, and the attribution to Origen is uncertain.","cites":[{"key":"ed:tlg2042.tlg070","label":"source edition: Adnotationes in Deuteronomium (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg070.1st1K-grc1:1.7"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text has a numbering discrepancy: verse 26 (κς΄) is followed by verse 15 (ιε΄), then 17 (ιζ΄), 18 (ιη΄), 19 (ιθ΄), suggesting the catena compiler reordered or excerpted selectively.","The citation of Paul is not exact; the source of the paraphrase is unclear."],"confidence":"high","notes":[]},{"i":69,"ref":"p69","source":"Ὑπὸ τὴν αὐτὴν ἀρὰν τίθησι τοὺς ὡσαύτως ἐκκλίνοντας\nκρίσιν προσηλύτου καὶ ὀρφανοῦ καὶ χήρας,\nἄλλως πως πάλιν τὸ αὐτὸ εἰπών. Εἰ γὰρ τὸ ῥητὸν\nἔχει τὸ ὀφέλειμον (66), ἀλλὰ καὶ ἡ θεωρία τὸ ὑψηλότερον. Προσήλυτοι γάρ εἰσιν οἱ ἐξ ἐθνῶν εἰσιόντες τῇ\nἁγίᾳ τοῦ Θεοῦ Ἐκκλησίᾳ. Οἱ δὲ ὀρφανοὶ κυρίως εἰσὶν\nοἱ ἀποταξάμενοι μὲν τῷ ἑαυτῶν πατρὶ τῷ Σατανᾷ,\nμηδέπω δὲ τὸν Ἰησοῦν ἐνδυσάμενοι, ἀλλʼ ἔτι καὶ\nκατηχουμένοις ἐνάριθμοι. Ὁμοίως δὲ καὶ οὗτοι χῆραί\nεἰσιν, ἀποστραφεῖσαι μὲν τὸν ἐγκατασπείροντα αὐτοῖς\n 31 II Cor. vi, 16. 32 Lev. xvii, 11. (60) Cod. 534, pag. 228. (60) Forte legendum ψυχή, verlendumque: Non\nest . . . anima. Edit. Patrol. (61) Pag. 231. (62) Ibid. (63) Confer Theodoretum. (64) Ibid. (65) Ibid. (66) Forte ὠφέλιμον.","english":"Under the same curse he places those who similarly pervert judgment concerning the proselyte, the orphan, and the widow, saying the same thing again in another way. For if the literal sense has its usefulness, yet the spiritual interpretation has the higher value. For proselytes are those who come from the nations into the holy Church of God. Orphans in the proper sense are those who have renounced their father, Satan, but have not yet put on Jesus, and are still numbered among the catechumens. Similarly, these are also widows, having turned away from the one who sows in them.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"προσήλυτοι","severity":"info","text":"Origen interprets 'proselytes' allegorically as gentiles entering the Church, departing from the literal legal sense of a convert to Judaism.","cites":[{"key":"ed:tlg2042.tlg070","label":"source edition: Adnotationes in Deuteronomium (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg070.1st1K-grc1:1.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ὀρφανοί","severity":"info","text":"Orphans are defined as those who have renounced Satan but not yet 'put on Jesus,' i.e., catechumens not yet baptized.","cites":[{"key":"ed:tlg2042.tlg070","label":"source edition: Adnotationes in Deuteronomium (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg070.1st1K-grc1:1.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"κατηχουμένοις","severity":"info","text":"Catechumens were unbaptized Christians under instruction in the early Church, a standard category in Origen's milieu.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"Origen contrasts literal sense (ῥητόν) with spiritual interpretation (θεωρία), a common exegetical move in his commentaries.","cites":[{"key":"ed:tlg2042.tlg070","label":"source edition: Adnotationes in Deuteronomium (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg070.1st1K-grc1:1.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"This fragment survives only in catenae, reflecting later Byzantine interest in Origen's allegorical readings despite his condemnation.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text has a marginal note suggesting a possible emendation (ψυχή for ῥητόν?), but the reading is uncertain."],"confidence":"high","notes":[]},{"i":70,"ref":"p70","source":"τὰ τῆς ἀπωλείας σπέρματα· οὕπω δὲ τῷ Χριστῷ\nἁρμοσθέντες, ὡς ἁγνὴ παρθένος, κατὰ τὸν θείον\nἈπόστολον, Οἱ οὖν ἐκκλίνοντες τὴν κρίσιν τούτων, καὶ\nμὴ παραδιδόντες αὐτοῖς ἀνόθευτον τὸ τῆς εὐσεβείας\nμυστήριον, ὑπὸ κατάραν εἰσίν. Καὶ τὰ ἄλλα δέ τις φιλοπόνως\nἐπεξιὼν, δυνήσεται πνευματικῶς θεωρεῖν,\nσωζομένης τῆς ἑρμηνείας.\n(67) Στίχ. κς΄. Ἐπικατάρατος πᾶς ἄνθρωπος, ὃς\nοὐκ ἐμμένει ἐν πᾶσι τοῖς λόγοις τοῦ νόμου. \n Τὸ, ἐν πᾶσι, κείμενον παρὰ τοῖς Ἑβδομήκοντα,\nκυροῦται ἀπὸ τοῦ Σαμαρειτικοῦ ἀντιγράφου, ἐν ᾧ τὸ\nχὸλ, ὅπερ ἐστὶ πᾶσιν ἢ πάντα, φερόμενον εὕρομεν.\nΟἷς συνᾴδει καὶ ὁ Ἀπόστολος λέγων· Ὅσοι\nγὰρ ἐξ ἔργων νόμου εἰσὶν, ὑπὸ κατάραν εἰσίν.\nὍθεν οἱ ἐκ περιτομῆς ἐλέγχονται ὑπὸ κατάραν ὄντες,\nτὸ (68) μὴ πάντα ποιεῖν.\nΚΕΦ. ΛΓ΄.","english":"the seeds of destruction; but not yet having been joined to Christ, as a pure virgin, according to the divine Apostle. Therefore those who pervert judgment concerning these things, and do not deliver to them the mystery of piety unadulterated, are under a curse. And one who diligently goes through the other matters will be able to consider them spiritually, while preserving the interpretation.\n\n(67) Verse 26: Cursed is every man who does not abide by all the words of the law.  \nThe phrase \"in all,\" present in the Septuagint, is confirmed by the Samaritan copy, in which we found the word \"chol,\" which means \"all\" or \"everything,\" being carried. With this the Apostle also agrees, saying: For those who are from the works of the law are under a curse. Hence those of the circumcision are proven to be under a curse, because they do not do all things.\n\nCHAP. 33.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"τὰ τῆς ἀπωλείας σπέρματα","severity":"info","text":"The phrase 'seeds of destruction' continues the preceding metaphor of spiritual perversion, linking literal judgment to eschatological ruin.","cites":[{"key":"ed:tlg2042.tlg070","label":"source edition: Adnotationes in Deuteronomium (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg070.1st1K-grc1:1.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὡς ἁγνὴ παρθένος, κατὰ τὸν θείον Ἀπόστολον","severity":"info","text":"The allusion to the 'pure virgin' joined to Christ echoes 2 Corinthians 11:2 (or a similar Pauline ecclesiological metaphor), though the exact reference is not given.","cites":[{"key":"ed:tlg2042.tlg070","label":"source edition: Adnotationes in Deuteronomium (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg070.1st1K-grc1:1.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"χὸλ","severity":"info","text":"Origen cites the Samaritan reading 'chol' (כֹּל) to confirm the Septuagint's 'ἐν πᾶσι', meaning 'in all' or 'everything', as a textual variant supporting his argument.","cites":[{"key":"ed:tlg2042.tlg070","label":"source edition: Adnotationes in Deuteronomium (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg070.1st1K-grc1:1.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ὅσοι γὰρ ἐξ ἔργων νόμου εἰσὶν, ὑπὸ κατάραν εἰσίν","severity":"info","text":"Origen paraphrases Paul (cf. Galatians 3:10) to equate those under the law's works with being under a curse, applying this to Jewish Christians ('οἱ ἐκ περιτομῆς').","cites":[{"key":"ed:tlg2042.tlg070","label":"source edition: Adnotationes in Deuteronomium (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg070.1st1K-grc1:1.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"οἱ ἐκ περιτομῆς","severity":"info","text":"The phrase 'those of the circumcision' refers to Jewish Christians who, in Origen's view, fail to observe the law fully and thus remain under the curse of Deuteronomy 27:26.","cites":[{"key":"ed:tlg2042.tlg070","label":"source edition: Adnotationes in Deuteronomium (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg070.1st1K-grc1:1.7"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ΚΕΦ. ΛΓ΄","severity":"info","text":"The notation 'CHAP. 33' marks a chapter division in the catena source, likely corresponding to a section break in the manuscript tradition of Origen's commentary.","cites":[{"key":"ed:tlg2042.tlg070","label":"source edition: Adnotationes in Deuteronomium (fragmenta e catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg070.1st1K-grc1:1.7"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact Pauline verse alluded to (possibly 2 Corinthians 11:2 or Galatians 3:10) is not specified by Origen.","The phrase 'οὕπω δὲ τῷ Χριστῷ ἁρμοσθέντες' is ambiguous: it may refer to proselytes, orphans, or widows from the previous passage, but the Greek text lacks an explicit subject."],"confidence":"high","notes":[]},{"i":71,"ref":"p71","source":"Στίχ. ς΄. Ζήτω Ῥουβὶμ, καὶ μὴ ἀποθανέτω. \n Ἐπειδὴ Ἰακὼβ ἀποθνήσκων κατηράσατο τῷ\nῬουβὶμ λέγων· Ὡς ὕδωρ μὴ ἐκζέσῃς. Ὁ Μωϋσῆς\nεὐλογῶν φησι· Ζήτω Ῥουβὶμ, καὶ μὴ ἀποθανέτω.\nἈμφότερα καλῶς. Ὅ τε γὰρ πατὴρ κατήραται αὐτῷ\nὡς τῇ παλλακῇ συνελθόντι, τὰ ἑξῆς παιδεύων καὶ\nφοβῶν· καὶ Μωϋσῆς δικαίως εὐλογεῖ μετὰ ταῦτα·\nἐπειδὴ μόνος ἐφείσατο τοῦ Ἰωσὴφ, ὅτε ἀνελεῖν αὐτὸν\nἐβούλοντο οἱ ἀδελφοὶ αὐτοῦ. Ἄτοπον δὲ ἦν κατάραν\nμὲν προχωρῆσαι κατὰ ἡμαρτηκότος, εὐλογίαν δὲ\nμὴ δοθῆναι κατορθώσαντι.\nΣτίχ. ς΄. Ζήτω Ῥουβὶμ, καὶ μὴ ἀποθανέτω. \n Ἐπειδὴ Ἰακὼβ ἀποθνήσκων κατηράσατο τῷ\nῬουβὶμ λέγων· Ὡς ὕδωρ μὴ ἐκζέσῃς. Ὁ Μωϋσῆς\nεὐλογῶν φησι· Ζήτω Ῥουβὶμ, καὶ μὴ ἀποθανέτω.\nἈμφότερα καλῶς. Ὅ τε γὰρ πατὴρ κατήραται αὐτῷ\nὡς τῇ παλλακῇ συνελθόντι, τὰ ἑξῆς παιδεύων καὶ\nφοβῶν· καὶ Μωϋσῆς δικαίως εὐλογεῖ μετὰ ταῦτα·\nἐπειδὴ μόνος ἐφείσατο τοῦ Ἰωσὴφ, ὅτε ἀνελεῖν αὐτὸν\nἐβούλοντο οἱ ἀδελφοὶ αὐτοῦ. Ἄτοπον δὲ ἦν κατάραν\nμὲν προχωρῆσαι κατὰ ἡμαρτηκότος, εὐλογίαν δὲ\nμὴ δοθῆναι κατορθώσαντι.","english":"Verse 6. “Let Reuben live, and let him not die.” Since Jacob, when dying, cursed Reuben, saying, “Do not boil over like water.” Moses, blessing, says, “Let Reuben live, and let him not die.” Both are fitting. For the father cursed him because he had intercourse with the concubine, thereby instructing and frightening him for the future; and Moses justly blesses him afterwards, because he alone spared Joseph when his brothers wanted to kill him. And it would be absurd for a curse to proceed against one who had sinned, but for a blessing not to be given to one who had done right.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ζήτω Ῥουβὶμ, καὶ μὴ ἀποθανέτω","severity":"info","text":"The lemma is a blessing formula from the Testament of Jacob (cf. Gen 49:3-4), here attributed to Moses. The phrase echoes the LXX of Gen 49:3-4, where Jacob blesses Reuben.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ὡς ὕδωρ μὴ ἐκζέσῃς","severity":"info","text":"The curse 'Do not boil over like water' is not in the canonical Genesis; it likely derives from a Jewish exegetical tradition or apocryphal source, possibly the Testament of the Twelve Patriarchs.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Ἐπειδὴ μόνος ἐφείσατο τοῦ Ἰωσὴφ","severity":"info","text":"The tradition that Reuben alone spared Joseph when his brothers plotted to kill him is attested in Josephus (Ant. 2.3.3) and later midrashic sources, but not in the biblical text.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Στίχ. ς΄","severity":"info","text":"The repeated lemma 'Verse 6' indicates a catena format, where a biblical verse is cited and then commented upon. The repetition here may be a scribal duplication or a deliberate emphasis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ἄτοπον δὲ ἦν κατάραν μὲν προχωρῆσαι...","severity":"info","text":"Origen's argument that both curse and blessing are fitting reflects his principle of divine justice: punishment for sin and reward for virtue are both necessary, a theme found in his other works (e.g., De Principiis).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ἐπειδὴ Ἰακὼβ ἀποθνήσκων κατηράσατο τῷ Ῥουβὶμ","severity":"caution","text":"The tradition that Jacob cursed Reuben on his deathbed is not in the canonical Bible; the source of this narrative is uncertain, and the passage may rely on a non-canonical or lost text.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the curse 'Do not boil over like water' is unclear; it may be from a lost apocryphon or a Jewish exegetical tradition. The repetition of the lemma 'Verse 6' may be a scribal error or intentional emphasis."],"confidence":"high","notes":[]}]}