{"slug":"tlg2042.tlg072","id":"greek:tlg2042.tlg072","title":"Adnotationes in Judices","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":"2026-11-14T23:11:39Z","cost_usd":0.00305},"source":{"registry_id":"greek:tlg2042.tlg072","work_id":"tlg2042.tlg072","edition":"first1k","language":"","license":"CC BY-SA 4.0","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg072.1st1K-grc1:15.19"},"stats":{"passages":8,"english_words":469,"coptic_letters":0,"commentary_units":37,"commentary_kinds":8,"derived_notes":1,"ambiguities":10,"work_notes":4,"external_links":2,"timeline":5},"summary":{"work":"tlg2042.tlg072","abstract":"The Adnotationes in Judices (Annotations on Judges) is a lost work by Origen of Alexandria, surviving only in Greek catena fragments. Composed during his Caesarean period (c. 231–254 CE), it represents his allegorical exegesis of the Book of Judges. The fragments, preserved in Byzantine catenae, are arranged by later compilers, obscuring the original scope and order. The work reflects Origen's method of interpreting Scripture through typology and spiritual meaning, typical of his Alexandrian and Caesarean output. Its transmission through catenae highlights its role in Orthodox exegetical tradition, though no continuous manuscript remains.","historical_context":"Origen (c. 185–254 CE) composed the Adnotationes in Judices after his move from Alexandria to Caesarea Maritima (c. 231 CE), where he established a renowned school and library. This period saw his major exegetical works, including commentaries and homilies on Old Testament books. The Adnotationes likely formed part of his systematic commentary on Judges, now lost. The work survives only in Greek catena fragments, compiled by Byzantine scholars (e.g., Procopius of Gaza, 5th–6th c.) who excerpted Origen's allegorical readings for Orthodox use. The catenae tradition, which gathered patristic comments on biblical books, preserved these fragments but reordered them, making reconstruction of Origen's original structure impossible. The text's transmission reflects the selective preservation of Origen's works due to later controversies over his orthodoxy.","significance":"The Adnotationes in Judices is crucial for understanding Origen's exegetical method and his influence on later Christian interpretation of Judges. Its fragments provide rare evidence of early Christian allegorical reading of the historical books of the Old Testament. The work also illustrates the catena tradition's role in transmitting patristic exegesis, shaping Orthodox biblical commentary. Its loss underscores the fragility of ancient texts and the selective survival of Origen's corpus.","timeline":[{"date":"c. 185–254 CE","event":"Life of Origen of Alexandria."},{"date":"c. 231–254 CE","event":"Origen's Caesarean period; composition of Adnotationes in Judices."},{"date":"5th–6th c.","event":"Byzantine catenae compiled, excerpting Origen's fragments."},{"date":"Medieval period","event":"Catenae transmitted in Greek manuscripts; no continuous Origen commentary on Judges survives."},{"date":"Modern era","event":"Critical editions of catenae fragments published, e.g., in Origen's Werke (GCS)."}],"relations":[{"work":"Origen's Homilies on Judges","relation":"Related exegetical work by same author, also fragmentary.","key":"","label":null,"url":null},{"work":"Procopius of Gaza, Catena on Judges","relation":"Catena compiler who likely included Origen's fragments.","key":"","label":null,"url":null},{"work":"Septuagint (LXX) of Judges","relation":"Biblical text Origen commented on.","key":"","label":null,"url":null},{"work":"Origen's Hexapla","relation":"Origen's textual work on the Old Testament, contemporary with his commentaries.","key":"","label":null,"url":null}],"external_links":[{"key":"ed:tlg2042.tlg072","label":"TLG Origen fragment","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg072.1st1K-grc1:15.19","reason":"Digital edition of Origen's fragments, including those from catenae on Judges."},{"key":"wikipedia:Origen","label":"Origen","url":"https://en.wikipedia.org/wiki/Origen","reason":"Biographical and historical context for the author."}],"cautions":["The work survives only in catena fragments; no continuous manuscript exists.","The original scope, order, and title are uncertain; the fragments are arranged by later compilers.","Date of composition is inferred from Origen's Caesarean period (c. 231–254 CE) but not explicitly attested.","Attribution to Origen is based on catena headings and internal style, but some fragments may be misattributed."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000441,"generated":"2026-11-14T23:11:39Z"},"checks":{"work":"tlg2042.tlg072","status":"warn","blocking":[],"warnings":[{"code":"short-output-warn","i":1,"words":7}],"stats":{"passages":8,"translated":8,"commentary_passages":8,"commentary_units":37,"english_words":469,"source_letters":2175,"commentary_kinds":8},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"transmission","kind":"transmission","basis":"external","lemma":"","severity":"info","text":"The text survives only in catena fragments; no continuous manuscript of Origen's commentary on Judges is extant.","cites":[{"key":"ed:tlg2042.tlg072","label":"source edition: Adnotationes in Judices","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg072.1st1K-grc1:15.19"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"external","lemma":"","severity":"info","text":"Origen composed the Adnotationes in Judices during his Caesarean period (c. 231–254 CE), likely after his move from Alexandria.","cites":[{"key":"ed:tlg2042.tlg072","label":"source edition: Adnotationes in Judices","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg072.1st1K-grc1:15.19"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"These notes were excerpted in later Byzantine catenae on Judges, preserving Origen's allegorical readings for Orthodox exegetical tradition.","cites":[{"key":"ed:tlg2042.tlg072","label":"source edition: Adnotationes in Judices","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg072.1st1K-grc1:15.19"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"The edition cannot reconstruct the original scope or order of Origen's notes; the fragments are arranged by catena compilers, not by Origen.","cites":[{"key":"ed:tlg2042.tlg072","label":"source edition: Adnotationes in Judices","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg072.1st1K-grc1:15.19"}],"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: 8 narrative."},{"kind":"source","severity":"info","text":"Source edition: first1k — CC BY-SA 4.0"}],"derived_structure":{"narrative":8},"term_index":[],"citations":{"ed:tlg2042.tlg072":{"label":"source edition: Adnotationes in Judices","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg072.1st1K-grc1:15.19"}},"segments":[{"i":1,"ref":"p1","source":"ΩΡΙΓΕΝΟΥΣ ΕΚΛΟΓΑΙ\nΕΙΣ ΤΟΥΣ ΚΡΙΤΑΣ.","english":"Origen's Selections on the Book of Judges.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ΕΚΛΟΓΑΙ","severity":"info","text":"The title ΕΚΛΟΓΑΙ (Selections) indicates this is a compilation of excerpted passages from Origen's commentary on Judges, not a continuous work.","cites":[{"key":"ed:tlg2042.tlg072","label":"source edition: Adnotationes in Judices","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg072.1st1K-grc1:15.19"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ΕΚΛΟΓΑΙ","severity":"info","text":"ΕΚΛΟΓΑΙ (eklogai) is a technical term for a collection of selected passages, often used in patristic florilegia or catenae.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"ΩΡΙΓΕΝΟΥΣ","severity":"info","text":"Origen (c. 185–253 CE) was a prolific Alexandrian exegete whose works on Judges survive only in fragments; this title suggests a later compilation from his lost commentary.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"ΕΙΣ ΤΟΥΣ ΚΡΙΤΑΣ","severity":"info","text":"The phrase 'On the Book of Judges' aligns with Origen's known homiletic and exegetical output, but the work as a whole is transmitted only in this excerpted form, likely from a catena tradition.","cites":[{"key":"ed:tlg2042.tlg072","label":"source edition: Adnotationes in Judices","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg072.1st1K-grc1:15.19"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek title may be a later editorial addition; the original scope and arrangement of Origen's comments on Judges are uncertain."],"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. ΙΕ΄.","english":"Chapter 15.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ΚΕΦ. ΙΕ΄.","severity":"info","text":"The Greek heading 'ΚΕΦ. ΙΕ΄.' marks the beginning of chapter 15, indicating a structural division in Origen's commentary.","cites":[{"key":"ed:tlg2042.tlg072","label":"source edition: Adnotationes in Judices","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg072.1st1K-grc1:15.19"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"Chapter divisions in early Christian commentaries often follow the biblical text; here, chapter 15 corresponds to Judges 15 in the Septuagint.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ΚΕΦ. ΙΕ΄.","severity":"caution","text":"The heading is a later editorial addition; the original Coptic text may not have had such chapter markers, so the division may not reflect Origen's own structure.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The passage is a single heading; it is unclear whether Origen's commentary on Judges 15 begins here or if the heading is a scribal insertion."],"confidence":"high","notes":[]},{"i":3,"ref":"p3","source":"(73) Στίχ. ιθ΄. Καὶ ἔῤῥηξεν ὁ Θεὸς τὸ τραῦμα τὸ ἐν\nσιαγόνι, καὶ ἐξῆλθεν ἐξ αὐτοῦ ὕδωρ. \n Ἀντὶ τοῦ· Ἔῤῥηξε τῇ πληγῇ τῆς σιαγόνος τὴν γῆν,\nκαὶ ἐξῆλθεν ὕδατα.","english":"Verse 19. And God broke the wound in the jaw, and water came out of it. Instead of: He broke the earth with the blow of the jaw, and waters came out.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Ἔῤῥηξεν","severity":"info","text":"The verb ῥήγνυμι (aorist ἔρρηξεν) means 'to break, shatter, or burst forth'. Origen's alternative reading shifts the object from 'the wound' to 'the earth', suggesting a different interpretation of the miracle.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"τραῦμα","severity":"info","text":"τραῦμα (wound) is a medical term. In the LXX, it often denotes a physical injury. Origen's alternative reading replaces it with πληγή (blow), emphasizing the action rather than the injury.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Καὶ ἔῤῥηξεν ὁ Θεὸς τὸ τραῦμα","severity":"info","text":"This verse is a citation of Judges 15:19 (LXX). The Greek text here differs from the standard LXX reading, which has 'And God broke the wound in the jaw' (ἔρρηξεν ὁ θεὸς τὸ τραῦμα). Origen's alternative reflects a textual variant or exegetical choice.","cites":[{"key":"ed:tlg2042.tlg072","label":"source edition: Adnotationes in Judices","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg072.1st1K-grc1:15.19"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"σιαγών","severity":"info","text":"The jaw (σιαγών) is a specific anatomical term. In the Samson narrative (Judges 15), the jawbone is a key object. Origen's alternative reading shifts the focus from the jaw-wound to the earth, possibly to harmonize with the miraculous spring.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἀντὶ τοῦ","severity":"info","text":"The phrase 'Ἀντὶ τοῦ' (instead of) introduces Origen's alternative reading. This is a common formula in his exegetical works, indicating a textual variant or a preferred interpretation.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text of the lemma (Ἔῤῥηξεν) shows a rough breathing and accent that may reflect a scribal or editorial choice. The alternative reading (Ἔῤῥηξε τῇ πληγῇ) changes the syntax from accusative to dative, altering the sense of the action."],"confidence":"high","notes":[]},{"i":4,"ref":"p4","source":"ΚΕΦ. Κ΄.","english":"Chapter 20.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ΚΕΦ. Κ΄.","severity":"info","text":"This heading marks the beginning of a new chapter (chapter 20) in the Greek text, serving as a structural division within Origen's commentary.","cites":[{"key":"ed:tlg2042.tlg072","label":"source edition: Adnotationes in Judices","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg072.1st1K-grc1:15.19"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"The chapter numbering likely reflects a later editorial addition, as Origen's original work did not include such divisions; it aids in referencing the commentary.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ΚΕΦ. Κ΄.","severity":"caution","text":"The Greek heading is brief and may not correspond to a clear break in the Coptic narrative; the transition from the previous passage is abrupt.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek heading 'ΚΕΦ. Κ΄.' is a chapter marker, but its relationship to the preceding Coptic narrative is unclear; it may indicate a new section in Origen's commentary rather than a direct continuation of the biblical text."],"confidence":"medium","notes":[]},{"i":5,"ref":"p5","source":"(74) Στίχ. κα΄. Καὶ ἐξῆλθον υἱοὶ Βενιαμίν.\nΤίνος ἕνεκεν ἡττῶνται δικαίως ἐπεξελθόντες; Ἢ\nδηλονότι διὰ προλαβούσας αἰτίας. Καὶ ὁ ψαλμός φησιν·\nὍταν λάβω καιρὸν, ἐγὼ εὐθύτητας κρινῶ. Εἶτα dicit :\nμετὰ τὸ ἡττηθῆναι καὶ μίαν καὶ δευτέραν, μετῆλθεν\nἡ ὀργὴ ἐπὶ τοὺς ἠδικηκότας, νικῶσι δικαίαν δίκην(75).\nΘαυμάσαι δὲ ἄξιον τὸ πλῆθος τῶν Ἰσραηλιτῶν, ὅτι,\nδικαίως τοῖς Βενιαμίταις ἐπελθόντες, καὶ ἡττηθέντες,\nοὐκ ἐνενόησάν τι πονηρὸν κατὰ τοῦ Θεοῦ, ἀλλὰ μᾶλλον\nοὐδὲ ἐπαύσαντο προκλαίοντες, ἕως ὅτε δίκην ἔλαβον\nκατὰ τῶν ἠδικηκότων. \n Οὐ καταμεμφόμενοι τοῦ Θεοῦ εἶπον· Ἀλλὰ ἀπόχρη\nτοῦτο. Τρόπον μαθεῖν ἱκέτευον. Τό Βενιαμὶν λύκος\nἅρπαξ· πραῒ ἔδεται, καὶ τὸ ἑ. (76) διαδώσει τροφὴν,\nἐνταῦθα πληροῦται. Καὶ γὰρ πρότεροννικήσας,\nἔσχατον βρῶμα τοῦ λαοῦ γέγονε. \n 35 Psal. lxxiv, 3. 36 Gen. xlix, 27. \n (71) Cod. 534, pag. 249. \n (72) Cod. xv. \n (73) Cod. 534. \n (74) Cod. xv. \n (75) Hactenus et in edit. Quæ sequuntur etiam\nreliquos versus respiciunt. \n (76) Forte ἐσπέρας.\nΚΕΦ. ΙΕ΄.","english":"Chapter 21. And the sons of Benjamin went out.\n\nWhy are they justly defeated when they have gone out in retribution? Evidently because of antecedent causes. And the Psalm says: When I take the occasion, I will judge righteousness. Then it says: after being defeated both once and a second time, the wrath passed over to those who had done wrong, and they prevail in a just judgment.\n\nIt is worthy of admiration that the multitude of the Israelites, having justly attacked the Benjamites and been defeated, did not conceive anything wicked against God, but rather did not cease weeping until they exacted punishment against those who had done wrong.\n\nThey did not blame God and say: This is enough. They besought to learn the manner. Benjamin is a ravenous wolf; he will eat the gentle, and the evening will distribute food; here it is fulfilled. For having conquered earlier, he became the last food of the people.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ὅταν λάβω καιρὸν, ἐγὼ εὐθύτητας κρινῶ","severity":"info","text":"Origen cites Psalm 74:3 (LXX) as a proof-text for divine judgment deferred until the right moment.","cites":[{"key":"ed:tlg2042.tlg072","label":"source edition: Adnotationes in Judices","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg072.1st1K-grc1:15.19"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Βενιαμὶν λύκος ἅρπαξ","severity":"info","text":"The description of Benjamin as a ravenous wolf alludes to Jacob’s blessing in Genesis 49:27, where Benjamin is called a wolf that seizes prey.","cites":[{"key":"ed:tlg2042.tlg072","label":"source edition: Adnotationes in Judices","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg072.1st1K-grc1:15.19"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"πραῒ ἔδεται, καὶ τὸ ἑ. (76) διαδώσει τροφὴν","severity":"info","text":"The phrase likely refers to a proverbial or allegorical interpretation: the gentle are eaten, and evening (ἑσπέρας) distributes food, fulfilling the fate of Benjamin as the last food of the people.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"ἑ. (76) διαδώσει τροφὴν","severity":"caution","text":"The abbreviation ἑ. is ambiguous; the editor suggests it may stand for ἑσπέρας (evening), but the text is corrupt or incomplete.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ΚΕΦ. ΙΕ΄.","severity":"info","text":"The passage ends with a chapter marker (Chapter 15), indicating a structural division in the manuscript tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Θαυμάσαι δὲ ἄξιον","severity":"info","text":"Origen praises the Israelites for not blaming God after defeat, reflecting a moralizing reception of the narrative common in patristic exegesis.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The abbreviation ἑ. in line (76) is uncertain; the editor conjectures ἑσπέρας (evening), but the reading is not secure.","The phrase 'πραῒ ἔδεται, καὶ τὸ ἑ. διαδώσει τροφὴν' may be a proverb or allegorical gloss whose exact source is unknown."],"confidence":"medium","notes":[]},{"i":6,"ref":"p6","source":"(73) Στίχ. ιθ΄. Καὶ ἔῤῥηξεν ὁ Θεὸς τὸ τραῦμα τὸ ἐν\nσιαγόνι, καὶ ἐξῆλθεν ἐξ αὐτοῦ ὕδωρ. \n Ἀντὶ τοῦ· Ἔῤῥηξε τῇ πληγῇ τῆς σιαγόνος τὴν γῆν,\nκαὶ ἐξῆλθεν ὕδατα.\n(73) Στίχ. ιθ΄. Καὶ ἔῤῥηξεν ὁ Θεὸς τὸ τραῦμα τὸ ἐν\nσιαγόνι, καὶ ἐξῆλθεν ἐξ αὐτοῦ ὕδωρ. \n Ἀντὶ τοῦ· Ἔῤῥηξε τῇ πληγῇ τῆς σιαγόνος τὴν γῆν,\nκαὶ ἐξῆλθεν ὕδατα.\nΚΕΦ. Κ΄.","english":"Verse 19. And God broke open the wound in the jaw, and water came out of it. Instead of: He broke open the ground with the blow of the jaw, and waters came out. Verse 19. And God broke open the wound in the jaw, and water came out of it. Instead of: He broke open the ground with the blow of the jaw, and waters came out. Chapter 20.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Ἔῤῥηξεν","severity":"info","text":"The Greek verb ῥήγνυμι (aorist ἔρρηξεν) means 'to break, burst open'. Origen's alternative reading reinterprets the action as breaking the ground, not the wound.","cites":[{"key":"ed:tlg2042.tlg072","label":"source edition: Adnotationes in Judices","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg072.1st1K-grc1:15.19"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"τραῦμα","severity":"info","text":"τραῦμα means 'wound'. Origen's alternative reading replaces the wound with a blow (πληγή) to the jaw, shifting the physical locus of the miracle.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Στίχ. ιθ΄","severity":"info","text":"The lemma 'Verse 19' refers to Judges 15:19, where Samson's jaw-wound produces water. Origen's alternative reading is a textual variant or exegetical gloss.","cites":[{"key":"ed:tlg2042.tlg072","label":"source edition: Adnotationes in Judices","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg072.1st1K-grc1:15.19"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ΚΕΦ. Κ΄","severity":"info","text":"The heading 'Chapter 20' marks a new section in Origen's commentary, following the verse-by-verse annotation of Judges 15.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Ἀντὶ τοῦ","severity":"info","text":"The phrase 'Instead of' introduces Origen's alternative reading, a common feature in his textual criticism, suggesting a variant or interpretive correction.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text repeats the same verse and alternative reading twice, possibly a scribal duplication or intentional emphasis. The Coptic Vorlage is not extant, so the exact source of the alternative reading is uncertain."],"confidence":"high","notes":[]},{"i":7,"ref":"p7","source":"(74) Στίχ. κα΄. Καὶ ἐξῆλθον υἱοὶ Βενιαμίν. Τίνος ἕνεκεν ἡττῶνται δικαίως ἐπεξελθόντες; Ἢ\nδηλονότι διὰ προλαβούσας αἰτίας. Καὶ ὁ ψαλμός φησιν· Ὅταν λάβω καιρὸν, ἐγὼ εὐθύτητας κρινῶ. Εἶτα dicit :\nμετὰ τὸ ἡττηθῆναι καὶ μίαν καὶ δευτέραν, μετῆλθεν\nἡ ὀργὴ ἐπὶ τοὺς ἠδικηκότας, νικῶσι δικαίαν δίκην(75). Θαυμάσαι δὲ ἄξιον τὸ πλῆθος τῶν Ἰσραηλιτῶν, ὅτι,\nδικαίως τοῖς Βενιαμίταις ἐπελθόντες, καὶ ἡττηθέντες,\nοὐκ ἐνενόησάν τι πονηρὸν κατὰ τοῦ Θεοῦ, ἀλλὰ μᾶλλον\nοὐδὲ ἐπαύσαντο προκλαίοντες, ἕως ὅτε δίκην ἔλαβον\nκατὰ τῶν ἠδικηκότων. Οὐ καταμεμφόμενοι τοῦ Θεοῦ εἶπον· Ἀλλὰ ἀπόχρη\nτοῦτο. Τρόπον μαθεῖν ἱκέτευον. Τό Βενιαμὶν λύκος\nἅρπαξ· πραῒ ἔδεται, καὶ τὸ ἑ. (76) διαδώσει τροφὴν,\nἐνταῦθα πληροῦται. Καὶ γὰρ πρότεροννικήσας,\nἔσχατον βρῶμα τοῦ λαοῦ γέγονε. 35 Psal. lxxiv, 3. 36 Gen. xlix, 27. (71) Cod. 534, pag. 249. (72) Cod. xv. (73) Cod. 534. (74) Cod. xv. (75) Hactenus et in edit. Quæ sequuntur etiam\nreliquos versus respiciunt. (76) Forte ἐσπέρας. (74) Στίχ. κα΄. Καὶ ἐξῆλθον υἱοὶ Βενιαμίν. Τίνος ἕνεκεν ἡττῶνται δικαίως ἐπεξελθόντες; Ἢ\nδηλονότι διὰ προλαβούσας αἰτίας. Καὶ ὁ ψαλμός φησιν· Ὅταν λάβω καιρὸν, ἐγὼ εὐθύτητας κρινῶ. Εἶτα dicit :\nμετὰ τὸ ἡττηθῆναι καὶ μίαν καὶ δευτέραν, μετῆλθεν\nἡ ὀργὴ ἐπὶ τοὺς ἠδικηκότας, νικῶσι δικαίαν δίκην(75). Θαυμάσαι δὲ ἄξιον τὸ πλῆθος τῶν Ἰσραηλιτῶν, ὅτι,\nδικαίως τοῖς Βενιαμίταις ἐπελθόντες, καὶ ἡττηθέντες,\nοὐκ ἐνενόησάν τι πονηρὸν κατὰ τοῦ Θεοῦ, ἀλλὰ μᾶλλον\nοὐδὲ ἐπαύσαντο προκλαίοντες, ἕως ὅτε δίκην ἔλαβον\nκατὰ τῶν ἠδικηκότων. Οὐ καταμεμφόμενοι τοῦ Θεοῦ εἶπον·","english":"Verse 21. And the sons of Benjamin went out. Why are they justly defeated when they have proceeded against them? Or clearly because of prior causes. And the Psalm says: When I take the opportunity, I will judge righteousness. Then it says: after being defeated once and twice, the anger came upon those who had done wrong, they prevail in a just judgment. And it is worthy to admire the multitude of the Israelites, that, having justly attacked the Benjaminites and been defeated, they did not conceive anything evil against God, but rather they did not cease weeping until they obtained justice against those who had done wrong. They did not blame God and say: But this is enough. They begged to learn the manner. Benjamin is a ravenous wolf; the gentle will be eaten, and the evening will provide food, here it is fulfilled. For having first conquered, it became the final food of the people.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Στίχ. κα΄. Καὶ ἐξῆλθον υἱοὶ Βενιαμίν","severity":"info","text":"Origen cites Judges 20:21, where the Benjaminites march out against Israel. The verse is the lemma for his comment.","cites":[{"key":"ed:tlg2042.tlg072","label":"source edition: Adnotationes in Judices","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg072.1st1K-grc1:15.19"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Καὶ ὁ ψαλμός φησιν· Ὅταν λάβω καιρὸν, ἐγὼ εὐθύτητας κρινῶ","severity":"info","text":"Origen quotes Psalm 74:3 (LXX): 'When I take the opportunity, I will judge righteousness.' The citation is marked in the margin as '35 Psal. lxxiv, 3'.","cites":[{"key":"ed:tlg2042.tlg072","label":"source edition: Adnotationes in Judices","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg072.1st1K-grc1:15.19"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Τό Βενιαμὶν λύκος ἅρπαξ· πραῒ ἔδεται, καὶ τὸ ἑ. (76) διαδώσει τροφὴν","severity":"info","text":"Origen alludes to Genesis 49:27, where Benjamin is called a 'ravenous wolf' (λύκος ἅρπαξ). The marginal note '36 Gen. xlix, 27' confirms the reference.","cites":[{"key":"ed:tlg2042.tlg072","label":"source edition: Adnotationes in Judices","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg072.1st1K-grc1:15.19"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"μετῆλθεν ἡ ὀργὴ ἐπὶ τοὺς ἠδικηκότας, νικῶσι δικαίαν δίκην","severity":"info","text":"Origen interprets the Israelites' initial defeat as just punishment for prior sins, a common exegetical move in early Christian commentary to reconcile divine justice with military setbacks.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"Εἶτα dicit","severity":"caution","text":"The Latin word 'dicit' intrudes into the Greek text, suggesting a scribal or editorial insertion. The marginal note 'Hactenus et in edit.' indicates that the preceding material is also found in the edition.","cites":[{"key":"ed:tlg2042.tlg072","label":"source edition: Adnotationes in Judices","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg072.1st1K-grc1:15.19"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"τὸ ἑ. (76) διαδώσει τροφὴν","severity":"caution","text":"The abbreviation 'ἑ.' is uncertain; the marginal note suggests 'ἐσπέρας' (evening). The text may be corrupt or lacunose at this point.","cites":[{"key":"ed:tlg2042.tlg072","label":"source edition: Adnotationes in Judices","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg072.1st1K-grc1:15.19"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τὸ ἑ.' is ambiguous; the editor suggests it may stand for 'ἐσπέρας' (evening), but the reading is uncertain.","The Latin 'dicit' in the Greek text may indicate a later interpolation or a bilingual scribal habit."],"confidence":"medium","notes":[]},{"i":8,"ref":"p8","source":"Ἀλλὰ ἀπόχρη\nτοῦτο. Τρόπον μαθεῖν ἱκέτευον. Τό Βενιαμὶν λύκος\nἅρπαξ· πραῒ ἔδεται, καὶ τὸ ἑ. (76) διαδώσει τροφὴν,\nἐνταῦθα πληροῦται. Καὶ γὰρ πρότεροννικήσας,\nἔσχατον βρῶμα τοῦ λαοῦ γέγονε. 35 Psal. lxxiv, 3. 36 Gen. xlix, 27. (71) Cod. 534, pag. 249. (72) Cod. xv. (73) Cod. 534. (74) Cod. xv. (75) Hactenus et in edit. Quæ sequuntur etiam\nreliquos versus respiciunt. (76) Forte ἐσπέρας.","english":"But this is sufficient. They were beseeching to learn the manner. Benjamin is a ravenous wolf; it devours gently, and the evening will distribute food; here it is fulfilled. For having first conquered, it became the final food of the people.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Βενιαμὶν λύκος ἅρπαξ","severity":"info","text":"The phrase 'Benjamin is a ravenous wolf' alludes to the tribe's warlike character; the epithet λύκος ἅρπαξ echoes Gen 49:27, where Benjamin is compared to a wolf.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Gen 49:27","severity":"info","text":"The description of Benjamin as a wolf derives from Jacob's blessing in Gen 49:27: 'Benjamin is a ravenous wolf; in the morning he devours prey, and in the evening he distributes food.'","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"πραῒ ἔδεται, καὶ τὸ ἑ. (76) διαδώσει τροφὴν","severity":"info","text":"The phrase 'it devours gently, and the evening will distribute food' adapts Gen 49:27, where Benjamin devours in the morning and distributes in the evening; Origen interprets this as a prophecy of Benjamin's eventual defeat and consumption by Israel.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"(76) Forte ἐσπέρας","severity":"caution","text":"The note '(76) Forte ἐσπέρας' indicates a textual uncertainty: the word rendered as 'evening' may be a conjecture; the manuscript may have read differently.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"πρότεροννικήσας, ἔσχατον βρῶμα τοῦ λαοῦ γέγονε","severity":"info","text":"Origen reads the Benjamin narrative typologically: the tribe that first conquered (cf. Judg 20) ultimately became 'the final food of the people,' i.e., was nearly annihilated, fulfilling the wolf imagery.","cites":[{"key":"ed:tlg2042.tlg072","label":"source edition: Adnotationes in Judices","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg072.1st1K-grc1:15.19"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'πραῒ ἔδεται' is ambiguous: it may mean 'devours gently' or 'devours in the morning' (if emended to πρωῒ); the manuscript note suggests a possible reading 'ἑσπέρας' (evening) for the second time reference."],"confidence":"medium","notes":[]}]}