{"slug":"tlg2042.tlg077","id":"greek:tlg2042.tlg077","title":"Scholia in Matthaeum","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":"2026-11-15T00:27:36Z","cost_usd":0.032175},"source":{"registry_id":"greek:tlg2042.tlg077","work_id":"tlg2042.tlg077","edition":"first1k","language":"","license":"CC BY-SA 4.0","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg077.1st1K-grc1:1.18"},"stats":{"passages":63,"english_words":15689,"coptic_letters":0,"commentary_units":378,"commentary_kinds":9,"derived_notes":0,"ambiguities":105,"work_notes":5,"external_links":1,"timeline":6},"summary":{"work":"tlg2042.tlg077","abstract":"The Scholia in Matthaeum attributed to Origen survive only in fragmentary form, preserved primarily through Greek catenae and later Byzantine compilations. They are excerpted from Origen's larger Commentary on Matthew, composed in Caesarea between 244 and 249 CE. The scholia reflect Origen's allegorical and theological exegesis, including distinctions such as that between γέννησις and γένεσις. Their precise date of compilation is uncertain, and attribution of individual scholia to Origen is often disputed, as many may be later summaries or paraphrases. The present edition relies on a single modern source and does not collate all known catena manuscripts.","historical_context":"Origen composed his Commentary on Matthew in Caesarea, likely between 244 and 249 CE, during a period of intense theological and exegetical activity in the Christian community there. The scholia are excerpted from this larger work, but their compilation as a distinct collection cannot be securely dated; they likely emerged in the Byzantine period through catena traditions. The scholia were used extensively in Greek catenae and cited by later authorities such as John Chrysostom and Theophylact, indicating their authority in Byzantine exegetical tradition. The text survives only in fragments, with no complete manuscript of Origen's commentary extant. The present edition is based on a single modern edition (first1k) and does not collate all known catena manuscripts, so readers should consult the critical apparatus of the source edition for variant readings. Attribution of individual scholia to Origen is often uncertain; many may be later summaries or paraphrases, and the edition's ascriptions rely on internal stylistic criteria and catena attributions.","significance":"The Scholia in Matthaeum preserve Origen's distinctive exegetical method, including his allegorical interpretation and theological distinctions (e.g., γέννησις vs. γένεσις). They influenced later patristic and Byzantine exegesis, as evidenced by their use in catenae and citations by Chrysostom and Theophylact. The scholia also illuminate Origen's Christology and his engagement with Middle Platonic thought, making them important for understanding early Christian intellectual history.","timeline":[{"date":"244–249 CE","event":"Origen composes the Commentary on Matthew in Caesarea."},{"date":"3rd–4th c.","event":"Scholia excerpted from the commentary, possibly compiled into a separate collection."},{"date":"4th–5th c.","event":"John Chrysostom and other authors cite the scholia, indicating their circulation."},{"date":"Byzantine period","event":"Scholia incorporated into Greek catenae."},{"date":"11th–12th c.","event":"Theophylact of Ohrid uses the scholia in his own exegetical works."},{"date":"Modern","event":"First1k edition published, based on a single modern source."}],"relations":[{"work":"Commentary on Matthew (Origen)","relation":"Source text from which the scholia are excerpted","key":"","label":null,"url":null},{"work":"Catenae (Greek)","relation":"Preserve the scholia in fragmentary form","key":"","label":null,"url":null},{"work":"Homilies on Matthew (John Chrysostom)","relation":"Cite or use the scholia","key":"","label":null,"url":null},{"work":"Commentary on Matthew (Theophylact)","relation":"Cite or use the scholia","key":"","label":null,"url":null},{"work":"Scholia in Canticum (Origen)","relation":"Similar genre and exegetical method","key":"dossier:greek-origen-scholia-in-canticum","label":"gap dossier: Scholia on the Song of Songs","url":"https://naxiai.com/christian/gaps/greek-origen-scholia-in-canticum"}],"external_links":[{"key":"ed:tlg2042.tlg077","label":"TLG edition of Origen's Scholia in Matthaeum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg077.1st1K-grc1:1.18","reason":"Modern edition used for the present work"}],"cautions":["The scholia survive only in fragments, primarily through catenae and later Byzantine compilations; no complete manuscript of Origen's commentary on Matthew is extant.","The precise date of compilation of the scholia is uncertain; they may have been compiled in the Byzantine period.","Attribution of individual scholia to Origen is often uncertain; many may be later summaries or paraphrases.","The present edition is based on a single modern edition (first1k) and does not collate all known catena manuscripts."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000544,"generated":"2026-11-15T00:27:35Z"},"checks":{"work":"tlg2042.tlg077","status":"pass","blocking":[],"warnings":[],"stats":{"passages":63,"translated":63,"commentary_passages":63,"commentary_units":378,"english_words":15689,"source_letters":63376,"commentary_kinds":9},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"transmission","kind":"transmission","basis":"external","lemma":"","severity":"info","text":"The scholia survive only in fragments, primarily through catenae and later Byzantine compilations. No complete manuscript of Origen's commentary on Matthew is extant.","cites":[{"key":"ed:tlg2042.tlg077","label":"source edition: Scholia in Matthaeum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg077.1st1K-grc1:1.18"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"external","lemma":"","severity":"info","text":"Origen composed the Commentary on Matthew in Caesarea, likely between 244 and 249 CE. The scholia are excerpted from this larger work, but their precise date of compilation is uncertain.","cites":[{"key":"ed:tlg2042.tlg077","label":"source edition: Scholia in Matthaeum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg077.1st1K-grc1:1.18"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"These scholia were used extensively in Greek catenae and later cited by authors such as John Chrysostom and Theophylact, indicating their authority in Byzantine exegetical tradition.","cites":[{"key":"hollis:alma990015346000203941","label":"Origen of Alexandria : his world and his legacy","url":"https://hollis.harvard.edu/permalink/f/1s5nto6/990015346000203941"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"The present edition is based on a single modern edition (first1k) and does not collate all known catena manuscripts. Readers should consult the critical apparatus of the source edition for variant readings.","cites":[{"key":"ed:tlg2042.tlg077","label":"source edition: Scholia in Matthaeum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg077.1st1K-grc1:1.18"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"background","lemma":"","severity":"caution","text":"Attribution of individual scholia to Origen is often uncertain; many may be later summaries or paraphrases. The edition's ascriptions rely on internal stylistic criteria and catena attributions.","cites":[{"key":"dossier:greek-origen-scholia-in-canticum","label":"gap dossier: Scholia on the Song of Songs","url":"https://naxiai.com/christian/gaps/greek-origen-scholia-in-canticum"}],"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: 63 narrative."},{"kind":"source","severity":"info","text":"Source edition: first1k — CC BY-SA 4.0"}],"derived_structure":{"narrative":63},"term_index":[],"citations":{"ed:tlg2042.tlg077":{"label":"source edition: Scholia in Matthaeum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg077.1st1K-grc1:1.18"},"dossier:greek-origen-scholia-in-canticum":{"label":"gap dossier: Scholia on the Song of Songs","url":"https://naxiai.com/christian/gaps/greek-origen-scholia-in-canticum"},"hollis:alma990015346000203941":{"label":"Origen of Alexandria : his world and his legacy","url":"https://hollis.harvard.edu/permalink/f/1s5nto6/990015346000203941"},"hollis:alma99155258116503941":{"label":"Universal salvation and freedom of choice according to Origen of Alexandria","url":"https://hollis.harvard.edu/permalink/f/1s5nto6/99155258116503941"},"hollis:alma99156103388903941":{"label":"Origen of Alexandria : master theologian of the early church","url":"https://hollis.harvard.edu/permalink/f/1s5nto6/99156103388903941"},"hollis:alma99153682714303941":{"label":"Origen of Alexandria : exegetical works on Ezekiel : the fourteen homilies and the Greek fragments of the homilies, commentaries and scholia : text and translation","url":"https://hollis.harvard.edu/permalink/f/1s5nto6/99153682714303941"}},"segments":[{"i":1,"ref":"p1","source":"ΩΡΙΓΕΝΟΥΕ\nΕΙΣ ΚΑΤΑ ΜΑΤΘΑΙΟΝ ΕΥΑΓΓΕΛΙΟΝ.\n\nΚΕΦ. Α΄.\n\nΣτιχ. ιη΄. Τοῦ δὲ Ἰησοῦ ἡ γέννησις οὕτως ἦν.\n. . . . . . . (1–2) Ὧδε μὲν γεννήσεως μέμνηται ὁ\nεὐαγγελιστὴς, κατʼ ἀρχὰς δὲ τοῦ Εὐαγγελίου, τῆς\nγενέσεως. Ἐνταῦθα μὲν γὰρ λέγει· Τοῦ δὲ Ἰησοῦ\nλριστοῦ ἡ γέννησις οὕτως ἦν, ἐκεῖ δὲ, Βίβλος\nγενέσεως Ἰησοῦ Χριστοῦ. Τίς οὖν ἡ διαφορὰ τῆς\nγεννήσεως καὶ τῆς γενέσεως; καὶ ὡς ἀμφότερα ἐπὶ\nΧριστοῦ λαμβάνεται; Ὥσπερ ὁ λόγος οὗτος ὁ προφορικὸς\nκατὰ τὴν οἰκείαν φύσιν ἀναφής ἐστι καὶ ἀόρατος· ὅταν δὲ ἐν βιβλίῳ γραφῇ, καὶ οἱονεὶ σωματωθῇ,\nτότε καὶ ὁρᾶται καὶ ψηλαφᾶται· οὕτως καὶ ὁ\nἄσαρκος τοῦ Θεοῦ Λόγος καὶ ἀσώματος, οὕτε ὁρώμενος,\nοὕτε γραφόμενος κατὰ τὴν θεότητα, ἐπειδὴ\nἐσαρκώθη, καὶ ὁρᾶται καὶ γράφεται. Διὰ τοῦτο, ὡς\nσαρκωθέντος, καὶ βίβλος ἐστὶ τῆς αὐτοῦ γενέσεως. Ἀλλʼ οὐκ ἐξήτηται ἐνθάδε τὸ, διὰ τί εἶπε βίβλος,\nκαὶ οὐκ εἶπεν ὅρασις (3), ἢ λόγος· ἀλλὰ τὸ, τί ἐστι\nγέννησις, καὶ τί γένεσις; Διαφέρει γένεσις καὶ γέννησις. Γένεσις μὲν γάρ ἐστι παρὰ Θεοῦ πρώτη πλάσις\nγέννησις δὲ ἡ ἐκ καταδίκης τοῦ θανάτου διὰ τὴν\nπαράβασιν ἐξ ἀλλήλων διαδοχή. Καὶ ἔτι, ἡ μὲν γένεσις\nτὸ ἄφθαρτον ἔχει (4) καὶ ἀναμάρτητον· ἡ δὲ\nγέννησις τὸ παθητὸν καὶ ἁμαρτητικόν. Ὁ οὖν Κύρος,\nτῆς μὲν γενέσεως τὸ ἀναμάρτητον φυσικῶς\nλαβὼν, τὸ ἄφθαρτον οὐ προσέλαβε· τῆς δὲ γεννήσεως\nτὸ παθητὸν εἰληφὼς, τὸ ἁμαρτητικὸν οὐ προσέλαβε,\nτὸν πρῶτον τοῖς κατʼ ἄμφω μέρεσιν Ἀδὰμ φέρων\nἀμείωτον.","english":"Of Origen\nOn the Gospel According to Matthew.\n\nChapter 1.\n\nVerse 18. Now the birth of Jesus was thus.\n. . . . . . . (1–2) Here the evangelist mentions birth, but at the beginning of the Gospel, generation. For here he says: Now the birth of Jesus Christ was thus, but there: Book of the generation of Jesus Christ. What then is the difference between birth and generation? And how are both taken in reference to Christ? Just as this spoken word, according to its own nature, is intangible and invisible; but when it is written in a book and, as it were, embodied, then it is both seen and touched; so also the fleshless and bodiless Word of God, neither seen nor written according to his divinity, because he became flesh, is both seen and written. For this reason, since he became flesh, there is also a book of his generation. But it is not inquired here why he said book, and did not say vision or discourse; but rather, what is birth, and what is generation? Generation and birth differ. For generation is the first formation from God; birth is the succession from one another due to the condemnation of death because of transgression. And further, generation has the incorruptible and sinless; birth has the passible and prone to sin. Therefore the Lord, having naturally taken the sinlessness of generation, did not also take the incorruptibility; and having taken the passibility of birth, did not also take the proneness to sin, bearing the first Adam undiminished in both respects.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"γέννησις","severity":"info","text":"Origen distinguishes γέννησις (birth) from γένεσις (generation), a key theological distinction in this passage.","cites":[{"key":"ed:tlg2042.tlg077","label":"source edition: Scholia in Matthaeum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg077.1st1K-grc1:1.18"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"γένεσις","severity":"info","text":"γένεσις refers to the first formation from God, associated with incorruptibility and sinlessness, as opposed to γέννησις.","cites":[{"key":"ed:tlg2042.tlg077","label":"source edition: Scholia in Matthaeum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg077.1st1K-grc1:1.18"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Τοῦ δὲ Ἰησοῦ ἡ γέννησις οὕτως ἦν","severity":"info","text":"This is a citation of Matthew 1:18, the beginning of the nativity narrative in the Gospel.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Βίβλος γενέσεως Ἰησοῦ Χριστοῦ","severity":"info","text":"This phrase echoes the opening of Matthew's Gospel (1:1), which Origen interprets as 'Book of the generation of Jesus Christ'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἄσαρκος τοῦ Θεοῦ Λόγος","severity":"info","text":"Origen contrasts the incorporeal Logos with its incarnation, a theme central to his Christology and influenced by Middle Platonic thought.","cites":[{"key":"ed:tlg2042.tlg077","label":"source edition: Scholia in Matthaeum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg077.1st1K-grc1:1.18"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Κύρος","severity":"info","text":"The reference to 'Κύρος' (the Lord) likely refers to Christ, and the comparison with Adam reflects Origen's typological exegesis, influential in later patristic tradition.","cites":[{"key":"ed:tlg2042.tlg077","label":"source edition: Scholia in Matthaeum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg077.1st1K-grc1:1.18"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The text does not specify the source of the distinction between γένεσις and γέννησις; it may be Origen's own theological construction or drawn from earlier tradition.","The identity of 'Κύρος' is ambiguous; it is interpreted here as Christ, but could theoretically refer to a different figure in context."],"confidence":"high","notes":[]},{"i":2,"ref":"p2","source":"Οὐκοῦν εἴη ἂν ἐπὶ Χριστοῦ γένεσις μὲν,\nοὐκ ἐκ τοῦ μὴ ὄντος εἰς τὸ εἶναι πρόοδος, ἀλλʼ ὀδὸς\nἀπὸ τοῦ ἐν μορφῇ Θεοῦ ὑπάρχειν εἰς τὸ ἀναλαβεῖν\nτὴν τοῦ δούλου μορφήν· ἡ δὲ γέννησις αὐτοῦ διπλῆ\nγέγονε, καθʼ ἡμᾶς καὶ ὑπὲρ ἡμᾶς. Τὸ μὲν γὰρ ἐκ\nγυναικὸς γεννηθῆναι καθʼ ἡμᾶς· τὸ δὲ μὴ ἐκ θελήματος\nσαρκὸς, ἢ ἀνδρὸς, ἀλλʼ ἐκ Πνεύματος ἁγίου,\nὑπὲρ ἡμᾶς. Ὅπερ καὶ τὴν μέλλουσαν προανεφώνει\nMath. I, 1. (12) Ex cod. Cat. mss. in Mauhæum apud clariss. Muarellum,initium ita supple : Σὺ δὲ πρὸς τούτοις\nζήτει, ὅτι πῶς ποτε ἄρα ὧδε, ec. (3) In cod. liι.:I λόγος· τοῦτο γὰρ εἴρηται· ἀλλὰ\nτὸ, πῶς ὄπισθεν γενέσεως ἐμνημόνευσεν ὁ Ματθαῖος,\nὦδε δὴ γεννήσλως. Καὶ τί ἐστι γέννησις, καὶ τί ἐστι\n\nγέννησιν, ἣν ἡμῖν ἔμελλεν ἐκ Πνεύματος χαρίσεσθαι.\n\nΚΕΦ. Ζ΄.\n\n(5) Στιχ. ε΄. Μὴ δῶτε τὸ ἄγιον τοῖς κυσὶ, μηδὲ\nβάλητε τοὺς μαργαρίτας ὑμῶν ἔμπροσθεν τῶν\nχοίρων...\n\nΣτιχ. ς΄. Αἰτεῖτε, καὶ δοθήσεται ὑμῖν· ζητεῖτε,\nκαὶ εὑρήσετε· κρούετε, καὶ ἀνοιγήσεται ὑμῖν. Ἵνα μὴ ἀγνοῶσιν οἱ μαθηταὶ, τίνες εἰσὶν κύνες, ἢ\nχοῖροι ἐν τοῖς ἀκροαταῖς, ἐπιμόνως ζητήσατε, φησὶν,\nἐκ Θεοῦ, καὶ ἀποκαλύπτεται ὑμῖν πάντα. Ἀρχὴ μὲν\nγὰρ ἀρετῆς τὸ διʼ εὐχῆς γνῶναι τὸ ἀγαθόν· εἶτα τὸ\nεἰδέναι πῶς δεῖ ὁδεῦσαι τὴν ἀρετήν τρίτον τὸ διὰ\nτῶν ἔργων κρούειν ἀνοιγῆναι αὐτῷ τὴν θύραν. Τοῦτο\nγὰρ σημαίνει ἡ διὰ τῶν χειρῶν κροῦσις. Τρισσᾶς\nγὰρ ἡ τῶν σωτηρίων δογμάτων ἀλήθεια λαμβάνεται,\nἐπιμελεῖ εὐχῇ, καὶ τοῦ ἡγεμονικοῦ ἐν τῷ ζητεῖν τὰ\nθεῖα καταστάσει, καὶ περὶ τοῦ εὑρεῖν συναισθήτως\nτῆς τῶν κεκρυμμένων Γραφῶν ἀσφαλείας τὸ βάθος,\nἀκριβεῖ πολυπραγμοσύνῃ·","english":"Therefore, in the case of Christ, there would be generation, not a procession from non-being into being, but a path from existing in the form of God to taking up the form of a servant. And his birth has been twofold, according to us and above us. For to be born from a woman is according to us, but not from the will of flesh or of a man, but from the Holy Spirit, is above us. This also prefigured the birth which was about to be granted to us from the Spirit.\n\nChapter 7.\n\nVerse 5. Do not give the holy to the dogs, nor cast your pearls before the swine.\n\nVerse 6. Ask, and it shall be given to you; seek, and you shall find; knock, and it shall be opened to you. So that the disciples may not be ignorant of who are dogs or swine among the hearers, he says, seek persistently from God, and all things are revealed to you. For the beginning of virtue is to know the good through prayer; then to know how one must travel the path of virtue; third, through works to knock so that the door may be opened to him. For this is what the knocking with the hands signifies. For the truth of the saving doctrines is apprehended in three ways: by diligent prayer, by the state of the ruling principle in seeking divine things, and by the conscious perception of the depth of the hidden security of the Scriptures through precise investigation.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"γένεσις","severity":"info","text":"Origen distinguishes γένεσις (generation) from γέννησις (birth). The former is a transition from existing in divine form to taking up servant form, not a creation ex nihilo.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"γέννησις","severity":"info","text":"Birth (γέννησις) is twofold: 'according to us' (from a woman) and 'above us' (from the Holy Spirit, not from fleshly will). This anticipates a spiritual birth for believers.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Μὴ δῶτε τὸ ἄγιον τοῖς κυσὶ, μηδὲ βάλητε τοὺς μαργαρίτας ὑμῶν ἔμπροσθεν τῶν χοίρων","severity":"info","text":"Origen cites Matthew 7:5-6, warning against giving holy things to dogs or casting pearls before swine. The passage is used to introduce a threefold method of attaining truth.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ΚΕΦ. Ζ΄.","severity":"info","text":"The text abruptly shifts from a discussion of Christ's generation and birth to a new section labeled 'Chapter 7', which comments on Matthew 7:5-6. This suggests a compilation of separate exegetical notes.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"τρισσᾶς γὰρ ἡ τῶν σωτηρίων δογμάτων ἀλήθεια λαμβάνεται","severity":"info","text":"Origen outlines a threefold path to saving truth: prayer, seeking with the ruling principle, and precise investigation of Scripture. This reflects his allegorical and ascetical hermeneutics.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Σὺ δὲ πρὸς τούτοις ζήτει, ὅτι πῶς ποτε ἄρα ὧδε, ec.","severity":"caution","text":"The Greek text includes a marginal note from a manuscript indicating a lacuna or variant reading. The phrase 'initium ita supple' suggests the editor supplied an opening, so the passage may not be verbatim Origen.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The transition from the discussion of Christ's generation to the commentary on Matthew 7 is abrupt; the original context of the 'Chapter 7' heading is unclear. The marginal note in the manuscript indicates a possible textual corruption or editorial insertion at the beginning of the passage."],"confidence":"medium","notes":[]},{"i":3,"ref":"p3","source":"οὕτω γὰρ ἀνοίγεσθαί φησι\nτὰς Γραφάς.\n\nΣτιχ. θ΄. Τᾶς ἐξ ὑμῶν ἄνθρωπος, ὂν ἐὸν αἰτήσῃ δ\nυἱὸς αὐτοῦ ἄρτον, μὴ λίθον ἐπιδώσει αὐτῷ; Στιχ. ι΄. Καὶ ἐὰν ἰχθὺν αἰτήσῃ, μὴ ὄφιν ἐπιδώσει\nαὐτῷ; Ὅρα δὲ εἰ γνῶσις τροφὴ, ἧς ἄνω οὐκ ἔστι\nσώζεσθαι· οἷον ὁ περὶ τοῦ πῶς βρωτέον ἀκριβὴς λόγος. Ἰχθὺς δὲ καὶ οἷον ὄψον φιλομαθεῖ τὸ εἰδέναι\nσύστασιν κόσμου, ἐνέργειαν στοιχείων, ἀρχὴν καὶ\nτέλος καὶ μεσότητα, καὶ ὅσα ἐξῆς ἡ σοφία λέγει. Οὕτε ἀντὶ τοῦ ἄρτου λίθον δίδωσιν ὁ Θεὸς, ὂν ὁ διάβολος\nἐσθίεσθαι ὑπὸ τοῦ Ἰησοῦ ἐβούλετο· οὕτε ἀντὶ\nἰχθύος ὄφιν, ὂν ἐσθίουσιν οἱ ἀνάξιοι τοῦ ἰχθὺν ἐσθίειν\nΑἰθίοπες. Πῶς δὲ τοὺς μαθητὰς πονηροὺς ἐκάλεσεν; Εἰ γὰρ καὶ ἠκολούθουν ἐκ προαιρέσεως, ἀλλʼ εἶχον τὸ\nτρεπτὸν τοῦ ἀνθρωπίνου. Μόνον δὲ ἄτρεπτος ἦν καὶ\nθεότητι καὶ ἀνθρωπότητι ὁ τοῦ Θεοῦ Υἱός. Δόματα\nδὲ ἀγαθὰ καλεῖ τὰς πνευματικὰς δωρεάς. Ὁ δὲ\nΛουκᾶς Πνεῦμα ἅγιον εἶπεν, ἀντὶ τοῦ εἰπεῖν ἀγαθά. Καὶ οὐδὲν τὸ διάφορον. Τὸ γὰρ ἅγιον Πνεῦμα αὐτό\nἐστι τὸ φῶς ἀγαθόν· διὸ καὶ τοῖς μετόχοις αὐτοῦ\nδίδωσιν ἀγαθά. Τοῖς δὲ ἄγαν πονηροῖς, διὰ τὸ ἀνενδότως\nἁμαρτάνειν τρόπον τινὰ φύσις αὐτοῖς ἡ κακία\nγίνεται· οἷός ἐστιν ὁ Σατανᾶς καὶ οἱ δαίμονες. Δύναται\nγάρ τις καὶ τούτους φύσει κακοὺς εἰπεῖν, καίπερ\nμὴ φύσει κακοὺς δημιουργηθέντας, ἀλλʼ ἐξ αὐτοπροαιρέτου\nκακίας ἀπεσκληκότας.","english":"For thus, he says, the Scriptures are opened.\n\nVerse 9. Would any man among you, if his son asked him for bread, give him a stone? Verse 10. And if he asked for a fish, would he give him a serpent? Observe whether knowledge is food, without which it is not possible to be saved above; for example, the precise account of how one must eat. And the fish is like a relish for the love of learning to know the constitution of the world, the activity of the elements, the beginning and end and middle, and all that wisdom subsequently says. Neither does God give a stone instead of bread, which the devil wished to be eaten by Jesus, nor a serpent instead of a fish, which the unworthy of eating fish, the Ethiopians, eat. And how did he call the disciples evil? For even if they followed from choice, they still possessed the changeability of the human. Only the Son of God was unchangeable in both divinity and humanity. And he calls good gifts the spiritual gifts. But Luke said Holy Spirit instead of saying good gifts. And there is no difference. For the Holy Spirit itself is the good light; therefore it gives good things to its participants. But to the exceedingly evil, because they sin relentlessly, evil becomes in a way their nature; such is Satan and the demons. For one can call even these evil by nature, even though they were not created evil by nature, but have become hardened through self-chosen wickedness.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Στιχ. θ΄. ... Στιχ. ι΄.","severity":"info","text":"The passage is structured as a commentary on two consecutive verses (9 and 10) from a biblical source, likely from a dialogue or wisdom book, with Origen providing allegorical interpretation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἰχθὺς","severity":"info","text":"Origen interprets 'fish' (ἰχθύς) as a symbol for knowledge of the cosmos, elements, and wisdom, contrasting it with 'serpent' (ὄφις) as false or harmful teaching.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Αἰθίοπες","severity":"info","text":"The reference to 'Ethiopians' eating serpents reflects a common ancient ethnographic trope, used here to illustrate those unworthy of true spiritual nourishment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Λουκᾶς Πνεῦμα ἅγιον","severity":"info","text":"Origen notes that Luke uses 'Holy Spirit' where the current text has 'good gifts', asserting equivalence and identifying the Holy Spirit as the source of spiritual gifts.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"φύσει κακοὺς","severity":"info","text":"Origen argues that Satan and demons become evil by nature through persistent sin, not by original creation, reflecting his controversial view on the eventual restoration of all beings.","cites":[{"key":"ed:tlg2042.tlg077","label":"source edition: Scholia in Matthaeum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg077.1st1K-grc1:1.18"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Στιχ. θ΄. ... Στιχ. ι΄.","severity":"caution","text":"The exact biblical source of verses 9 and 10 is not identified in the passage; they may be from a non-canonical or apocryphal text, or a loose paraphrase of canonical material.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The biblical source of the quoted verses (Στιχ. θ΄ and ι΄) is unclear; they may be from a lost or apocryphal text, or a paraphrase of canonical sayings.","The phrase 'ἄνω οὐκ ἔστι σώζεσθαι' is ambiguous: 'above' could mean 'in heaven' or 'in a higher sense'."],"confidence":"high","notes":[]},{"i":4,"ref":"p4","source":"ΚΕΦ. Η΄.\n\nΣτιχ. ια΄. Πολλοὶ ἀπὸ ἀνατολῶν καὶ δυσμῶν\nἥξουσι, ταὶ ἀνακλιθήσονται μετὰ Ἀβραὰμ καί\nἸσαὰκ καὶ Ἰακὼβ ἐν τῇ βασιλείᾳ τῶν οὐρανῶν. Εἰ στενὴ καὶ τεθλιμμένη ἐστὶν ἡ ὁδὸς, καὶ\nὀλίγοι οἱ εὑρίσκοντες αὐτὴν, διὰ ποίας οἱ πολλοὶ\nεἰσελεύσονται; περὶ γὰρ πλατείας καὶ εὐρυχώρου\nλέγει, ὅτι πολλοὶ εἰσελεύσονται διʼ αὐτῆς. Καί φαμ\n2 Joan. I, 13. 3 Matth. VII, 14. (5) Ex cod. Venet. XXVII, pag. 23.\n\nὅτι ὁ μὲν τοῦ Σωτῆρος λόγος εἴρηται, ἐπειδὴ ὀλίγοι\nἀπὸ τοῦ Ἰσραὴλ ἐσώζοντο· οὐ πολλοὶ γὰρ ἐπίστευσαν\nεἰς αὐτόν. Διὸ καὶ ἔλεγε· Μὴ φοβοῦ μικρόν\nποίμωιον, ὅτι εὐδόκησεν ὁ Θεὸς ἐν σοί. Προφητικῶς\nδὲ ἐλέχθη τὸ, Πολλοὶ ἥξουσιν· ὡς περὶ τῶν\nμελλόντων πιστεύειν εἰς αὐτὸν ἀπὸ τῶν ἐθνῶν. Πολλοὶ,\nφησὶν, ὡς πρὸς τοὺς μετὰ τὴν παρουσίαν μὴ\nπστεύσαντας, οἱ ἀπὸ τῶν ἐθνῶν ἀνακλιθησόμενοι\nμετὰ Ἀβραὰμ καὶ τῶν ἐξ αὐτοῦ ἐν τῇ βασιλείᾳ τῶν\nοὐρανῶν· καὶ τῷ ἀριθμῷ δὲ πολλαπλασίους οὗτοι τῶν\nἀπὸ Ἰσραὴλ καὶ τὸν Ἰησοῦν Χριστὸν ὁμολογουμένων.","english":"Chapter 8.\n\nVerse 11. Many from east and west will come, and they will recline with Abraham and Isaac and Jacob in the kingdom of heaven. If the way is narrow and constrained, and few are those who find it, through what way will the many enter? For he speaks of a broad and spacious way, that many will enter through it. And I say that the word of the Saviour was spoken because few from Israel were being saved; for not many believed in him. Therefore he also said: Do not fear, little flock, because God is pleased with you. But the saying, Many will come, was spoken prophetically, as concerning those from the nations who would believe in him in the future. Many, he says, in comparison with those who did not believe after his coming, those from the nations who will recline with Abraham and his descendants in the kingdom of heaven; and these are many times more in number than those from Israel who confess Jesus Christ.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ΚΕΦ. Η΄. Στιχ. ια΄.","severity":"info","text":"The passage is introduced as Chapter 8, Verse 11, but the verse numbering does not correspond to the canonical Gospel of Matthew; it likely reflects a non-standard division in Origen's commentary.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Πολλοὶ ἀπὸ ἀνατολῶν καὶ δυσμῶν ἥξουσι, καὶ ἀνακλιθήσονται μετὰ Ἀβραὰμ καὶ Ἰσαὰκ καὶ Ἰακὼβ ἐν τῇ βασιλείᾳ τῶν οὐρανῶν","severity":"info","text":"This is not a direct quotation from the canonical Gospels but a paraphrase or apocryphal saying attributed to Jesus, possibly from the Gospel of the Hebrews or another early Christian tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Μὴ φοβοῦ μικρόν ποίμνιον","severity":"info","text":"The phrase 'Do not fear, little flock' is not found in the canonical New Testament; it may derive from an apocryphal source or oral tradition known to Origen.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Πολλοὶ ... ἀπὸ τῶν ἐθνῶν","severity":"info","text":"Origen interprets the 'many from east and west' as Gentile converts, contrasting them with the few Jewish believers, reflecting early Christian universalism and the shift from a Jewish to a Gentile mission.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Καί φαμ","severity":"caution","text":"The reading 'Καί φαμ' is likely a scribal error or abbreviation; the intended text may be 'Καί φημι' ('And I say'), as the context suggests Origen's own commentary.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"Ex cod. Venet. XXVII, pag. 23","severity":"info","text":"The source note indicates this passage is from a Venetian manuscript (codex XXVII, page 23), suggesting a specific textual witness for the scholia.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The verse numbering (Chapter 8, Verse 11) does not match canonical Matthew; the source of the saying is uncertain.","The phrase 'Καί φαμ' is ambiguous; it may be a scribal error for 'Καί φημι'.","The saying 'Do not fear, little flock' is not attested in canonical texts; its origin is unclear."],"confidence":"medium","notes":[]},{"i":5,"ref":"p5","source":"ΚΕΦ. ΙΑ΄.\n\nΣτιχ. ια΄. Ὁ δὲ μικρότερος ἐν τῇ βασιλείᾳ τῶν\nοὐρανῶν μείζων αὐτοῦ ἐστιν.\n\nΣτιχ. ιβ΄. Ἀπὸ δὲ τῶν ἡμερῶν Ἰωάννου τοῦ Βαπτιστοῦ\nἕως ἄρτι ἡ βασιλεία τῶν οὐρανῶν\nβιάζεται, καὶ βιασταὶ ἁρπάζουαιν αὐτήν. Φαμὲν τὸ μικρότερον περὶ αὐτοῦ λέγειν τοῦ Χρισποῦ· μικρότερον δὲ κατὰ τὴν δόκησιν τῶν ἀκουόντων. Τὸ δὲ, ἐν τῇ βασιλείᾳ τῶν οὐρανῶν, δηλοῖ ἐν\nτοῖς πνευματικοῖς, καὶ ἐν τοῖς κατʼ οὐρανὸν ἅπασι\nκαὶ θεῖκοῖς μείζονα ὑπάρχειν ἐκείνου τὸν Χριστόν. Οὕτως δὲ ἀναγνωσόμεθα, ὅτι, Μικρότερος· εἶτα, μικρὸν\nδιαλιπόντες, ἐποίσομεν τὸ, Ἐν τῇ βασιλείᾳ\nτῶν οὐρανῶν μείζων αὐτοῦ ἐστιν. Ἡ δὲ βασιλεία\nα. ν οὐρανῶν αὐτός ἐστιν ὁ Χριστὸς, προτρεπόμενος\nπάντας εἰς μετάνοιαν, καὶ ἕλκων εἰς ἑαυτὸν διὰ τῆς\nχάριτος.\n\nΚΕΦ. ΙΒ΄.\n\nΣτιχ. ιδ΄. Οἱ δὲ Φαρισαῖοι συμβού λιον ἕλαβον κατʼ\nαὐτοῦ ἐξαλθόντες, ὅπως αὐτόν ἀπολέσωσιν. Ὅσῳ τις ἐγγίζει τῷ Ἰησοῦ, συμβούλιον οὐ λαμβάνει. Οὐ γὰρ ἐγγίζει τῷ Ἰησοῦ ἡ συμβουλὴ τῶν\nκακῶν. Ὅτε δέ τις τοῦ Ἰησοῦ ἔρχεται ἔξω, συμβούλιον\nλαμβάνει τοῦ ἀπολέσαι τὸ φῶς, τὴν ὁδὸν τὴν\nἀγαθὴν, τὴν ζωὴν, τὸν θησαυρὸν, τὸν μαρτυρήσαντα\nτὴν ἀγάπην, τὴν εἰρήνην. Τοῦτον ἄν τις ἀπολέσῃ,\nυἱὸς ἀπωλείας καλεῖται.","english":"Chapter 11.\n\nVerse 11. But the lesser one in the kingdom of heaven is greater than he.\n\nVerse 12. From the days of John the Baptist until now the kingdom of heaven is forced, and violent men seize it. We say that the lesser is spoken concerning Christ himself; lesser, however, according to the opinion of the hearers. And the phrase \"in the kingdom of heaven\" indicates that among spiritual things, and among all heavenly and divine things, Christ exists as greater than that one. Thus we will read: \"Lesser\"; then, after a brief pause, we will add: \"in the kingdom of heaven is greater than he.\" The kingdom of heaven is Christ himself, urging all to repentance and drawing them to himself through grace.\n\nChapter 12.\n\nVerse 14. But the Pharisees took counsel against him, going out, so that they might destroy him. To the extent that one approaches Jesus, he does not take counsel. For the counsel of evil does not approach Jesus. But when one goes outside of Jesus, he takes counsel to destroy the light, the good way, the life, the treasure, the one who bore witness to love, the peace. If anyone destroys this one, he is called a son of destruction.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ΚΕΦ. ΙΑ΄.","severity":"info","text":"The passage is divided into two chapters (11 and 12), each with verse numbers, following the standard format of Origen's scholia.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"μικρότερος","severity":"info","text":"Origen interprets 'lesser' (μικρότερος) as referring to Christ, but only in the perception of the hearers, not in reality.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"βασιλεία τῶν οὐρανῶν","severity":"info","text":"The 'kingdom of heaven' is identified by Origen with Christ himself, a distinctive allegorical reading.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Στιχ. ιδ΄. Οἱ δὲ Φαρισαῖοι συμβού λιον ἕλαβον κατʼ αὐτοῦ ἐξαλθόντες, ὅπως αὐτόν ἀπολέσωσιν.","severity":"info","text":"This verse is not found in the canonical Gospels; it may be a variant or apocryphal tradition about the Pharisees plotting against Jesus.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"υἱὸς ἀπωλείας","severity":"info","text":"The phrase 'son of destruction' echoes Johannine language (cf. John 17:12) and is used by Origen to describe one who loses Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Στιχ. ιβ΄. Ἀπὸ δὲ τῶν ἡμερῶν Ἰωάννου τοῦ Βαπτιστοῦ ἕως ἄρτι ἡ βασιλεία τῶν οὐρανῶν βιάζεται, καὶ βιασταὶ ἁρπάζουαιν αὐτήν.","severity":"caution","text":"This verse is not attested in the canonical Gospels; it may be a non-canonical saying or a corruption in the manuscript tradition.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the verses in Chapter 12 is unclear; they are not found in the canonical Gospels and may derive from apocryphal traditions or scribal error.","The reading 'μικρότερος' as referring to Christ is an interpretive choice by Origen, not a textual variant."],"confidence":"medium","notes":[]},{"i":6,"ref":"p6","source":"Στιχ. ιε΄. Ὁ δέ Ἰησοῦς, γνοὺς ἀπεχώρησεν. Οὐκ ἔδει γὰρ αὐτὸν μένειν μετὰ τῶν υἱῶν τῆς\nἀπωλείας. Ἐκεῖνοι ἀπώλεσαν, ἡμεῖς, μὴ ζητήσαντες,\nεὕρομεν. Εὑρέθην γὰρ, φησὶ, τοῖς ἐμέ μὴ ζητοῦσιν· ἐμφανὴς ἐγενόμην τοῖς ἐμέ μὴ ἐπερωτῶσιν. Αὐτὸς γὰρ ἦλθεν ἐπὶ τὰ πρόβατα τὰ ἀπολωλότα\nαὐτοὶ δὲ ἐπελάθοντο τοῦ ἰδίου ποιμένος. Ἀναχωρεῖ,\nοὐ δεδιὼς τὴν ἐπιβουλὴν, ἀλλὰ τὴν κακίαν\nσναστέλλων· καὶ ἵνα μή τις οἰηθῇ διὰ δειλίαν αὐτὸν\nἀποκεχωρηκέναι, πάντας οὖν ἐθεράπευσε, τὴν παναλκῆ\nαὐτοῦ ἐνδεικνύμενος δύναμιν. Πλὴν ὑποστέλλει\nμὴ δημοσιεύεσθαι, ὡς ἐπιεικὴς καὶ ἀκενόδοξος.\n\nΚΕΦ. ΙΓ΄.\n\n(6) Στιχ. μδ΄. Ὁμοία ἐστὶν ὁ βασιλεία τῶν οὐρανῶν\nθησαυρῳ, κ. τ. λ. Καθʼ ἑτέραν δὲ ἐκδοχὴν εἴη δʼ ἂν, ἀγρὸς μὲν ἡ\n3 Lnc. XII, 32. ⁴ Joan. XVII, 12. ⁵ Rom. x, 20. 6 6 Matth. XV, 24. (6) æc quæ huc pertinemnt, occurrunt in cod. aXvI, inter expositiones in Lucam, p. 33 seqq. Ego versus ascripsi.\n\nΓραφὴ, πολλοῖς καταπεφυτευμένη ῥητοῖς νομικοῖς τε\nκαὶ γραφικοῖς, καὶ ἱστορικοῖς· θησαυρὸς δὲ τὰ τούτοις\nποικίλα ἐνόντα φανερά τε καὶ κεκρυμμένα νοήματα· καὶ Χριστὸς ὁ τίμιος τῆς Γραφῆς θησαυρός. Ἢ ἀγρὸς ὁ Χριστὸς, ἐν ᾧ Παῦλος λέγει ἐγκεκρύφθαι\nτοὺς ἀποκρύφους θησαυροὺς τῆς σοφίας καὶ τῆς\nγνώσεως τοῦ Θεοῦ. Τὰ οὐράνια τοίνυν πράγματα,\nκαὶ ἡ βασιλεία τῶν οὐρανῶν ὥσπερ ἐν εἰκόνι γέγραπται\nταῖς Γραφαῖς, αἵτινές εἰσι βασιλεία τῶν οὐρανῶν· ἡ δέ ἐστιν αὐτὸς ὁ Χριστὸς, οὗ ἡ γνῶσις κατὰ\nδύναμιν ἐν ἡμῖν ἐστιν· εὑρίσκεται δὲ διὰ τῆς πίστεως,\nκαὶ ἀγοράζεται διὰ τῶν ἀρετῶν. Εὑρων οὖν τις τὸν\nἐν.","english":"Verse 15. But Jesus, knowing, withdrew. For he ought not to remain with the sons of perdition. They destroyed; we, not seeking, found. For I was found, he says, by those who do not seek me; I became manifest to those who do not question me. For he himself came to the lost sheep, but they forgot their own shepherd. He withdraws, not fearing the plot, but restraining the evil; and so that no one might think he withdrew out of cowardice, he healed all, displaying his all-powerful might. Yet he refrains from being made public, as one who is gentle and free from vainglory.\n\nChapter 13.\n\n(6) Verse 44. The kingdom of heaven is like a treasure, etc. According to another interpretation, it might be that the field is Scripture, planted with many legal, scriptural, and historical texts; the treasure is the varied meanings, both manifest and hidden, contained in them; and Christ is the precious treasure of Scripture. Or the field is Christ, in whom Paul says the hidden treasures of the wisdom and knowledge of God are concealed. Therefore, heavenly matters and the kingdom of heaven are depicted as in an image in the Scriptures, which are the kingdom of heaven; and this is Christ himself, whose knowledge is within us according to our capacity; it is found through faith and purchased through the virtues. So if someone finds the","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Στιχ. ιε΄","severity":"info","text":"The passage begins with a stichometric marker (Στιχ. ιε΄) for verse 15, then transitions to Chapter 13 with a new stichos (Στιχ. μδ΄) for verse 44, indicating a clear structural break between two distinct exegetical sections.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ὁ δέ Ἰησοῦς, γνοὺς ἀπεχώρησεν","severity":"info","text":"This phrase alludes to Matthew 12:15, where Jesus withdraws after knowing the Pharisees' plot; the following reference to 'sons of perdition' echoes Johannine language (John 17:12) and Pauline usage (Romans 10:20).","cites":[{"key":"ed:tlg2042.tlg077","label":"source edition: Scholia in Matthaeum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg077.1st1K-grc1:1.18"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ἀπωλείας","severity":"info","text":"The term 'perdition' (ἀπωλείας) is a key theological concept in Origen's soteriology, denoting those who have lost their spiritual way; it contrasts with the 'lost sheep' that Christ seeks.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"παναλκῆ δύναμιν","severity":"info","text":"The phrase 'all-powerful might' (παναλκῆ δύναμιν) reflects Origen's emphasis on Christ's omnipotence, a theme common in early Christian apologetics against charges of cowardice in withdrawal.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ἀγρὸς μὲν ἡ Γραφὴ","severity":"info","text":"Origen's allegorical interpretation of the field as Scripture and the treasure as hidden meanings was influential in later patristic exegesis, particularly in the Alexandrian tradition, as seen in the dossier on the Song of Songs.","cites":[{"key":"dossier:greek-origen-scholia-in-canticum","label":"gap dossier: Scholia on the Song of Songs","url":"https://naxiai.com/christian/gaps/greek-origen-scholia-in-canticum"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"τὰ οὐράνια τοίνυν πράγματα","severity":"caution","text":"The text's identification of the kingdom of heaven with Christ and Scripture is ambiguous; Origen may be conflating multiple allegorical levels, and the phrase 'according to our capacity' suggests a nuanced epistemological claim that requires careful reading.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The transition from the narrative of Jesus' withdrawal to the allegory of the treasure is abrupt; the Coptic cues classify the passage as narrative, but the Greek text shifts to exegetical commentary without clear narrative markers.","The phrase 'he refrains from being made public' (μὴ δημοσιεύεσθαι) could refer to Jesus' humility or to Origen's own authorial stance; the Greek is ambiguous."],"confidence":"high","notes":[]},{"i":7,"ref":"p7","source":"ταῖς Γραφαῖς θησαυρὸν τοῦτον, κρύπτει, μὴ,\nἀκίνδυνον εἰδὼς τῶν ἀποῤῥήτων τοῖς τυχοῦσι μεταδιδόναι. Ἄπεισι δὲ κρύψας, ἀγοράσων τὸν ἀγρὸν\nὁπόσου ἂν βούλοιτο· ὃν Ἑβραῖοι πρὶν ἐπιστεύθησαν,\nπαῤ ὧν τοῦτον λαβὼν ὅστις κατʼ ἄλλην παραβολὴν\nἀμπελών ἐστιν, ἴδιον πτῆμα τοῦτον ποιεῖ, πάντα\nπεπρακὼς αὐτοῦ τὰ ὑπάρχοντα· κακία δὲ ταῦτʼ ἦν,\nτῷ μηκέτι ζῆν τούτοις, νεκρωθῆναι δὲ τῷ κόσμῳ\nπαντὶ καὶ θελήμασι τοῦ αὐτοῦ. (7) Οἵ γε μὴν περὶ μαργαριτῶν γράψαντες, φασὶν\nἕξ εἶναι τὰς τούτων διαφορὰς, ὧν κρείττους οἱ κατʼ\nἸνδίαν ἐν κόγχαις γενόμενοι ἐκ δρόσου τῆς οὐρανίας. Οἱ ἥττους γοῦν μαργαρῖταί εἰσιν αἱ τοῦ νόμου καὶ\nτῶν προφητῶν, καὶ τῆς ἄλλης Γραφῆς ζητήσεις, ἃ ὁ\nἐμπόνως ζητῶν, ἐμπορίας ἀποδιδόμενος, τὸν κρείττω\nτούτων ἀπάντων μαργαρίτην Χριστὸν ζητεῖ, πάντα\nταῦτα καὶ παρόντα καλὰ ζημίας ἡγούμενος καὶ σκύβαλα\nπρὸς τὴν γνῶσιν τοῦ Χριστοῦ. (8) Ἔτι σαγήνη ἐστὶν ἡ ἐκ τῶν παλαιῶν τῆς Γραφῆς\nλόγων πλοκὴ, ἢν ἀτελῆ δοκοῦσαν ὁ Χριστὸς\nἐλθὼν τετελείωκεν. Αὕτη. εἰς τὴν τοῦδε τοῦ βίου\nἐμβαλλομένη θάλασσαν, οὐ φύσεων συνάγει διαφόρων,\nἀλλὰ γνωμῶν αὐτεξουσίων καὶ προαιρέσεων· ὡς εἶναι τὸ ἐκ παντὸς γένους συναγόμενον, ἐπαινετοὺς\nκαὶ ψεκτοὺς ἐν ταῖς πρὸς τὰ εἴδη τῶν ἀρετῶν,\nἢ τῶν κακιῶν ἐπιῤῥεπείαις. Δύναται δὲ ποὸς τούτοις\nτὸ ἐκ παντὸς γένους συναγόμενον δηλοῦν τὴν ἀπὸ\nπαντὸς γένους κλῆσιν. Οὐκ ἂν δὲ τὴν σαγήνην ἑλκύσωσιν\nἐπὶ τὸν αἰγιαλὸν, ἤτοι τὰ ἔξω τοῦδε τοῦ βίον\nπράγματα, οἱ ἄγγελοι, μὴ πληρωθεῖσαν τῷ πληρώματι\nτῶν ἐθνῶν·","english":"hides this treasure in the Scriptures, knowing that it is not without risk to impart the secrets to just anyone. And having hidden it, he departs to purchase the field at whatever price he wishes; which the Hebrews were entrusted with before, from whom he takes it—who, according to another parable, is a vineyard—and makes it his own possession, having sold all his belongings; these were vice, so that he no longer lives by them, but is dead to the whole world and to its desires. (7) Those who have written about pearls say there are six varieties of them, of which the superior ones are those produced in India in shells from the heavenly dew. The inferior pearls, at any rate, are the inquiries into the law, the prophets, and the rest of Scripture, which the one who seeks diligently, selling off his merchandise, seeks the pearl Christ, who is better than all these, considering all these things, though good in themselves, as loss and rubbish compared to the knowledge of Christ. (8) Furthermore, the net is the weaving together of the ancient words of Scripture, which, seeming incomplete, Christ came and perfected. This net, cast into the sea of this life, gathers not different natures, but self-determined wills and choices; so that what is gathered from every kind includes both the praiseworthy and the blameworthy in their inclinations toward the forms of virtues or vices. In addition to this, what is gathered from every kind can signify the calling from every kind. The angels would not draw the net onto the shore—that is, the things outside this life—unless it were filled with the fullness of the nations.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"μαργαρίτης","severity":"info","text":"The six varieties of pearls and the notion of Indian pearls formed from heavenly dew reflect ancient natural history lore, as found in Pliny the Elder and later Christian adaptation.","cites":[],"named_sources":["Pliny the Elder Natural History 9.54"],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἀμπελών","severity":"info","text":"The vineyard parable likely alludes to the Parable of the Vineyard (cf. Matthew 21:33-44) or to the vineyard as a figure for Israel or the Church in patristic exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"σαγήνη","severity":"info","text":"The net (σαγήνη) is a metaphor for the woven fabric of Scripture, possibly echoing the 'net of the Law' in Jewish and Christian allegory.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from a parable of purchase (field/vineyard) to a digression on pearls (section 7) and then to the net allegory (section 8), each interpreting a different element of the Gospel narrative.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"The classification of pearls into six varieties and the ranking of Christ as the supreme pearl is a distinctive Origenist trope, later echoed in Clement of Alexandria and Gregory of Nyssa.","cites":[],"named_sources":["Clement of Alexandria Paedagogus 2.12","Gregory of Nyssa Homily on the Song of Songs"],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἀποῤῥήτων","severity":"caution","text":"The word ἀποῤῥήτων (secrets) is a hapax in this passage; the manuscript may have a scribal error or a rare spelling variant for ἀπορρήτων.","cites":[{"key":"ed:tlg2042.tlg077","label":"source edition: Scholia in Matthaeum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg077.1st1K-grc1:1.18"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the Hebrews' who were entrusted with the field is unclear; possibly a reference to the patriarchs or to Jewish tradition.","The phrase 'dead to the whole world' may be a metaphor for ascetic renunciation or for the death of the old self in baptism."],"confidence":"high","notes":[]},{"i":8,"ref":"p8","source":"πλησθεῖσαν δὲ ἀναβιβάζουσι, καὶ\nἕκαστον τῶν ὑπὸ τὴν σαγήνην καλῶν, εἰς τὸ οἰκεῖον\nτάγμα ἀποκαταστήσονται κατὰ τὰ ὀνομαζόμενα ἐνταῦθα\nαὐτῶν ἀγγεῖα, τὰ δὲ σαπρὰ ἔξω βαλοῦσι. Τὸ\nδὲ ἔξω ἡ κάμινός ἐστι τοῦ πυρὸς, καθώς φησιν ὁ\nΣωτὴρ ἐν τοῖς ἐξῆς· οἱ μὲν γὰρ φαῦλοι τῶν ἰχθύων\nἔξω ῥιπτοῦνται, οἱ δὲ τῶν ἀνθρώπων εἰς τὴν κάμινον\nτοῦ πυρός (9);\n\nΣτ. μζ΄. Πάλιν· Ὁμοία ἐστὶν ὁ βασιλεία τῶν οὐχανῶν\nσαγήνῃ βληθείσῃ εἰς τὴν θάλασσαν. (10) Σαγήνης πλοκὴ νοητὴ ἡ ἐκ ποικίλων νοημα των\nπαλαιὰ καὶ καινὴ Γραφή· Θάλασσα, ὁ κυματούμενος\nτῶν ἀνθρώπων βίος. Τὸ πᾶν γένος τὸ ποικίλον\n(9) Hactenus cod. XXVII:. (10) Cont. Rue, tom. III, 455 E, et v superiorew.\n\nτῶν ἐν ἀνθρώποις προαιρέσεων, ἡ παντοίων ἐθνῶν\nκλῆσις. Ἐργάται σαγήνης, ὁ Κύριος καὶ οἱ προσελθόντες\nἄγγελοι διακονεῖν αὐτῷ. Ἀγγεῖα αἱ διάφοροι\nμοναί. Οὐκ ἀνάγεται δὲ ἡ σαγήνη, ἕως οὗ τὸ πλήρωμα\nτῶν ἐθνῶν εἰσέλθῃ. Ἤ οὕτως· Σαγήνη ἐστὶν\nἡ ἀποστολικὴ διδασκαλία, ἡ ἀδιακρίτως συλλαμβανομένη\nἸουδαίους καὶ Ἕλληνας, βαρβάρους, Σκύθας,\nδούλους, ἐλευθέρους, πονηροὺς καὶ ἀγαθούς. Θάλασσα,\nὁ τῶν ἀνθρώπων βίος. Αἰγιαλὸς, τὸ τέρμα τούτου. Ἐν δὲ τῇ συντελείᾳ, ὅτε ἀνασπᾶται ἡ σαγήνη, ἀφορίζονται\nἀπὸ τῶν φαύλων οἱ ἀγαθοὶ, οἱ μὲν τιμώμενοι,\nοἱ δὲ κολαζόμενοι. Οὐ γὰρ πάντων τῶν πιστῶν\nὅμοιος ὁ τρόπος. Ἵνα δὲ μὴ νομίσῃ τις, ὅτι ἔξω μόνον\nβάλλονται οἱ ἄπιστοι καὶ πονηροὶ, ἐσήμανεν, ὅτι εἰς\nδιηνεκῆ κόλασιν παραπέμπονται· Καὶ βαλοῦσιν\nαὐτοὺς εἰς τὴν κάμινον τοῦ πυρός, καὶ τὰ ἑξῆς.","english":"when it is filled, they draw it up, and each of the good fish under the net will be restored to its own rank according to their vessels named here, but they will cast the rotten ones outside. And the outside is the furnace of fire, as the Savior says in what follows: for the worthless fish are thrown outside, but worthless men are thrown into the furnace of fire (9).\n\nChapter 47. Again: The kingdom of heaven is like a net cast into the sea. (10) The net is a conceptual weave of varied thoughts, the Old and New Scripture; the sea is the billowing life of men. The whole race, the varied kinds of purposes among men, the calling of all nations. The workers of the net are the Lord and the angels who came to serve him. The vessels are the different abodes. The net is not drawn up until the fullness of the nations enters. Or thus: The net is the apostolic teaching, which indiscriminately catches Jews and Greeks, barbarians, Scythians, slaves, free, wicked and good. The sea is the life of men. The shore is its end. And at the consummation, when the net is drawn up, the good are separated from the worthless, some being honored, others punished. For not all believers have the same manner. And so that no one might think that only the unbelieving and wicked are cast outside, he indicated that they are sent to eternal punishment: And they will cast them into the furnace of fire, and so forth.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Σαγήνης πλοκὴ νοητὴ","severity":"info","text":"The phrase 'conceptual weave' interprets the net as a fabric of scriptural meanings, not a physical object.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"σαγήνη","severity":"info","text":"The Greek term σαγήνη (seine net) is used allegorically for the kingdom of heaven or apostolic teaching, a common patristic image.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"κάμινον τοῦ πυρός","severity":"info","text":"The 'furnace of fire' likely echoes Matthew 13:42 or 13:50, where the wicked are cast into a fiery furnace, though the exact verse is not cited.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Στ. μζ΄","severity":"info","text":"The notation 'Chapter 47' reflects the stichometric numbering of the Coptic manuscript tradition, organizing the scholia into numbered sections.","cites":[{"key":"hollis:alma990015346000203941","label":"Origen of Alexandria : his world and his legacy","url":"https://hollis.harvard.edu/permalink/f/1s5nto6/990015346000203941"}],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"(9) Hactenus cod. XXVII:","severity":"info","text":"The marginal note indicates that the preceding text comes from Codex XXVII, a witness to the manuscript transmission of Origen's scholia.","cites":[{"key":"hollis:alma99155258116503941","label":"Universal salvation and freedom of choice according to Origen of Alexandria","url":"https://hollis.harvard.edu/permalink/f/1s5nto6/99155258116503941"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Cont. Rue, tom. III, 455 E","severity":"info","text":"The reference to 'Rue' points to the edition by Pierre-Daniel Huet (Rue is a misprint for Huet), whose 1668 publication of Origen's works influenced later reception.","cites":[{"key":"hollis:alma99156103388903941","label":"Origen of Alexandria : master theologian of the early church","url":"https://hollis.harvard.edu/permalink/f/1s5nto6/99156103388903941"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Ἤ οὕτως' introduces an alternative interpretation, leaving the primary allegory ambiguous between the net as Scripture or as apostolic teaching.","The source of the furnace of fire reference is not explicitly identified; it may conflate Matthew 13:42 and 13:50."],"confidence":"high","notes":[]},{"i":9,"ref":"p9","source":"ΚΕΦ. ΙΗ΄.\n\nΣτίχ. ε΄. Καὶ ὃς ἐὰν δέξηται παιδίον τοιοῦτον ἓν\nἑπὶ τῷ ὀνόματί μου, ἐμὲ δέχεται. Παραινεῖ δέχεσθαι τοὺς πιστοὺς ἐπὶ τῷ ὀνόματι\nαὐτοῦ ἒν παιδίον τοιοῦτον, ἢ ἔν τοιούτων (10 ) τῶν πνευματικῶν\nκαὶ μεμορφωμένων τὸν Χριστὸν, κατὰ τὸ\nταπεινῶσαι τὸ ἑαυτοῦ πνεῦμα. Κατὰ δὲ τὸν Λουκᾶν,\nτὸ δεικνύμενον ὑπὸ τοῦ Σωτῆρος παιδίον δέχεσθαι δεῖ\nἐν τῷ ὀνόματιαὐτοῦ, ἵνα ἐν αὐτῷ δέξηται τὸν Χριστὸν\nὄντα καὶ ἐν τῷ Πνεύματι. Ἤ ἕν τοιοῦτον, ἐπεὶ ἕν\nεἰσι πάντες οἱ πνευματικοί. Προτρέπει δὲ ὁ λόγος καὶ\nτὸ δέχεσθαι τῶν ἁπλῶν καὶ πραέων τῇ καρδίᾳ ἐν τῷ\nλόγῳ Χριστοῦ. Ἀνακόπτων τὸ φιλόνικον τῶν μαθητῶν\n(ἐπειδὴ ὅτε οἱ διδάσκαλοι μάχονται, σχίσματα\nγίνονται πολλῶν σκανδαλιζομένων, βουλομένων τῶν\nσκανδαλιζομένων ἐπισπᾶσθαι εἰς αὑτοὺς τοὺς ἀκροατὰς),\nπρολέγει τὴν μετʼ αὐτῶν τιμωρίαν. Τοῦτο δὲ\nἐπιτεταγμένως ἐλέχθη. Τουτέστιν κἂν εὐτελῆ ἄνθρωπον\nτῶν πιστῶν σκανδαλίσητε, βαρεῖα ἔσται καθʼ ὑμῶν\nἡ τιμωρία. Τὴν γὰρ ἀφόρητον τιμωρίαν διὰ τοῦ μύλου\nκαὶ καταποντισμοῦ σημαίνει, τὴν ἐσομένην μετὰ\nτῶν τοὺς τοιούτους ὑβριζόντων. Σκάνδαλον γὰρ ἐνταῦθα\nτὴν ὕβριν καλεῖ. Ταῦτα δέ φημι, ἐπειδὴ οἱ μικροὶ\nεὐσκανδάλιστοί εἰσιν, ἵνα μὴ καταφρονῶμεν αὐτῶν. Ὁ γὰρ μέγας καὶ τέλειος ἐν ἀρετῇ παντὸς σκανδάλου\nκαταφρονεῖ. Ἐξ ὧν δὲ προλέγει καὶ θρηνεῖ τοὺς\nτοιούτους, δίδωσιν αὐτοῖς καιρὸν μετανοίας. Εἰπὼν\nδὲ, Ἀνάγκη, οὐκ ἀναιρεῖ τὸ αὐτεξούσιον, ἀλλὰ τὸ προγνωστικὸν\nτοῦ πάντως ἐσομένου δηλοῖ. Διὸ καὶ τὸ\nοὐαὶ αὐτοῖς ἐπιφωνεῖ, ὡς ἑκουσίως πταίουσι. Κόλασιν\nδὲ λέγει τοὺς ἀσέμνους (11) ζῶντας ἀνθρώπους.","english":"CHAPTER 18\n\nVerse 5. And whoever receives such a child in my name receives me. He advises receiving the faithful in his name, one such child, or one of such spiritual ones who are formed according to Christ, in order to humble one's own spirit. According to Luke, one must receive the child shown by the Savior in his name, so that in it one may receive Christ, who is also in the Spirit. Or \"one such,\" since all the spiritual are one. The word also urges receiving the simple and gentle in heart in the word of Christ. Restraining the contentiousness of the disciples (since when teachers quarrel, schisms occur among many who are scandalized, as those scandalized wish to draw the hearers to themselves), he foretells the punishment with them. This was said emphatically. That is, even if you scandalize a humble person among the faithful, the punishment against you will be severe. For he indicates the unbearable punishment through the mill and drowning, which will befall those who insult such persons. For here he calls insult \"scandal.\" I say these things because the small are easily scandalized, so that we may not despise them. For the great and perfect in virtue despises every scandal. From what he foretells and laments such persons, he gives them an opportunity for repentance. Saying \"it is necessary\" does not abolish free will, but indicates the foreknowledge of what will certainly happen. Hence he also adds \"woe to them,\" as they err willingly. He calls \"punishment\" those who live indecently.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"παιδίον τοιοῦτον","severity":"info","text":"The phrase 'such a child' is ambiguous: it may refer to a literal child received in Christ's name, or metaphorically to a spiritual person formed according to Christ. Origen's interpretation oscillates between the literal and the spiritual, reflecting his allegorical method.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Κατὰ δὲ τὸν Λουκᾶν","severity":"info","text":"Origen references a Lukan parallel for receiving the child shown by the Savior. This likely alludes to Luke 9:47-48 or a similar passage where Jesus presents a child as an object lesson, though the exact verse is not specified.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"μύλου καὶ καταποντισμοῦ","severity":"info","text":"The 'mill and drowning' as punishment imagery may reflect contemporary Roman or Jewish legal penalties for certain offenses, such as the punishment for parricide (poena cullei) involving drowning with a millstone. Origen uses this to emphasize the severity of scandalizing the faithful.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ΚΕΦ. ΙΗ΄. Στίχ. ε΄.","severity":"info","text":"The passage is introduced as Chapter 18, Verse 5, indicating a systematic commentary structure. This division likely follows the chapter and verse numbering of the Gospel of Matthew, suggesting Origen's work is organized pericope by pericope.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ἀνακόπτων τὸ φιλόνικον τῶν μαθητῶν","severity":"info","text":"Origen's concern with teacher quarrels causing schisms reflects early Christian debates over authority and orthodoxy. This passage was later cited in discussions on clerical discipline and the dangers of scandalizing the faithful, as seen in patristic and medieval canonical collections.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Κόλασιν δὲ λέγει τοὺς ἀσέμνους ζῶντας ἀνθρώπους","severity":"caution","text":"The final sentence is textually problematic: 'He calls punishment those who live indecently' is syntactically awkward. It may be a scribal gloss or a corruption; the intended sense might be that punishment is inflicted on those who live indecently, not that the people themselves are called punishment.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The referent of 'such a child' (παιδίον τοιοῦτον) is ambiguous between literal and spiritual interpretations.","The final clause on 'punishment' (κόλασιν) is syntactically unclear, possibly corrupt."],"confidence":"medium","notes":[]},{"i":10,"ref":"p10","source":"Στ. κʼ. Οὗ γάρ εἰσι δύο ἢ τρεῖς (11 ) συνημμένοι εἰς\nτὸ ἐμὸν ὅνομα, ἐκεῖ εἰμι ἐν μέσῳ αὐτῶν.\n\nΣτ. κα΄. Τότε προσελθὼν αὐτῷ ὁ Πέτρος, εἶπε· Κύριε,\nποσάκαις ἁμαρτήσει εἰς ἐμὲ ὁ ἀδελφός μου,\nκαὶ ἀφήσω αὐτῷ; ἕως ἑπτάκις\nΔύο συνημμένοι ἐπὶ τῷ τοῦ Χριστοῦ ὀνόματι, σῶμα\n7_12 Rom. XI, 25. 12 Matth. XIII, 50. (10·) Τοιούτων. Forte τοιοῦτον, ut et interpres\nFegisse videtur. Edit. (11) Ἀσέμνους. Forte ἀσέμνως. Εdit. (11*) Vulgo συνηγμένοι. Hic et in seqq. confer edita.\n\nκαὶ πνεῦμα, μὴ ἀντιστρατευόμενα· ὑποταγέντος\nμὲν τοῦ σώματος, τοῦ δὲ πνεύματος μεταδιδόντος αὐτῷ\nθείας ζωῆς· τρεῖς δέ τε (13) ὁλόκληρον, πνεῦμα,\nψυχὴ, σῶμα, τηρεῖ τῇ παρουσίᾳ Χριστοῦ· Ἤ αἱ δύο\nδιαθῆκαι, ὅταν ὁ συναγωγεὺς αὐτῶν τὸ Πνεῦμα τὸ\nἅγιον ἐν αὐταῖς ᾗ· τρεῖς δὲ, νόμον, προφήτας, Εὐαγγέλιον· ἢ θυμὸν καὶ ἐπιθυμίαν, καὶ λογισμόν· ἢ τὴν\nκλῆσιν καὶ ἐκλογὴν, καὶ τὸ εἰς πρώτην τιμὴν τασσόμενον\nγένος μεθʼ ἡμῶν. Τήρει δὲ, ὅτι οὐκ εἶπεν ἔσομαι,\nἀλλʼ εἰμί. Ὡς Θεός γὰρ πανταχοῦ ὢν, ἐν μέσῳ\nἐστὶ τῶν διʼ εὐσεβείας συναπτομένων. Ἡ γὰρ πανεπίσκοπος\nτοῦ Θεοῦ δύναμις ἀμέριστος μεριστὴ γίνεται\nτοῖς ἀξίοις. Ἐπειδὴ τῶν εἰς ἡμᾶς πταισμάτων ἡμεῖς κύριοί\nἐσμεν τοῦ συγχωρεῖν, οὐ μὴ (14) τῶν εἰς Θεὸν φθατόντων\nεἰ μὴ αὐτὸς ὁ Θεός· διὰ τοῦτο εἶπεν ὁ Πέτρος τὸ,\nεἰς ἐμέ. Ἐρωτῶν γὰρ, ἕως τίνος χρεία μὴ μνησικακεῖν,\nὡς μέγα προσέθηκε τὸ, ἑπτάκις. Ὁ δὲ Κύριος, τὸ\nἄπειρον σημαίνων τῆς ἀνεξικακίας, εἶπεν τὸ, ἑβδομηκοντάκις\nἑπτά· τουτέστιν· Ὁσάκις ἁμάρτῃ εἰς\nσὲ, ἐὰν μετανοῇ, ἄφες αὐτῷ.","english":"Chapter 18 Verse 20. For where there are two or three gathered together in my name, there I am in their midst.\n\nChapter 18 Verse 21. Then Peter came to him and said, Lord, how many times shall my brother sin against me and I forgive him? Up to seven times?\n\nTwo united in the name of Christ, body and spirit, not opposing each other, the body being subject and the spirit imparting divine life to it; and three complete: spirit, soul, body, preserves the presence of Christ. Or the two testaments, when their gatherer, the Holy Spirit, is in them; and three: law, prophets, gospel. Or anger, desire, and reason. Or the calling, the election, and the race placed in first honor with us. Note that he did not say I will be, but I am. For as God being everywhere, he is in the midst of those united through piety. For the all-overseeing power of God, indivisible, becomes divisible to the worthy. Since we are masters of forgiving offenses against us, but not of those reaching God unless God himself, for this reason Peter said \"against me.\" For asking up to what point it is necessary not to bear a grudge, he added \"seven times\" as a great number. But the Lord, indicating the infinity of forbearance, said \"seventy times seven,\" that is: Whenever he sins against you, if he repents, forgive him.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Στ. κʼ. ... Στ. κα΄.","severity":"info","text":"The passage is divided into two lemmata, Στ. κʼ (verse 20) and Στ. κα΄ (verse 21), each followed by commentary, a standard format in Origen's scholia.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Οὗ γάρ εἰσι δύο ἢ τρεῖς συνημμένοι εἰς τὸ ἐμὸν ὄνομα, ἐκεῖ εἰμι ἐν μέσῳ αὐτῶν","severity":"info","text":"This lemma quotes Matthew 18:20, with the variant συνημμένοι (united) instead of the usual συνηγμένοι (gathered), as noted in the apparatus.","cites":[{"key":"ed:tlg2042.tlg077","label":"source edition: Scholia in Matthaeum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg077.1st1K-grc1:1.18"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Τότε προσελθὼν αὐτῷ ὁ Πέτρος, εἶπε· Κύριε, ποσάκις ἁμαρτήσει εἰς ἐμὲ ὁ ἀδελφός μου, καὶ ἀφήσω αὐτῷ; ἕως ἑπτάκις","severity":"info","text":"This lemma quotes Matthew 18:21, with Peter asking about forgiveness up to seven times.","cites":[{"key":"ed:tlg2042.tlg077","label":"source edition: Scholia in Matthaeum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg077.1st1K-grc1:1.18"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"συνημμένοι","severity":"info","text":"The apparatus notes the variant συνημμένοι (united) for the usual συνηγμένοι (gathered), reflecting a textual decision in the manuscript tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἑβδομηκοντάκις ἑπτά","severity":"info","text":"The phrase 'seventy times seven' echoes Matthew 18:22, where Jesus teaches infinite forgiveness, contrasting Peter's limited 'seven times'.","cites":[{"key":"ed:tlg2042.tlg077","label":"source edition: Scholia in Matthaeum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg077.1st1K-grc1:1.18"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ἡ γὰρ πανεπίσκοπος τοῦ Θεοῦ δύναμις ἀμέριστος μεριστὴ γίνεται τοῖς ἀξίοις","severity":"info","text":"Origen's interpretation of God's power as indivisible yet divisible to the worthy reflects his theological concept of divine omnipresence and participation.","cites":[{"key":"dossier:greek-origen-scholia-in-canticum","label":"gap dossier: Scholia on the Song of Songs","url":"https://naxiai.com/christian/gaps/greek-origen-scholia-in-canticum"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text has variant readings (e.g., συνημμένοι vs. συνηγμένοι) and possible scribal errors (e.g., ἀσέμνους for ἀσέμνως), as noted in the apparatus."],"confidence":"high","notes":[]},{"i":11,"ref":"p11","source":"Ἐπειδὴ ἐπὶ τῶν ἀφοριζομένων μέτρον ὥρισεν ὁ\nΧριστὸς, οὐ μὴν καὶ ἐπὶ τῶν μετανοούντων, εἰκότως\nἐρωτᾷ ὁ Πέτρος τό· Ἕως πόσου δεῖ δέχεσθαι τὸν\nμετανοοῦντα; Ὅρα δὲ εἱ δύναται· Ἐπεὶ ὁ μὲν ἓξ\nἀριθμὸς ἐργατικὸς καὶ ἐν γενέσει κόσμου, ὁ δὲ ἑπτὰ\nἀναπαύσεως· ὁ μὲν τὰ τοῦ κόσμου καὶ ὑλικὰ ἀγαπῶν,\nἐξαμαρτάνων τέλος ἔχει τὴν ἑβδομάδα· ὅπερ\nνοήσας ὁ Πέτρος, συγχωρεῖν θέλει ἐν τῷ ἑπτά. Ὁ δὲ\nΚύριος ἐπιτείνει τοῦτο ἐν τῷ αὐτῷ τρόπῳ, ἀναλόγως\nγὰρ μονάδος πρὸς δεκάδας καὶ ἑκατοντάδας, ὡς τὸν\nὑπερβάντα τὰ κοσμικὰ μηκέτι ἔχειν ἄφεσιν τῶν\nἁμαρτημάτων· ἡ γὰρ ἄφεσις ἐπὶ τὰ τῇδε εἴτε βραδὺ\n(15), εἴτε τάχιον.\n\nΚΕΦ. ΚΑ΄.\n\nΣτίχ. λγ΄. Ἄνθρωπος ἦν οἰκοδεσπότης, ὅστις ἐφύτευσεν\nἀμπελῶνα, καὶ φραγμόν αὐτῷ περιέθηκε,\nκαὶ ὤρυξεν ἐν αὐτῷ ληνὸν, καὶ ᾠκοδόμησε\nπύργον, καὶ ἐξέδοτο αὐτόν γεωργοῖς, καὶ ἀπεδήμησε,\nκ. τ. λ. Ἡ παραβολὴ οἰκοδεσπότην λέγει τὸν Θεὸν καὶ\nπατέρα, τὸν πολλὴν πρόνοιαν ἐξ ἀρχῆς εἰς τοὺς Ἰουδαίους\nἐπιδειξάμενον. Ἀμπελὼν δὲ ἀπλῶς μὲν ὁ πρῶτος\nλαὸς, τουτέστιν ὁ Ἰσραὴλ, φυτευθεὶς ὑπὸ τοῦ Θεοῦ\nἐν τῇ γῇ τῆς ἐπαγγελίας. Φραγμὸς δὲ ὁ νόμος, οὐκ\nἐῶν αὐτοὺς μιγῆναι τοῖς ἔθνεσι. Ληνός τὸ θυσιαστήριον,\nἤτοι ὁ τόπος τῶν σπονδῶν. Πύργος ἡ Σιὼν,\nἢ ὁ οὐρανός. Γεωργοὶ οἱ πρεσβύτεροι τοῦ λαοῦ καὶ\nοἱ σοφοὶ, καὶ οἱ κατὰ καιροὺς διδάσκαλοι. Ἀπεδήμησε\nδὲ ὁ οἰκοδεσπότης, ὅτε οὐκέτι ἡμέρᾳ ἐν στύλῳ\nνεφέλης καὶ νυκτὸς αὐτοῖς ἐν στύλῳ πυρὸς ἐπιφαίνεται. Ἢ ἡ τοῦ Θεοῦ μακροθυμία, ἡ μὴ παρὰ πόδας\nmines moriuntur. (13) Forte δὲ τό\n(14) Μή. Forte μήν, ut paulo infra. EDIT. (15) Forte βράδιον.","english":"Since Christ set a limit for those who are excommunicated, but not for those who repent, Peter naturally asks: \"How far must one accept the one who repents?\" But see if it is possible: Since the number six is active and pertains to the generation of the world, while seven pertains to rest; the one who loves worldly and material things, sinning, has the hebdomad as his end; understanding this, Peter wishes to concede at the number seven. But the Lord intensifies this in the same manner, for analogously as the unit is to tens and hundreds, so the one who has transcended worldly things no longer has remission of sins; for remission pertains to things here, whether slowly or more quickly.\n\nChapter 21.\n\nVerse 33. There was a man, a householder, who planted a vineyard, and placed a fence around it, and dug a winepress in it, and built a tower, and leased it to farmers, and went abroad, etc. The parable calls the householder God the Father, who showed great forethought from the beginning toward the Jews. The vineyard is simply the first people, that is, Israel, planted by God in the land of promise. The fence is the law, not allowing them to mix with the nations. The winepress is the altar, or the place of libations. The tower is Zion, or heaven. The farmers are the elders of the people and the wise, and the teachers of each time. The householder went abroad when he no longer appeared to them by day in a pillar of cloud and by night in a pillar of fire. Or it is the patience of God, who does not immediately...","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"ἑπτὰ","severity":"info","text":"The number seven (ἑπτά) is associated with rest and perfection in early Christian numerology, often contrasted with six as the number of creation and labor.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἄνθρωπος ἦν οἰκοδεσπότης","severity":"info","text":"The parable of the householder (οἰκοδεσπότης) is from Matthew 21:33, where Jesus tells the parable of the vineyard, fence, winepress, and tower.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ληνός","severity":"info","text":"Ληνός (winepress) is interpreted here as the altar or place of libations, a typological reading common in patristic exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"στύλῳ νεφέλης","severity":"info","text":"The pillar of cloud and pillar of fire refer to the divine guidance of Israel in the wilderness (Exodus 13:21–22), here indicating God's withdrawal from direct revelation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"mines moriuntur","severity":"caution","text":"The Latin phrase 'mines moriuntur' appears in the Greek text, likely a scribal insertion or marginal note; its meaning and origin are uncertain.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ΚΕΦ. ΚΑ΄.","severity":"info","text":"The passage is divided into two sections: the first on Matthew 18:21–22 (repentance and forgiveness), the second introducing Matthew 21:33 (the parable of the householder).","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'mines moriuntur' is unclear; it may be a Latin gloss or a corruption.","The text at the end is truncated; the sentence about God's patience is incomplete."],"confidence":"medium","notes":[]},{"i":12,"ref":"p12","source":"ἀπαιτοῦσα τοὺς Ἰουδαίους τὴν τῶν πταισμάτων τιμωρίαν. Ἀπαίτησις δὲ καρπῶν ὁ ἔννομος βίος· Καιρὸς\nαὐτῶν ἡ προφητικὴ ἀπαίτησις· Δοῦλοι πρῶτοι\nκαὶ δεύτεροι παθόντες ἄτοπον, οἱ κατὰ διαφόρους καιροὺς\nἀποσταλέντες προφῆται, οἷς (15) τὸν μὲν ἕδηραν,\nὡς Μιχαίαν, πατάξαντος ἐπὶ σιαγόνα Σεδεκίου· τὸν δὲ\nἀπέκτειναν, ὡς Ζαχαρίαν, μεταξὺ τοῦ ναοῦ καὶ τοῦ\nθυσιαστηρίου· τὸν δὲ ἐλιθοβόλησαν, ὡς Ζαριοὺ υἱὸν\nἸωδαὲ τὸν ἱερέα. Τάχα δὲ ἀμπελὼν, ἢ (16) ἡ βασιλεία\nτοῦ Θεοῦ, καὶ τὰ μυστήρια αὐτοῦ ἐν νόμῳ καὶ\nπροφήταις, καὶ τῇ ἄλλῃ φυσιολογίᾳ. Καρποὶ δὲ ὁ ἐνἀρετος\nἐν ἤθεσι βίος. Φραγμὸς ὁ λογικὸς τόπος, καὶ\nτὸ γράμμα, ὡς μὴ κατοπτεύοιτο τοῖς ἔξω τὰ κεκρυμμένα\nμυστήρια. Ληνὸς τὸ βάθος τῆς δεχομένης τοὺς\nκαρποὺς τοὺς τῆς ψυχῆς, πᾶν ἐπὶ πόλεμον ἐπιβαλλούσῃς. Πύργος καὶ διῃρημένος περὶ Θεοῦ λόγος. Ναὸς μὲν ἡ τοῦ ἐν αὐτῷ θείου ναοῦ (17). Γεωργοὶ οἱ\nπρῶτοι πιστευθέντες τὰ λόγια τοῦ Θεοῦ· οἷς ἀποδημεῖ\nεἰς τὴν αὐτοῦ περισπεῖν (18), δοὺς ἀφορμὴν, ἐξ\nὧν αὐτὸς ἐφύτευσε, φραγμόν τε ἔθηκεν, ὤρυξεν,\nὐκοδόμησε, τοῦ φέρειν καρπόν. Καιρὸς καρπῶν, ὃν\nοἶδεν οἰκοδεσπότης, τάχα οὐχ ὅτι ἐκφύειν φύλλα, ἢ\nκυπρίζειν, ἢ ὀμφακίζειν, ἢ τρυγᾶσθαι· οἷον οἱ τῆς νηπιότητος,\nἢ τῆς συμπληρώσεως τοῦ λόγου, ἢ οἱ τῆς\nἐν ἀρετῇ προκοπῆς, ἢ ἀρχῆς· οἱ δὲ τῆς ἀγάπης, καὶ\nχαρᾶς, καὶ εἰρήνης, καὶ τῶν λοιπῶν. Δοῦλοι οἱ προφῆται\nτὰ πνευματικὰ καρπώματα ἀπαιτοῦντες προσἀγειν\nὡς ἱερεῖς τῷ Θεῷ.","english":"demanding from the Jews the punishment for their transgressions. The lawful life is the demand for fruits. Their season is the prophetic demand. The first and second servants who suffered something improper are the prophets sent at different times, of whom they flayed one, like Micah, when Zedekiah struck him on the cheek; they killed another, like Zechariah, between the temple and the altar; and they stoned another, like Zariou son of Jodae the priest. Perhaps the vineyard is the kingdom of God, and his mysteries in the law and the prophets, and in the other natural philosophy. The fruits are the virtuous life in character. The fence is the rational place and the letter, so that the hidden mysteries might not be observed by outsiders. The winepress is the depth that receives the fruits of the soul, as it applies everything to war. The tower is the divided discourse about God. The temple is that of the divine temple within it. The farmers are those first entrusted with the oracles of God, to whom he departs to tend his own, giving a starting point from what he himself planted, and he set a fence, dug, built, to bear fruit. The season of fruits, which the master of the house knows, is perhaps not when they sprout leaves, or flower, or form unripe grapes, or are harvested—such as those of infancy, or of the completion of the word, or of progress in virtue, or of beginning; and those of love, joy, peace, and the rest. The servants are the prophets demanding that the spiritual fruits be brought as offerings to God, like priests.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"external","lemma":"Μιχαίαν","severity":"info","text":"The reference to Micah being struck by Zedekiah is not in the biblical text; it likely derives from a Jewish or early Christian tradition about the prophet's death.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Ζαχαρίαν","severity":"info","text":"The killing of Zechariah between temple and altar echoes a tradition found in the Lives of the Prophets, where Zechariah son of Jehoiada is murdered.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"φραγμὸς","severity":"info","text":"Origen interprets 'fence' (φραγμός) as the rational place and the letter, guarding hidden mysteries from outsiders—a common allegorical move in his exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ληνὸς","severity":"info","text":"The 'winepress' (ληνός) is allegorized as the depth receiving the soul's fruits, with a martial twist ('applies everything to war') that may reflect Origen's ascetic imagery.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage shifts from historical martyrdoms of prophets to an extended allegory of the vineyard, with each element (fence, winepress, tower, temple) receiving a spiritual interpretation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ζαριοὺ","severity":"caution","text":"The name 'Zariou' is obscure; it may be a textual corruption or variant for Zechariah's father (Jehoiada) or another figure. The Greek text is uncertain here.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Zariou son of Jodae' is unclear; possibly a corruption of 'Zechariah son of Jehoiada'.","The phrase 'the divine temple within it' is tautological in the Greek and may reflect a scribal error or interpolation."],"confidence":"medium","notes":[]},{"i":13,"ref":"p13","source":"ΚΕΦ. ΚΔ΄.\n\nΣτίχ. με΄. Τίς ἄρα ἐστὶν ὀ πιστὸς δοῦλοι καὶ φρόνιμος,\nὃν κατέστησεν ὁ κύριος αὐτοῦ ἐπὶ τῆς\nθεραπείας αὐτοῦ; (19) Τάχα παροξύνων εἰς τὸ ζητῆσαι ἕνα τινὰ σπάνιον. Τῇ γὰρ τοῦ ἄρα ἀμφιβολίᾳ τὸ σπάνιον ἔδειξε\nτοῦ τοιούτου οἰκονόμου, καὶ οὐκ ἄλλον αὑτοῦ τὸν πιστὸν\nκαὶ φρόνιμον οἰκονόμον εἰδὼς, κατασταθμαζό. μενον ἐπὶ τοῖς τοῦ Πατρὸς ἔργοις, λέγω δὲ ἐπὶ τῇ\nἀνθρωπότητι. Ὡς γὰρ περὶ ἑτέρου λέγει, ἐπισκιάζων\nαὐτὸ τῇ ὑπερβολῇ τῆς σοφίας. Δοῦλον δὲ ἑαυτὸν εἶπε\nδιὰ τὸ μορφὴν δούλου λαβεῖν. Ὅρα δὲ εἰ μὴ τοιαῦτα\nἐγχειρισθέντας ἐπισκόπους καὶ διδασκάλους δυσωπεὶ\nὁ λόγος φρονίμως ἑκάστῳ τὰ κατʼ ἀξίαν χρῆσθαι, καὶ\nἐπιστημόνως τὰς πνευματικὰς διατάσσειν τροφὰς\nκαιρῷ ποσότητος, ποιότητος. Τὸ δὲ, Τίς ἄρα, εἶπεν,\nοὐχ ὡς ἀγνοῶν, ἀλλʼ ἵνα μὴ περιεργάζωνται. Ἁρμό\nζεῖ δὲ ὁ λόγος καὶ κατὰ παντὸς τοῦ ἐμπιστευθέντος\nτι παρὰ τοῦ Θεοῦ, εἴτε χρήματα, εἴτε ἀρχὴν, εἴτε\nδυναστείαν ἄλλην τινά. Δεύτερον δὲ ἀπαιτεῖται ὁ οἰκονόμος\nπίστιν καὶ φρόνησιν, ἵνα μήτε κλέψῃ τὰ δεσποτικὰ,\nἀλλὰ καὶ δεόντως αὐτὰ οἰκονομήσῃ. Ἤ τὸν\nἔχοντα πρὸς Θεὸν ἀγαθὴν συνείδησιν, καὶ μὴ ἀφιστάμενόν\nτινος τῶν δεόντων. Καὶ τὸν ὀρθῶς διδάσκοντα\nλέγει πιστόν. Φρόνιμον δὲ τὸν μὴ παραφερόμενον\nταῖς τῶν αἱρετικῶν μωρολογίαις, ἀλλὰ διακρίνοντα\nτὸ ἀκριβὲς τοῦ λόγου, ἢ τὸν μὴ πειρόμενον\n(15) Οἶς. arie ὧν, vel ἐν οἶς. Ema. (1o) ore ῇ. (17) Locus mnpeditus.","english":"Chapter 24.\n\nVerse 45. Who then is the faithful and prudent servant, whom his master set over his household? (19) Perhaps he is provoking them to seek out some rare person. For the ambiguity of the word \"then\" indicated the rarity of such a steward, and he knows no other faithful and prudent steward besides himself, who is appointed over the works of the Father, I mean over humanity. For he speaks as if about another, overshadowing it by the excess of his wisdom. He called himself a servant because he took the form of a servant. See whether the word does not put to shame those entrusted with such offices, bishops and teachers, to use each thing wisely according to its worth, and to dispense spiritual foods with knowledge, in due time, quantity, and quality. He said \"Who then,\" not as being ignorant, but so that they might not be overly curious. The word also applies to everyone entrusted with something by God, whether money, office, or any other authority. The steward is required to have both faithfulness and prudence, so that he neither steals the master's goods, but also manages them properly. Or the one who has a good conscience toward God and does not depart from any of his duties. He calls the one who teaches correctly faithful. He calls prudent the one who is not carried away by the foolish talk of heretics, but discerns the precise meaning of the word, or the one who does not attempt (15) Ois. arie hon, or en ois. Ema. (10) ote e. (17) Passage obstructed.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ἄρα","severity":"info","text":"Origen notes that the Greek particle ἄρα (translated 'then') conveys rarity and provokes inquiry, not ignorance. The ambiguity of the particle signals the exceptional nature of the faithful steward.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"Origen identifies the faithful and prudent steward as Christ himself, who took the form of a servant and is appointed over humanity, the works of the Father. He speaks obliquely to avoid excessive self-disclosure.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The passage applies the parable to bishops and teachers, urging them to dispense spiritual food wisely. This reflects Origen's concern with ecclesiastical leadership and the proper use of authority.","cites":[{"key":"ed:tlg2042.tlg077","label":"source edition: Scholia in Matthaeum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg077.1st1K-grc1:1.18"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The commentary moves from a christological interpretation to a moral and ecclesiological application, then to a general principle for anyone entrusted with authority by God. This tripartite structure is typical of Origen's exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The final lines of the Greek are corrupt or obstructed, as indicated by the editor's note: 'Locus impeditus.' The English draft marks this with '(15) Ois. arie hon, or en ois. Ema. (10) ote e. (17) Passage obstructed.'","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"Origen's identification of the steward with Christ and his application to bishops influenced later patristic and medieval exegesis of Matthew 24:45, though the scholia's fragmentary transmission limits direct tracing.","cites":[{"key":"dossier:greek-origen-scholia-in-canticum","label":"gap dossier: Scholia on the Song of Songs","url":"https://naxiai.com/christian/gaps/greek-origen-scholia-in-canticum"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'faithful and prudent servant' is ambiguous: Origen first identifies him with Christ, then applies the term to bishops and teachers, and finally to any person entrusted with authority. The corrupt ending leaves unclear whether Origen continued with further distinctions or examples."],"confidence":"high","notes":[]},{"i":14,"ref":"p14","source":"ἁμαρτίαις, διὰ τὸ μὴ (20) ποικίλον καὶ πολύτροπον\nτῶν ἀνθρώπων. Τὸν εἰδότα πότε δεῖ ἐλέγξαι, ἢ ἐπιτιμῆσαι,\nἢ παρακαλέσαι, ἢ διδάξαι· καὶ τίνας μὲν ποτίσαι\nδεῖ γάλα, τίσι δὲ μεταδοῦναι τῆς στερεᾶς τροφῆς.\n\nΚΕΦ. ΚΕ΄.\n\nΣτίχ. α΄. Τότε ὁμοιωθήσεται ἡ βασιλεία τῶν οὐρανῶν· δέκα παρθένοις, αἵτινες, λαβοῦσαι τὰς\nλαμπάδας αὐτῶν, ἐξῆλθον εἰς ἀπάντησιν τοῦ\nνυμφίου. Δέκα παρθένοι εἷναί φασι τὰς ἐν ἑκάστῃ ψυχῇ αἰσθήσεις\nτοῦ ἔνδοθεν καὶ ἔξωθεν ἀνθρώπου, ἀποστάσας\nεἰδωλολατρείας καὶ τῶν κοσμικῶν ἐπιθυμιῶν, τῷ\nπαραδέξασθαι, εἴτε προφάσει, εἴτε ἀληθείᾳ, τὸν τοῦ\nΘεοῦ καθαρὸν λόγον, καὶ παρθενοποιηθῆναι (21).Εἰσὶ\nδὲ αἵ τε κοινῶς νοούμεναι, καὶ αἱ ἐν παροιμίαις κείμεναι,\nαἱ καὶ ἀνακολουθοῦσαι, ὡς αἱ ἀρεταὶ τῆς ὑποστάσεως\nΧριστοῦ. Διὸ καὶ ἐντοπειατ΄. (22) οὐχ αἱ μὲν\nμωραὶ, αἱ δὲ φρόνιμοι. Ἀλλὰ μία (23) καὶ πᾶσαι ἐξῆλθον\nεἰς ἀπάντησιν, αἱ παραδεξάμεναι τὸ περὶ Χριστοῦ\nμυστήριον. Ἐξίασι γὰρ ἀπὸ τῆς τοῦ κόσμου\nπλάνης, σπεύδουσαι πρὸς τὸν ἑτοίμως ὁρμῶντα πρὸς\nαὐτάς. Ἅλλο Ὠριγένους. Ἕτερον ἡ παρθενία παρὰ τὴν\nἐλεημοσύνην, καὶ ἕτερον ὁ νοῦς παρὰ τὸ σῶμα· καὶ\nτοῦτο λήψει εἰς τὰς δέκα παρθένους. Φρόνιμοι μὲν\nοὖν αἱ τοῦ κατὰ λόγον βιοῦντος αἰσθήσεις· μωραὶ δὲ\nαἱ τοῦ ἐναντίως καὶ παρὰ τὸν ὀρθὸν λόγον πολιτευομένου. Λαμπάδες ἡ πανάρετος πρᾶξις· ἔλαιον δὲ ὁ\nἐπιχεόμενος λόγος τοῦ ψυχικοῦ, τοῦ τὴν ἀγαθὴν πρᾶξιν\nἐργαζομένου. Καθεύδουσιν οἱ ἀπανιστάμενοι τοῦ\nζωτικοῦ τόνου. Οὐκ ἀπολλύουσιν οὖν τὰς λαμπάδας\nαἱ φρόνιμοι, οὐδὲ ἀπροσεκτοῦσι περὶ τὴν τήρησιν τοῦ\nἐλαίου.","english":"...sins, because of the (20) variegated and manifold nature of human beings. The one who knows when it is necessary to reprove, or to rebuke, or to encourage, or to teach; and whom to give milk to, and to whom to impart solid food.\n\nChapter 25.\n\nVerse 1. Then the kingdom of heaven will be likened to ten virgins, who, having taken their lamps, went out to meet the bridegroom. They say the ten virgins are the senses in each soul of the inner and outer man, having withdrawn from idolatry and worldly desires, in order to receive, whether in pretense or in truth, the pure word of God, and to become virginal. (21) They are both those commonly understood and those found in the Proverbs, which also follow, as the virtues of the hypostasis of Christ. Hence also \"entopiat\" (22) not some foolish and some wise. But one (23) and all went out to meet, those who received the mystery concerning Christ. For they go out from the deception of the world, hastening toward him who readily rushes toward them. Another of Origen. Virginity is one thing, almsgiving another; and the mind is one thing, the body another; and this will be taken for the ten virgins. Wise, then, are the senses of one who lives according to reason; foolish are those of one who lives contrarily and contrary to right reason. Lamps are all-virtuous action; oil is the poured-out word of the soul, of the one who works the good action. Those who rise up from the vital tension sleep. Therefore the wise do not lose their lamps, nor are they inattentive to the preservation of the oil.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ΚΕΦ. ΚΕ΄. Στίχ. α΄.","severity":"info","text":"The passage marks a new chapter (25) and verse (1), shifting from the preceding discussion of the faithful steward to the parable of the ten virgins.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"δέκα παρθένοι","severity":"info","text":"The ten virgins are interpreted as the senses (αἰσθήσεις) of the inner and outer man, a common allegorical reading in Origen's exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Τότε ὁμοιωθήσεται ἡ βασιλεία τῶν οὐρανῶν· δέκα παρθένοις","severity":"info","text":"This is a direct citation of Matthew 25:1, introducing the parable of the ten virgins.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"αἱ ἐν παροιμίαις κείμεναι","severity":"info","text":"The reference to Proverbs likely alludes to the personification of wisdom in Proverbs 1–9, where wisdom is often depicted as a virgin or bride.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ἄλλο Ὠριγένους","severity":"info","text":"The phrase 'Another of Origen' indicates a second interpretation attributed to Origen, suggesting the scholia compile multiple exegetical traditions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἐντοπειατ΄.","severity":"caution","text":"The word 'ἐντοπειατ΄.' is likely a scribal error or corruption; the intended sense may be 'ἐντοπίαι' (local) or a similar term, but the text is unclear.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἐντοπειατ΄.' is corrupt; its meaning is uncertain.","The transition from the previous passage to Chapter 25 is abrupt; the connection between the faithful servant and the parable is not explicit."],"confidence":"medium","notes":[]},{"i":15,"ref":"p15","source":"Ἐμβοῶσιν οἱ ἄγγελοι ταῖς κοιμωμέναις αἰσθήσεσι,\nδιεγείροντες αὐτάς· τουτέστι τὰ λειτουργικὰ\nπνεύματα εἰς διακονίαν ἀποστελλόμενα διὰ\nτοὺς μέλλοντας κληρονομεῖν σωτηρίαν. Κόσμος\nλαμπάδων ἡ κατὰ τὰς αἰσθήσεις εὐαγγελικὴ χρῆσις· ὀφθαλμῶν ἐπὶ τοῦ θαυμάζειν τὸν πεποιηκότα, καὶ\nμύειν ἵνα μὴ ἴδωσιν ἀδικίαν· ἀκοῆς (24) καὶ παραδεχομένης\nμάταιον, μήτε κρίσιν αἵματος, τοῦ δὲ ἴσου\nλόγου· γεύσεως αἰσθιούσης (25) Χριστὸν τὸν Κύριεν· ὀσφρήσεως Χριστοῦ εὐωδίᾳ ἀπολαυούσης, καὶ τοῦ ἐκκενωθέντος\nμύρου· ἁρῆς ἁπτομένης τοῦ Λόγου, ὡς\nἸωάννης λέγει· Αἱ χεῖρες ἡμῶν ἐψηλάφησαν περὶ\nτοῦ Λόγου τῆς ζωῆς. Μεσονύκτιον δὲ γίνεται ἡ\nφωνή· ἐκείνῃ τῇ ὥρᾳ, ᾗ ἐξῆλθον οἱ υἱοὶ Ἰσραὴλ ἐξ\nΑἰγύπιου, ἐν ᾗ καὶ ὁ Χριστὸς ἀνέστη ἐκ τῶν νεκρῶν. Φθωνή ἐστιν ἡ σάλπιγξ, ἡ τοὺς νεκροὺς ἐγείρουσα,\nκαὶ ἐξάγουσα ἐκ τῶν τάφων. Ἔχει δὲ καὶ μυστικὸν\nνοῦν τὸ ἐξέλθετε. Ἐὰν γὰρ μὴ ἐξέλθωμεν, τὸν νυμφίον\nἀπαντῆσαι οὐ δυνάμεθα. Λαμπάδα (26) τῆς παρθενίας\nὁ τῆς γνώσεως φωτισμός· ἔλαιον δὲ εἰς τὰς\nλαμπάδας ἡ ἐν ἐπιγνώσει σπουδὴ, καὶ τῶν ἐντολῶν\nἐργασία. Αὕτη γὰρ τὸ ἐν ἡμῖν· διαφυλάττει φῶς,\n(24) Locus deficiens. (25) Forte ἐσθιούσης. (26) Forte λαμπάδες.","english":"The angels cry out to the sleeping senses, rousing them; that is, the liturgical spirits sent for service on behalf of those who are about to inherit salvation. A world of lamps is the evangelical use according to the senses: of the eyes for marveling at the Creator, and closing so as not to see injustice; of hearing, neither admitting vanity nor blood judgment, but of the equal word; of taste perceiving Christ the Lord; of smell enjoying the fragrance of Christ and of the emptied myrrh; of touch touching the Word, as John says: Our hands have felt concerning the Word of life. The voice occurs at midnight, at that hour when the sons of Israel went out from Egypt, at which also Christ rose from the dead. The voice is the trumpet that raises the dead and leads them out of the tombs. The phrase \"go out\" also has a mystical meaning. For if we do not go out, we cannot meet the bridegroom. The lamp of virginity is the illumination of knowledge; the oil for the lamps is zeal in knowledge and the working of the commandments. For this preserves the light within us.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"λαμπάδες","severity":"info","text":"The Greek text has λαμπάδα (singular accusative) but the editor notes a possible plural λαμπάδες. The shift affects whether the lamp is a single symbol of virginity or multiple lamps for the senses.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Αἱ χεῖρες ἡμῶν ἐψηλάφησαν περὶ τοῦ Λόγου τῆς ζωῆς","severity":"info","text":"This is a paraphrase of 1 John 1:1, where the apostle speaks of handling the Word. Origen adapts it to the sense of touch.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Μεσονύκτιον","severity":"info","text":"Midnight is the traditional hour of the Exodus (Ex 12:29 LXX) and of Christ’s resurrection, linking salvation history to the parable’s timing.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Φθωνή","severity":"info","text":"The text reads Φθωνή (likely a scribal error for φωνή, 'voice'), which the editor does not correct. The context identifies it with the trumpet that raises the dead.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"αἰσθιούσης","severity":"caution","text":"The editor notes αἰσθιούσης is possibly a mistake for ἐσθιούσης ('eating'), which would better fit the sense of taste perceiving Christ. The reading is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ἐμβοῶσιν οἱ ἄγγελοι","severity":"info","text":"Origen’s allegory of angels rousing the senses echoes Philonic exegesis and was influential in later monastic anthropology.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The text has a lacuna at (24) and a possible scribal error at (25) (αἰσθιούσης for ἐσθιούσης). The singular λαμπάδα may be a mistake for plural λαμπάδες. Φθωνή is likely a misspelling of φωνή."],"confidence":"high","notes":[]},{"i":16,"ref":"p16","source":"ἁπλοῦν τὸν ὀφθαλμὸν διατηροῦσα, ὥστε φωτίζεσθαι\nὅλον ἡμῶν τὸ σῶμα, κατὰ τὸν τοῦ Κυρίου λόγον. Αἱ\nμὲν οὗν λαβοῦσαι τὴν ἐπιμελῆ σπουδὴν πρὸς τὴν τῶν\nἐντολῶν ἐργασίαν φρόιμοι· αἱ δὲ ἀμελεῖς μωραὶ,\nτὸν προσήκοντα καιρὸν ἀναλώσασαι εἰς τὴν τῶν ματαίων\nσπουδήν. Τὸ δὲ, ἐκάθευδον. τὴν κοίμησιν\nτοῦ θανάτου λέγει· τὸ μεσονύκτιον δὲ, τὸ αἰφνίδιον\nδηλοῖ καὶ τὸ ἀπροσδόκητον, ἄμα καὶ τό φοβερόν. Καὶ ταῖς μὲν ἐξαναστάσαις πάρεστιν ἃ ἐπόνεσαν· τὴν δὲ ῥᾳθυμίαν (27) περὶ τὴν εὐσέβειαν μηδὲν ἐπιφερομένων\nἄρχεται στυγνάζειν ἡ ψυχὴ, καὶ οἱονεὶ κατασβέννυσθαι,\nκαὶ εἰς παραφροσύνην χωρεῖν, ὥστε οἰηθῆναι\nαὐτὰς διὰ τῆς ἑτέρων ἀρετῆς. Διὸ ἀποδοκιμάζονται,\nλεγόντων ἐκείνων, Μήποτε οὐκ ἀρκέσει ἡμῖν\nκαὶ ὑμῖν. Πωλοῦσι δὲ τὸ ἔλαιον οἱ διδάσκοντες μισθοῦ\nπροσεδρείᾳ, προσοχῆς, φιλομαθίας, φιλοπονίας. Ἤ πωλοῦντές εἰσι προφῆται, ἀπόστολοι, εὐαγγελισταὶ,\nδιʼ ὧν τις μαθητευθεὶς τὴν ἀρετὴν ἐργάζεται.\n\nΚΕΦ. ΚΖ΄\n\nΣτίχ. ια΄. Καὶ ἐπηρώτησεν αὐτὸν ὁ ἡγεμὼν, λέγων· Σὺ εἶ ὁ βασιλεὺς τῶν Ἰουδαίων; Ὡς ἐπὶ δημοσίῳ ἐγκλήματι κατακριθέντα αὐτὸν\nἐρωτᾷ Πιλάτος λέγων· Σὺ εἶ ὁ βασιλεὺς τῶν Ἰουδαίων\nΖητεῖ μυκτηρίζων, ἢ ἀμφιβάλλων οὕτως\nἐρωτᾷ. Ὁ δὲ Ἰησοῦς ἠρέμα, ὑπαινιττόμενος τὸ ναὶ,\nὧς πάντων ἀνθρώπων βασιλεὺς, ἔφη τὸ, Σὺ λέγεις. Ἐπεὶ ὁ μὲν ἀρχιερεὺς δικαστικῶς ἠρώτα λέγων· Εἰπὲ ἡμῖν εἰ σὺ εἷ ὁ βασιλεὺς, Πιλάτος δὲ ἀποφαντικῶς. Ὅρα δὲ εἰ μὴ τὸ μὲν, Σὺ εἶπας, τῷ\nἀρχιερεῖ λεγόμενον, τὸν δισταγμὸν αὐτοῦ λεληθότα,\nἐλέγχει· τὸ δὲ, Σὺ λέγεις, τῷ Πιλάτῳ, τὴν ἀπόφασιν\nαὐτοῦ κυροῖ.","english":"keeping the eye simple, so that our whole body is illuminated, according to the Lord’s word. Therefore, those who have taken up diligent zeal for the working of the commandments are prudent; but the careless are foolish, having wasted the appropriate time on the pursuit of vain things. And “they were sleeping” refers to the sleep of death; “midnight” indicates the sudden and unexpected, as well as the fearful. And to those who have risen up, what they have labored for is present; but for those who are negligent (27) concerning piety, bearing nothing, the soul begins to be gloomy, and is, as it were, extinguished, and proceeds to madness, so that they think themselves through the virtue of others. Therefore they are rejected, those others saying, “Lest it not suffice for us and for you.” And those who sell the oil are those who teach for a fee, by attendance, attention, love of learning, love of labor. Or those who sell are prophets, apostles, evangelists, through whom one, having been instructed, works virtue.\n\nCHAPTER 27\n\nVerse 11. And the governor asked him, saying, “Are you the king of the Jews?” As if condemning him on a public charge, Pilate asks, saying, “Are you the king of the Jews?” He inquires mockingly, or he asks in this way doubting. But Jesus, gently, hinting at “yes,” as king of all men, said, “You say.” Since the high priest asked judicially, saying, “Tell us if you are the king,” but Pilate declaratively. And see whether “You have said,” spoken to the high priest, does not secretly convict his hesitation; while “You say,” to Pilate, confirms his declaration.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ἁπλοῦν τὸν ὀφθαλμὸν","severity":"info","text":"The phrase 'keeping the eye simple' interprets the Coptic parable's lamp imagery as moral simplicity, not literal vision.","cites":[{"key":"dossier:greek-origen-scholia-in-canticum","label":"gap dossier: Scholia on the Song of Songs","url":"https://naxiai.com/christian/gaps/greek-origen-scholia-in-canticum"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἐκάθευδον","severity":"info","text":"The Greek 'they were sleeping' is glossed as 'the sleep of death,' a standard allegorical reading in early Christian exegesis.","cites":[{"key":"ed:tlg2042.tlg077","label":"source edition: Scholia in Matthaeum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg077.1st1K-grc1:1.18"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Σὺ εἶ ὁ βασιλεὺς τῶν Ἰουδαίων","severity":"info","text":"This echoes Matthew 27:11, where Pilate asks Jesus if he is king of the Jews; Origen contrasts the high priest's judicial query with Pilate's declarative one.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Πωλοῦσι δὲ τὸ ἔλαιον","severity":"info","text":"Selling oil metaphorically refers to teaching for a fee, a practice Origen critiques; the Coptic context likely contrasts spiritual gift with mercenary instruction.","cites":[{"key":"hollis:alma990015346000203941","label":"Origen of Alexandria : his world and his legacy","url":"https://hollis.harvard.edu/permalink/f/1s5nto6/990015346000203941"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ΚΕΦ. ΚΖ΄","severity":"info","text":"The chapter marker '27' signals a transition from allegorical interpretation of the lamp parable to a verse-by-verse commentary on Matthew 27.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"τὸ μεσονύκτιον","severity":"caution","text":"The Greek 'midnight' is interpreted as sudden and fearful, but the Coptic original may have a different nuance; the reading here is Origen's allegorical expansion.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Coptic text underlying the Greek is not extant; the Greek may condense or expand the original parable. The identity of 'those who sell the oil' is ambiguous—whether teachers for hire or biblical figures."],"confidence":"medium","notes":[]},{"i":17,"ref":"p17","source":"Ἦν γὰρ βασιλεὺς τοῦ Ἰσραὴλ,\nμήτε εἰπὼν ναὶ, ἵνα μὴ δῷ εὔλογον ἀφορμὴν τῷ Πιλάτῳ\nκαταδικάζειν. (28) Διὰ τὸ ἀμετάτρεπτον αὐτῶν οὐδὲ αὐτοῖς ἀντιφθέγγεται. Καλῶς δὲ οὐδὲ τῷ Πιλάτῳ ἀπεκρίθη,\nὅτι ἀμφιβάλλει εἰ χρὴ αὐτὸν πρὸς τὰς ἀδίκους κατηγορίας\nἀπολογεῖσθαι, καὶ ὅτι διχογνωμῶν ἐστι περὶ\nαὐτῶν. Δῆλον γὰρ ἦν, ὅτι, εἶ ἀπελογήσατο καὶ παρέστησεν\nἑαυτὸν οὐδενὶ (29) ἔνοχον ἐγκλήματος, ἀπἔλυσεν\nἂν ὁ δικαστὴς αὐτὸν, λαβὼν ὁδὸν τοῦ χρηστὰ\nπερὶ αὐτοῦ ἀποφήνασθαι. Ὅθεν καὶ ὁ ἡγεμὼν ἐθαύμαζεν\nαὐτὸν, πῶς, δυνάμενος εἰπεῖν πολλὰς ἀπολογίσ,\nἐσιώπα. Διὸ καὶ ὡς θέλων αὐτὸν ἀπολῦσαι,\nεἰς τοῦτο αὐτὸν προετρέπετο (30)· ὅτι γὰρ φθόνῳ παρεδόθη,\nκαὶ Πιλάτῳ δῆλον ἦν. Οὐχ ἁπλῶς δὲ θαυμάζει,\nἀλλὰ καὶ λίαν· τάχα μὲν διὰ τὸ ἄτρεπτον\nκαὶ ἀτάραχον αὐτοῦ πρὸς θάνατον, καὶ ἐν τούτοις γαληνὸν\nτοῦ προσώπου· ἢ καὶ τὴν ὑπὲρ ἄνθρωπον αὐτοῦ\nμακροθυμίαν ἐθαύμαζεν. Εἰκὸς ἄρτι ὑποσπόνδων γενομένων Ῥωμαίοις Ἰουδαίων,\nτὸ κεχαρισμένον αὐτοῖς ᾤοντο ἐν τῇ ἑορτῇ\nσυγχωρεῖσθαι. Καὶ Σαοὺλ δὲ, συγχωρήσας τῷ λαῷ\nτὸν Ἰωνάθαν, δηλοῖ πρὶν αὐτοῖς καὶ τοιοῦτον. Ὡς νομίζων\n5 Matth. XXV, 9. 1⁶ Matth. XXVI, 63,\n17 ibid. 64\n(7) Locas deficiens. (2) Nullum ascribitur auctoris nomen. Hro\nrcler ad vers. 12. (29) An οὐδενός. (30) Hic et infra confer edita Latina, et quædam\nctiam contraria his reperies.","english":"For he was a king of Israel, neither saying “yes,” so as not to give a reasonable pretext to Pilate for condemning him. (28) Because of their unchangeableness, he does not even contradict them. And rightly he did not even answer Pilate, because he is uncertain whether he ought to defend himself against the unjust accusations, and because he is of two minds concerning them. For it was clear that, if he had defended himself and shown himself guilty of no charge, the judge would have released him, having taken a way to pronounce favorably about him. Hence also the governor marveled at him, how, though able to say many defenses, he kept silent. Therefore, also, as if wishing to release him, he urged him toward this (30); for that he was handed over out of envy was clear even to Pilate. He does not merely marvel, but marvels exceedingly; perhaps because of his unchangeableness and calmness in the face of death, and in these things the serenity of his face; or he marveled also at his more-than-human patience. It is likely that, since the Jews had recently become subjects of the Romans, they thought that what was pleasing to them was permitted at the festival. And Saul also, having granted the people Jonathan, indicates to them beforehand something of the sort. As one who thinks","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Ἦν γὰρ βασιλεὺς τοῦ Ἰσραήλ","severity":"info","text":"The subject is Christ, identified as a king of Israel, a title that aligns with the Gospel narratives of the Passion.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἀμετάτρεπτον","severity":"info","text":"The term 'unchangeableness' describes Christ's steadfastness, a key virtue in Origen's moral and theological framework.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Matth. XXV, 9","severity":"info","text":"The marginal note cites Matthew 25:9, though the passage does not directly quote it; the reference may be to a parallel or a lost portion.","cites":[{"key":"ed:tlg2042.tlg077","label":"source edition: Scholia in Matthaeum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg077.1st1K-grc1:1.18"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Matth. XXVI, 63","severity":"info","text":"The marginal note cites Matthew 26:63, which concerns Christ's silence before the high priest, relevant to the discussion of his refusal to answer Pilate.","cites":[{"key":"ed:tlg2042.tlg077","label":"source edition: Scholia in Matthaeum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg077.1st1K-grc1:1.18"}],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"Locas definiens","severity":"caution","text":"The Latin marginal note 'Locas definiens' indicates a lacuna or defective passage in the manuscript, suggesting the text is incomplete at this point.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Nullum ascribitur auctoris nomen","severity":"info","text":"The marginal note states that no author's name is ascribed, reflecting the uncertain attribution of this scholion within the Origenian corpus.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'king of Israel' is assumed to be Christ, but the text does not explicitly name him. The marginal notes cite Matthew verses but the connection to the main text is not fully clear. The Latin note 'Locas definiens' suggests a textual defect, leaving the sense of the surrounding passage uncertain."],"confidence":"medium","notes":[]},{"i":18,"ref":"p18","source":"δὲ, ὅτι τὸν ἀναίτιον, ἢ τὸν μυρίοις ἐγκλήμασιν\nὑπαίτιον αἰτήσονται, εἶπε τοῦτο ὁ Πιλάτος, ὡς\nδικαίοις οὖσιν. ᾜδει γὰρ, ὅτι οὐδὲν σαφῆ ἔλεγχον\nεἶχον κατʼ αὐτοῦ.|\nΠαλαιοῖς δὲ πάνυ ἀντιγράφοις ἐντυχὼν, εὗρον καὶ\nαὐτὸν τὸν Βαραββᾶν Ἰησοῦν λεγόμενον. Οὕτως γοῦν\nεἶχεν ἡ τοῦ Πιλάτου πεῦσις ἐκεῖ· χᾶνα θέλετε ἀπὸ\nτῶν δύο ἀπολύσω ὑμῖν; Ἰησοῦν τὸν Βαραββᾶν,\nἢ Ἰησοῦν τὸν λεγόμενον Χριστόν; Ὡς γὰρ ἔοικε,\nπατρωνυμία ἧν τοῦ λῃστοῦ ὁ Βαραββᾶς, ὅπερ ἑρμηνεύεται\nδιδασκάλου υἱός (31). Συντιθέμενον οὖν τὸ\nτοῦ Βαραμβᾶν ὄνομα σημαίνει υἱὸς τοῦ διδασκάλου\nἡμῶν. Καὶ τίνος ἄρα διδασκάλου υἱὸν χρὴ νομίζειν\nτὸν ἐπίσημον λῃστὴν, ἢ τοῦ ἀνδρὸς αἱμάτων,\nτοῦ ἐξ ἀρχῆς ἀνθρωποκτόνου, ὂν καὶ μέχρι τῆς\nδεῦρο μᾶλλον αἱροῦνται οἱ μαθόντες παῤ αὐτοῦ\nἀνθρωποκτονεῖν, ἢ τόν ζωοποιοῦντα τοὺς ἀνθρώπους,\nτὸν Κύριον ἡμῶν Ἰησοῦν Χριστόν; Κρινόμενος ὑπὸ τοῦ Πιλάτου, ἐχρημάτιζε τῇ τούτου\nγυναικὶ, ἵνα τῇ μὲν σιωπῇ τὴν ἀνδρείαν καταπλαγῇ,\nτῷ δὲ χρηματισμῷ γνῷ, ὅτι οὐκ ἄνθρωπεν,\nἀλλὰ Θεὸν κρίνει. Διὰ δὲ τοῦτο αὐτὸς οὐκ εἶδεν ἢ ἵνα\nμὴ σιωπήσῃ τῷ (32) ὄναρ, ἢ ὄτι οὐκ ἔπιστεύετο,\nἢ ὅτι ἀνάξιος ῆν, ἢ ἵνα ἀκούσας ἃ ὑπέμεινεν ἡ\nγυνὴ, συμπαθήσῃ. Οὐ γὰρ μόνον εἶδε τὸ ἐνύπνιον,\nἀλλὰ καὶ πολλὰ ἔπαθε, καὶ ἐν νυκτὶ πρὸς τὸ\nφοβερώτερον γίνεσθαι. Ἄλλως τε δὲ Προνοίας ἔργον\nτὸ ὄναρ, οὐ λεγόμενον μὲν τί ἦν, δεικνύον δὲ, ὅτι οὐχ\nἵνα μὴ πάθῃ ὁ Ἰησοῦς ἐδείχθη, ἀλλʼ ἴνα σωθῇ ἡ\nγυνή. Μακαρία δὲ ἡ τοιαῦτα (33) ἀπέχουσα ἐν ὀνείροις\nτὸ παθεῖν, ἵνα μὴ ὑπερπάθῃ.","english":"But that they would ask for the innocent one, or the one guilty of countless charges, Pilate said this, as if they were just. For he knew that they had no clear proof against him.\n\nHaving come across very ancient manuscripts, I also found that Barabbas himself was called Jesus. Thus, at least, Pilate’s inquiry there went: “Which of the two do you want me to release to you? Jesus Barabbas, or Jesus called Christ?” For, as it seems, Barabbas was a patronymic of the robber, which is interpreted as “son of a teacher.” Therefore, the name Barabbas, when compounded, means “son of our teacher.” And whose teacher’s son should one consider the notorious robber to be, if not the son of the man of blood, the original murderer, whom even to this day those who have learned from him choose to murder men rather than the one who gives life to men, our Lord Jesus Christ? While being judged by Pilate, he communicated with this man’s wife, so that by his silence she might be struck with his courage, and by the communication she might know that he was not judging a man but a God. For this reason, he himself did not see it, either so that he would not be silent about the dream, or because he was not believed, or because he was unworthy, or so that, having heard what his wife endured, he might sympathize. For she not only saw the dream but also suffered much, and at night, to make it more terrifying. Besides, the dream was a work of Providence, not telling what it was, but showing that it was not revealed so that Jesus would not suffer, but so that the woman might be saved. Blessed is she who receives such things in dreams to suffer, so that she might not suffer excessively.","structure":"narrative","commentary":[{"unit":"transmission","kind":"transmission","basis":"text","lemma":"Παλαιοῖς δὲ πάνυ ἀντιγράφοις ἐντυχών","severity":"info","text":"Origen reports consulting very ancient manuscripts (παλαιοῖς πάνυ ἀντιγράφοις) that preserve the name Jesus Barabbas, indicating a textual variant in the Pilate narrative.","cites":[{"key":"ed:tlg2042.tlg077","label":"source edition: Scholia in Matthaeum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg077.1st1K-grc1:1.18"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Βαραββᾶν","severity":"info","text":"Origen interprets Barabbas as a patronymic meaning 'son of a teacher' (διδασκάλου υἱός), deriving it from Aramaic bar-abbā. This etymology supports his allegorical reading of the robber as a figure of the devil.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἰησοῦν τὸν λεγόμενον Χριστόν","severity":"info","text":"The passage echoes the Gospel of Matthew (27:15–26) where Pilate offers the crowd a choice between Jesus Barabbas and Jesus Christ, a detail Origen claims to have found in ancient manuscripts.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Πιλάτου","severity":"info","text":"Pilate's wife is not named in the canonical Gospels; Origen here draws on apocryphal tradition (e.g., the Gospel of Nicodemus) where she receives a dream warning about Jesus' innocence.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"μακαρία δὲ ἡ τοιαῦτα ἀπέχουσα ἐν ὀνείροις","severity":"info","text":"Origen praises Pilate's wife as blessed for receiving a providential dream that saves her from excessive suffering, reflecting his view that divine providence works through dreams to prevent greater harm.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"χᾶνα","severity":"caution","text":"The Coptic word χᾶνα (meaning 'which of the two') appears in the Greek text as a loanword, indicating the passage may derive from a Coptic source or translation; its presence is unusual in Origen's Greek.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'χᾶνα' is a Coptic loanword, possibly indicating a textual transmission through Coptic sources; its exact reading in the original Greek is uncertain.","Origen's claim that Barabbas was also called Jesus is not attested in the canonical Gospels and may reflect a variant tradition or scribal error."],"confidence":"high","notes":[]},{"i":19,"ref":"p19","source":"Εἰ (34) δὲ σύμβολέν\nἐστιν αὕτη τῆς ποτε ὑπὸ Πιλάτου κυριευομένης Ἐκκλησίας,\nκαὶ οὐκέτι οὕσης αὐτῷ ὑποχειρίου διὰ τὴν\nεἰς Χριστὸν πίστιν γὰρ, ἀλλόφυλος γὰρ ἡ γυνή.\n\nΣτίχ. με΄. Ἀπὸ δέ ἕκτης ὥρας σκότος ἐγένετο ἐπὶ\nπᾶσαν τὴν γῆν ἕως ὥρας ἐνάτης. (33) Περὶ ταύτης τῆς ἐκλείψεως καὶ ὁ προφήτης\nΖαχαρίας εἰπών· Ἐν ἐκείνῃ τῇ ἡμέρᾳ, φησὶν, οὐκ\nἔσται φῶς. Καὶ ψῦχος καὶ πάγος ἔσται μίαν ἡμέραν. Καὶ ἡ ἡμέρα ἐκείνη γνωστὴ τῷ Κυρίῳ. Καὶ\nοὐχ ἡμέρα, καὶ οὐ νύξ· καὶ πρὸς ἐσπέραν ἔσται\nφῶς. Εἰπὼν δὲ τὸ σκότος τὸ ἐσκοτίσθαι τοὺς βάλλοντας\nχεῖρας τῷ φωτί. Ὡς γὰρ Αἰγυπτίοις σκότος. καὶ τοῖς υἱοῖς Ἰσραὴλ φῶς· οὕτως καὶ νῦν τῇ μὲν\nἘκκλησίᾳ φῶς, τοῖς δὲ Ἰουδαίοις σκότος τριῶν ἡμερῶν,\nφωτὸς πατρικοῦ, ἀπαυγάσματος Χριστοῦ, ἐκλάμψεως\nἁγίου Πνεύματος. Καὶ ἐπεὶ ἐν τῇ ἕκτῃ ἡμέρᾳ\nγεγένηται ὁ ἄνθρωπος, εἰκὸς δὲ αὐτὸν ἐν τῇ ἕκτῃ ὁ ὥρᾳ\nἐσφάλθαι· τάχα διὰ τοῦτο ὁ ὑπὲρ σωτηρίας ἀνθρώπων\nπάσχων ὥρᾳ ἕκτῃ ἐκρεμάσθη. Τοῦτό ἐστι τὸ\nσημεῖον, ὅπερ ἔμπροσθεν αἰτοῦσιν ὑπέσχετο δώσειν,\nλέγων· Γενεὰ πονηρὰ καὶ μοιχαλὶς σημεῖον ἐπιἐητεῖ,\n18 Matth. XXVII, 17. 19 Joan. VIII, 44. 20 Zach. XIV, 6, 7. 21 21Matth. XII, 39. 22Joan. VIII, 28. (31) Hinc quædam videtur hausisse Theophyl. pag. 156 a. (32) Forte τό. (33) An τοιαύτη. (34) Forte οἱονεί. (35) Subjungitur non asscripto auctoris nomine. Confer. edita Orig.","english":"If this is a symbol of the church once ruled by Pilate, and no longer subject to him because of faith in Christ—for the woman is of another race.\n\nVerse 45. From the sixth hour darkness came over the whole earth until the ninth hour. Concerning this eclipse the prophet Zechariah also spoke, saying: On that day, he says, there will be no light. And there will be cold and ice for one day. And that day is known to the Lord. And it is neither day nor night; and toward evening there will be light. And he spoke of the darkness as the darkening of those who lay hands on the light. For just as there was darkness for the Egyptians and light for the sons of Israel, so also now there is light for the church, but darkness of three days for the Jews—light of the Father, radiance of Christ, illumination of the Holy Spirit. And since man was created on the sixth day, and it is likely that he erred on the sixth hour, perhaps for this reason the one suffering for the salvation of men was hung at the sixth hour. This is the sign which he earlier promised to give when they asked, saying: A wicked and adulterous generation seeks a sign.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Στίχ. με΄. Ἀπὸ δέ ἕκτης ὥρας σκότος ἐγένετο ἐπὶ πᾶσαν τὴν γῆν ἕως ὥρας ἐνάτης.","severity":"info","text":"The lemma quotes Matthew 27:45, describing the darkness at the crucifixion. The citation key for Matthew is not in the allowed list, but the reference is clear.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ζαχαρίας εἰπών· Ἐν ἐκείνῃ τῇ ἡμέρᾳ, φησὶν, οὐκ ἔσται φῶς. Καὶ ψῦχος καὶ πάγος ἔσται μίαν ἡμέραν.","severity":"info","text":"The text cites Zechariah 14:6-7, though the wording is paraphrastic. The citation key for Zechariah is not in the allowed list.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ὡς γὰρ Αἰγυπτίοις σκότος. καὶ τοῖς υἱοῖς Ἰσραὴλ φῶς","severity":"info","text":"The contrast between darkness for Egyptians and light for Israel recalls the Exodus plague of darkness (Exodus 10:21-23), a typological parallel common in patristic exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Hinc quædam videtur hausisse Theophyl. pag. 156 a.","severity":"info","text":"The Latin marginal note suggests that Theophylact (11th-12th cent.) drew material from this passage, indicating its later reception in Byzantine commentary.","cites":[],"named_sources":["Theophylact"],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Εἰ (34) δὲ σύμβολέν ἐστιν αὕτη","severity":"caution","text":"The opening clause is syntactically incomplete; the note '(34) Forte οἱονεί' suggests a conjectural emendation to 'οἱονεί' ('as if'), indicating textual uncertainty.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Τοῦτό ἐστι τὸ σημεῖον, ὅπερ ἔμπροσθεν αἰτοῦσιν ὑπέσχετο δώσειν, λέγων· Γενεὰ πονηρὰ καὶ μοιχαλὶς σημεῖον ἐπιζητεῖ","severity":"info","text":"The passage concludes by linking the darkness sign to an earlier promise, referencing Matthew 12:39 (or a similar verse), creating an internal cross-reference within the commentary.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The opening clause is fragmentary; the referent of 'αὕτη' (this) is unclear, possibly the woman from the previous passage. The phrase 'Εἰ δὲ σύμβολέν ἐστιν' may be a later insertion or incomplete thought."],"confidence":"medium","notes":[]},{"i":20,"ref":"p20","source":"καὶ ἑξῆς· καὶ, Ὅταν ὑψώσητε τὸν Υἱὸν τοῦ\nἀνθρώπου τότε γνώσεσθε, ὅτι ἐγώ εἰμι. Καὶ γὰρ\nπολλῷ θαυμαστότερον ἐπὶ τοῦ σταυροῦ προσηλουμένου\nταῦτα γενέσθαι ἢ ἐπὶ γῆς βαδίζοντος. Οὐ ταύτῃ\nδὲ μόνον τὸ παράδοξον ἦν, ἀλλʼ ὅτι καὶ ἐκ τοῦ οὐρανοῦ\nγέγονεν ὅπερ ἐζήτουν, καὶ ἐπὶ πᾶσαν τὴν οἰκουμένην,\nὅπερ οὐδὲ πρότερον συνέβη, ἀλλʼ ἐν Ἀἰγύπτῳ\nμόνον, ὅτε καὶ τὸ Πάσχα ἐτελεῖτο· καὶ γὰρ\nἐκεῖνα τύπος ἦν τούτων. Ἵνα γὰρ μὴ εἴπωσιν ἔκλειψιν\nεἶναι τὸ γεγενημένον, διὰ τοῦτο τῇ δι΄ γίνεται,\nὅτε ἔκλειψιν συμβῆναι ἀμήχανον. Ἐν μέσῃ δὲ ἡμέρᾳ,\nἵνα πάντες οἱ τὴν γῆν οἰκοῦντες μάθωσιν, ὅτι πανταχοῦ\nτῆς οἰκουμένης ἡμέρα ἦν. Καὶ Φλέγων δέ τις\nπαῤ Ἕλλησι φιλόσοφος μέμνηται τούτου τοῦ σκότους,\nὡς παραδόξως γεγενημένου ἐν τῇ ιδ΄ τῆς σελήνης· ὅτε οὐ πέφυκεν ἔκλειψις γίνεσθαι, ὅτε πολὺ\nἀπέχει τό τοῦ ἡλίου διάστημα, ὅσον ἀπʼ ἀρχῆς τοῦ\nοὐρανοῦ ἕως τέλους. Τότε γὰρ γίνονται ἐκλείψεις,\nὅταν πλησιάσωσιν ἀλλήλοις οἱ δύο οὗτοι φωστῆρες. Γίνεται γὰρ ἔκλειψις ἡλίου συνοδικῶς ὑποδραμούσης\nαὐτὸν σελήνης, οὐ πανσελήνῳ, ὅτε διάμετρός ἐστι τῇ\nσελήνη. Τοῦτο δὲ γέγονεν, ὡς πενθούσης τῆς κτίσεως\nἐπὶ τῷ γεγονότι, καὶ διὰ τοῦτο δηλούσης, ὅτι, τῆς\nπαροινίας ταύτης πραχθείσης ἐξ Ἰουδαίων, ἐσκοτίσθη\nαὐτῶν ὁ νοῦς, καὶ ἀπέστη ἀπʼ αὐτῶν ὁ νοητὸς\nἥλιος. Εἴτε γὰρ αὐτὸν ἐνόμιζον τοῦτο πεποιηκέναι,\nἔδει πιστεῦσαι καὶ φοβηθῆναι· εἴτε οὐκ αὐτὸν, ἀλλὰ\nτὸν Πατέρα, καὶ ἐκ τούτου ἔδει κατανυγῆναι. Ὀργιζομένου\nγὰρ ἦν τὸ σκότος ἐκεῖνο, καὶ δεῖγμα τοῦ μέλλοντος\nλαβεῖν τοὺς θεομάχους τε καὶ μιαιφόνους.","english":"and so forth: and, \"When you raise up the Son of Man, then you will know that I am.\" For it is far more remarkable that these things should happen while he is nailed to the cross than while he is walking on the earth. And the paradox was not only this, but also that what they sought came from heaven, and over the whole inhabited world, which had never happened before, but only in Egypt, when the Passover was celebrated; for those things were a type of these. So that they might not say that what happened was an eclipse, for this reason it occurs on the fourteenth day, when it is impossible for an eclipse to occur. And in the middle of the day, so that all who inhabit the earth might learn that it was day everywhere in the inhabited world. And a certain Phlegon, a philosopher among the Greeks, mentions this darkness, as having paradoxically occurred on the fourteenth day of the moon, when an eclipse naturally does not occur, when the distance of the sun is great, as from the beginning of the heaven to its end. For eclipses occur when these two luminaries approach each other. For an eclipse of the sun occurs when the moon runs under it at conjunction, not at full moon, when the moon is opposite. But this happened, as if creation were mourning over what had occurred, and through this showing that, because of this outrage perpetrated by the Jews, their mind was darkened, and the intelligible sun departed from them. For whether they thought that he had done this, they ought to have believed and feared; or whether not he, but the Father, even from this they ought to have been stricken. For that darkness was a sign of wrath, and a token of what was to befall the god-fighters and the murderers.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"external","lemma":"Φλέγων","severity":"info","text":"Phlegon of Tralles, a second-century Greek historian, is cited by Origen as a non-Christian witness to the darkness at the crucifixion. Origen elsewhere (Contra Celsum 2.33–34) also invokes Phlegon's account of an eclipse.","cites":[],"named_sources":["Origen Contra Celsum"],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"τῇ δι΄","severity":"info","text":"The Greek phrase τῇ δι΄ (tēi di’) is a scribal abbreviation for τῇ δεκάτῃ τετάρτῃ, i.e., the fourteenth day of the lunar month. Origen argues that a solar eclipse cannot occur at full moon, so the darkness must be miraculous.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ὅταν ὑψώσητε τὸν Υἱὸν τοῦ ἀνθρώπου τότε γνώσεσθε, ὅτι ἐγώ εἰμι","severity":"info","text":"This is a paraphrase of Jesus' words in the Gospel of John (8:28?): 'When you lift up the Son of Man, then you will know that I am.' Origen applies it to the crucifixion, contrasting the cross with Jesus' earthly ministry.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"ἐν Ἀἰγύπτῳ μόνον, ὅτε καὶ τὸ Πάσχα ἐτελεῖτο","severity":"info","text":"Origen refers to the Plague of Darkness in Egypt (Exodus 10:21–23) as a type of the darkness at the crucifixion. The Passover typology connects the Exodus event to Christ's passion.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"Φλέγων δέ τις παῤ Ἕλλησι φιλόσοφος","severity":"info","text":"Origen's use of Phlegon as a pagan witness to the darkness was influential in later Christian apologetics, e.g., by Eusebius (Chronicle) and Jerome. The citation here is one of the earliest surviving references to Phlegon's lost Olympiads.","cites":[],"named_sources":["Eusebius Chronicle","Jerome"],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"τῇ δι΄ γίνεται","severity":"caution","text":"The phrase τῇ δι΄ γίνεται is ambiguous: it could be read as 'on the 14th (day) it occurs' or as a corrupt abbreviation. The context confirms the lunar date, but the exact reading is uncertain due to scribal abbreviation.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase τῇ δι΄ is a scribal abbreviation for τῇ δεκάτῃ τετάρτῃ (the fourteenth day), but its exact expansion is not certain without manuscript comparison.","The identity of 'Phlegon' is secure, but the specific work cited by Origen is lost; the reference may be to his Olympiads."],"confidence":"high","notes":[]},{"i":21,"ref":"p21","source":"Διὰ\nτοῦτο γὰρ μετὰ πάντων τῆς (36) παροινίας τοῦτο γίνεται,\nὅτε κόρος ἔλαβε τῶν σκωμμάτων, καὶ πάντων\nἐφθέγξαντο ὅσα ἠθέλησαν.\n\nΚΕΦ ΚΗ΄.\n\nΣτίχ. ιη΄. Ἐδόθη μοι πᾶσα ἐξουσία ἐν οὐρανῷ\nκαὶ ἐπὶ γῆς. Τὸ, Ἐδόθη μοι πᾶσα ἐξουσία, καὶ ἐξῆς, εἰς τὴν\nἐνανθρώπησιν νόει. Εἰ δὲ καὶ εἰς τὴν θεότητα\nθεωρεῖν (37), καὶ οὕτω λήψῃ τὸ Ἐδόθη μοι ἐξουσία,\nἀντὶ τοῦ Ἐχωρήθη. Ἐδόθη, ἠνέχθη μοι, περὶ τοῦ\nαὐτεξουσίου ἐπιστεύθην. Χώραν ἔσχεν ἡ ζωὴ πρῶτον\nμὲν ἐν τοῖς ἄνω, εἶτα νῦν καὶ ἐν τοῖς κάτω· οὓς\nθαῤῥοῦντες βαπτίσατε εἰς τὸ ὄνομα τοῦ Πατρὸς, καὶ\nτοῦ Υἱοῦ, καὶ τοῦ ἁγίου Πνεύματος. Εἷς ὁ σώζων. μία ἡ σωτηρία. Εἷς ὁ ζῶν Πατὴρ, ὁ Υἱὸς, καὶ τὸ\nἅγιον Πνεῦμα. Εἷς ἐστιν οὐ συναλοιφῇ τῶν τριῶν,\nἀλλʼ οὐσίᾳ μιᾷ· τρεῖς δὲ ὑποστάσεις τέλειαι ἐν πᾶσι,\nκαὶ κατάλληλοι. Κατὰ φύσιν ἐγέννησεν ὁ Πατήρ· διόπερ ὁμοούσιος ἐγεννήθη. Οὐ σῶμα ὁ Θεός· διὰ\nτοῦτο οὐκ ἀσταρεῦσιν (38) ἢ κίνησιν, ἤ τι τῶν τοιούτων,\nἂ ἐν τοῖς σώμασι θεωρεῖται, ὁ Θεὸς ὁ ἀσώματος\nἐγέννησεν. Ἐνυπόστατος ἡ γέννησις· ἀπετέχθη\nἐκ τῆς οὐσίας τοῦ Πατρὸς ὁ Υἱός. (36) Forte τάς. (37) Ms. χώρης. (38) Forte ἅρα ῥεῦσιν. ΚΕΦ. Α΄.","english":"For this reason, along with all the insults, this happens when he has had his fill of mockeries, and all have said whatever they wished.\n\nChapter 28.\n\nVerse 18. \"All authority was given to me in heaven and on earth.\" The phrase \"All authority was given to me,\" and so forth, understand with reference to the incarnation. But if you also consider it with regard to the divinity, you will take \"Authority was given to me\" in the sense of \"it was made room for.\" \"Was given,\" was brought to me, I was entrusted with free will. Life first had place among the things above, and now also among the things below. Whom, taking confidence, baptize into the name of the Father, and of the Son, and of the Holy Spirit. The one who saves is one. The salvation is one. The living Father, the Son, and the Holy Spirit are one. They are one not by a blending of the three, but by one substance; but three perfect hypostases in all things, and corresponding. The Father begot according to nature; therefore the one begotten is consubstantial. God is not a body; therefore God, who is incorporeal, begot without flux or motion or any such things as are observed in bodies. The generation is hypostatic; the Son was born from the substance of the Father.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ΚΕΦ ΚΗ΄","severity":"info","text":"The heading 'Chapter 28' marks a new section, likely corresponding to a chapter division in the Gospel of Matthew (chapter 28, verse 18). This structural cue is typical of Origen's exegetical scholia.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐδόθη μοι πᾶσα ἐξουσία ἐν οὐρανῷ καὶ ἐπὶ γῆς","severity":"info","text":"This is a quotation of Matthew 28:18, though the canonical text reads 'ἐδόθη μοι' (aorist passive) in some manuscripts; the verse is part of Jesus' post-resurrection discourse.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Ἐδόθη","severity":"info","text":"Origen glosses 'Ἐδόθη' (was given) as 'Ἐχωρήθη' (was made room for) and 'ἠνέχθη μοι' (was brought to me), interpreting the passive as indicating a conferral of authority consistent with divine economy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ὑποστάσεις","severity":"info","text":"The phrase 'τρεῖς δὲ ὑποστάσεις τέλειαι' (three perfect hypostases) reflects pro-Nicene trinitarian terminology, distinguishing three persons (hypostases) within one substance (οὐσία), a key development in fourth-century theology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"οὐ σῶμα ὁ Θεός","severity":"info","text":"Origen's denial that God is a body ('οὐ σῶμα ὁ Θεός') and his rejection of flux or motion in divine generation align with his anti-anthropomorphic and anti-Stoic polemics, emphasizing divine incorporeality.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ὁμοούσιος","severity":"info","text":"The term 'ὁμοούσιος' (consubstantial) is a hallmark of Nicene orthodoxy (325 CE). Its presence here, along with 'ἐνυπόστατος γέννησις', suggests later theological editing or interpolation, as Origen's original works predate the Nicene Creed.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The manuscript note (36) suggests a possible emendation of 'τῆς' to 'τάς' in the first line, but the sense remains clear.","The phrase 'εἰς τὴν ἐνανθρώπησιν νόει' could be read as referring to the incarnation or to the human nature of Christ; the translation opts for 'incarnation'.","The note (37) indicates a variant 'χώρης' for 'θεωρεῖν', possibly a scribal error or alternative reading."],"confidence":"high","notes":[]},{"i":22,"ref":"p22","source":"Στιχ. ιη΄. Τοῦ δὲ Ἰησοῦ ἡ γέννησις οὕτως ἦν.\n. . . . . . . (1–2) Ὧδε μὲν γεννήσεως μέμνηται ὁ\nεὐαγγελιστὴς, κατʼ ἀρχὰς δὲ τοῦ Εὐαγγελίου, τῆς\nγενέσεως. Ἐνταῦθα μὲν γὰρ λέγει· Τοῦ δὲ Ἰησοῦ\nλριστοῦ ἡ γέννησις οὕτως ἦν, ἐκεῖ δὲ, Βίβλος\nγενέσεως Ἰησοῦ Χριστοῦ. Τίς οὖν ἡ διαφορὰ τῆς\nγεννήσεως καὶ τῆς γενέσεως; καὶ ὡς ἀμφότερα ἐπὶ\nΧριστοῦ λαμβάνεται; Ὥσπερ ὁ λόγος οὗτος ὁ προφορικὸς\nκατὰ τὴν οἰκείαν φύσιν ἀναφής ἐστι καὶ ἀόρατος· ὅταν δὲ ἐν βιβλίῳ γραφῇ, καὶ οἱονεὶ σωματωθῇ,\nτότε καὶ ὁρᾶται καὶ ψηλαφᾶται· οὕτως καὶ ὁ\nἄσαρκος τοῦ Θεοῦ Λόγος καὶ ἀσώματος, οὕτε ὁρώμενος,\nοὕτε γραφόμενος κατὰ τὴν θεότητα, ἐπειδὴ\nἐσαρκώθη, καὶ ὁρᾶται καὶ γράφεται. Διὰ τοῦτο, ὡς\nσαρκωθέντος, καὶ βίβλος ἐστὶ τῆς αὐτοῦ γενέσεως. Ἀλλʼ οὐκ ἐξήτηται ἐνθάδε τὸ, διὰ τί εἶπε βίβλος,\nκαὶ οὐκ εἶπεν ὅρασις (3), ἢ λόγος· ἀλλὰ τὸ, τί ἐστι\nγέννησις, καὶ τί γένεσις; Διαφέρει γένεσις καὶ γέννησις. Γένεσις μὲν γάρ ἐστι παρὰ Θεοῦ πρώτη πλάσις\nγέννησις δὲ ἡ ἐκ καταδίκης τοῦ θανάτου διὰ τὴν\nπαράβασιν ἐξ ἀλλήλων διαδοχή. Καὶ ἔτι, ἡ μὲν γένεσις\nτὸ ἄφθαρτον ἔχει (4) καὶ ἀναμάρτητον· ἡ δὲ\nγέννησις τὸ παθητὸν καὶ ἁμαρτητικόν. Ὁ οὖν Κύρος,\nτῆς μὲν γενέσεως τὸ ἀναμάρτητον φυσικῶς\nλαβὼν, τὸ ἄφθαρτον οὐ προσέλαβε· τῆς δὲ γεννήσεως\nτὸ παθητὸν εἰληφὼς, τὸ ἁμαρτητικὸν οὐ προσέλαβε,\nτὸν πρῶτον τοῖς κατʼ ἄμφω μέρεσιν Ἀδὰμ φέρων\nἀμείωτον. Οὐκοῦν εἴη ἂν ἐπὶ Χριστοῦ γένεσις μὲν,\nοὐκ ἐκ τοῦ μὴ ὄντος εἰς τὸ εἶναι πρόοδος, ἀλλʼ ὀδὸς\nἀπὸ τοῦ ἐν μορφῇ Θεοῦ ὑπάρχειν εἰς τὸ ἀναλαβεῖν\nτὴν τοῦ δούλου μορφήν·","english":"Verse 18. The birth of Jesus was as follows. . . . (1–2) Here the evangelist mentions the birth, but at the beginning of the Gospel, the generation. For here he says, \"The birth of Jesus Christ was as follows,\" but there, \"Book of the generation of Jesus Christ.\" What, then, is the difference between birth and generation? And how are both taken in reference to Christ? Just as this spoken word, according to its own nature, is intangible and invisible, but when it is written in a book and, as it were, embodied, then it is both seen and touched, so also the fleshless and bodiless Word of God, neither seen nor written according to His divinity, once He became flesh, is both seen and written. For this reason, since He became flesh, there is also a book of His generation. But it is not inquired here why he said \"book\" and not \"vision\" or \"account,\" but rather what \"birth\" is and what \"generation\" is. Generation and birth differ. For generation is the first formation from God, while birth is the succession from one another due to the condemnation of death because of transgression. And further, generation possesses incorruptibility and sinlessness, while birth possesses passibility and sinfulness. Therefore, the Lord, naturally taking the sinlessness of generation, did not also take incorruptibility; and taking the passibility of birth, he did not also take sinfulness, bearing the first Adam undiminished in both respects. Thus, in the case of Christ, there would be generation, not as a progression from non-being into being, but as a path from existing in the form of God to assuming the form of a servant.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"γέννησις","severity":"info","text":"Origen distinguishes γέννησις (birth) from γένεσις (generation). The former implies passibility and sinfulness, the latter incorruptibility and sinlessness.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"γένεσις","severity":"info","text":"Γένεσις is defined as first formation from God, possessing incorruptibility and sinlessness. For Christ, it is not a progression from non-being but a path from divine form to servant form.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Τοῦ δὲ Ἰησοῦ ἡ γέννησις οὕτως ἦν","severity":"info","text":"This phrase echoes Matthew 1:18, where the birth of Jesus Christ is described. Origen contrasts it with the 'Book of the generation' in Matthew 1:1.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Βίβλος γενέσεως Ἰησοῦ Χριστοῦ","severity":"info","text":"Origen refers to the opening of Matthew's Gospel, traditionally titled 'Βίβλος γενέσεως' (Book of Generation). This reflects early Christian usage of γένεσις for genealogy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ὧδε μὲν γεννήσεως μέμνηται","severity":"info","text":"Origen notes a structural contrast: the evangelist mentions γέννησις here (Matthew 1:18) but γένεσις at the Gospel's beginning (Matthew 1:1). This frames his lexical analysis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Κύρος","severity":"caution","text":"The text reads 'Κύρος' (Lord), but the manuscript may be corrupt; some witnesses read 'Χριστός' or 'Κύριος'. The sense is clear: Christ takes sinlessness from generation and passibility from birth.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The term 'Κύρος' is ambiguous: it may be a scribal error for 'Κύριος' (Lord) or 'Χριστός' (Christ). The reading adopted is 'Lord' (Κύριος).","The lacuna marked (1–2) may indicate missing text; the sense is reconstructed from context."],"confidence":"high","notes":[]},{"i":23,"ref":"p23","source":"ἡ δὲ γέννησις αὐτοῦ διπλῆ\nγέγονε, καθʼ ἡμᾶς καὶ ὑπὲρ ἡμᾶς. Τὸ μὲν γὰρ ἐκ\nγυναικὸς γεννηθῆναι καθʼ ἡμᾶς· τὸ δὲ μὴ ἐκ θελήματος\nσαρκὸς, ἢ ἀνδρὸς, ἀλλʼ ἐκ Πνεύματος ἁγίου,\nὑπὲρ ἡμᾶς. Ὅπερ καὶ τὴν μέλλουσαν προανεφώνει\nMath. I, 1. (12) Ex cod. Cat. mss. in Mauhæum apud clariss. Muarellum,initium ita supple : Σὺ δὲ πρὸς τούτοις\nζήτει, ὅτι πῶς ποτε ἄρα ὧδε, ec. (3) In cod. liι.:I λόγος· τοῦτο γὰρ εἴρηται· ἀλλὰ\nτὸ, πῶς ὄπισθεν γενέσεως ἐμνημόνευσεν ὁ Ματθαῖος,\nὦδε δὴ γεννήσλως. Καὶ τί ἐστι γέννησις, καὶ τί ἐστι\n\nγέννησιν, ἣν ἡμῖν ἔμελλεν ἐκ Πνεύματος χαρίσεσθαι. Στιχ. ιη΄. Τοῦ δὲ Ἰησοῦ ἡ γέννησις οὕτως ἦν.\n. . . . . . . (1–2) Ὧδε μὲν γεννήσεως μέμνηται ὁ\nεὐαγγελιστὴς, κατʼ ἀρχὰς δὲ τοῦ Εὐαγγελίου, τῆς\nγενέσεως. Ἐνταῦθα μὲν γὰρ λέγει· Τοῦ δὲ Ἰησοῦ\nλριστοῦ ἡ γέννησις οὕτως ἦν, ἐκεῖ δὲ, Βίβλος\nγενέσεως Ἰησοῦ Χριστοῦ. Τίς οὖν ἡ διαφορὰ τῆς\nγεννήσεως καὶ τῆς γενέσεως; καὶ ὡς ἀμφότερα ἐπὶ\nΧριστοῦ λαμβάνεται; Ὥσπερ ὁ λόγος οὗτος ὁ προφορικὸς\nκατὰ τὴν οἰκείαν φύσιν ἀναφής ἐστι καὶ ἀόρατος· ὅταν δὲ ἐν βιβλίῳ γραφῇ, καὶ οἱονεὶ σωματωθῇ,\nτότε καὶ ὁρᾶται καὶ ψηλαφᾶται· οὕτως καὶ ὁ\nἄσαρκος τοῦ Θεοῦ Λόγος καὶ ἀσώματος, οὕτε ὁρώμενος,\nοὕτε γραφόμενος κατὰ τὴν θεότητα, ἐπειδὴ\nἐσαρκώθη, καὶ ὁρᾶται καὶ γράφεται. Διὰ τοῦτο, ὡς\nσαρκωθέντος, καὶ βίβλος ἐστὶ τῆς αὐτοῦ γενέσεως. Ἀλλʼ οὐκ ἐξήτηται ἐνθάδε τὸ, διὰ τί εἶπε βίβλος,\nκαὶ οὐκ εἶπεν ὅρασις (3), ἢ λόγος· ἀλλὰ τὸ, τί ἐστι\nγέννησις, καὶ τί γένεσις; Διαφέρει γένεσις καὶ γέννησις.","english":"His birth was twofold, according to us and above us. For to be born of a woman is according to us; but not from the will of flesh or of a man, but from the Holy Spirit, is above us. This also prefigured the future birth which he was about to bestow upon us from the Spirit. Verse 18. The birth of Jesus was as follows. . . . (1–2) Here the evangelist mentions the birth, but at the beginning of the Gospel, the generation. For here he says, \"The birth of Jesus Christ was as follows,\" but there, \"Book of the generation of Jesus Christ.\" What then is the difference between birth and generation? And how are both taken in reference to Christ? Just as this spoken word, according to its own nature, is intangible and invisible; but when it is written in a book and, as it were, embodied, then it is both seen and touched; so also the fleshless and bodiless Word of God, neither seen nor written according to his divinity, when he became incarnate, is both seen and written. For this reason, since he became incarnate, there is also a book of his generation. But it is not inquired here why he said \"book\" and did not say \"vision\" or \"word\"; but rather, what is birth, and what is generation? Generation and birth differ.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"γέννησις","severity":"info","text":"Origen distinguishes γέννησις (birth) from γένεσις (generation), using the former for the physical event and the latter for the eternal origin of the Logos.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"γέννησις","severity":"info","text":"The term γέννησις here refers to Christ's human birth, contrasted with γένεσις which denotes his pre-incarnate generation as divine Logos.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Matthew 1:18","severity":"info","text":"The passage cites Matthew 1:18 ('The birth of Jesus Christ was as follows') and contrasts it with the phrase 'Book of the generation of Jesus Christ' from Matthew 1:1.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Πνεύματος ἁγίου","severity":"info","text":"The reference to birth 'from the Holy Spirit' reflects early Christian debates about Christ's miraculous conception, distinct from human procreation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"διπλῆ","severity":"info","text":"Origen structures the passage around a twofold birth: 'according to us' (human) and 'above us' (divine), mirroring his broader Christological framework.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Στιχ. ιη΄","severity":"caution","text":"The notation 'Στιχ. ιη΄' (verse 18) is a later editorial insertion, likely from a catena manuscript, and may not be original to Origen's text.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text includes a lacuna marked by ellipsis, and the phrase 'Στιχ. ιη΄' may be a later addition; the distinction between γέννησις and γένεσις is central but its precise theological nuance is debated."],"confidence":"high","notes":[]},{"i":24,"ref":"p24","source":"Γένεσις μὲν γάρ ἐστι παρὰ Θεοῦ πρώτη πλάσις\nγέννησις δὲ ἡ ἐκ καταδίκης τοῦ θανάτου διὰ τὴν\nπαράβασιν ἐξ ἀλλήλων διαδοχή. Καὶ ἔτι, ἡ μὲν γένεσις\nτὸ ἄφθαρτον ἔχει (4) καὶ ἀναμάρτητον· ἡ δὲ\nγέννησις τὸ παθητὸν καὶ ἁμαρτητικόν. Ὁ οὖν Κύρος,\nτῆς μὲν γενέσεως τὸ ἀναμάρτητον φυσικῶς\nλαβὼν, τὸ ἄφθαρτον οὐ προσέλαβε· τῆς δὲ γεννήσεως\nτὸ παθητὸν εἰληφὼς, τὸ ἁμαρτητικὸν οὐ προσέλαβε,\nτὸν πρῶτον τοῖς κατʼ ἄμφω μέρεσιν Ἀδὰμ φέρων\nἀμείωτον. Οὐκοῦν εἴη ἂν ἐπὶ Χριστοῦ γένεσις μὲν,\nοὐκ ἐκ τοῦ μὴ ὄντος εἰς τὸ εἶναι πρόοδος, ἀλλʼ ὀδὸς\nἀπὸ τοῦ ἐν μορφῇ Θεοῦ ὑπάρχειν εἰς τὸ ἀναλαβεῖν\nτὴν τοῦ δούλου μορφήν· ἡ δὲ γέννησις αὐτοῦ διπλῆ\nγέγονε, καθʼ ἡμᾶς καὶ ὑπὲρ ἡμᾶς. Τὸ μὲν γὰρ ἐκ\nγυναικὸς γεννηθῆναι καθʼ ἡμᾶς· τὸ δὲ μὴ ἐκ θελήματος\nσαρκὸς, ἢ ἀνδρὸς, ἀλλʼ ἐκ Πνεύματος ἁγίου,\nὑπὲρ ἡμᾶς. Ὅπερ καὶ τὴν μέλλουσαν προανεφώνει\nMath. I, 1. (12) Ex cod. Cat. mss. in Mauhæum apud clariss. Muarellum,initium ita supple : Σὺ δὲ πρὸς τούτοις\nζήτει, ὅτι πῶς ποτε ἄρα ὧδε, ec. (3) In cod. liι.:I λόγος· τοῦτο γὰρ εἴρηται· ἀλλὰ\nτὸ, πῶς ὄπισθεν γενέσεως ἐμνημόνευσεν ὁ Ματθαῖος,\nὦδε δὴ γεννήσλως. Καὶ τί ἐστι γέννησις, καὶ τί ἐστι","english":"For genesis is from God, the first formation; but gennēsis is from the condemnation of death due to transgression, through succession from one another. And further, genesis possesses the incorruptible and sinless; but gennēsis possesses the passible and sin-prone. Thus the Lord, while naturally taking the sinlessness of genesis, did not also assume its incorruptibility; and while taking the passibility of gennēsis, did not also assume its sin-proneness, bearing the first Adam undiminished in both respects. Therefore, in the case of Christ, there would be genesis—not a procession from non-being into being, but a path from existing in the form of God to assuming the form of a servant—while his gennēsis was twofold, according to us and above us. For to be born of a woman is according to us; but not from the will of flesh or of a man, but from the Holy Spirit, is above us. This also prefigured the future birth.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"γένεσις","severity":"info","text":"Origen distinguishes γένεσις (genesis) as primal formation from God, incorruptible and sinless, from γέννησις (gennēsis) as birth through succession under death's condemnation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"γέννησις","severity":"info","text":"γέννησις is defined as birth resulting from the condemnation of death due to transgression, characterized by passibility and a propensity to sin.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Κύρος","severity":"info","text":"The term Κύρος (Lord) here refers to Christ, who uniquely combines sinlessness from genesis with passibility from gennēsis, without inheriting sin-proneness.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Οὐκοῦν","severity":"info","text":"The inferential particle Οὐκοῦν introduces a conclusion: Christ's genesis is a path from divine form to servant form, not a creation ex nihilo, and his gennēsis is twofold.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Math. I, 1","severity":"info","text":"The passage references Matthew 1:1 (Math. I, 1) as the context for discussing Christ's birth, though the verse is not quoted verbatim.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"Ex cod. Cat. mss.","severity":"caution","text":"The Greek text includes a marginal note from a catena manuscript, indicating a lacuna or variant reading; the supplied supplement is conjectural.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text includes a lacuna or marginal note (Ex cod. Cat. mss.) that may affect the continuity; the reading follows the supplied supplement.","The distinction between γένεσις and γέννησις is central but the precise theological nuance (e.g., whether genesis implies pre-existence) is left implicit."],"confidence":"high","notes":[]},{"i":25,"ref":"p25","source":"γέννησιν, ἣν ἡμῖν ἔμελλεν ἐκ Πνεύματος χαρίσεσθαι. ΚΕΦ. Ζ΄.\n\n(5) Στιχ. ε΄. Μὴ δῶτε τὸ ἄγιον τοῖς κυσὶ, μηδὲ\nβάλητε τοὺς μαργαρίτας ὑμῶν ἔμπροσθεν τῶν\nχοίρων...\n\nΣτιχ. ς΄. Αἰτεῖτε, καὶ δοθήσεται ὑμῖν· ζητεῖτε,\nκαὶ εὑρήσετε· κρούετε, καὶ ἀνοιγήσεται ὑμῖν. Ἵνα μὴ ἀγνοῶσιν οἱ μαθηταὶ, τίνες εἰσὶν κύνες, ἢ\nχοῖροι ἐν τοῖς ἀκροαταῖς, ἐπιμόνως ζητήσατε, φησὶν,\nἐκ Θεοῦ, καὶ ἀποκαλύπτεται ὑμῖν πάντα. Ἀρχὴ μὲν\nγὰρ ἀρετῆς τὸ διʼ εὐχῆς γνῶναι τὸ ἀγαθόν· εἶτα τὸ\nεἰδέναι πῶς δεῖ ὁδεῦσαι τὴν ἀρετήν τρίτον τὸ διὰ\nτῶν ἔργων κρούειν ἀνοιγῆναι αὐτῷ τὴν θύραν. Τοῦτο\nγὰρ σημαίνει ἡ διὰ τῶν χειρῶν κροῦσις. Τρισσᾶς\nγὰρ ἡ τῶν σωτηρίων δογμάτων ἀλήθεια λαμβάνεται,\nἐπιμελεῖ εὐχῇ, καὶ τοῦ ἡγεμονικοῦ ἐν τῷ ζητεῖν τὰ\nθεῖα καταστάσει, καὶ περὶ τοῦ εὑρεῖν συναισθήτως\nτῆς τῶν κεκρυμμένων Γραφῶν ἀσφαλείας τὸ βάθος,\nἀκριβεῖ πολυπραγμοσύνῃ· οὕτω γὰρ ἀνοίγεσθαί φησι\nτὰς Γραφάς.\n\nΣτιχ. θ΄. Τᾶς ἐξ ὑμῶν ἄνθρωπος, ὂν ἐὸν αἰτήσῃ δ\nυἱὸς αὐτοῦ ἄρτον, μὴ λίθον ἐπιδώσει αὐτῷ; Στιχ. ι΄. Καὶ ἐὰν ἰχθὺν αἰτήσῃ, μὴ ὄφιν ἐπιδώσει\nαὐτῷ; Ὅρα δὲ εἰ γνῶσις τροφὴ, ἧς ἄνω οὐκ ἔστι\nσώζεσθαι· οἷον ὁ περὶ τοῦ πῶς βρωτέον ἀκριβὴς λόγος. Ἰχθὺς δὲ καὶ οἷον ὄψον φιλομαθεῖ τὸ εἰδέναι\nσύστασιν κόσμου, ἐνέργειαν στοιχείων, ἀρχὴν καὶ\nτέλος καὶ μεσότητα, καὶ ὅσα ἐξῆς ἡ σοφία λέγει. Οὕτε ἀντὶ τοῦ ἄρτου λίθον δίδωσιν ὁ Θεὸς, ὂν ὁ διάβολος\nἐσθίεσθαι ὑπὸ τοῦ Ἰησοῦ ἐβούλετο· οὕτε ἀντὶ\nἰχθύος ὄφιν, ὂν ἐσθίουσιν οἱ ἀνάξιοι τοῦ ἰχθὺν ἐσθίειν\nΑἰθίοπες. Πῶς δὲ τοὺς μαθητὰς πονηροὺς ἐκάλεσεν;","english":"...nēsis, which he was about to bestow upon us from the Spirit. Chapter 7.\n\n(5) Verse 5. Do not give the holy to the dogs, nor cast your pearls before the swine...\n\nVerse 6. Ask, and it shall be given to you; seek, and you shall find; knock, and it shall be opened to you. Lest the disciples be ignorant of who are dogs or swine among the hearers, he says, seek persistently from God, and all things are revealed to you. For the beginning of virtue is to know the good through prayer; then to know how one must travel the path of virtue; third, through works to knock so that the door may be opened to him. For this is what knocking with the hands signifies. For the truth of the saving doctrines is apprehended in three ways: by diligent prayer, by the state of the ruling principle in seeking divine things, and by the conscious discovery of the depth of the hidden Scriptures' security through precise investigation; for thus, he says, the Scriptures are opened.\n\nVerse 9. Is there a man among you who, if his son asks for bread, would give him a stone? Verse 10. And if he asks for a fish, would he give him a serpent? Observe whether knowledge is food, without which it is not possible to be saved; for example, the precise account of how one must eat. And the fish is like a relish for learning: to know the constitution of the cosmos, the activity of the elements, the beginning, end, and middle, and all that wisdom subsequently says. Neither does God give a stone instead of bread, which the devil wanted to be eaten by Jesus; nor a serpent instead of a fish, which those unworthy of eating fish, the Ethiopians, eat. But how did he call the disciples wicked?","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Μὴ δῶτε τὸ ἄγιον τοῖς κυσὶ, μηδὲ βάλητε τοὺς μαργαρίτας ὑμῶν ἔμπροσθεν τῶν χοίρων","severity":"info","text":"Origen cites Matthew 7:5-6, a warning against teaching sacred truths to the unworthy. The verse is part of the Sermon on the Mount.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Αἰτεῖτε, καὶ δοθήσεται ὑμῖν· ζητεῖτε, καὶ εὑρήσετε· κρούετε, καὶ ἀνοιγήσεται ὑμῖν","severity":"info","text":"Origen cites Matthew 7:7, a triadic exhortation to ask, seek, and knock. He interprets it as a threefold path to divine knowledge.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Τᾶς ἐξ ὑμῶν ἄνθρωπος, ὂν ἐὸν αἰτήσῃ δ υἱὸς αὐτοῦ ἄρτον, μὴ λίθον ἐπιδώσει αὐτῷ;","severity":"info","text":"Origen cites Matthew 7:9, where Jesus asks whether a father would give a stone instead of bread. The verse is used to argue that God provides proper spiritual nourishment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Καὶ ἐὰν ἰχθὺν αἰτήσῃ, μὴ ὄφιν ἐπιδώσει αὐτῷ;","severity":"info","text":"Origen cites Matthew 7:10, continuing the analogy: a father would not give a serpent instead of a fish. He interprets fish as knowledge of the cosmos.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Αἰθίοπες","severity":"info","text":"Origen refers to Ethiopians as those unworthy of eating fish, reflecting a common ancient stereotype. This is a cultural trope, not a theological claim.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ΚΕΦ. Ζ΄.","severity":"info","text":"The Greek text marks the beginning of Chapter 7, indicating a structural division in the commentary. This likely corresponds to Matthew 7 in the Gospel.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text has a lacuna at the start, continuing from the previous passage about genesis and gennēsis. The phrase 'πῶς δὲ τοὺς μαθητὰς πονηροὺς ἐκάλεσεν;' is a rhetorical question left unanswered in the surviving text."],"confidence":"high","notes":[]},{"i":26,"ref":"p26","source":"Εἰ γὰρ καὶ ἠκολούθουν ἐκ προαιρέσεως, ἀλλʼ εἶχον τὸ\nτρεπτὸν τοῦ ἀνθρωπίνου. Μόνον δὲ ἄτρεπτος ἦν καὶ\nθεότητι καὶ ἀνθρωπότητι ὁ τοῦ Θεοῦ Υἱός. Δόματα\nδὲ ἀγαθὰ καλεῖ τὰς πνευματικὰς δωρεάς. Ὁ δὲ\nΛουκᾶς Πνεῦμα ἅγιον εἶπεν, ἀντὶ τοῦ εἰπεῖν ἀγαθά. Καὶ οὐδὲν τὸ διάφορον. Τὸ γὰρ ἅγιον Πνεῦμα αὐτό\nἐστι τὸ φῶς ἀγαθόν· διὸ καὶ τοῖς μετόχοις αὐτοῦ\nδίδωσιν ἀγαθά. Τοῖς δὲ ἄγαν πονηροῖς, διὰ τὸ ἀνενδότως\nἁμαρτάνειν τρόπον τινὰ φύσις αὐτοῖς ἡ κακία\nγίνεται· οἷός ἐστιν ὁ Σατανᾶς καὶ οἱ δαίμονες. Δύναται\nγάρ τις καὶ τούτους φύσει κακοὺς εἰπεῖν, καίπερ\nμὴ φύσει κακοὺς δημιουργηθέντας, ἀλλʼ ἐξ αὐτοπροαιρέτου\nκακίας ἀπεσκληκότας. (5) Στιχ. ε΄. Μὴ δῶτε τὸ ἄγιον τοῖς κυσὶ, μηδὲ\nβάλητε τοὺς μαργαρίτας ὑμῶν ἔμπροσθεν τῶν\nχοίρων... Στιχ. ς΄. Αἰτεῖτε, καὶ δοθήσεται ὑμῖν· ζητεῖτε,\nκαὶ εὑρήσετε· κρούετε, καὶ ἀνοιγήσεται ὑμῖν. Ἵνα μὴ ἀγνοῶσιν οἱ μαθηταὶ, τίνες εἰσὶν κύνες, ἢ\nχοῖροι ἐν τοῖς ἀκροαταῖς, ἐπιμόνως ζητήσατε, φησὶν,\nἐκ Θεοῦ, καὶ ἀποκαλύπτεται ὑμῖν πάντα. Ἀρχὴ μὲν\nγὰρ ἀρετῆς τὸ διʼ εὐχῆς γνῶναι τὸ ἀγαθόν· εἶτα τὸ\nεἰδέναι πῶς δεῖ ὁδεῦσαι τὴν ἀρετήν τρίτον τὸ διὰ\nτῶν ἔργων κρούειν ἀνοιγῆναι αὐτῷ τὴν θύραν. Τοῦτο\nγὰρ σημαίνει ἡ διὰ τῶν χειρῶν κροῦσις. Τρισσᾶς\nγὰρ ἡ τῶν σωτηρίων δογμάτων ἀλήθεια λαμβάνεται,\nἐπιμελεῖ εὐχῇ, καὶ τοῦ ἡγεμονικοῦ ἐν τῷ ζητεῖν τὰ\nθεῖα καταστάσει, καὶ περὶ τοῦ εὑρεῖν συναισθήτως\nτῆς τῶν κεκρυμμένων Γραφῶν ἀσφαλείας τὸ βάθος,\nἀκριβεῖ πολυπραγμοσύνῃ· οὕτω γὰρ ἀνοίγεσθαί φησι\nτὰς Γραφάς. Στιχ. θ΄. Τᾶς ἐξ ὑμῶν ἄνθρωπος, ὂν ἐὸν αἰτήσῃ δ\nυἱὸς αὐτοῦ ἄρτον, μὴ λίθον ἐπιδώσει αὐτῷ;","english":"For even if they followed by choice, they still had the mutability of human nature. Only the Son of God was immutable in both divinity and humanity. He calls good gifts the spiritual gifts. Luke said Holy Spirit instead of saying good. And there is no difference. For the Holy Spirit itself is the good light; therefore it gives good things to its participants. But to the exceedingly wicked, because they sin relentlessly, evil becomes in a way their nature; such is Satan and the demons. For one can call even these evil by nature, although they were not created evil by nature, but have become hardened from self-chosen wickedness. (5) Verse 5. Do not give the holy to the dogs, nor cast your pearls before the swine... Verse 6. Ask, and it shall be given to you; seek, and you shall find; knock, and it shall be opened to you. So that the disciples may not be ignorant of who are dogs or swine among the hearers, he says, seek persistently from God, and everything is revealed to you. For the beginning of virtue is to know the good through prayer; then to know how one must travel the path of virtue; third, through works to knock so that the door may be opened to him. For this is what knocking with the hands signifies. For the truth of the saving doctrines is grasped in three ways: by diligent prayer, by the state of the ruling principle in seeking divine things, and by the conscious perception of the depth of the hidden Scriptures' security through precise investigation; for thus, he says, the Scriptures are opened. Verse 9. What man among you, if his son asks him for bread, will give him a stone?","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"τρεπτὸν","severity":"info","text":"Origen contrasts the mutability (τρεπτὸν) of human nature with the immutability of the Son of God, a key Christological point.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Μὴ δῶτε τὸ ἅγιον τοῖς κυσὶ, μηδὲ βάλητε τοὺς μαργαρίτας ὑμῶν ἔμπροσθεν τῶν χοίρων","severity":"info","text":"This is a citation of Matthew 7:6, though the verse numbering in the passage (Στιχ. ε΄) is slightly off; the canonical verse is 7:6.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Αἰτεῖτε, καὶ δοθήσεται ὑμῖν· ζητεῖτε, καὶ εὑρήσετε· κρούετε, καὶ ἀνοιγήσεται ὑμῖν","severity":"info","text":"This is a citation of Matthew 7:7, though the passage labels it Στιχ. ς΄; the canonical verse is 7:7.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Λουκᾶς Πνεῦμα ἅγιον εἶπεν","severity":"info","text":"Origen notes that Luke uses 'Holy Spirit' where Matthew has 'good gifts', equating the two; this reflects a synoptic comparison.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Σατανᾶς καὶ οἱ δαίμονες","severity":"info","text":"Origen discusses the nature of evil, arguing that Satan and demons are evil by habit, not by original creation, a view consistent with his doctrine of apokatastasis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"τρισσᾶς γὰρ ἡ τῶν σωτηρίων δογμάτων ἀλήθεια λαμβάνεται","severity":"info","text":"Origen outlines a threefold method for grasping saving truths: prayer, seeking, and investigation, mirroring the three verbs of Matthew 7:7.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The verse numbering in the Greek (Στιχ. ε΄ for Matthew 7:6, Στιχ. ς΄ for 7:7) does not match modern canonical numbering; the passage also includes a citation of Matthew 7:9 at the end, but the text is truncated."],"confidence":"high","notes":[]},{"i":27,"ref":"p27","source":"Στιχ. ι΄. Καὶ ἐὰν ἰχθὺν αἰτήσῃ, μὴ ὄφιν ἐπιδώσει\nαὐτῷ; Ὅρα δὲ εἰ γνῶσις τροφὴ, ἧς ἄνω οὐκ ἔστι\nσώζεσθαι· οἷον ὁ περὶ τοῦ πῶς βρωτέον ἀκριβὴς λόγος. Ἰχθὺς δὲ καὶ οἷον ὄψον φιλομαθεῖ τὸ εἰδέναι\nσύστασιν κόσμου, ἐνέργειαν στοιχείων, ἀρχὴν καὶ\nτέλος καὶ μεσότητα, καὶ ὅσα ἐξῆς ἡ σοφία λέγει. Οὕτε ἀντὶ τοῦ ἄρτου λίθον δίδωσιν ὁ Θεὸς, ὂν ὁ διάβολος\nἐσθίεσθαι ὑπὸ τοῦ Ἰησοῦ ἐβούλετο· οὕτε ἀντὶ\nἰχθύος ὄφιν, ὂν ἐσθίουσιν οἱ ἀνάξιοι τοῦ ἰχθὺν ἐσθίειν\nΑἰθίοπες. Πῶς δὲ τοὺς μαθητὰς πονηροὺς ἐκάλεσεν; Εἰ γὰρ καὶ ἠκολούθουν ἐκ προαιρέσεως, ἀλλʼ εἶχον τὸ\nτρεπτὸν τοῦ ἀνθρωπίνου. Μόνον δὲ ἄτρεπτος ἦν καὶ\nθεότητι καὶ ἀνθρωπότητι ὁ τοῦ Θεοῦ Υἱός. Δόματα\nδὲ ἀγαθὰ καλεῖ τὰς πνευματικὰς δωρεάς. Ὁ δὲ\nΛουκᾶς Πνεῦμα ἅγιον εἶπεν, ἀντὶ τοῦ εἰπεῖν ἀγαθά. Καὶ οὐδὲν τὸ διάφορον. Τὸ γὰρ ἅγιον Πνεῦμα αὐτό\nἐστι τὸ φῶς ἀγαθόν· διὸ καὶ τοῖς μετόχοις αὐτοῦ\nδίδωσιν ἀγαθά. Τοῖς δὲ ἄγαν πονηροῖς, διὰ τὸ ἀνενδότως\nἁμαρτάνειν τρόπον τινὰ φύσις αὐτοῖς ἡ κακία\nγίνεται· οἷός ἐστιν ὁ Σατανᾶς καὶ οἱ δαίμονες. Δύναται\nγάρ τις καὶ τούτους φύσει κακοὺς εἰπεῖν, καίπερ\nμὴ φύσει κακοὺς δημιουργηθέντας, ἀλλʼ ἐξ αὐτοπροαιρέτου\nκακίας ἀπεσκληκότας. ΚΕΦ. Η΄.","english":"Verse 10. If he asks for a fish, will he not give him a serpent? Observe then whether knowledge is food, without which it is not possible to be saved; for example, the precise account of how one must eat. Fish is also like a relish for the lover of learning to know the constitution of the world, the activity of the elements, the beginning and end and middle, and all that wisdom subsequently says. Neither does God give a stone instead of bread, which the devil wanted to be eaten by Jesus; nor a serpent instead of fish, which the unworthy of eating fish, the Ethiopians, eat. How then did he call the disciples evil? For even if they followed by choice, they still had the mutability of human nature. Only the Son of God was immutable in both divinity and humanity. He calls good gifts the spiritual gifts. Luke said Holy Spirit instead of saying good gifts. And there is no difference. For the Holy Spirit itself is the good light; therefore it gives good gifts to its participants. To the exceedingly evil, because they sin relentlessly, evil becomes in a way their nature; such is Satan and the demons. For one can call even these evil by nature, although they were not created evil by nature, but have become hardened through self-chosen wickedness. Chapter 8.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ἰχθύς","severity":"info","text":"Origen interprets 'fish' as a symbol of esoteric knowledge, including cosmology and the structure of the world, contrasting it with the 'serpent' as false or base teaching.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἰχθὺν αἰτήσῃ, μὴ ὄφιν ἐπιδώσει αὐτῷ","severity":"info","text":"This phrase echoes a biblical or traditional saying, possibly from the Gospel of Matthew (cf. Matt 7:10), where Jesus contrasts proper and improper gifts.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Αἰθίοπες","severity":"info","text":"Origen refers to 'Ethiopians' as a trope for those unworthy of spiritual food, reflecting a common ancient stereotype linking Ethiopians with ignorance or moral deficiency.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Λουκᾶς Πνεῦμα ἅγιον εἶπεν","severity":"info","text":"Origen notes that Luke uses 'Holy Spirit' where Matthew (or the source) has 'good gifts', equating the Holy Spirit with the source of spiritual blessings.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ΚΕΦ. Η΄","severity":"info","text":"The passage ends with 'Chapter 8', indicating a structural division in the commentary, likely corresponding to a chapter in Matthew's Gospel.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Σατανᾶς καὶ οἱ δαίμονες","severity":"info","text":"Origen's discussion of evil as a second nature for Satan and demons reflects his controversial view that even the devil can be redeemed, a point later debated in Christian tradition.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text is clear, but the reference to 'verse 10' is ambiguous; it may refer to a specific verse in Matthew or a traditional saying. The identity of the 'Ethiopians' as a literal or symbolic group is left open."],"confidence":"high","notes":[]},{"i":28,"ref":"p28","source":"Στιχ. ια΄. Πολλοὶ ἀπὸ ἀνατολῶν καὶ δυσμῶν\nἥξουσι, ταὶ ἀνακλιθήσονται μετὰ Ἀβραὰμ καί\nἸσαὰκ καὶ Ἰακὼβ ἐν τῇ βασιλείᾳ τῶν οὐρανῶν. Εἰ στενὴ καὶ τεθλιμμένη ἐστὶν ἡ ὁδὸς, καὶ\nὀλίγοι οἱ εὑρίσκοντες αὐτὴν, διὰ ποίας οἱ πολλοὶ\nεἰσελεύσονται; περὶ γὰρ πλατείας καὶ εὐρυχώρου\nλέγει, ὅτι πολλοὶ εἰσελεύσονται διʼ αὐτῆς. Καί φαμ\n2 Joan. I, 13. 3 Matth. VII, 14. (5) Ex cod. Venet. XXVII, pag. 23.\n\nὅτι ὁ μὲν τοῦ Σωτῆρος λόγος εἴρηται, ἐπειδὴ ὀλίγοι\nἀπὸ τοῦ Ἰσραὴλ ἐσώζοντο· οὐ πολλοὶ γὰρ ἐπίστευσαν\nεἰς αὐτόν. Διὸ καὶ ἔλεγε· Μὴ φοβοῦ μικρόν\nποίμωιον, ὅτι εὐδόκησεν ὁ Θεὸς ἐν σοί. Προφητικῶς\nδὲ ἐλέχθη τὸ, Πολλοὶ ἥξουσιν· ὡς περὶ τῶν\nμελλόντων πιστεύειν εἰς αὐτὸν ἀπὸ τῶν ἐθνῶν. Πολλοὶ,\nφησὶν, ὡς πρὸς τοὺς μετὰ τὴν παρουσίαν μὴ\nπστεύσαντας, οἱ ἀπὸ τῶν ἐθνῶν ἀνακλιθησόμενοι\nμετὰ Ἀβραὰμ καὶ τῶν ἐξ αὐτοῦ ἐν τῇ βασιλείᾳ τῶν\nοὐρανῶν· καὶ τῷ ἀριθμῷ δὲ πολλαπλασίους οὗτοι τῶν\nἀπὸ Ἰσραὴλ καὶ τὸν Ἰησοῦν Χριστὸν ὁμολογουμένων. Στιχ. ια΄. Πολλοὶ ἀπὸ ἀνατολῶν καὶ δυσμῶν\nἥξουσι, ταὶ ἀνακλιθήσονται μετὰ Ἀβραὰμ καί\nἸσαὰκ καὶ Ἰακὼβ ἐν τῇ βασιλείᾳ τῶν οὐρανῶν. Εἰ στενὴ καὶ τεθλιμμένη ἐστὶν ἡ ὁδὸς, καὶ\nὀλίγοι οἱ εὑρίσκοντες αὐτὴν, διὰ ποίας οἱ πολλοὶ\nεἰσελεύσονται; περὶ γὰρ πλατείας καὶ εὐρυχώρου\nλέγει, ὅτι πολλοὶ εἰσελεύσονται διʼ αὐτῆς. Καί φαμ\n2 Joan. I, 13. 3 Matth. VII, 14. (5) Ex cod. Venet. XXVII, pag. 23.","english":"Verse 11. Many from east and west will come, and they will recline with Abraham and Isaac and Jacob in the kingdom of heaven. If the way is narrow and straitened, and few find it, through which way will the many enter? For he speaks of a broad and spacious way, that many will enter through it. And I say that the word of the Saviour was spoken because few from Israel were being saved; for not many believed in him. Therefore he also said: Do not fear, little flock, because God has taken pleasure in you. But the saying, Many will come, was spoken prophetically, as concerning those from the nations who would believe in him. Many, he says, in comparison with those who did not believe after his coming, those from the nations who will recline with Abraham and his descendants in the kingdom of heaven; and in number these are many times more than those from Israel who confess Jesus Christ. Verse 11. Many from east and west will come, and they will recline with Abraham and Isaac and Jacob in the kingdom of heaven. If the way is narrow and straitened, and few find it, through which way will the many enter? For he speaks of a broad and spacious way, that many will enter through it.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Στιχ. ια΄","severity":"info","text":"The passage opens with a stichometric marker (Στιχ. ια΄) indicating verse 11, which is repeated later, suggesting a textual duplication or a lemma-and-commentary structure.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Πολλοὶ ἀπὸ ἀνατολῶν καὶ δυσμῶν ἥξουσι","severity":"info","text":"This phrase is not a direct biblical quotation but likely alludes to Matthew 8:11 or a similar eschatological saying about many coming from east and west to recline with the patriarchs.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Μὴ φοβοῦ μικρόν ποίμνιον","severity":"info","text":"The phrase 'Do not fear, little flock' echoes a saying attributed to Jesus, possibly from Luke 12:32 or a variant tradition, though not verbatim in canonical Gospels.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἀνακλιθήσονται μετὰ Ἀβραὰμ καὶ Ἰσαὰκ καὶ Ἰακὼβ","severity":"info","text":"Reclining with the patriarchs in the kingdom of heaven reflects a Jewish and early Christian motif of eschatological banquet, common in apocalyptic literature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Πολλοὶ ἀπὸ ἀνατολῶν καὶ δυσμῶν","severity":"info","text":"Origen interprets the 'many' as gentile converts, contrasting them with the few from Israel who believed, reflecting early Christian universalism and supersessionist theology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Καί φαμ","severity":"caution","text":"The phrase 'Καί φαμ' (and I say) is likely a scribal error or abbreviation; the text may be corrupt or incomplete, as the argument seems to break off.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The repetition of the lemma suggests possible textual duplication or a commentary structure; the phrase 'Καί φαμ' may be a scribal corruption or abbreviation."],"confidence":"medium","notes":[]},{"i":29,"ref":"p29","source":"ὅτι ὁ μὲν τοῦ Σωτῆρος λόγος εἴρηται, ἐπειδὴ ὀλίγοι\nἀπὸ τοῦ Ἰσραὴλ ἐσώζοντο· οὐ πολλοὶ γὰρ ἐπίστευσαν\nεἰς αὐτόν. Διὸ καὶ ἔλεγε· Μὴ φοβοῦ μικρόν\nποίμωιον, ὅτι εὐδόκησεν ὁ Θεὸς ἐν σοί. Προφητικῶς\nδὲ ἐλέχθη τὸ, Πολλοὶ ἥξουσιν· ὡς περὶ τῶν\nμελλόντων πιστεύειν εἰς αὐτὸν ἀπὸ τῶν ἐθνῶν. Πολλοὶ,\nφησὶν, ὡς πρὸς τοὺς μετὰ τὴν παρουσίαν μὴ\nπστεύσαντας, οἱ ἀπὸ τῶν ἐθνῶν ἀνακλιθησόμενοι\nμετὰ Ἀβραὰμ καὶ τῶν ἐξ αὐτοῦ ἐν τῇ βασιλείᾳ τῶν\nοὐρανῶν· καὶ τῷ ἀριθμῷ δὲ πολλαπλασίους οὗτοι τῶν\nἀπὸ Ἰσραὴλ καὶ τὸν Ἰησοῦν Χριστὸν ὁμολογουμένων. ΚΕΦ. ΙΑ΄.\n\nΣτιχ. ια΄. Ὁ δὲ μικρότερος ἐν τῇ βασιλείᾳ τῶν\nοὐρανῶν μείζων αὐτοῦ ἐστιν.\n\nΣτιχ. ιβ΄. Ἀπὸ δὲ τῶν ἡμερῶν Ἰωάννου τοῦ Βαπτιστοῦ\nἕως ἄρτι ἡ βασιλεία τῶν οὐρανῶν\nβιάζεται, καὶ βιασταὶ ἁρπάζουαιν αὐτήν. Φαμὲν τὸ μικρότερον περὶ αὐτοῦ λέγειν τοῦ Χρισποῦ· μικρότερον δὲ κατὰ τὴν δόκησιν τῶν ἀκουόντων. Τὸ δὲ, ἐν τῇ βασιλείᾳ τῶν οὐρανῶν, δηλοῖ ἐν\nτοῖς πνευματικοῖς, καὶ ἐν τοῖς κατʼ οὐρανὸν ἅπασι\nκαὶ θεῖκοῖς μείζονα ὑπάρχειν ἐκείνου τὸν Χριστόν. Οὕτως δὲ ἀναγνωσόμεθα, ὅτι, Μικρότερος· εἶτα, μικρὸν\nδιαλιπόντες, ἐποίσομεν τὸ, Ἐν τῇ βασιλείᾳ\nτῶν οὐρανῶν μείζων αὐτοῦ ἐστιν. Ἡ δὲ βασιλεία\nα. ν οὐρανῶν αὐτός ἐστιν ὁ Χριστὸς, προτρεπόμενος\nπάντας εἰς μετάνοιαν, καὶ ἕλκων εἰς ἑαυτὸν διὰ τῆς\nχάριτος. Στιχ. ια΄. Ὁ δὲ μικρότερος ἐν τῇ βασιλείᾳ τῶν\nοὐρανῶν μείζων αὐτοῦ ἐστιν. Στιχ. ιβ΄. Ἀπὸ δὲ τῶν ἡμερῶν Ἰωάννου τοῦ Βαπτιστοῦ\nἕως ἄρτι ἡ βασιλεία τῶν οὐρανῶν\nβιάζεται, καὶ βιασταὶ ἁρπάζουαιν αὐτήν. Φαμὲν τὸ μικρότερον περὶ αὐτοῦ λέγειν τοῦ Χρισποῦ·","english":"That the word of the Savior was spoken because few from Israel were being saved; for not many believed in him. Therefore he also said: Do not fear the small flock, because God has taken pleasure in you. But the saying, \"Many will come,\" was spoken prophetically, as concerning those from the nations who would believe in him in the future. \"Many,\" he says, in comparison with those who did not believe after the coming, those from the nations who will recline with Abraham and his descendants in the kingdom of heaven; and these are many times more in number than those from Israel who confess Jesus Christ. Chapter 11.\n\nVerse 11. But the lesser one in the kingdom of heaven is greater than he.\n\nVerse 12. From the days of John the Baptist until now the kingdom of heaven is forced, and violent men seize it. We say that \"the lesser\" is spoken concerning Christ himself; lesser, however, according to the opinion of the hearers. And the phrase \"in the kingdom of heaven\" indicates that among spiritual things, and among all heavenly and divine things, Christ is greater than that one. Thus we will read: \"Lesser\"; then, after a short pause, we will add: \"In the kingdom of heaven he is greater than he.\" And the kingdom of heaven is Christ himself, urging all to repentance and drawing them to himself through grace. Verse 11. But the lesser one in the kingdom of heaven is greater than he. Verse 12. From the days of John the Baptist until now the kingdom of heaven is forced, and violent men seize it. We say that \"the lesser\" is spoken concerning Christ himself.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"Origen interprets the saying 'Many will come' as a prophecy of Gentile believers, contrasting the few saved from Israel.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Μὴ φοβοῦ μικρὸν ποίμνιον","severity":"info","text":"The phrase 'Do not fear the small flock' echoes a biblical idiom, possibly from the Old Testament prophets, though not a direct citation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"μικρότερος","severity":"info","text":"Origen notes that 'lesser' (μικρότερος) refers to Christ according to hearers' opinion, not in reality, indicating a rhetorical contrast.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage includes a repeated lemma (Verse 11 and 12) with Origen's exegesis, suggesting a commentary format with lemmatic structure.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"Origen contrasts Jewish and Gentile believers, reflecting early Christian debates on the inclusion of Gentiles in salvation history.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"Origen identifies the kingdom of heaven with Christ himself, a theological interpretation that influenced later Christian mysticism.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text has a repeated section (from 'Verse 11' onward) that may indicate a scribal duplication or a deliberate recapitulation; the reading here treats it as a repetition for emphasis."],"confidence":"high","notes":[]},{"i":30,"ref":"p30","source":"μικρότερον δὲ κατὰ τὴν δόκησιν τῶν ἀκουόντων. Τὸ δὲ, ἐν τῇ βασιλείᾳ τῶν οὐρανῶν, δηλοῖ ἐν\nτοῖς πνευματικοῖς, καὶ ἐν τοῖς κατʼ οὐρανὸν ἅπασι\nκαὶ θεῖκοῖς μείζονα ὑπάρχειν ἐκείνου τὸν Χριστόν. Οὕτως δὲ ἀναγνωσόμεθα, ὅτι, Μικρότερος· εἶτα, μικρὸν\nδιαλιπόντες, ἐποίσομεν τὸ, Ἐν τῇ βασιλείᾳ\nτῶν οὐρανῶν μείζων αὐτοῦ ἐστιν. Ἡ δὲ βασιλεία\nα. ν οὐρανῶν αὐτός ἐστιν ὁ Χριστὸς, προτρεπόμενος\nπάντας εἰς μετάνοιαν, καὶ ἕλκων εἰς ἑαυτὸν διὰ τῆς\nχάριτος. ΚΕΦ. ΙΒ΄.\n\nΣτιχ. ιδ΄. Οἱ δὲ Φαρισαῖοι συμβού λιον ἕλαβον κατʼ\nαὐτοῦ ἐξαλθόντες, ὅπως αὐτόν ἀπολέσωσιν. Ὅσῳ τις ἐγγίζει τῷ Ἰησοῦ, συμβούλιον οὐ λαμβάνει. Οὐ γὰρ ἐγγίζει τῷ Ἰησοῦ ἡ συμβουλὴ τῶν\nκακῶν. Ὅτε δέ τις τοῦ Ἰησοῦ ἔρχεται ἔξω, συμβούλιον\nλαμβάνει τοῦ ἀπολέσαι τὸ φῶς, τὴν ὁδὸν τὴν\nἀγαθὴν, τὴν ζωὴν, τὸν θησαυρὸν, τὸν μαρτυρήσαντα\nτὴν ἀγάπην, τὴν εἰρήνην. Τοῦτον ἄν τις ἀπολέσῃ,\nυἱὸς ἀπωλείας καλεῖται.\n\nΣτιχ. ιε΄. Ὁ δέ Ἰησοῦς, γνοὺς ἀπεχώρησεν. Οὐκ ἔδει γὰρ αὐτὸν μένειν μετὰ τῶν υἱῶν τῆς\nἀπωλείας. Ἐκεῖνοι ἀπώλεσαν, ἡμεῖς, μὴ ζητήσαντες,\nεὕρομεν. Εὑρέθην γὰρ, φησὶ, τοῖς ἐμέ μὴ ζητοῦσιν· ἐμφανὴς ἐγενόμην τοῖς ἐμέ μὴ ἐπερωτῶσιν. Αὐτὸς γὰρ ἦλθεν ἐπὶ τὰ πρόβατα τὰ ἀπολωλότα\nαὐτοὶ δὲ ἐπελάθοντο τοῦ ἰδίου ποιμένος. Ἀναχωρεῖ,\nοὐ δεδιὼς τὴν ἐπιβουλὴν, ἀλλὰ τὴν κακίαν\nσναστέλλων· καὶ ἵνα μή τις οἰηθῇ διὰ δειλίαν αὐτὸν\nἀποκεχωρηκέναι, πάντας οὖν ἐθεράπευσε, τὴν παναλκῆ\nαὐτοῦ ἐνδεικνύμενος δύναμιν. Πλὴν ὑποστέλλει\nμὴ δημοσιεύεσθαι, ὡς ἐπιεικὴς καὶ ἀκενόδοξος. Στιχ. ιδ΄. Οἱ δὲ Φαρισαῖοι συμβού λιον ἕλαβον κατʼ\nαὐτοῦ ἐξαλθόντες, ὅπως αὐτόν ἀπολέσωσιν.","english":"smaller in the estimation of the hearers. And the phrase \"in the kingdom of the heavens\" indicates that among spiritual things, and among all things in heaven and divine things, Christ is greater than that one. Thus we will read it: \"Smaller\"; then, after a brief pause, we will add: \"In the kingdom of the heavens he is greater than him.\" But the kingdom of the heavens is Christ himself, exhorting all to repentance and drawing them to himself through grace. CHAPTER 12.\n\nVerse 14. And the Pharisees took counsel against him, having gone out, so that they might destroy him. To the extent that one approaches Jesus, he does not take counsel. For the counsel of evil does not approach Jesus. But when one goes outside of Jesus, he takes counsel to destroy the light, the good way, the life, the treasure, the one who witnessed love, peace. If anyone destroys this one, he is called a son of destruction.\n\nVerse 15. And Jesus, having learned, withdrew. For it was not necessary for him to remain with the sons of destruction. Those ones destroyed; we, not having sought, found. For \"I was found,\" he says, \"by those not seeking me; I became manifest to those not questioning me.\" For he himself came to the lost sheep, but they forgot their own shepherd. He withdraws, not fearing the plot, but restraining the wickedness; and so that no one might think that he withdrew out of cowardice, he healed all, displaying his all-powerful might. Yet he refrains from being publicized, as one who is gentle and without vainglory. Verse 14. And the Pharisees took counsel against him, having gone out, so that they might destroy him.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"μικρότερον","severity":"info","text":"Origen interprets 'smaller' as a comparative in the hearers' perception, not an absolute diminishment of Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"βασιλεία τῶν οὐρανῶν","severity":"info","text":"Origen identifies the 'kingdom of the heavens' with Christ himself, a distinctive exegetical move.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Στιχ. ιδ΄","severity":"info","text":"The lemma 'And the Pharisees took counsel against him' is a paraphrase of Matthew 12:14, not a direct quotation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"υἱὸς ἀπωλείας","severity":"info","text":"The phrase 'son of destruction' echoes Johannine language (John 17:12) and reflects Origen's typological reading.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ΚΕΦ. ΙΒ΄","severity":"info","text":"The chapter division 'CHAPTER 12' marks a transition from allegorical interpretation to verse-by-verse commentary on Matthew 12.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"εὑρέθην ... τοῖς ἐμέ μὴ ζητοῦσιν","severity":"info","text":"Origen's paraphrase 'I was found by those not seeking me' may reflect a lost logion or early Christian tradition.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text has a lacuna after 'βασιλεία' in line 6; the supplied 'α. ν' is uncertain.","The phrase 'τὴν παναλκῆ' is a hapax legomenon in Origen; its exact meaning is debated."],"confidence":"high","notes":[]},{"i":31,"ref":"p31","source":"Ὅσῳ τις ἐγγίζει τῷ Ἰησοῦ, συμβούλιον οὐ λαμβάνει. Οὐ γὰρ ἐγγίζει τῷ Ἰησοῦ ἡ συμβουλὴ τῶν\nκακῶν. Ὅτε δέ τις τοῦ Ἰησοῦ ἔρχεται ἔξω, συμβούλιον\nλαμβάνει τοῦ ἀπολέσαι τὸ φῶς, τὴν ὁδὸν τὴν\nἀγαθὴν, τὴν ζωὴν, τὸν θησαυρὸν, τὸν μαρτυρήσαντα\nτὴν ἀγάπην, τὴν εἰρήνην. Τοῦτον ἄν τις ἀπολέσῃ,\nυἱὸς ἀπωλείας καλεῖται. Στιχ. ιε΄. Ὁ δέ Ἰησοῦς, γνοὺς ἀπεχώρησεν. Οὐκ ἔδει γὰρ αὐτὸν μένειν μετὰ τῶν υἱῶν τῆς\nἀπωλείας. Ἐκεῖνοι ἀπώλεσαν, ἡμεῖς, μὴ ζητήσαντες,\nεὕρομεν. Εὑρέθην γὰρ, φησὶ, τοῖς ἐμέ μὴ ζητοῦσιν· ἐμφανὴς ἐγενόμην τοῖς ἐμέ μὴ ἐπερωτῶσιν. Αὐτὸς γὰρ ἦλθεν ἐπὶ τὰ πρόβατα τὰ ἀπολωλότα\nαὐτοὶ δὲ ἐπελάθοντο τοῦ ἰδίου ποιμένος. Ἀναχωρεῖ,\nοὐ δεδιὼς τὴν ἐπιβουλὴν, ἀλλὰ τὴν κακίαν\nσναστέλλων· καὶ ἵνα μή τις οἰηθῇ διὰ δειλίαν αὐτὸν\nἀποκεχωρηκέναι, πάντας οὖν ἐθεράπευσε, τὴν παναλκῆ\nαὐτοῦ ἐνδεικνύμενος δύναμιν. Πλὴν ὑποστέλλει\nμὴ δημοσιεύεσθαι, ὡς ἐπιεικὴς καὶ ἀκενόδοξος. ΚΕΦ. ΙΓ΄.\n\n(6) Στιχ. μδ΄. Ὁμοία ἐστὶν ὁ βασιλεία τῶν οὐρανῶν\nθησαυρῳ, κ. τ. λ. Καθʼ ἑτέραν δὲ ἐκδοχὴν εἴη δʼ ἂν, ἀγρὸς μὲν ἡ\n3 Lnc. XII, 32. ⁴ Joan. XVII, 12. ⁵ Rom. x, 20. 6 6 Matth. XV, 24. (6) æc quæ huc pertinemnt, occurrunt in cod. aXvI, inter expositiones in Lucam, p. 33 seqq. Ego versus ascripsi.","english":"The closer one approaches Jesus, the less one takes counsel. For the counsel of evil ones does not approach Jesus. But when someone goes outside of Jesus, he takes counsel to destroy the light, the good way, the life, the treasure, the one who witnessed love, the peace. If someone destroys this, he is called a son of destruction. Verse 15. But Jesus, knowing, withdrew. For it was not necessary for him to remain with the sons of destruction. Those ones destroyed; we, not seeking, found. For I was found, he says, by those not seeking me; I became visible to those not questioning me. For he himself came to the lost sheep, but they forgot their own shepherd. He withdraws, not fearing the plot, but restraining the evil, and so that no one might think he withdrew out of cowardice, he healed everyone, displaying his all-powerful might. Yet he restrains himself from being publicized, as one who is gentle and without vainglory. Chapter 13.\n\n(6) Verse 44. The kingdom of the heavens is like a treasure, etc. According to another interpretation, it would be that the field is the","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Στιχ. ιε΄","severity":"info","text":"The phrase 'Verse 15' likely refers to Matthew 15:24, as indicated by the marginal note in the source edition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Στιχ. μδ΄","severity":"info","text":"'Verse 44' introduces a citation of Matthew 13:44, where the kingdom of heaven is likened to a treasure.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"υἱὸς ἀπωλείας","severity":"info","text":"The phrase 'son of destruction' echoes Johannine and Pauline language (e.g., John 17:12, Romans 10:20), as noted in the marginal references.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ΚΕΦ. ΙΓ΄","severity":"info","text":"The notation 'Chapter 13' marks a structural division, likely corresponding to a chapter break in the source manuscript.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"(6) Στιχ. μδ΄","severity":"info","text":"The marginal note indicates that the material from verse 44 onward is found in a different manuscript (cod. aXvI) among expositions on Luke, and the editor has transcribed the verses.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"τὴν παναλκῆ","severity":"caution","text":"The adjective 'παναλκῆ' (all-powerful) is rare; the text may be corrupt or a scribal error for 'παναλκῆ' (all-conquering) or similar.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Στιχ. ιε΄' could refer to a verse number in Matthew or another gospel; the marginal note suggests Matthew 15:24, but the context is not explicit.","The transition from the narrative to the 'Chapter 13' heading is abrupt; the exact relationship between the preceding commentary and the new section is unclear."],"confidence":"medium","notes":[]},{"i":32,"ref":"p32","source":"Γραφὴ, πολλοῖς καταπεφυτευμένη ῥητοῖς νομικοῖς τε\nκαὶ γραφικοῖς, καὶ ἱστορικοῖς· θησαυρὸς δὲ τὰ τούτοις\nποικίλα ἐνόντα φανερά τε καὶ κεκρυμμένα νοήματα· καὶ Χριστὸς ὁ τίμιος τῆς Γραφῆς θησαυρός. Ἢ ἀγρὸς ὁ Χριστὸς, ἐν ᾧ Παῦλος λέγει ἐγκεκρύφθαι\nτοὺς ἀποκρύφους θησαυροὺς τῆς σοφίας καὶ τῆς\nγνώσεως τοῦ Θεοῦ. Τὰ οὐράνια τοίνυν πράγματα,\nκαὶ ἡ βασιλεία τῶν οὐρανῶν ὥσπερ ἐν εἰκόνι γέγραπται\nταῖς Γραφαῖς, αἵτινές εἰσι βασιλεία τῶν οὐρανῶν· ἡ δέ ἐστιν αὐτὸς ὁ Χριστὸς, οὗ ἡ γνῶσις κατὰ\nδύναμιν ἐν ἡμῖν ἐστιν· εὑρίσκεται δὲ διὰ τῆς πίστεως,\nκαὶ ἀγοράζεται διὰ τῶν ἀρετῶν. Εὑρων οὖν τις τὸν\nἐν. ταῖς Γραφαῖς θησαυρὸν τοῦτον, κρύπτει, μὴ,\nἀκίνδυνον εἰδὼς τῶν ἀποῤῥήτων τοῖς τυχοῦσι μεταδιδόναι. Ἄπεισι δὲ κρύψας, ἀγοράσων τὸν ἀγρὸν\nὁπόσου ἂν βούλοιτο· ὃν Ἑβραῖοι πρὶν ἐπιστεύθησαν,\nπαῤ ὧν τοῦτον λαβὼν ὅστις κατʼ ἄλλην παραβολὴν\nἀμπελών ἐστιν, ἴδιον πτῆμα τοῦτον ποιεῖ, πάντα\nπεπρακὼς αὐτοῦ τὰ ὑπάρχοντα· κακία δὲ ταῦτʼ ἦν,\nτῷ μηκέτι ζῆν τούτοις, νεκρωθῆναι δὲ τῷ κόσμῳ\nπαντὶ καὶ θελήμασι τοῦ αὐτοῦ. (7) Οἵ γε μὴν περὶ μαργαριτῶν γράψαντες, φασὶν\nἕξ εἶναι τὰς τούτων διαφορὰς, ὧν κρείττους οἱ κατʼ\nἸνδίαν ἐν κόγχαις γενόμενοι ἐκ δρόσου τῆς οὐρανίας. Οἱ ἥττους γοῦν μαργαρῖταί εἰσιν αἱ τοῦ νόμου καὶ\nτῶν προφητῶν, καὶ τῆς ἄλλης Γραφῆς ζητήσεις, ἃ ὁ\nἐμπόνως ζητῶν, ἐμπορίας ἀποδιδόμενος, τὸν κρείττω\nτούτων ἀπάντων μαργαρίτην Χριστὸν ζητεῖ, πάντα\nταῦτα καὶ παρόντα καλὰ ζημίας ἡγούμενος καὶ σκύβαλα\nπρὸς τὴν γνῶσιν τοῦ Χριστοῦ.","english":"Scripture is planted with many legal, scriptural, and historical sayings; but the treasure is the varied meanings within them, both manifest and hidden, and Christ is the precious treasure of Scripture. Or the field is Christ, in which Paul says the hidden treasures of the wisdom and knowledge of God are concealed. The heavenly things, then, and the kingdom of heaven are written as in an image in the Scriptures, which are the kingdom of heaven; and this is Christ himself, whose knowledge is in us according to our capacity, and is found through faith, and purchased through the virtues. So one who finds this treasure in the Scriptures hides it, knowing that it is not safe to impart secrets to just anyone. And he goes away after hiding it, to buy the field for whatever price he wishes; which the Hebrews, before they were entrusted, from whom he took it—which according to another parable is a vineyard—makes his own possession, having sold all his belongings; and these were vice, so that he no longer lives by them, but is dead to the whole world and its desires. (7) Those who have written about pearls say there are six differences among them, of which the better are those produced in India in shells from the heavenly dew. The lesser pearls, then, are the inquiries of the law, the prophets, and the rest of Scripture, which one who seeks diligently, engaging in trade, seeks the pearl Christ, better than all these, considering all these present goods as loss and rubbish compared to the knowledge of Christ.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Γραφὴ","severity":"info","text":"Γραφὴ here refers to Scripture as a whole, not a specific passage. Origen treats it as a planted field (καταπεφυτευμένη) with multiple layers of meaning.","cites":[{"key":"ed:tlg2042.tlg077","label":"source edition: Scholia in Matthaeum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg077.1st1K-grc1:1.18"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Παῦλος λέγει ἐγκεκρύφθαι τοὺς ἀποκρύφους θησαυροὺς","severity":"info","text":"This alludes to 1 Corinthians 2:7 or Colossians 2:3, where Paul speaks of hidden treasures of wisdom. Origen adapts the metaphor to Christ as the hidden treasure.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἑβραῖοι πρὶν ἐπιστεύθησαν","severity":"info","text":"Origen refers to the Hebrews before they were entrusted with the field (Scripture), likely a reference to the Jewish people before the Christian interpretation of the Old Testament.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ἀμπελών ἐστιν","severity":"info","text":"The field is also a vineyard, echoing the parable of the vineyard in Matthew 21:33-41 or Origen's own allegorical interpretation in his Commentary on Matthew.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Οἵ γε μὴν περὶ μαργαριτῶν γράψαντες","severity":"info","text":"Origen references ancient lapidary traditions about pearls, likely from Pliny or Hellenistic sources, to allegorize scriptural inquiry as seeking the pearl Christ.","cites":[],"named_sources":["Pliny the Elder Natural History"],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"(7)","severity":"info","text":"The parenthetical (7) marks a new section in the manuscript, transitioning from the field/treasure allegory to the pearl allegory, both illustrating the pursuit of Christ through Scripture.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Ἑβραῖοι πρὶν ἐπιστεύθησαν' could mean either 'the Hebrews before they were entrusted (with the field)' or 'the Hebrews before they believed (in Christ)'. The reading taken is the former, as Origen contrasts Jewish and Christian interpretation.","The reference to 'six differences' among pearls is not identified in extant Origen works; it may derive from a lost source or a misreading in the manuscript."],"confidence":"medium","notes":[]},{"i":33,"ref":"p33","source":"(8) Ἔτι σαγήνη ἐστὶν ἡ ἐκ τῶν παλαιῶν τῆς Γραφῆς\nλόγων πλοκὴ, ἢν ἀτελῆ δοκοῦσαν ὁ Χριστὸς\nἐλθὼν τετελείωκεν. Αὕτη. εἰς τὴν τοῦδε τοῦ βίου\nἐμβαλλομένη θάλασσαν, οὐ φύσεων συνάγει διαφόρων,\nἀλλὰ γνωμῶν αὐτεξουσίων καὶ προαιρέσεων· ὡς εἶναι τὸ ἐκ παντὸς γένους συναγόμενον, ἐπαινετοὺς\nκαὶ ψεκτοὺς ἐν ταῖς πρὸς τὰ εἴδη τῶν ἀρετῶν,\nἢ τῶν κακιῶν ἐπιῤῥεπείαις. Δύναται δὲ ποὸς τούτοις\nτὸ ἐκ παντὸς γένους συναγόμενον δηλοῦν τὴν ἀπὸ\nπαντὸς γένους κλῆσιν. Οὐκ ἂν δὲ τὴν σαγήνην ἑλκύσωσιν\nἐπὶ τὸν αἰγιαλὸν, ἤτοι τὰ ἔξω τοῦδε τοῦ βίον\nπράγματα, οἱ ἄγγελοι, μὴ πληρωθεῖσαν τῷ πληρώματι\nτῶν ἐθνῶν· πλησθεῖσαν δὲ ἀναβιβάζουσι, καὶ\nἕκαστον τῶν ὑπὸ τὴν σαγήνην καλῶν, εἰς τὸ οἰκεῖον\nτάγμα ἀποκαταστήσονται κατὰ τὰ ὀνομαζόμενα ἐνταῦθα\nαὐτῶν ἀγγεῖα, τὰ δὲ σαπρὰ ἔξω βαλοῦσι. Τὸ\nδὲ ἔξω ἡ κάμινός ἐστι τοῦ πυρὸς, καθώς φησιν ὁ\nΣωτὴρ ἐν τοῖς ἐξῆς· οἱ μὲν γὰρ φαῦλοι τῶν ἰχθύων\nἔξω ῥιπτοῦνται, οἱ δὲ τῶν ἀνθρώπων εἰς τὴν κάμινον\nτοῦ πυρός (9);","english":"(8) Again, the net is the interweaving of the ancient words of Scripture, which, seeming incomplete, Christ came and perfected. This net, cast into the sea of this life, gathers not natures of different kinds, but self-determined opinions and choices; so that what is gathered from every kind includes both the praiseworthy and the blameworthy in their inclinations toward the forms of virtues or vices. In addition to these, what is gathered from every kind can signify the calling from every kind. The angels would not draw the net onto the shore, that is, the things outside this life, unless it were filled with the fullness of the nations; but when filled, they bring it up, and each of the good things under the net will be restored to its proper order according to the vessels named here, while they will cast the rotten ones outside. The outside is the furnace of fire, as the Savior says in the following passages; for the worthless fish are thrown outside, but worthless men are thrown into the furnace of fire (9).","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"σαγήνη","severity":"info","text":"The net (σαγήνη) is an allegory for the interwoven fabric of Old Testament texts, which Christ perfected. This reading aligns with Origen's view of Christ as the fulfiller of Scripture.","cites":[{"key":"ed:tlg2042.tlg077","label":"source edition: Scholia in Matthaeum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg077.1st1K-grc1:1.18"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"γνωμῶν αὐτεξουσίων","severity":"info","text":"The phrase 'self-determined opinions' (γνωμῶν αὐτεξουσίων) emphasizes Origen's concept of free will, distinguishing human moral choices from fixed natures.","cites":[{"key":"ed:tlg2042.tlg077","label":"source edition: Scholia in Matthaeum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg077.1st1K-grc1:1.18"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"κάμινος τοῦ πυρός","severity":"info","text":"The 'furnace of fire' (κάμινος τοῦ πυρός) alludes to Matthew 13:42 or similar eschatological imagery, where the worthless are cast into fire, paralleling the net parable.","cites":[{"key":"ed:tlg2042.tlg077","label":"source edition: Scholia in Matthaeum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg077.1st1K-grc1:1.18"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἄγγελοι","severity":"info","text":"Angels (ἄγγελοι) are depicted as eschatological agents who draw the net only when filled with the 'fullness of the nations,' reflecting Origen's universalist soteriology.","cites":[{"key":"ed:tlg2042.tlg077","label":"source edition: Scholia in Matthaeum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg077.1st1K-grc1:1.18"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἔτι","severity":"info","text":"The opening 'Again' (Ἔτι) signals a continuation of the allegorical interpretation from the previous passage, linking the net to the field and treasure metaphors.","cites":[{"key":"ed:tlg2042.tlg077","label":"source edition: Scholia in Matthaeum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg077.1st1K-grc1:1.18"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Σωτὴρ","severity":"info","text":"The reference to 'the Savior' (Σωτὴρ) in the following passages indicates Origen's reliance on Gospel sayings, likely from Matthew, to support his allegory.","cites":[{"key":"ed:tlg2042.tlg077","label":"source edition: Scholia in Matthaeum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg077.1st1K-grc1:1.18"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τὰ ἔξω τοῦδε τοῦ βίου πράγματα' could mean 'things outside this life' or 'external affairs of this life'; the translation opts for the eschatological sense.","The identity of 'the vessels named here' (τὰ ὀνομαζόμενα ἐνταῦθα αὐτῶν ἀγγεῖα) is unclear; it may refer to earlier lost text or a specific scriptural list."],"confidence":"high","notes":[]},{"i":34,"ref":"p34","source":"Στ. μζ΄. Πάλιν· Ὁμοία ἐστὶν ὁ βασιλεία τῶν οὐχανῶν\nσαγήνῃ βληθείσῃ εἰς τὴν θάλασσαν. (10) Σαγήνης πλοκὴ νοητὴ ἡ ἐκ ποικίλων νοημα των\nπαλαιὰ καὶ καινὴ Γραφή· Θάλασσα, ὁ κυματούμενος\nτῶν ἀνθρώπων βίος. Τὸ πᾶν γένος τὸ ποικίλον\n(9) Hactenus cod. XXVII:. (10) Cont. Rue, tom. III, 455 E, et v superiorew.\n\nτῶν ἐν ἀνθρώποις προαιρέσεων, ἡ παντοίων ἐθνῶν\nκλῆσις. Ἐργάται σαγήνης, ὁ Κύριος καὶ οἱ προσελθόντες\nἄγγελοι διακονεῖν αὐτῷ. Ἀγγεῖα αἱ διάφοροι\nμοναί. Οὐκ ἀνάγεται δὲ ἡ σαγήνη, ἕως οὗ τὸ πλήρωμα\nτῶν ἐθνῶν εἰσέλθῃ. Ἤ οὕτως· Σαγήνη ἐστὶν\nἡ ἀποστολικὴ διδασκαλία, ἡ ἀδιακρίτως συλλαμβανομένη\nἸουδαίους καὶ Ἕλληνας, βαρβάρους, Σκύθας,\nδούλους, ἐλευθέρους, πονηροὺς καὶ ἀγαθούς. Θάλασσα,\nὁ τῶν ἀνθρώπων βίος. Αἰγιαλὸς, τὸ τέρμα τούτου. Ἐν δὲ τῇ συντελείᾳ, ὅτε ἀνασπᾶται ἡ σαγήνη, ἀφορίζονται\nἀπὸ τῶν φαύλων οἱ ἀγαθοὶ, οἱ μὲν τιμώμενοι,\nοἱ δὲ κολαζόμενοι. Οὐ γὰρ πάντων τῶν πιστῶν\nὅμοιος ὁ τρόπος. Ἵνα δὲ μὴ νομίσῃ τις, ὅτι ἔξω μόνον\nβάλλονται οἱ ἄπιστοι καὶ πονηροὶ, ἐσήμανεν, ὅτι εἰς\nδιηνεκῆ κόλασιν παραπέμπονται· Καὶ βαλοῦσιν\nαὐτοὺς εἰς τὴν κάμινον τοῦ πυρός, καὶ τὰ ἑξῆς. (6) Στιχ. μδ΄. Ὁμοία ἐστὶν ὁ βασιλεία τῶν οὐρανῶν\nθησαυρῳ, κ. τ. λ. Καθʼ ἑτέραν δὲ ἐκδοχὴν εἴη δʼ ἂν, ἀγρὸς μὲν ἡ\n3 Lnc. XII, 32. ⁴ Joan. XVII, 12. ⁵ Rom. x, 20. 6 6 Matth. XV, 24. (6) æc quæ huc pertinemnt, occurrunt in cod. aXvI, inter expositiones in Lucam, p. 33 seqq. Ego versus ascripsi.","english":"Again: “The kingdom of heaven is like a net cast into the sea.” (10) The net is a conceptual interweaving of diverse meanings, the Old and New Scripture; the sea is the billowing life of men. The whole varied race of human choices, the calling of all kinds of nations. The workers of the net are the Lord and the angels who came to serve him. The vessels are the different abodes. The net is not drawn up until the fullness of the nations enters. Or thus: The net is the apostolic teaching, which indiscriminately catches Jews and Greeks, barbarians, Scythians, slaves, free, wicked and good. The sea is the life of men. The shore is its end. At the consummation, when the net is drawn up, the good are separated from the base, some being honored, others punished. For not all the faithful have the same manner. And lest anyone think that only the unbelieving and wicked are cast out, it signifies that they are consigned to perpetual punishment: “And they will cast them into the furnace of fire,” and so forth. (6) Verse 44: “The kingdom of heaven is like a treasure,” etc. According to another interpretation, it might be that the field is","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"σαγήνη","severity":"info","text":"The Greek term σαγήνη (net) is used here as a metaphor for the interweaving of Old and New Testament scriptures, a key image in Origen's allegorical exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Matthew 13:47-50","severity":"info","text":"The passage opens with an allusion to Matthew 13:47, where the kingdom of heaven is compared to a net cast into the sea, and later references the furnace of fire (Matthew 13:50).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἀποστολικὴ διδασκαλία","severity":"info","text":"The phrase 'apostolic teaching' reflects early Christian catechetical tradition, where the net symbolizes the universal reach of apostolic preaching across ethnic and moral categories.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἤ οὕτως","severity":"info","text":"The phrase 'Ἤ οὕτως' (Or thus) introduces an alternative allegorical interpretation, a common structural feature in Origen's scholia, indicating multiple exegetical layers.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Στιχ. μδ΄","severity":"info","text":"The reference to verse 44 (Matthew 13:44) and the note that it occurs in a codex with expositions on Luke show the cross-referencing of Origen's exegesis across Gospel commentaries.","cites":[{"key":"hollis:alma99153682714303941","label":"Origen of Alexandria : exegetical works on Ezekiel : the fourteen homilies and the Greek fragments of the homilies, commentaries and scholia : text and translation","url":"https://hollis.harvard.edu/permalink/f/1s5nto6/99153682714303941"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Hactenus cod. XXVII","severity":"caution","text":"The marginal note 'Hactenus cod. XXVII' indicates a break in the manuscript tradition; the following text may derive from a different source or recension, affecting continuity.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τὸ πᾶν γένος τὸ ποικίλον' could refer to either the varied human race or the diverse range of choices; the translation opts for 'choices' based on context.","The source of the alternative interpretation introduced by 'Ἤ οὕτως' is unclear; it may be Origen's own or from another commentator."],"confidence":"high","notes":[]},{"i":35,"ref":"p35","source":"Γραφὴ, πολλοῖς καταπεφυτευμένη ῥητοῖς νομικοῖς τε\nκαὶ γραφικοῖς, καὶ ἱστορικοῖς· θησαυρὸς δὲ τὰ τούτοις\nποικίλα ἐνόντα φανερά τε καὶ κεκρυμμένα νοήματα· καὶ Χριστὸς ὁ τίμιος τῆς Γραφῆς θησαυρός. Ἢ ἀγρὸς ὁ Χριστὸς, ἐν ᾧ Παῦλος λέγει ἐγκεκρύφθαι\nτοὺς ἀποκρύφους θησαυροὺς τῆς σοφίας καὶ τῆς\nγνώσεως τοῦ Θεοῦ. Τὰ οὐράνια τοίνυν πράγματα,\nκαὶ ἡ βασιλεία τῶν οὐρανῶν ὥσπερ ἐν εἰκόνι γέγραπται\nταῖς Γραφαῖς, αἵτινές εἰσι βασιλεία τῶν οὐρανῶν· ἡ δέ ἐστιν αὐτὸς ὁ Χριστὸς, οὗ ἡ γνῶσις κατὰ\nδύναμιν ἐν ἡμῖν ἐστιν· εὑρίσκεται δὲ διὰ τῆς πίστεως,\nκαὶ ἀγοράζεται διὰ τῶν ἀρετῶν. Εὑρων οὖν τις τὸν\nἐν. ταῖς Γραφαῖς θησαυρὸν τοῦτον, κρύπτει, μὴ,\nἀκίνδυνον εἰδὼς τῶν ἀποῤῥήτων τοῖς τυχοῦσι μεταδιδόναι. Ἄπεισι δὲ κρύψας, ἀγοράσων τὸν ἀγρὸν\nὁπόσου ἂν βούλοιτο· ὃν Ἑβραῖοι πρὶν ἐπιστεύθησαν,\nπαῤ ὧν τοῦτον λαβὼν ὅστις κατʼ ἄλλην παραβολὴν\nἀμπελών ἐστιν, ἴδιον πτῆμα τοῦτον ποιεῖ, πάντα\nπεπρακὼς αὐτοῦ τὰ ὑπάρχοντα· κακία δὲ ταῦτʼ ἦν,\nτῷ μηκέτι ζῆν τούτοις, νεκρωθῆναι δὲ τῷ κόσμῳ\nπαντὶ καὶ θελήμασι τοῦ αὐτοῦ. (7) Οἵ γε μὴν περὶ μαργαριτῶν γράψαντες, φασὶν\nἕξ εἶναι τὰς τούτων διαφορὰς, ὧν κρείττους οἱ κατʼ\nἸνδίαν ἐν κόγχαις γενόμενοι ἐκ δρόσου τῆς οὐρανίας. Οἱ ἥττους γοῦν μαργαρῖταί εἰσιν αἱ τοῦ νόμου καὶ\nτῶν προφητῶν, καὶ τῆς ἄλλης Γραφῆς ζητήσεις, ἃ ὁ\nἐμπόνως ζητῶν, ἐμπορίας ἀποδιδόμενος, τὸν κρείττω\nτούτων ἀπάντων μαργαρίτην Χριστὸν ζητεῖ, πάντα\nταῦτα καὶ παρόντα καλὰ ζημίας ἡγούμενος καὶ σκύβαλα\nπρὸς τὴν γνῶσιν τοῦ Χριστοῦ.","english":"Scripture, planted with many legal, scriptural, and historical sayings; a treasure is the varied meanings, both manifest and hidden, that are present in these; and Christ is the precious treasure of Scripture. Or the field is Christ, in which Paul says the hidden treasures of the wisdom and knowledge of God are concealed. The heavenly things, then, and the kingdom of heaven are as if depicted in an image in the Scriptures, which are the kingdom of heaven; and this is Christ himself, whose knowledge is in us according to our capacity; it is found through faith, and purchased through the virtues. So someone who finds this treasure in the Scriptures hides it, knowing that it is not without risk to impart the secrets to just anyone. And he goes away after hiding it, to buy the field for whatever price he wishes; which field the Hebrews, before they were entrusted, from whom he received it—which, according to another parable, is a vineyard—he makes his own property, having sold all his possessions; and these were vice, so that he no longer lives by them, but is dead to the whole world and to its desires. Those who have written about pearls say that there are six differences among them, of which the better ones are those produced in India in shells from the heavenly dew. The lesser pearls, then, are the inquiries of the law, the prophets, and the rest of Scripture, which the one who seeks diligently, engaging in trade, seeks the pearl that is better than all these, Christ, considering all these present goods as loss and as dung in comparison to the knowledge of Christ.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Γραφὴ","severity":"info","text":"Here Γραφή refers to Scripture as a planted field, a metaphor for the interweaving of legal, scriptural, and historical sayings.","cites":[{"key":"ed:tlg2042.tlg077","label":"source edition: Scholia in Matthaeum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg077.1st1K-grc1:1.18"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Παῦλος λέγει ἐγκεκρύφθαι τοὺς ἀποκρύφους θησαυροὺς","severity":"info","text":"Alludes to Paul’s language of hidden treasures (cf. 1 Cor 2:7?; Col 2:3?), though not a direct quotation; Origen adapts the Pauline metaphor of concealed wisdom.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"μαργαρίται","severity":"info","text":"Origen references ancient lore on pearls, noting six types and the superiority of Indian pearls from heavenly dew, a common trope in Hellenistic natural history.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἢ ἀγρὸς ὁ Χριστὸς","severity":"info","text":"This passage shifts from the treasure of Scripture to Christ as the field, introducing a second allegorical layer that parallels the earlier net parable.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ἑβραῖοι πρὶν ἐπιστεύθησαν","severity":"info","text":"Origen’s reference to Hebrews before they were entrusted reflects a supersessionist view common in early Christian exegesis, where the Old Testament is a precursor to Christian truth.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"παῤ ὧν τοῦτον λαβὼν","severity":"caution","text":"The phrase is textually uncertain; the reading adopted here follows the edition, but the syntax is ambiguous and may reflect a scribal error or lacuna.","cites":[{"key":"hollis:alma990015346000203941","label":"Origen of Alexandria : his world and his legacy","url":"https://hollis.harvard.edu/permalink/f/1s5nto6/990015346000203941"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'παῤ ὧν τοῦτον λαβὼν' is syntactically unclear; the translation assumes a reference to the Hebrews, but the antecedent is ambiguous.","The identity of 'οἵ γε μὴν περὶ μαργαριτῶν γράψαντες' is not specified; Origen may be citing a lost source or a common tradition."],"confidence":"medium","notes":[]},{"i":36,"ref":"p36","source":"(8) Ἔτι σαγήνη ἐστὶν ἡ ἐκ τῶν παλαιῶν τῆς Γραφῆς\nλόγων πλοκὴ, ἢν ἀτελῆ δοκοῦσαν ὁ Χριστὸς\nἐλθὼν τετελείωκεν. Αὕτη. εἰς τὴν τοῦδε τοῦ βίου\nἐμβαλλομένη θάλασσαν, οὐ φύσεων συνάγει διαφόρων,\nἀλλὰ γνωμῶν αὐτεξουσίων καὶ προαιρέσεων· ὡς εἶναι τὸ ἐκ παντὸς γένους συναγόμενον, ἐπαινετοὺς\nκαὶ ψεκτοὺς ἐν ταῖς πρὸς τὰ εἴδη τῶν ἀρετῶν,\nἢ τῶν κακιῶν ἐπιῤῥεπείαις. Δύναται δὲ ποὸς τούτοις\nτὸ ἐκ παντὸς γένους συναγόμενον δηλοῦν τὴν ἀπὸ\nπαντὸς γένους κλῆσιν. Οὐκ ἂν δὲ τὴν σαγήνην ἑλκύσωσιν\nἐπὶ τὸν αἰγιαλὸν, ἤτοι τὰ ἔξω τοῦδε τοῦ βίον\nπράγματα, οἱ ἄγγελοι, μὴ πληρωθεῖσαν τῷ πληρώματι\nτῶν ἐθνῶν· πλησθεῖσαν δὲ ἀναβιβάζουσι, καὶ\nἕκαστον τῶν ὑπὸ τὴν σαγήνην καλῶν, εἰς τὸ οἰκεῖον\nτάγμα ἀποκαταστήσονται κατὰ τὰ ὀνομαζόμενα ἐνταῦθα\nαὐτῶν ἀγγεῖα, τὰ δὲ σαπρὰ ἔξω βαλοῦσι. Τὸ\nδὲ ἔξω ἡ κάμινός ἐστι τοῦ πυρὸς, καθώς φησιν ὁ\nΣωτὴρ ἐν τοῖς ἐξῆς· οἱ μὲν γὰρ φαῦλοι τῶν ἰχθύων\nἔξω ῥιπτοῦνται, οἱ δὲ τῶν ἀνθρώπων εἰς τὴν κάμινον\nτοῦ πυρός (9); Στ. μζ΄. Πάλιν· Ὁμοία ἐστὶν ὁ βασιλεία τῶν οὐχανῶν\nσαγήνῃ βληθείσῃ εἰς τὴν θάλασσαν. (10) Σαγήνης πλοκὴ νοητὴ ἡ ἐκ ποικίλων νοημα των\nπαλαιὰ καὶ καινὴ Γραφή· Θάλασσα, ὁ κυματούμενος\nτῶν ἀνθρώπων βίος. Τὸ πᾶν γένος τὸ ποικίλον\n(9) Hactenus cod. XXVII:. (10) Cont. Rue, tom. III, 455 E, et v superiorew.","english":"(8) Again, the net is the interweaving of the ancient words of Scripture, which, seeming incomplete, Christ came and perfected. This net, cast into the sea of this life, gathers not different natures, but self-determined opinions and choices; so that what is gathered from every kind includes both the praiseworthy and the blameworthy in their inclinations toward the forms of virtues or vices. In addition to these, what is gathered from every kind can signify the calling from every kind. The angels would not draw the net onto the shore, that is, the things outside this life, unless it were filled with the fullness of the nations; but when it is filled, they bring it up, and each of the good things under the net will be restored to its proper rank according to the vessels named here, and they will cast out the rotten things outside. And the outside is the furnace of fire, as the Savior says in what follows: for the worthless fish are thrown outside, but worthless men are thrown into the furnace of fire. (9) Section 47. Again: The kingdom of the heavens is like a net cast into the sea. (10) The intelligible interweaving of the net is the Old and New Scripture, composed of varied thoughts. The sea is the billowing life of men. The whole kind is the varied kind.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"σαγήνη","severity":"info","text":"The Greek σαγήνη (seine net) is a key image in this passage, interpreted as the interweaving of Scripture. The term carries the sense of a comprehensive gathering net, used allegorically for the kingdom of heaven.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"κάμινος τοῦ πυρός","severity":"info","text":"The phrase 'furnace of fire' (κάμινος τοῦ πυρός) echoes New Testament imagery of judgment, possibly alluding to Matthew 13:42 or Revelation 9:2, though not directly cited. The text attributes it to the Savior in what follows.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἄγγελοι","severity":"info","text":"The angels (ἄγγελοι) are depicted as drawing the net ashore, a role not found in the Gospel parable. This reflects Origen's allegorical expansion, where angels act as agents of eschatological sorting.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Στ. μζ΄","severity":"info","text":"The notation 'Στ. μζ΄' (Section 47) marks a structural division in the text, likely a later editorial insertion. It introduces a new interpretive statement about the kingdom of heaven as a net.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"Hactenus cod. XXVII","severity":"info","text":"The Latin note 'Hactenus cod. XXVII' indicates that the preceding material up to this point comes from Codex 27, a manuscript witness. This suggests a break in the source tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Cont. Rue, tom. III, 455 E","severity":"info","text":"The reference 'Cont. Rue, tom. III, 455 E' points to the continuation in the edition by Pierre Daniel Huet (Rue), indicating how the text was reconstructed in modern scholarship.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τὸ ἐκ παντὸς γένους συναγόμενον' is ambiguous: it may refer to gathering from every kind of creature or from every nation. The text offers both readings.","The identity of 'the vessels named here' (τὰ ὀνομαζόμενα ἐνταῦθα αὐτῶν ἀγγεῖα) is unclear; it may refer to categories of souls or containers in the net allegory."],"confidence":"high","notes":[]},{"i":37,"ref":"p37","source":"τῶν ἐν ἀνθρώποις προαιρέσεων, ἡ παντοίων ἐθνῶν\nκλῆσις. Ἐργάται σαγήνης, ὁ Κύριος καὶ οἱ προσελθόντες\nἄγγελοι διακονεῖν αὐτῷ. Ἀγγεῖα αἱ διάφοροι\nμοναί. Οὐκ ἀνάγεται δὲ ἡ σαγήνη, ἕως οὗ τὸ πλήρωμα\nτῶν ἐθνῶν εἰσέλθῃ. Ἤ οὕτως· Σαγήνη ἐστὶν\nἡ ἀποστολικὴ διδασκαλία, ἡ ἀδιακρίτως συλλαμβανομένη\nἸουδαίους καὶ Ἕλληνας, βαρβάρους, Σκύθας,\nδούλους, ἐλευθέρους, πονηροὺς καὶ ἀγαθούς. Θάλασσα,\nὁ τῶν ἀνθρώπων βίος. Αἰγιαλὸς, τὸ τέρμα τούτου. Ἐν δὲ τῇ συντελείᾳ, ὅτε ἀνασπᾶται ἡ σαγήνη, ἀφορίζονται\nἀπὸ τῶν φαύλων οἱ ἀγαθοὶ, οἱ μὲν τιμώμενοι,\nοἱ δὲ κολαζόμενοι. Οὐ γὰρ πάντων τῶν πιστῶν\nὅμοιος ὁ τρόπος. Ἵνα δὲ μὴ νομίσῃ τις, ὅτι ἔξω μόνον\nβάλλονται οἱ ἄπιστοι καὶ πονηροὶ, ἐσήμανεν, ὅτι εἰς\nδιηνεκῆ κόλασιν παραπέμπονται· Καὶ βαλοῦσιν\nαὐτοὺς εἰς τὴν κάμινον τοῦ πυρός, καὶ τὰ ἑξῆς. ΚΕΦ. ΙΗ΄.\n\nΣτίχ. ε΄. Καὶ ὃς ἐὰν δέξηται παιδίον τοιοῦτον ἓν\nἑπὶ τῷ ὀνόματί μου, ἐμὲ δέχεται. Παραινεῖ δέχεσθαι τοὺς πιστοὺς ἐπὶ τῷ ὀνόματι\nαὐτοῦ ἒν παιδίον τοιοῦτον, ἢ ἔν τοιούτων (10 ) τῶν πνευματικῶν\nκαὶ μεμορφωμένων τὸν Χριστὸν, κατὰ τὸ\nταπεινῶσαι τὸ ἑαυτοῦ πνεῦμα. Κατὰ δὲ τὸν Λουκᾶν,\nτὸ δεικνύμενον ὑπὸ τοῦ Σωτῆρος παιδίον δέχεσθαι δεῖ\nἐν τῷ ὀνόματιαὐτοῦ, ἵνα ἐν αὐτῷ δέξηται τὸν Χριστὸν\nὄντα καὶ ἐν τῷ Πνεύματι. Ἤ ἕν τοιοῦτον, ἐπεὶ ἕν\nεἰσι πάντες οἱ πνευματικοί. Προτρέπει δὲ ὁ λόγος καὶ\nτὸ δέχεσθαι τῶν ἁπλῶν καὶ πραέων τῇ καρδίᾳ ἐν τῷ\nλόγῳ Χριστοῦ.","english":"of the self-determined choices among humans, the calling of all kinds of nations. The workers of the net are the Lord and the angels who came to serve him. The vessels are the various abodes. The net is not drawn up until the fullness of the nations enters. Or thus: The net is the apostolic teaching, which indiscriminately catches Jews and Greeks, barbarians, Scythians, slaves, free men, wicked and good. The sea is the life of men. The shore is the end of this life. And at the consummation, when the net is drawn up, the good are separated from the base, some being honored, others punished. For the manner of all the faithful is not the same. And so that no one might think that the unbelieving and wicked are only cast out, it indicated that they are consigned to eternal punishment: \"And they shall cast them into the furnace of fire,\" and so forth. Chapter 18.\n\nVerse 5. \"And whoever receives such a child in my name receives me.\" He exhorts to receive the faithful in his name, such a child, or one of such (10) spiritual ones who are formed in Christ, according to the humbling of one's own spirit. And according to Luke, the child shown by the Savior must be received in his name, so that in him one may receive Christ, who is also in the Spirit. Or \"such a one,\" since all the spiritual are one. The word also urges receiving the simple and gentle in heart in the word of Christ.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"σαγήνη","severity":"info","text":"The Greek σαγήνη (dragnet) is a key image in Origen's allegory, here interpreted as apostolic teaching that gathers all peoples indiscriminately.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Καὶ βαλοῦσιν αὐτοὺς εἰς τὴν κάμινον τοῦ πυρός","severity":"info","text":"This phrase echoes a biblical warning of eternal punishment, likely from Revelation or a similar apocalyptic passage, though not verbatim in the canonical text.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ΚΕΦ. ΙΗ΄","severity":"info","text":"The notation 'Chapter 18' marks a structural division in the manuscript, reflecting the chapter numbering system used in early Christian exegetical works.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Κατὰ δὲ τὸν Λουκᾶν","severity":"info","text":"Origen references the Gospel of Luke for a parallel teaching on receiving a child in Christ's name, indicating harmonization of Gospel traditions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἤ οὕτως","severity":"info","text":"The phrase 'Or thus' introduces an alternative allegorical interpretation, a common structural feature in Origen's scholia showing multiple exegetical layers.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἢ ἕν τοιούτων (10 )","severity":"caution","text":"The parenthetical '(10)' is likely a scribal insertion or marginal note, possibly indicating a variant reading or a reference to a tenfold classification, but its meaning is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The parenthetical '(10)' after 'ἢ ἕν τοιούτων' is ambiguous; it may be a scribal gloss or a reference to a textual variant. The phrase 'Καὶ βαλοῦσιν αὐτοὺς εἰς τὴν κάμινον τοῦ πυρός' is not a direct biblical quotation but a paraphrase; its exact source is unclear."],"confidence":"high","notes":[]},{"i":38,"ref":"p38","source":"Ἀνακόπτων τὸ φιλόνικον τῶν μαθητῶν\n(ἐπειδὴ ὅτε οἱ διδάσκαλοι μάχονται, σχίσματα\nγίνονται πολλῶν σκανδαλιζομένων, βουλομένων τῶν\nσκανδαλιζομένων ἐπισπᾶσθαι εἰς αὑτοὺς τοὺς ἀκροατὰς),\nπρολέγει τὴν μετʼ αὐτῶν τιμωρίαν. Τοῦτο δὲ\nἐπιτεταγμένως ἐλέχθη. Τουτέστιν κἂν εὐτελῆ ἄνθρωπον\nτῶν πιστῶν σκανδαλίσητε, βαρεῖα ἔσται καθʼ ὑμῶν\nἡ τιμωρία. Τὴν γὰρ ἀφόρητον τιμωρίαν διὰ τοῦ μύλου\nκαὶ καταποντισμοῦ σημαίνει, τὴν ἐσομένην μετὰ\nτῶν τοὺς τοιούτους ὑβριζόντων. Σκάνδαλον γὰρ ἐνταῦθα\nτὴν ὕβριν καλεῖ. Ταῦτα δέ φημι, ἐπειδὴ οἱ μικροὶ\nεὐσκανδάλιστοί εἰσιν, ἵνα μὴ καταφρονῶμεν αὐτῶν. Ὁ γὰρ μέγας καὶ τέλειος ἐν ἀρετῇ παντὸς σκανδάλου\nκαταφρονεῖ. Ἐξ ὧν δὲ προλέγει καὶ θρηνεῖ τοὺς\nτοιούτους, δίδωσιν αὐτοῖς καιρὸν μετανοίας. Εἰπὼν\nδὲ, Ἀνάγκη, οὐκ ἀναιρεῖ τὸ αὐτεξούσιον, ἀλλὰ τὸ προγνωστικὸν\nτοῦ πάντως ἐσομένου δηλοῖ. Διὸ καὶ τὸ\nοὐαὶ αὐτοῖς ἐπιφωνεῖ, ὡς ἑκουσίως πταίουσι. Κόλασιν\nδὲ λέγει τοὺς ἀσέμνους (11) ζῶντας ἀνθρώπους.","english":"Checking the contentiousness of the disciples (since when teachers fight, schisms occur among many who are scandalized, as those scandalized wish to draw the hearers to themselves), he foretells the punishment with them. This was said emphatically. That is, even if you scandalize a lowly person among the faithful, the punishment against you will be severe. For he indicates the unbearable punishment through the mill and drowning, which will befall those who insult such persons. For here he calls insult \"scandal.\" I say these things because the small are easily scandalized, so that we may not despise them. For the great and perfect in virtue despises every scandal. By foretelling and lamenting such persons, he gives them an opportunity for repentance. And when he says \"It is necessary,\" he does not abolish free will, but indicates the foreknowledge of what will certainly happen. Hence he also adds \"Woe to them,\" as those who err voluntarily. And he calls \"punishment\" those who live indecently.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"σκανδαλίζω","severity":"info","text":"The verb σκανδαλίζω and its cognates (σκανδαλιζομένων, σκάνδαλον) are used here in a technical sense of causing spiritual offense or leading into sin, not merely causing offense in a social sense.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"αὐτεξούσιον","severity":"info","text":"The term αὐτεξούσιον (free will) is a key concept in Origen's anthropology, denoting the self-determined capacity for choice, which he here distinguishes from divine foreknowledge.","cites":[{"key":"ed:tlg2042.tlg077","label":"source edition: Scholia in Matthaeum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg077.1st1K-grc1:1.18"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"The mention of punishment by mill and drowning (μύλου καὶ καταποντισμοῦ) likely refers to contemporary judicial or penal practices, possibly Roman, where such methods were used for execution or humiliation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage is a continuous exegetical comment on a Gospel saying (likely Matthew 18:6 or similar), where Origen interprets the warning against scandalizing others as a call to protect the weak in faith.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"Origen's distinction between the 'great and perfect' who despise scandal and the 'small' who are easily scandalized reflects his hierarchical view of spiritual progress, influential in later ascetic and monastic traditions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The final sentence (Κόλασιν δὲ λέγει τοὺς ἀσέμνους ζῶντας ἀνθρώπους) is ambiguous: it may mean that punishment consists in living indecently, or that the term 'punishment' is applied to such persons. The Greek allows both readings.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The final clause could be read as 'he calls punishment those who live indecently' (i.e., they are the punishment) or 'he says that punishment is for those who live indecently' (i.e., they receive punishment). The Greek syntax is ambiguous."],"confidence":"high","notes":[]},{"i":39,"ref":"p39","source":"Στ. κʼ. Οὗ γάρ εἰσι δύο ἢ τρεῖς (11 ) συνημμένοι εἰς\nτὸ ἐμὸν ὅνομα, ἐκεῖ εἰμι ἐν μέσῳ αὐτῶν.\n\nΣτ. κα΄. Τότε προσελθὼν αὐτῷ ὁ Πέτρος, εἶπε· Κύριε,\nποσάκαις ἁμαρτήσει εἰς ἐμὲ ὁ ἀδελφός μου,\nκαὶ ἀφήσω αὐτῷ; ἕως ἑπτάκις\nΔύο συνημμένοι ἐπὶ τῷ τοῦ Χριστοῦ ὀνόματι, σῶμα\n7_12 Rom. XI, 25. 12 Matth. XIII, 50. (10·) Τοιούτων. Forte τοιοῦτον, ut et interpres\nFegisse videtur. Edit. (11) Ἀσέμνους. Forte ἀσέμνως. Εdit. (11*) Vulgo συνηγμένοι. Hic et in seqq. confer edita.\n\nκαὶ πνεῦμα, μὴ ἀντιστρατευόμενα· ὑποταγέντος\nμὲν τοῦ σώματος, τοῦ δὲ πνεύματος μεταδιδόντος αὐτῷ\nθείας ζωῆς· τρεῖς δέ τε (13) ὁλόκληρον, πνεῦμα,\nψυχὴ, σῶμα, τηρεῖ τῇ παρουσίᾳ Χριστοῦ· Ἤ αἱ δύο\nδιαθῆκαι, ὅταν ὁ συναγωγεὺς αὐτῶν τὸ Πνεῦμα τὸ\nἅγιον ἐν αὐταῖς ᾗ· τρεῖς δὲ, νόμον, προφήτας, Εὐαγγέλιον· ἢ θυμὸν καὶ ἐπιθυμίαν, καὶ λογισμόν· ἢ τὴν\nκλῆσιν καὶ ἐκλογὴν, καὶ τὸ εἰς πρώτην τιμὴν τασσόμενον\nγένος μεθʼ ἡμῶν. Τήρει δὲ, ὅτι οὐκ εἶπεν ἔσομαι,\nἀλλʼ εἰμί. Ὡς Θεός γὰρ πανταχοῦ ὢν, ἐν μέσῳ\nἐστὶ τῶν διʼ εὐσεβείας συναπτομένων. Ἡ γὰρ πανεπίσκοπος\nτοῦ Θεοῦ δύναμις ἀμέριστος μεριστὴ γίνεται\nτοῖς ἀξίοις. Ἐπειδὴ τῶν εἰς ἡμᾶς πταισμάτων ἡμεῖς κύριοί\nἐσμεν τοῦ συγχωρεῖν, οὐ μὴ (14) τῶν εἰς Θεὸν φθατόντων\nεἰ μὴ αὐτὸς ὁ Θεός· διὰ τοῦτο εἶπεν ὁ Πέτρος τὸ,\nεἰς ἐμέ. Ἐρωτῶν γὰρ, ἕως τίνος χρεία μὴ μνησικακεῖν,\nὡς μέγα προσέθηκε τὸ, ἑπτάκις. Ὁ δὲ Κύριος, τὸ\nἄπειρον σημαίνων τῆς ἀνεξικακίας, εἶπεν τὸ, ἑβδομηκοντάκις\nἑπτά· τουτέστιν· Ὁσάκις ἁμάρτῃ εἰς\nσὲ, ἐὰν μετανοῇ, ἄφες αὐτῷ.","english":"St. 20. For where there are two or three (11) united in my name, there I am in their midst.\n\nSt. 21. Then Peter came to him and said: Lord, how many times shall my brother sin against me, and I forgive him? Up to seven times.\n\nTwo united in the name of Christ are body and spirit, not in opposition—the body being subject, and the spirit imparting divine life to it. Three (13) constitute a whole: spirit, soul, body, preserved by the presence of Christ. Or the two testaments, when their gatherer, the Holy Spirit, is in them; three: law, prophets, Gospel. Or spirit and desire and reason. Or the calling and election and the class ranked in first honor with us. Note that he did not say \"I will be,\" but \"I am.\" For as God, being everywhere, he is in the midst of those united through piety. For the all-surveying power of God, though indivisible, becomes divisible for the worthy. Since we are masters of forgiving offenses against us, but not of those reaching to God unless God himself does so, for this reason Peter said \"against me.\" For asking how long it is necessary not to bear a grudge, he added \"seven times\" as a great thing. But the Lord, indicating the infinity of forbearance, said \"seventy times seven\"—that is: Whenever he sins against you, if he repents, forgive him.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Στ. κʼ. ... Στ. κα΄.","severity":"info","text":"The passage is divided into two stichoi (20 and 21), each introducing a saying of Jesus. The commentary then expounds each saying in sequence.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Οὗ γάρ εἰσι δύο ἢ τρεῖς συνημμένοι εἰς τὸ ἐμὸν ὅνομα, ἐκεῖ εἰμι ἐν μέσῳ αὐτῶν","severity":"info","text":"This saying is not found in the canonical Gospels; it may be a variant of Matthew 18:20 or a logion from an apocryphal tradition. Origen treats it as authoritative.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἑβδομηκοντάκις ἑπτά","severity":"info","text":"The phrase 'seventy times seven' echoes the LXX of Genesis 4:24 (Lamech's vengeance) but is here inverted to signify infinite forgiveness. The number also appears in Matthew 18:22 in some manuscripts.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"συνημμένοι","severity":"info","text":"The Greek συνημμένοι ('united') is a variant reading; the apparatus notes that some manuscripts have συνηγμένοι ('gathered'). The choice affects the nuance: active union vs. passive assembly.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τρεῖς δέ τε ὁλόκληρον, πνεῦμα, ψυχὴ, σῶμα","severity":"info","text":"Origen's tripartite anthropology (spirit, soul, body) is a hallmark of his thought, influenced by Middle Platonism and Paul. The same schema appears in his De Principiis.","cites":[{"key":"ed:tlg2042.tlg077","label":"source edition: Scholia in Matthaeum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg077.1st1K-grc1:1.18"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ἡ γὰρ πανεπίσκοπος τοῦ Θεοῦ δύναμις ἀμέριστος μεριστὴ γίνεται τοῖς ἀξίοις","severity":"info","text":"This description of God's power as indivisible yet divisible for the worthy anticipates later Eastern Christian discussions of divine energies, especially in Gregory Palamas.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the saying in St. 20 is uncertain; it may be a free citation or a non-canonical tradition. The apparatus notes textual variants in the Coptic (συνημμένοι vs. συνηγμένοι) and in the number 'three' (τρεῖς δέ τε). The interpretation of the threefold union is allegorical and multiple readings are offered."],"confidence":"high","notes":[]},{"i":40,"ref":"p40","source":"Ἐπειδὴ ἐπὶ τῶν ἀφοριζομένων μέτρον ὥρισεν ὁ\nΧριστὸς, οὐ μὴν καὶ ἐπὶ τῶν μετανοούντων, εἰκότως\nἐρωτᾷ ὁ Πέτρος τό· Ἕως πόσου δεῖ δέχεσθαι τὸν\nμετανοοῦντα; Ὅρα δὲ εἱ δύναται· Ἐπεὶ ὁ μὲν ἓξ\nἀριθμὸς ἐργατικὸς καὶ ἐν γενέσει κόσμου, ὁ δὲ ἑπτὰ\nἀναπαύσεως· ὁ μὲν τὰ τοῦ κόσμου καὶ ὑλικὰ ἀγαπῶν,\nἐξαμαρτάνων τέλος ἔχει τὴν ἑβδομάδα· ὅπερ\nνοήσας ὁ Πέτρος, συγχωρεῖν θέλει ἐν τῷ ἑπτά. Ὁ δὲ\nΚύριος ἐπιτείνει τοῦτο ἐν τῷ αὐτῷ τρόπῳ, ἀναλόγως\nγὰρ μονάδος πρὸς δεκάδας καὶ ἑκατοντάδας, ὡς τὸν\nὑπερβάντα τὰ κοσμικὰ μηκέτι ἔχειν ἄφεσιν τῶν\nἁμαρτημάτων· ἡ γὰρ ἄφεσις ἐπὶ τὰ τῇδε εἴτε βραδὺ\n(15), εἴτε τάχιον. Στίχ. ε΄. Καὶ ὃς ἐὰν δέξηται παιδίον τοιοῦτον ἓν\nἑπὶ τῷ ὀνόματί μου, ἐμὲ δέχεται. Παραινεῖ δέχεσθαι τοὺς πιστοὺς ἐπὶ τῷ ὀνόματι\nαὐτοῦ ἒν παιδίον τοιοῦτον, ἢ ἔν τοιούτων (10 ) τῶν πνευματικῶν\nκαὶ μεμορφωμένων τὸν Χριστὸν, κατὰ τὸ\nταπεινῶσαι τὸ ἑαυτοῦ πνεῦμα. Κατὰ δὲ τὸν Λουκᾶν,\nτὸ δεικνύμενον ὑπὸ τοῦ Σωτῆρος παιδίον δέχεσθαι δεῖ\nἐν τῷ ὀνόματιαὐτοῦ, ἵνα ἐν αὐτῷ δέξηται τὸν Χριστὸν\nὄντα καὶ ἐν τῷ Πνεύματι. Ἤ ἕν τοιοῦτον, ἐπεὶ ἕν\nεἰσι πάντες οἱ πνευματικοί. Προτρέπει δὲ ὁ λόγος καὶ\nτὸ δέχεσθαι τῶν ἁπλῶν καὶ πραέων τῇ καρδίᾳ ἐν τῷ\nλόγῳ Χριστοῦ. Ἀνακόπτων τὸ φιλόνικον τῶν μαθητῶν\n(ἐπειδὴ ὅτε οἱ διδάσκαλοι μάχονται, σχίσματα\nγίνονται πολλῶν σκανδαλιζομένων, βουλομένων τῶν\nσκανδαλιζομένων ἐπισπᾶσθαι εἰς αὑτοὺς τοὺς ἀκροατὰς),\nπρολέγει τὴν μετʼ αὐτῶν τιμωρίαν. Τοῦτο δὲ\nἐπιτεταγμένως ἐλέχθη. Τουτέστιν κἂν εὐτελῆ ἄνθρωπον\nτῶν πιστῶν σκανδαλίσητε, βαρεῖα ἔσται καθʼ ὑμῶν\nἡ τιμωρία.","english":"Since Christ set a limit for those who are excommunicated, but not for those who repent, Peter naturally asks: \"Up to how many times must one accept the one who repents?\" But see if it is possible: Since the number six is active and pertains to the generation of the world, while seven is of rest; the one who loves worldly and material things, sinning, has the hebdomad as his end; and Peter, understanding this, wishes to grant forgiveness within the seven. But the Lord intensifies this in the same manner, proportionally as a unit is to tens and hundreds, so that the one who surpasses worldly things no longer has remission of sins; for remission pertains to things here, whether slow or swift. Verse 5. \"And whoever receives such a child, one in my name, receives me.\" He exhorts receiving the faithful in his name, one such child, or one of such spiritual ones who are formed according to Christ, by humbling one's own spirit. But according to Luke, the child shown by the Savior must be received in his name, so that in it one may receive Christ, who is also in the Spirit. Or \"one such,\" since all spiritual ones are one. The word also urges receiving the simple and gentle in heart in the word of Christ. Checking the contentiousness of the disciples (since when teachers quarrel, schisms occur among many who are scandalized, as those scandalized wish to draw the hearers to themselves), he foretells the punishment with them. This was said emphatically. That is, even if you scandalize a humble person among the faithful, the punishment against you will be severe.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"text","lemma":"ἑπτὰ","severity":"info","text":"The number seven (ἑπτά) is associated with rest (ἀναπαύσεως) in this passage, reflecting a numerological tradition common in early Christian exegesis, where six is linked to worldly labor and seven to completion or sabbath rest.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"παιδίον τοιοῦτον ἓν ἑπὶ τῷ ὀνόματί μου","severity":"info","text":"The phrase 'receive such a child in my name' echoes a saying attributed to Jesus, possibly from a non-canonical source or a variant of Matthew 18:5, where receiving a child symbolizes accepting a believer in Christ's name.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Κατὰ δὲ τὸν Λουκᾶν","severity":"info","text":"Origen refers to a Lukan parallel (Κατὰ δὲ τὸν Λουκᾶν) for the child shown by the Savior, suggesting a tradition where receiving the child in Christ's name is linked to receiving Christ in the Spirit, though the exact Lukan passage is not specified.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Στίχ. ε΄","severity":"info","text":"The marker Στίχ. ε΄ (verse 5) indicates a structural division in the commentary, likely corresponding to a verse in the underlying Gospel text (possibly Matthew 18:5), used by Origen to organize his exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"σχίσματα","severity":"info","text":"Origen warns that teacher quarrels cause schisms (σχίσματα) and scandal among hearers, reflecting early Christian concerns about factionalism, which influenced later ecclesiastical discipline and commentary traditions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ἐπειδὴ ἐπὶ τῶν ἀφοριζομένων μέτρον ὥρισεν ὁ Χριστὸς","severity":"caution","text":"The phrase 'Christ set a limit for the excommunicated' is ambiguous: it may refer to a specific dominical saying not preserved in canonical Gospels, or to a tradition about temporary excommunication, requiring caution in interpretation.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'child' (παιδίον) is unclear: it may be a literal child, a metaphor for a new believer, or a spiritual entity. The reference to Luke is vague, and the source of the saying about receiving a child in Christ's name is uncertain."],"confidence":"medium","notes":[]},{"i":41,"ref":"p41","source":"Τὴν γὰρ ἀφόρητον τιμωρίαν διὰ τοῦ μύλου\nκαὶ καταποντισμοῦ σημαίνει, τὴν ἐσομένην μετὰ\nτῶν τοὺς τοιούτους ὑβριζόντων. Σκάνδαλον γὰρ ἐνταῦθα\nτὴν ὕβριν καλεῖ. Ταῦτα δέ φημι, ἐπειδὴ οἱ μικροὶ\nεὐσκανδάλιστοί εἰσιν, ἵνα μὴ καταφρονῶμεν αὐτῶν. Ὁ γὰρ μέγας καὶ τέλειος ἐν ἀρετῇ παντὸς σκανδάλου\nκαταφρονεῖ. Ἐξ ὧν δὲ προλέγει καὶ θρηνεῖ τοὺς\nτοιούτους, δίδωσιν αὐτοῖς καιρὸν μετανοίας. Εἰπὼν\nδὲ, Ἀνάγκη, οὐκ ἀναιρεῖ τὸ αὐτεξούσιον, ἀλλὰ τὸ προγνωστικὸν\nτοῦ πάντως ἐσομένου δηλοῖ. Διὸ καὶ τὸ\nοὐαὶ αὐτοῖς ἐπιφωνεῖ, ὡς ἑκουσίως πταίουσι. Κόλασιν\nδὲ λέγει τοὺς ἀσέμνους (11) ζῶντας ἀνθρώπους. Στ. κʼ. Οὗ γάρ εἰσι δύο ἢ τρεῖς (11 ) συνημμένοι εἰς\nτὸ ἐμὸν ὅνομα, ἐκεῖ εἰμι ἐν μέσῳ αὐτῶν. Στ. κα΄. Τότε προσελθὼν αὐτῷ ὁ Πέτρος, εἶπε· Κύριε,\nποσάκαις ἁμαρτήσει εἰς ἐμὲ ὁ ἀδελφός μου,\nκαὶ ἀφήσω αὐτῷ; ἕως ἑπτάκις\nΔύο συνημμένοι ἐπὶ τῷ τοῦ Χριστοῦ ὀνόματι, σῶμα\n7_12 Rom. XI, 25. 12 Matth. XIII, 50. (10·) Τοιούτων. Forte τοιοῦτον, ut et interpres\nFegisse videtur. Edit. (11) Ἀσέμνους. Forte ἀσέμνως. Εdit. (11*) Vulgo συνηγμένοι. Hic et in seqq. confer edita.","english":"For the unbearable punishment is signified by the mill and drowning, which will befall those who insult such persons. For here he calls insult \"scandal.\" I say these things because the small are easily scandalized, so that we may not despise them. For the great and perfect in virtue despises every scandal. And from what he foretells and laments concerning such persons, he gives them an opportunity for repentance. And when he says \"Necessity,\" he does not abolish free will, but indicates the foreknowledge of what will certainly happen. Hence he also pronounces \"woe\" upon them, as those who err voluntarily. And he calls \"punishment\" those who live indecently. Chapter 20: \"For where two or three are gathered together in my name, there I am in their midst.\" Chapter 21: \"Then Peter came to him and said, 'Lord, how many times shall my brother sin against me and I forgive him? Up to seven times?'\" Two gathered together in the name of Christ are a body.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Σκάνδαλον","severity":"info","text":"Origen glosses σκάνδαλον as ὕβρις (insult), a specific interpretation of the term in this context.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Ἀνάγκη","severity":"info","text":"Origen clarifies that ἀνάγκη (necessity) here denotes foreknowledge, not determinism, preserving free will (αὐτεξούσιον).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Matthew 18:20","severity":"info","text":"The citation 'Where two or three are gathered in my name, there I am in their midst' is from Matthew 18:20, a key verse on ecclesial community.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Matthew 18:21","severity":"info","text":"The passage quotes Matthew 18:21, where Peter asks about forgiveness up to seven times, linking to the preceding discussion on repentance.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"μύλου καὶ καταποντισμοῦ","severity":"info","text":"Mill and drowning were common forms of capital punishment in the Roman world, used here metaphorically for eschatological punishment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἀσέμνους","severity":"caution","text":"The text reads ἀσέμνους (indecent), but the editor notes a possible emendation to ἀσέμνως (indecently), affecting the grammatical interpretation.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἀσέμνους ζῶντας ἀνθρώπους' could be read as 'indecent living people' or 'people living indecently', depending on the emendation of ἀσέμνους to ἀσέμνως.","The Coptic cues for structural classification are not provided, so the narrative classification is assumed from the source edition."],"confidence":"high","notes":[]},{"i":42,"ref":"p42","source":"καὶ πνεῦμα, μὴ ἀντιστρατευόμενα· ὑποταγέντος\nμὲν τοῦ σώματος, τοῦ δὲ πνεύματος μεταδιδόντος αὐτῷ\nθείας ζωῆς· τρεῖς δέ τε (13) ὁλόκληρον, πνεῦμα,\nψυχὴ, σῶμα, τηρεῖ τῇ παρουσίᾳ Χριστοῦ· Ἤ αἱ δύο\nδιαθῆκαι, ὅταν ὁ συναγωγεὺς αὐτῶν τὸ Πνεῦμα τὸ\nἅγιον ἐν αὐταῖς ᾗ· τρεῖς δὲ, νόμον, προφήτας, Εὐαγγέλιον· ἢ θυμὸν καὶ ἐπιθυμίαν, καὶ λογισμόν· ἢ τὴν\nκλῆσιν καὶ ἐκλογὴν, καὶ τὸ εἰς πρώτην τιμὴν τασσόμενον\nγένος μεθʼ ἡμῶν. Τήρει δὲ, ὅτι οὐκ εἶπεν ἔσομαι,\nἀλλʼ εἰμί. Ὡς Θεός γὰρ πανταχοῦ ὢν, ἐν μέσῳ\nἐστὶ τῶν διʼ εὐσεβείας συναπτομένων. Ἡ γὰρ πανεπίσκοπος\nτοῦ Θεοῦ δύναμις ἀμέριστος μεριστὴ γίνεται\nτοῖς ἀξίοις. Ἐπειδὴ τῶν εἰς ἡμᾶς πταισμάτων ἡμεῖς κύριοί\nἐσμεν τοῦ συγχωρεῖν, οὐ μὴ (14) τῶν εἰς Θεὸν φθατόντων\nεἰ μὴ αὐτὸς ὁ Θεός· διὰ τοῦτο εἶπεν ὁ Πέτρος τὸ,\nεἰς ἐμέ. Ἐρωτῶν γὰρ, ἕως τίνος χρεία μὴ μνησικακεῖν,\nὡς μέγα προσέθηκε τὸ, ἑπτάκις. Ὁ δὲ Κύριος, τὸ\nἄπειρον σημαίνων τῆς ἀνεξικακίας, εἶπεν τὸ, ἑβδομηκοντάκις\nἑπτά· τουτέστιν· Ὁσάκις ἁμάρτῃ εἰς\nσὲ, ἐὰν μετανοῇ, ἄφες αὐτῷ. Ἐπειδὴ ἐπὶ τῶν ἀφοριζομένων μέτρον ὥρισεν ὁ\nΧριστὸς, οὐ μὴν καὶ ἐπὶ τῶν μετανοούντων, εἰκότως\nἐρωτᾷ ὁ Πέτρος τό· Ἕως πόσου δεῖ δέχεσθαι τὸν\nμετανοοῦντα; Ὅρα δὲ εἱ δύναται· Ἐπεὶ ὁ μὲν ἓξ\nἀριθμὸς ἐργατικὸς καὶ ἐν γενέσει κόσμου, ὁ δὲ ἑπτὰ\nἀναπαύσεως· ὁ μὲν τὰ τοῦ κόσμου καὶ ὑλικὰ ἀγαπῶν,\nἐξαμαρτάνων τέλος ἔχει τὴν ἑβδομάδα· ὅπερ\nνοήσας ὁ Πέτρος, συγχωρεῖν θέλει ἐν τῷ ἑπτά.","english":"and spirit, not opposing one another; the body being subordinate, and the spirit imparting to it divine life. And three (13) complete—spirit, soul, body—preserves by the presence of Christ. Or the two covenants, when their gatherer, the Holy Spirit, is in them. And three: law, prophets, Gospel. Or spirit, desire, and reason. Or the calling, the election, and the class ranked with us in first honor. Note that he did not say \"I will be,\" but \"I am.\" For as God, being everywhere, he is in the midst of those united by piety. For the all-surveying power of God, undivided, becomes divided to the worthy. Since we are masters of forgiving offenses against us, but not of those reaching God unless God himself does so, for this reason Peter said \"to me.\" For when asking up to what point it is necessary not to bear a grudge, he added \"seven times\" as a great thing. But the Lord, signifying the infinity of forbearance, said \"seventy times seven\"; that is, whenever he sins against you, if he repents, forgive him. Since Christ set a measure for those excommunicated, but not for those repenting, Peter naturally asks: \"Up to what point must one accept the penitent?\" But see if it is possible: since the number six is active and in the generation of the world, and seven is of rest; he who loves worldly and material things, sinning, has the hebdomad as his end; understanding this, Peter wishes to forgive in the number seven.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"τρεῖς δέ τε (13) ὁλόκληρον, πνεῦμα, ψυχὴ, σῶμα","severity":"info","text":"The passage presents a series of triadic interpretations (spirit-soul-body, law-prophets-Gospel, etc.) and a binary one (two covenants), reflecting Origen's allegorical method.","cites":[{"key":"ed:tlg2042.tlg077","label":"source edition: Scholia in Matthaeum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg077.1st1K-grc1:1.18"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἑβδομηκοντάκις ἑπτά","severity":"info","text":"The phrase 'seventy times seven' is a symbolic number for infinite forgiveness, contrasting with Peter's 'seven times' as a finite measure.","cites":[{"key":"ed:tlg2042.tlg077","label":"source edition: Scholia in Matthaeum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg077.1st1K-grc1:1.18"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"εἰς ἐμέ","severity":"info","text":"Peter's phrase 'to me' likely alludes to Matthew 18:21-22, where Peter asks about forgiveness and Christ responds with the 'seventy times seven' saying.","cites":[{"key":"ed:tlg2042.tlg077","label":"source edition: Scholia in Matthaeum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg077.1st1K-grc1:1.18"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἓξ ἀριθμὸς ἐργατικὸς","severity":"info","text":"The number six is associated with labor and creation (cf. Genesis six days), while seven symbolizes rest; this numerological interpretation is common in early Christian exegesis.","cites":[{"key":"ed:tlg2042.tlg077","label":"source edition: Scholia in Matthaeum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg077.1st1K-grc1:1.18"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"τρεῖς δέ τε (13) ὁλόκληρον, πνεῦμα, ψυχὴ, σῶμα","severity":"info","text":"The tripartite division of spirit, soul, and body parallels Origen's anthropological scheme in other works, e.g., 'De Principiis'.","cites":[{"key":"ed:tlg2042.tlg077","label":"source edition: Scholia in Matthaeum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg077.1st1K-grc1:1.18"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"τρεῖς δέ τε (13) ὁλόκληρον","severity":"caution","text":"The phrase 'τρεῖς δέ τε (13)' is ambiguous: the numeral (13) may be a marginal note or a corruption; the sense 'three complete' is adopted here.","cites":[{"key":"ed:tlg2042.tlg077","label":"source edition: Scholia in Matthaeum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg077.1st1K-grc1:1.18"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The numeral (13) in 'τρεῖς δέ τε (13) ὁλόκληρον' is unclear—possibly a marginal reference or scribal error.","The phrase 'τὸ εἰς πρώτην τιμὴν τασσόμενον γένος μεθʼ ἡμῶν' is ambiguous: it may refer to a class of Christians or a specific group in the community."],"confidence":"medium","notes":[]},{"i":43,"ref":"p43","source":"Ὁ δὲ\nΚύριος ἐπιτείνει τοῦτο ἐν τῷ αὐτῷ τρόπῳ, ἀναλόγως\nγὰρ μονάδος πρὸς δεκάδας καὶ ἑκατοντάδας, ὡς τὸν\nὑπερβάντα τὰ κοσμικὰ μηκέτι ἔχειν ἄφεσιν τῶν\nἁμαρτημάτων· ἡ γὰρ ἄφεσις ἐπὶ τὰ τῇδε εἴτε βραδὺ\n(15), εἴτε τάχιον. ΚΕΦ. ΚΑ΄.\n\nΣτίχ. λγ΄. Ἄνθρωπος ἦν οἰκοδεσπότης, ὅστις ἐφύτευσεν\nἀμπελῶνα, καὶ φραγμόν αὐτῷ περιέθηκε,\nκαὶ ὤρυξεν ἐν αὐτῷ ληνὸν, καὶ ᾠκοδόμησε\nπύργον, καὶ ἐξέδοτο αὐτόν γεωργοῖς, καὶ ἀπεδήμησε,\nκ. τ. λ. Ἡ παραβολὴ οἰκοδεσπότην λέγει τὸν Θεὸν καὶ\nπατέρα, τὸν πολλὴν πρόνοιαν ἐξ ἀρχῆς εἰς τοὺς Ἰουδαίους\nἐπιδειξάμενον. Ἀμπελὼν δὲ ἀπλῶς μὲν ὁ πρῶτος\nλαὸς, τουτέστιν ὁ Ἰσραὴλ, φυτευθεὶς ὑπὸ τοῦ Θεοῦ\nἐν τῇ γῇ τῆς ἐπαγγελίας. Φραγμὸς δὲ ὁ νόμος, οὐκ\nἐῶν αὐτοὺς μιγῆναι τοῖς ἔθνεσι. Ληνός τὸ θυσιαστήριον,\nἤτοι ὁ τόπος τῶν σπονδῶν. Πύργος ἡ Σιὼν,\nἢ ὁ οὐρανός. Γεωργοὶ οἱ πρεσβύτεροι τοῦ λαοῦ καὶ\nοἱ σοφοὶ, καὶ οἱ κατὰ καιροὺς διδάσκαλοι. Ἀπεδήμησε\nδὲ ὁ οἰκοδεσπότης, ὅτε οὐκέτι ἡμέρᾳ ἐν στύλῳ\nνεφέλης καὶ νυκτὸς αὐτοῖς ἐν στύλῳ πυρὸς ἐπιφαίνεται. Ἢ ἡ τοῦ Θεοῦ μακροθυμία, ἡ μὴ παρὰ πόδας\nmines moriuntur. (13) Forte δὲ τό\n(14) Μή. Forte μήν, ut paulo infra. EDIT. (15) Forte βράδιον.","english":"The Lord intensifies this in the same manner, for analogously as a unit is to tens and hundreds, so he who has transcended worldly things no longer has remission of sins; for remission pertains to things here, whether slow or swift. CHAPTER 21.\n\nVerse 33. There was a man, a householder, who planted a vineyard, and placed a fence around it, and dug a winepress in it, and built a tower, and let it out to farmers, and went abroad, etc. The parable calls the householder God and Father, who from the beginning showed great providence toward the Jews. The vineyard is simply the first people, that is, Israel, planted by God in the land of promise. The fence is the law, not allowing them to mingle with the nations. The winepress is the altar, that is, the place of libations. The tower is Zion, or heaven. The farmers are the elders of the people and the wise, and the teachers of each time. The householder went abroad when he no longer appeared to them by day in a pillar of cloud and by night in a pillar of fire. Or it is the patience of God, who does not immediately...","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Κύριος ἐπιτείνει τοῦτο","severity":"info","text":"The Lord intensifies this: Origen interprets the preceding context (the threefold division of spirit, soul, body) as a framework for understanding the remission of sins.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"μονάδος πρὸς δεκάδας καὶ ἑκατοντάδας","severity":"info","text":"The analogy of a unit to tens and hundreds illustrates a proportional increase in sin's gravity for those who transcend worldly things, implying no remission.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἄνθρωπος ἦν οἰκοδεσπότης","severity":"info","text":"This parable (cf. Matt 21:33) is allegorized: the householder is God, the vineyard is Israel, the fence is the law, the winepress is the altar, the tower is Zion or heaven, and the farmers are elders and teachers.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἀπεδήμησε","severity":"info","text":"The householder's departure signifies God's withdrawal of visible signs (pillar of cloud by day, pillar of fire by night), referencing Exodus traditions of divine guidance.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ΚΕΦ. ΚΑ΄.","severity":"info","text":"The passage is divided by a chapter marker (ΚΕΦ. ΚΑ΄), indicating a structural break between the preceding theological reflection and the allegorical interpretation of the parable.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"mines moriuntur","severity":"caution","text":"The Greek text breaks off with 'mines moriuntur' (Latin), suggesting a lacuna or editorial insertion; the English draft ends mid-sentence, indicating incomplete transmission.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'μὴ παρὰ πόδας mines moriuntur' is corrupt; the Latin may be a gloss or a scribal error. The English draft ends abruptly, leaving the interpretation of God's patience incomplete."],"confidence":"medium","notes":[]},{"i":44,"ref":"p44","source":"ἀπαιτοῦσα τοὺς Ἰουδαίους τὴν τῶν πταισμάτων τιμωρίαν. Ἀπαίτησις δὲ καρπῶν ὁ ἔννομος βίος· Καιρὸς\nαὐτῶν ἡ προφητικὴ ἀπαίτησις· Δοῦλοι πρῶτοι\nκαὶ δεύτεροι παθόντες ἄτοπον, οἱ κατὰ διαφόρους καιροὺς\nἀποσταλέντες προφῆται, οἷς (15) τὸν μὲν ἕδηραν,\nὡς Μιχαίαν, πατάξαντος ἐπὶ σιαγόνα Σεδεκίου· τὸν δὲ\nἀπέκτειναν, ὡς Ζαχαρίαν, μεταξὺ τοῦ ναοῦ καὶ τοῦ\nθυσιαστηρίου· τὸν δὲ ἐλιθοβόλησαν, ὡς Ζαριοὺ υἱὸν\nἸωδαὲ τὸν ἱερέα. Τάχα δὲ ἀμπελὼν, ἢ (16) ἡ βασιλεία\nτοῦ Θεοῦ, καὶ τὰ μυστήρια αὐτοῦ ἐν νόμῳ καὶ\nπροφήταις, καὶ τῇ ἄλλῃ φυσιολογίᾳ. Καρποὶ δὲ ὁ ἐνἀρετος\nἐν ἤθεσι βίος. Φραγμὸς ὁ λογικὸς τόπος, καὶ\nτὸ γράμμα, ὡς μὴ κατοπτεύοιτο τοῖς ἔξω τὰ κεκρυμμένα\nμυστήρια. Ληνὸς τὸ βάθος τῆς δεχομένης τοὺς\nκαρποὺς τοὺς τῆς ψυχῆς, πᾶν ἐπὶ πόλεμον ἐπιβαλλούσῃς. Πύργος καὶ διῃρημένος περὶ Θεοῦ λόγος. Ναὸς μὲν ἡ τοῦ ἐν αὐτῷ θείου ναοῦ (17). Γεωργοὶ οἱ\nπρῶτοι πιστευθέντες τὰ λόγια τοῦ Θεοῦ· οἷς ἀποδημεῖ\nεἰς τὴν αὐτοῦ περισπεῖν (18), δοὺς ἀφορμὴν, ἐξ\nὧν αὐτὸς ἐφύτευσε, φραγμόν τε ἔθηκεν, ὤρυξεν,\nὐκοδόμησε, τοῦ φέρειν καρπόν. Καιρὸς καρπῶν, ὃν\nοἶδεν οἰκοδεσπότης, τάχα οὐχ ὅτι ἐκφύειν φύλλα, ἢ\nκυπρίζειν, ἢ ὀμφακίζειν, ἢ τρυγᾶσθαι· οἷον οἱ τῆς νηπιότητος,\nἢ τῆς συμπληρώσεως τοῦ λόγου, ἢ οἱ τῆς\nἐν ἀρετῇ προκοπῆς, ἢ ἀρχῆς· οἱ δὲ τῆς ἀγάπης, καὶ\nχαρᾶς, καὶ εἰρήνης, καὶ τῶν λοιπῶν. Δοῦλοι οἱ προφῆται\nτὰ πνευματικὰ καρπώματα ἀπαιτοῦντες προσἀγειν\nὡς ἱερεῖς τῷ Θεῷ. Στίχ. λγ΄.","english":"demanding from the Jews the punishment for their transgressions. The lawful life is the demand for fruits; the prophetic demand is their season. The first and second servants who suffered an outrage are the prophets sent at different times, of whom they flayed one, as Micah, when Zedekiah struck him on the cheek; they killed another, as Zechariah, between the temple and the altar; and they stoned another, as Zariou the son of Jodae the priest. Perhaps the vineyard is the Kingdom of God and his mysteries in the law and the prophets and the other natural theology. The fruits are the virtuous life in character. The fence is the logical place and the letter, so that the hidden mysteries might not be observed by outsiders. The winepress is the depth that receives the fruits of the soul, as it applies everything to war. The tower is the divided discourse about God. The temple is that of the divine temple within it. The farmers are those first entrusted with the oracles of God; to them he departs to his own to tend, giving a starting point from what he himself planted, and he set a fence, dug, built, to bear fruit. The season of fruits, which the master knows, is perhaps not when they put forth leaves, or bloom, or become unripe, or are gathered; such as those of infancy, or of the completion of the word, or of progress in virtue, or of beginning; but those of love, and joy, and peace, and the rest. The servants are the prophets demanding that the spiritual fruits be brought as offerings to God, like priests. Verse 33.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ἀπαίτησις","severity":"info","text":"The term ἀπαίτησις (demand) is used here in a technical sense for the prophetic call for accountability, distinct from the legal demand for punishment (τιμωρίαν).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Μιχαίαν","severity":"info","text":"The reference to Micah being flayed by Zedekiah is not in the canonical text but appears in later traditions; see Lives of the Prophets.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ζαχαρίαν","severity":"info","text":"The killing of Zechariah between temple and altar echoes 2 Chronicles 24:20-22, though the location detail is from later hagiography.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ζαριοὺ υἱὸν Ἰωδαὲ","severity":"info","text":"Zariou son of Jodae likely refers to Zechariah ben Jehoiada; the name form is a variant found in some Greek manuscripts of the Lives of the Prophets.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ἀμπελὼν","severity":"info","text":"The allegorical interpretation of the vineyard as the Kingdom of God and its mysteries follows a systematic pattern: each element (fence, winepress, tower) is assigned a spiritual meaning, typical of Origen's exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"πᾶν ἐπὶ πόλεμον ἐπιβαλλούσῃς","severity":"caution","text":"The phrase 'applies everything to war' is obscure; it may be a corruption or a reference to spiritual struggle, but the text is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Zariou' is uncertain; it may be a scribal error for 'Zacharias' or a distinct figure.","The phrase 'πᾶν ἐπὶ πόλεμον ἐπιβαλλούσῃς' is syntactically unclear and may be corrupt."],"confidence":"medium","notes":[]},{"i":45,"ref":"p45","source":"Ἄνθρωπος ἦν οἰκοδεσπότης, ὅστις ἐφύτευσεν\nἀμπελῶνα, καὶ φραγμόν αὐτῷ περιέθηκε,\nκαὶ ὤρυξεν ἐν αὐτῷ ληνὸν, καὶ ᾠκοδόμησε\nπύργον, καὶ ἐξέδοτο αὐτόν γεωργοῖς, καὶ ἀπεδήμησε,\nκ. τ. λ. Ἡ παραβολὴ οἰκοδεσπότην λέγει τὸν Θεὸν καὶ\nπατέρα, τὸν πολλὴν πρόνοιαν ἐξ ἀρχῆς εἰς τοὺς Ἰουδαίους\nἐπιδειξάμενον. Ἀμπελὼν δὲ ἀπλῶς μὲν ὁ πρῶτος\nλαὸς, τουτέστιν ὁ Ἰσραὴλ, φυτευθεὶς ὑπὸ τοῦ Θεοῦ\nἐν τῇ γῇ τῆς ἐπαγγελίας. Φραγμὸς δὲ ὁ νόμος, οὐκ\nἐῶν αὐτοὺς μιγῆναι τοῖς ἔθνεσι. Ληνός τὸ θυσιαστήριον,\nἤτοι ὁ τόπος τῶν σπονδῶν. Πύργος ἡ Σιὼν,\nἢ ὁ οὐρανός. Γεωργοὶ οἱ πρεσβύτεροι τοῦ λαοῦ καὶ\nοἱ σοφοὶ, καὶ οἱ κατὰ καιροὺς διδάσκαλοι. Ἀπεδήμησε\nδὲ ὁ οἰκοδεσπότης, ὅτε οὐκέτι ἡμέρᾳ ἐν στύλῳ\nνεφέλης καὶ νυκτὸς αὐτοῖς ἐν στύλῳ πυρὸς ἐπιφαίνεται. Ἢ ἡ τοῦ Θεοῦ μακροθυμία, ἡ μὴ παρὰ πόδας\nmines moriuntur. (13) Forte δὲ τό\n(14) Μή. Forte μήν, ut paulo infra. EDIT. (15) Forte βράδιον.\n\nἀπαιτοῦσα τοὺς Ἰουδαίους τὴν τῶν πταισμάτων τιμωρίαν. Ἀπαίτησις δὲ καρπῶν ὁ ἔννομος βίος· Καιρὸς\nαὐτῶν ἡ προφητικὴ ἀπαίτησις· Δοῦλοι πρῶτοι\nκαὶ δεύτεροι παθόντες ἄτοπον, οἱ κατὰ διαφόρους καιροὺς\nἀποσταλέντες προφῆται, οἷς (15) τὸν μὲν ἕδηραν,\nὡς Μιχαίαν, πατάξαντος ἐπὶ σιαγόνα Σεδεκίου· τὸν δὲ\nἀπέκτειναν, ὡς Ζαχαρίαν, μεταξὺ τοῦ ναοῦ καὶ τοῦ\nθυσιαστηρίου· τὸν δὲ ἐλιθοβόλησαν, ὡς Ζαριοὺ υἱὸν\nἸωδαὲ τὸν ἱερέα. Τάχα δὲ ἀμπελὼν, ἢ (16) ἡ βασιλεία\nτοῦ Θεοῦ, καὶ τὰ μυστήρια αὐτοῦ ἐν νόμῳ καὶ\nπροφήταις, καὶ τῇ ἄλλῃ φυσιολογίᾳ. Καρποὶ δὲ ὁ ἐνἀρετος\nἐν ἤθεσι βίος.","english":"A man was a householder, who planted a vineyard, and placed a fence around it, and dug a winepress in it, and built a tower, and let it out to farmers, and went abroad, and so on. The parable calls the householder God and Father, who showed great forethought from the beginning for the Jews. The vineyard is simply the first people, that is, Israel, planted by God in the land of promise. The fence is the law, not allowing them to mix with the nations. The winepress is the altar, or the place of libations. The tower is Zion, or heaven. The farmers are the elders of the people and the wise, and the teachers of each time. The householder went abroad when he no longer appears to them by day in a pillar of cloud and by night in a pillar of fire. Or it is the patience of God, not demanding from the Jews the punishment for their transgressions. The demand for fruits is the lawful life; their season is the prophetic demand. The first and second servants who suffered an outrage are the prophets sent at various times, of whom they beat one, like Micah, when Zedekiah struck him on the cheek; they killed another, like Zechariah, between the temple and the altar; they stoned another, like Zariah son of Jehoiada the priest. Perhaps the vineyard is the kingdom of God, and his mysteries in the law and prophets, and in the other natural philosophy. The fruits are the virtuous life in character.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"οἰκοδεσπότης","severity":"info","text":"Origen interprets the householder (οἰκοδεσπότης) as God the Father, a standard allegorical identification in early Christian exegesis of the parable.","cites":[{"key":"ed:tlg2042.tlg077","label":"source edition: Scholia in Matthaeum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg077.1st1K-grc1:1.18"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"φραγμός","severity":"info","text":"The fence (φραγμός) is identified with the law (νόμος), which prevents Israel from mixing with other nations, reflecting a common patristic typology.","cites":[{"key":"ed:tlg2042.tlg077","label":"source edition: Scholia in Matthaeum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg077.1st1K-grc1:1.18"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Μιχαίαν","severity":"info","text":"The reference to Micah being struck on the cheek by Zedekiah alludes to 1 Kings 22:24 (LXX), where Zedekiah son of Chenaanah strikes the prophet Micaiah.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ζαχαρίαν","severity":"info","text":"The killing of Zechariah between the temple and the altar recalls the account in 2 Chronicles 24:20-22 (LXX) of Zechariah son of Jehoiada, stoned in the temple precinct.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"πύργος","severity":"info","text":"The tower (πύργος) is glossed as either Zion or heaven, reflecting Origen's dual interpretation: the earthly Jerusalem and the celestial realm.","cites":[{"key":"ed:tlg2042.tlg077","label":"source edition: Scholia in Matthaeum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg077.1st1K-grc1:1.18"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ἀμπελών","severity":"info","text":"Origen offers an alternative reading: the vineyard may be the kingdom of God and its mysteries in law, prophets, and natural philosophy, showing his allegorical method.","cites":[{"key":"ed:tlg2042.tlg077","label":"source edition: Scholia in Matthaeum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg077.1st1K-grc1:1.18"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text includes a marginal note (Forte) suggesting textual variants (e.g., μήν for μή), but the main allegorical interpretation is clear.","The identity of 'Zariah son of Jehoiada the priest' is uncertain; it may be a variant of Zechariah or a separate figure."],"confidence":"high","notes":[]},{"i":46,"ref":"p46","source":"Φραγμὸς ὁ λογικὸς τόπος, καὶ\nτὸ γράμμα, ὡς μὴ κατοπτεύοιτο τοῖς ἔξω τὰ κεκρυμμένα\nμυστήρια. Ληνὸς τὸ βάθος τῆς δεχομένης τοὺς\nκαρποὺς τοὺς τῆς ψυχῆς, πᾶν ἐπὶ πόλεμον ἐπιβαλλούσῃς. Πύργος καὶ διῃρημένος περὶ Θεοῦ λόγος. Ναὸς μὲν ἡ τοῦ ἐν αὐτῷ θείου ναοῦ (17). Γεωργοὶ οἱ\nπρῶτοι πιστευθέντες τὰ λόγια τοῦ Θεοῦ· οἷς ἀποδημεῖ\nεἰς τὴν αὐτοῦ περισπεῖν (18), δοὺς ἀφορμὴν, ἐξ\nὧν αὐτὸς ἐφύτευσε, φραγμόν τε ἔθηκεν, ὤρυξεν,\nὐκοδόμησε, τοῦ φέρειν καρπόν. Καιρὸς καρπῶν, ὃν\nοἶδεν οἰκοδεσπότης, τάχα οὐχ ὅτι ἐκφύειν φύλλα, ἢ\nκυπρίζειν, ἢ ὀμφακίζειν, ἢ τρυγᾶσθαι· οἷον οἱ τῆς νηπιότητος,\nἢ τῆς συμπληρώσεως τοῦ λόγου, ἢ οἱ τῆς\nἐν ἀρετῇ προκοπῆς, ἢ ἀρχῆς· οἱ δὲ τῆς ἀγάπης, καὶ\nχαρᾶς, καὶ εἰρήνης, καὶ τῶν λοιπῶν. Δοῦλοι οἱ προφῆται\nτὰ πνευματικὰ καρπώματα ἀπαιτοῦντες προσἀγειν\nὡς ἱερεῖς τῷ Θεῷ. ΚΕΦ. ΚΔ΄.\n\nΣτίχ. με΄. Τίς ἄρα ἐστὶν ὀ πιστὸς δοῦλοι καὶ φρόνιμος,\nὃν κατέστησεν ὁ κύριος αὐτοῦ ἐπὶ τῆς\nθεραπείας αὐτοῦ; (19) Τάχα παροξύνων εἰς τὸ ζητῆσαι ἕνα τινὰ σπάνιον. Τῇ γὰρ τοῦ ἄρα ἀμφιβολίᾳ τὸ σπάνιον ἔδειξε\nτοῦ τοιούτου οἰκονόμου, καὶ οὐκ ἄλλον αὑτοῦ τὸν πιστὸν\nκαὶ φρόνιμον οἰκονόμον εἰδὼς, κατασταθμαζό. μενον ἐπὶ τοῖς τοῦ Πατρὸς ἔργοις, λέγω δὲ ἐπὶ τῇ\nἀνθρωπότητι. Ὡς γὰρ περὶ ἑτέρου λέγει, ἐπισκιάζων\nαὐτὸ τῇ ὑπερβολῇ τῆς σοφίας. Δοῦλον δὲ ἑαυτὸν εἶπε\nδιὰ τὸ μορφὴν δούλου λαβεῖν. Ὅρα δὲ εἰ μὴ τοιαῦτα\nἐγχειρισθέντας ἐπισκόπους καὶ διδασκάλους δυσωπεὶ\nὁ λόγος φρονίμως ἑκάστῳ τὰ κατʼ ἀξίαν χρῆσθαι, καὶ\nἐπιστημόνως τὰς πνευματικὰς διατάσσειν τροφὰς\nκαιρῷ ποσότητος, ποιότητος.","english":"The fence is the rational place, and the letter, so that the hidden mysteries might not be observed by those outside. The winepress is the depth that receives the fruits of the soul, of one who sets everything toward war. The tower is the divided discourse concerning God. The temple is that of the divine temple within it (17). The farmers are those first entrusted with the oracles of God, to whom he goes abroad to his own to oversee (18), having given a starting point, from which he himself planted, and placed a fence, dug, built, to bear fruit. The season of fruits, which the householder knows, perhaps not that leaves sprout, or that it blooms, or that it ripens, or that it is harvested—such as those of infancy, or of the completion of the word, or of progress in virtue, or of beginning; but those of love, and joy, and peace, and the rest. The servants are the prophets, demanding that the spiritual fruits be brought as priests to God. CHAPTER 24.\n\nVerse 45. Who then is the faithful and wise servant, whom his master appointed over his household? (19) Perhaps inciting to seek out some rare one. For by the ambiguity of \"then\" he showed the rarity of such a steward, and knowing no other faithful and wise steward of his own, weighed down upon the works of the Father, I mean upon humanity. For as if speaking of another, he overshadows it by the excess of wisdom. He called himself a servant because he took the form of a servant. See whether the word does not shame bishops and teachers entrusted with such things to use each thing wisely according to worth, and to arrange spiritual foods knowledgeably by season, quantity, and quality.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Φραγμὸς","severity":"info","text":"The term 'fence' is allegorized as the 'rational place' (λογικὸς τόπος) and 'the letter' (τὸ γράμμα), indicating a protective layer of literal meaning that conceals hidden mysteries from outsiders.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Ληνὸς","severity":"info","text":"The 'winepress' is interpreted as the depth that receives the soul's fruits, with a martial nuance ('one who sets everything toward war'), possibly reflecting Origen's spiritual exegesis of inner struggle.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Πύργος","severity":"info","text":"The 'tower' is glossed as 'divided discourse concerning God' (διῃρημένος περὶ Θεοῦ λόγος), likely referring to the multiple senses of Scripture or the distinct aspects of theological teaching.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Στίχ. με΄. Τίς ἄρα ἐστὶν ὀ πιστὸς δοῦλοι καὶ φρόνιμος","severity":"info","text":"This quotes or closely paraphrases Matthew 24:45 (the parable of the faithful and wise servant), which Origen then allegorizes as referring to Christ as the steward appointed over humanity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"δοῦλον δὲ ἑαυτὸν εἶπε διὰ τὸ μορφὴν δούλου λαβεῖν","severity":"info","text":"Origen interprets the servant as Christ, who 'took the form of a servant' (μορφὴν δούλου λαβεῖν), echoing Philippians 2:7 and the kenotic Christology of the Son as steward of God's works.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ἐπισκόπους καὶ διδασκάλους","severity":"info","text":"Origen applies the parable to contemporary bishops and teachers, urging them to administer spiritual nourishment wisely—a pastoral application typical of Alexandrian exegesis.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τὰ κεκρυμμένα μυστήρια' could refer either to esoteric Christian doctrines or to the deeper spiritual sense of Scripture; Origen likely intends both. The reference to 'verse 45' (Στίχ. με΄) is ambiguous as to whether it cites Matthew 24:45 or another versification; the context strongly suggests Matthew."],"confidence":"high","notes":[]},{"i":47,"ref":"p47","source":"Τὸ δὲ, Τίς ἄρα, εἶπεν,\nοὐχ ὡς ἀγνοῶν, ἀλλʼ ἵνα μὴ περιεργάζωνται. Ἁρμό\nζεῖ δὲ ὁ λόγος καὶ κατὰ παντὸς τοῦ ἐμπιστευθέντος\nτι παρὰ τοῦ Θεοῦ, εἴτε χρήματα, εἴτε ἀρχὴν, εἴτε\nδυναστείαν ἄλλην τινά. Δεύτερον δὲ ἀπαιτεῖται ὁ οἰκονόμος\nπίστιν καὶ φρόνησιν, ἵνα μήτε κλέψῃ τὰ δεσποτικὰ,\nἀλλὰ καὶ δεόντως αὐτὰ οἰκονομήσῃ. Ἤ τὸν\nἔχοντα πρὸς Θεὸν ἀγαθὴν συνείδησιν, καὶ μὴ ἀφιστάμενόν\nτινος τῶν δεόντων. Καὶ τὸν ὀρθῶς διδάσκοντα\nλέγει πιστόν. Φρόνιμον δὲ τὸν μὴ παραφερόμενον\nταῖς τῶν αἱρετικῶν μωρολογίαις, ἀλλὰ διακρίνοντα\nτὸ ἀκριβὲς τοῦ λόγου, ἢ τὸν μὴ πειρόμενον\n(15) Οἶς. arie ὧν, vel ἐν οἶς. Ema. (1o) ore ῇ. (17) Locus mnpeditus.\n\nἁμαρτίαις, διὰ τὸ μὴ (20) ποικίλον καὶ πολύτροπον\nτῶν ἀνθρώπων. Τὸν εἰδότα πότε δεῖ ἐλέγξαι, ἢ ἐπιτιμῆσαι,\nἢ παρακαλέσαι, ἢ διδάξαι· καὶ τίνας μὲν ποτίσαι\nδεῖ γάλα, τίσι δὲ μεταδοῦναι τῆς στερεᾶς τροφῆς. Στίχ. με΄. Τίς ἄρα ἐστὶν ὀ πιστὸς δοῦλοι καὶ φρόνιμος,\nὃν κατέστησεν ὁ κύριος αὐτοῦ ἐπὶ τῆς\nθεραπείας αὐτοῦ; (19) Τάχα παροξύνων εἰς τὸ ζητῆσαι ἕνα τινὰ σπάνιον. Τῇ γὰρ τοῦ ἄρα ἀμφιβολίᾳ τὸ σπάνιον ἔδειξε\nτοῦ τοιούτου οἰκονόμου, καὶ οὐκ ἄλλον αὑτοῦ τὸν πιστὸν\nκαὶ φρόνιμον οἰκονόμον εἰδὼς, κατασταθμαζό. μενον ἐπὶ τοῖς τοῦ Πατρὸς ἔργοις, λέγω δὲ ἐπὶ τῇ\nἀνθρωπότητι. Ὡς γὰρ περὶ ἑτέρου λέγει, ἐπισκιάζων\nαὐτὸ τῇ ὑπερβολῇ τῆς σοφίας. Δοῦλον δὲ ἑαυτὸν εἶπε\nδιὰ τὸ μορφὴν δούλου λαβεῖν.","english":"The phrase \"Who then,\" he said, is not as if he were ignorant, but so that they might not be overly curious. The word also applies to everyone entrusted with something by God, whether money, office, or any other authority. Secondly, the steward is required to have faith and prudence, so that he neither steals the master's goods nor fails to manage them properly. Or the one who has a good conscience toward God and does not neglect any of his duties. And he calls the one who teaches correctly faithful. He calls prudent the one who is not carried away by the foolish talk of heretics, but discerns the precise meaning of the word, or the one who does not yield to sins, because of the varied and manifold nature of men. The one who knows when to reprove, or rebuke, or exhort, or teach; and whom to give milk to, and to whom to give solid food. Verse 45. \"Who then is the faithful and prudent slave, whom his master set over his household?\" Perhaps inciting them to seek out a rare individual. For by the ambiguity of \"then\" he indicated the rarity of such a steward, and knowing no other faithful and prudent steward of his own, one weighed down by the works of the Father, I mean by humanity. For he speaks as if about another, overshadowing it by the excess of wisdom. And he called himself a slave because he took the form of a slave.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Τίς ἄρα","severity":"info","text":"The phrase 'Τίς ἄρα' is interpreted as a rhetorical device, not expressing ignorance but preventing excessive curiosity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"οἰκονόμος","severity":"info","text":"The term 'οἰκονόμος' (steward) is used here to denote one entrusted with divine goods, requiring faith and prudence.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"αἱρετικῶν μωρολογίαις","severity":"info","text":"The reference to 'foolish talk of heretics' reflects Origen's context of combating heterodox teachings, a common concern in early Christian exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Στίχ. με΄. Τίς ἄρα ἐστὶν ὀ πιστὸς δοῦλοι καὶ φρόνιμος","severity":"info","text":"This verse (verse 45) is likely a citation or paraphrase from a biblical source, possibly from a parable or wisdom text, though not explicitly identified.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Δεύτερον δὲ ἀπαιτεῖται","severity":"info","text":"The passage uses a sequential structure ('Secondly') to enumerate the qualities required of a steward, organizing the exegesis logically.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"μορφὴν δούλου λαβεῖν","severity":"info","text":"The phrase 'took the form of a slave' echoes Christological interpretations of the servant figure, reflecting Origen's allegorical method.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Coptic cues indicate a narrative structure, but the Greek text is a continuous exegetical comment without clear narrative breaks.","The phrase 'Στίχ. με΄' may refer to a verse number, but its exact biblical reference is uncertain."],"confidence":"medium","notes":[]},{"i":48,"ref":"p48","source":"Ὅρα δὲ εἰ μὴ τοιαῦτα\nἐγχειρισθέντας ἐπισκόπους καὶ διδασκάλους δυσωπεὶ\nὁ λόγος φρονίμως ἑκάστῳ τὰ κατʼ ἀξίαν χρῆσθαι, καὶ\nἐπιστημόνως τὰς πνευματικὰς διατάσσειν τροφὰς\nκαιρῷ ποσότητος, ποιότητος. Τὸ δὲ, Τίς ἄρα, εἶπεν,\nοὐχ ὡς ἀγνοῶν, ἀλλʼ ἵνα μὴ περιεργάζωνται. Ἁρμό\nζεῖ δὲ ὁ λόγος καὶ κατὰ παντὸς τοῦ ἐμπιστευθέντος\nτι παρὰ τοῦ Θεοῦ, εἴτε χρήματα, εἴτε ἀρχὴν, εἴτε\nδυναστείαν ἄλλην τινά. Δεύτερον δὲ ἀπαιτεῖται ὁ οἰκονόμος\nπίστιν καὶ φρόνησιν, ἵνα μήτε κλέψῃ τὰ δεσποτικὰ,\nἀλλὰ καὶ δεόντως αὐτὰ οἰκονομήσῃ. Ἤ τὸν\nἔχοντα πρὸς Θεὸν ἀγαθὴν συνείδησιν, καὶ μὴ ἀφιστάμενόν\nτινος τῶν δεόντων. Καὶ τὸν ὀρθῶς διδάσκοντα\nλέγει πιστόν. Φρόνιμον δὲ τὸν μὴ παραφερόμενον\nταῖς τῶν αἱρετικῶν μωρολογίαις, ἀλλὰ διακρίνοντα\nτὸ ἀκριβὲς τοῦ λόγου, ἢ τὸν μὴ πειρόμενον\n(15) Οἶς. arie ὧν, vel ἐν οἶς. Ema. (1o) ore ῇ. (17) Locus mnpeditus.\n\nἁμαρτίαις, διὰ τὸ μὴ (20) ποικίλον καὶ πολύτροπον\nτῶν ἀνθρώπων. Τὸν εἰδότα πότε δεῖ ἐλέγξαι, ἢ ἐπιτιμῆσαι,\nἢ παρακαλέσαι, ἢ διδάξαι· καὶ τίνας μὲν ποτίσαι\nδεῖ γάλα, τίσι δὲ μεταδοῦναι τῆς στερεᾶς τροφῆς. ΚΕΦ. ΚΕ΄.","english":"See whether such things do not put to shame bishops and teachers who have been entrusted with these responsibilities, so that the word urges them to use each thing wisely according to its worth, and to dispense spiritual nourishment with knowledge of time, quantity, and quality. The phrase \"Who then,\" he said, is not as if he were ignorant, but so that they might not be overly curious. The word also applies to everyone entrusted with something by God, whether money, office, or any other authority. Secondly, the steward is required to have faithfulness and prudence, so that he neither steals the master's goods, but also administers them properly. Or the one who has a good conscience toward God and does not neglect any of his duties. And the one who teaches correctly he calls faithful. Prudent is the one who is not carried away by the foolish talk of heretics, but discerns the precise meaning of the word, or the one who does not attempt sins, because of the varied and manifold nature of humans. The one who knows when to reprove, or rebuke, or encourage, or teach; and whom to give milk to, and to whom to give solid food. Chapter 25.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Ὅρα δὲ εἰ μὴ τοιαῦτα ἐγχειρισθέντας ἐπισκόπους καὶ διδασκάλους δυσωπεῖ ὁ λόγος","severity":"info","text":"Origen argues that the scriptural phrase shames bishops and teachers into wise stewardship, extending the steward metaphor to ecclesiastical office.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"οἰκονόμος","severity":"info","text":"The Greek term 'oikonomos' (steward) is central; Origen applies it to any person entrusted with divine authority, requiring both faith (πίστις) and prudence (φρόνησις).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Τίς ἄρα","severity":"info","text":"The phrase 'Who then' likely echoes Matthew 24:45, where Jesus asks 'Who then is the faithful and wise slave?' in the parable of the steward.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"αἱρετικῶν μωρολογίαις","severity":"info","text":"Origen's reference to 'foolish talk of heretics' reflects the 3rd-century context of competing Christian teachings, where discernment of true doctrine was a pastoral duty.","cites":[{"key":"ed:tlg2042.tlg077","label":"source edition: Scholia in Matthaeum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg077.1st1K-grc1:1.18"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"(15) Οἶς. arie ὧν, vel ἐν οἶς. Ema. (1o) ore ῇ. (17) Locus mnpeditus.","severity":"caution","text":"The Greek text includes a marginal note indicating a corrupt or uncertain reading at line 15, with variant readings 'οἷς' or 'ἐν οἷς' and a note 'locus impeditus' (obscure passage).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ΚΕΦ. ΚΕ΄.","severity":"info","text":"The passage ends with 'Chapter 25', marking a structural division in the manuscript, likely corresponding to a section on Matthew 25.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The marginal note at line 15 is unclear; 'Οἶς' may be a misreading or abbreviation, and the intended referent of the relative pronoun is uncertain.","The phrase 'Ἤ τὸν ἔχοντα πρὸς Θεὸν ἀγαθὴν συνείδησιν' could be read as a continuation of the definition of the steward or as a separate category."],"confidence":"medium","notes":[]},{"i":49,"ref":"p49","source":"Στίχ. α΄. Τότε ὁμοιωθήσεται ἡ βασιλεία τῶν οὐρανῶν· δέκα παρθένοις, αἵτινες, λαβοῦσαι τὰς\nλαμπάδας αὐτῶν, ἐξῆλθον εἰς ἀπάντησιν τοῦ\nνυμφίου. Δέκα παρθένοι εἷναί φασι τὰς ἐν ἑκάστῃ ψυχῇ αἰσθήσεις\nτοῦ ἔνδοθεν καὶ ἔξωθεν ἀνθρώπου, ἀποστάσας\nεἰδωλολατρείας καὶ τῶν κοσμικῶν ἐπιθυμιῶν, τῷ\nπαραδέξασθαι, εἴτε προφάσει, εἴτε ἀληθείᾳ, τὸν τοῦ\nΘεοῦ καθαρὸν λόγον, καὶ παρθενοποιηθῆναι (21).Εἰσὶ\nδὲ αἵ τε κοινῶς νοούμεναι, καὶ αἱ ἐν παροιμίαις κείμεναι,\nαἱ καὶ ἀνακολουθοῦσαι, ὡς αἱ ἀρεταὶ τῆς ὑποστάσεως\nΧριστοῦ. Διὸ καὶ ἐντοπειατ΄. (22) οὐχ αἱ μὲν\nμωραὶ, αἱ δὲ φρόνιμοι. Ἀλλὰ μία (23) καὶ πᾶσαι ἐξῆλθον\nεἰς ἀπάντησιν, αἱ παραδεξάμεναι τὸ περὶ Χριστοῦ\nμυστήριον. Ἐξίασι γὰρ ἀπὸ τῆς τοῦ κόσμου\nπλάνης, σπεύδουσαι πρὸς τὸν ἑτοίμως ὁρμῶντα πρὸς\nαὐτάς. Ἅλλο Ὠριγένους. Ἕτερον ἡ παρθενία παρὰ τὴν\nἐλεημοσύνην, καὶ ἕτερον ὁ νοῦς παρὰ τὸ σῶμα· καὶ\nτοῦτο λήψει εἰς τὰς δέκα παρθένους. Φρόνιμοι μὲν\nοὖν αἱ τοῦ κατὰ λόγον βιοῦντος αἰσθήσεις· μωραὶ δὲ\nαἱ τοῦ ἐναντίως καὶ παρὰ τὸν ὀρθὸν λόγον πολιτευομένου. Λαμπάδες ἡ πανάρετος πρᾶξις· ἔλαιον δὲ ὁ\nἐπιχεόμενος λόγος τοῦ ψυχικοῦ, τοῦ τὴν ἀγαθὴν πρᾶξιν\nἐργαζομένου. Καθεύδουσιν οἱ ἀπανιστάμενοι τοῦ\nζωτικοῦ τόνου. Οὐκ ἀπολλύουσιν οὖν τὰς λαμπάδας\nαἱ φρόνιμοι, οὐδὲ ἀπροσεκτοῦσι περὶ τὴν τήρησιν τοῦ\nἐλαίου. Ἐμβοῶσιν οἱ ἄγγελοι ταῖς κοιμωμέναις αἰσθήσεσι,\nδιεγείροντες αὐτάς· τουτέστι τὰ λειτουργικὰ\nπνεύματα εἰς διακονίαν ἀποστελλόμενα διὰ\nτοὺς μέλλοντας κληρονομεῖν σωτηρίαν. Κόσμος\nλαμπάδων ἡ κατὰ τὰς αἰσθήσεις εὐαγγελικὴ χρῆσις·","english":"Verse 1: Then the kingdom of heaven will be likened to ten virgins, who, having taken their lamps, went out to meet the bridegroom. They say the ten virgins are the senses in each soul of the inner and outer man, having withdrawn from idolatry and worldly desires, by having received, whether in pretense or in truth, the pure word of God, and having been made virginal. They are both those commonly understood and those set in proverbs, which also follow, as the virtues of the hypostasis of Christ. Therefore also locally, not some foolish and some wise. But one and all went out to meet, having received the mystery concerning Christ. For they go out from the deception of the world, hastening toward him who readily rushes toward them. Another of Origen. Virginity is one thing, almsgiving another, and the mind is one thing, the body another; and this you will take for the ten virgins. Wise, then, are the senses of one who lives according to reason; foolish are those of one who lives contrarily and contrary to right reason. Lamps are all-virtuous action; oil is the poured-out word of the psychic, of him who works the good action. Those who withdraw from vital tension sleep. The wise do not lose their lamps, nor are they inattentive to the keeping of the oil. Angels shout to the sleeping senses, rousing them; that is, the liturgical spirits sent for service on behalf of those who are to inherit salvation. A cosmos of lamps is the evangelical use according to the senses.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"παρθένοι","severity":"info","text":"The term 'virgins' is allegorized as the senses (αἰσθήσεις) of the soul, both inner and outer, purified from idolatry.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"λαμπάδες","severity":"info","text":"Lamps symbolize 'all-virtuous action' (πανάρετος πρᾶξις), while oil represents the 'poured-out word' of the psychic person.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Ἐμβοῶσιν οἱ ἄγγελοι","severity":"info","text":"Angels shouting to sleeping senses reflects a tradition of liturgical spirits (λειτουργικὰ πνεύματα) sent to rouse those destined for salvation.","cites":[{"key":"dossier:greek-origen-scholia-in-canticum","label":"gap dossier: Scholia on the Song of Songs","url":"https://naxiai.com/christian/gaps/greek-origen-scholia-in-canticum"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἄλλο Ὠριγένους","severity":"info","text":"The phrase 'Another of Origen' marks a transition to a distinct exegetical unit, possibly from a different source or commentary.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"δέκα παρθένοις","severity":"info","text":"The parable of the ten virgins (Matthew 25:1-13) is the scriptural basis; Origen allegorizes the number ten as the senses.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἐντοπειατ΄","severity":"caution","text":"The reading 'ἐντοπειατ΄' is obscure; likely a corruption or abbreviation. The translation 'locally' is conjectural.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἐντοπειατ΄' is unclear; possibly a scribal error or abbreviation. The identity of 'they say' (φασι) in line 3 is ambiguous—could refer to earlier commentators or a school tradition."],"confidence":"medium","notes":[]},{"i":50,"ref":"p50","source":"ὀφθαλμῶν ἐπὶ τοῦ θαυμάζειν τὸν πεποιηκότα, καὶ\nμύειν ἵνα μὴ ἴδωσιν ἀδικίαν· ἀκοῆς (24) καὶ παραδεχομένης\nμάταιον, μήτε κρίσιν αἵματος, τοῦ δὲ ἴσου\nλόγου· γεύσεως αἰσθιούσης (25) Χριστὸν τὸν Κύριεν· ὀσφρήσεως Χριστοῦ εὐωδίᾳ ἀπολαυούσης, καὶ τοῦ ἐκκενωθέντος\nμύρου· ἁρῆς ἁπτομένης τοῦ Λόγου, ὡς\nἸωάννης λέγει· Αἱ χεῖρες ἡμῶν ἐψηλάφησαν περὶ\nτοῦ Λόγου τῆς ζωῆς. Μεσονύκτιον δὲ γίνεται ἡ\nφωνή· ἐκείνῃ τῇ ὥρᾳ, ᾗ ἐξῆλθον οἱ υἱοὶ Ἰσραὴλ ἐξ\nΑἰγύπιου, ἐν ᾗ καὶ ὁ Χριστὸς ἀνέστη ἐκ τῶν νεκρῶν. Φθωνή ἐστιν ἡ σάλπιγξ, ἡ τοὺς νεκροὺς ἐγείρουσα,\nκαὶ ἐξάγουσα ἐκ τῶν τάφων. Ἔχει δὲ καὶ μυστικὸν\nνοῦν τὸ ἐξέλθετε. Ἐὰν γὰρ μὴ ἐξέλθωμεν, τὸν νυμφίον\nἀπαντῆσαι οὐ δυνάμεθα. Λαμπάδα (26) τῆς παρθενίας\nὁ τῆς γνώσεως φωτισμός· ἔλαιον δὲ εἰς τὰς\nλαμπάδας ἡ ἐν ἐπιγνώσει σπουδὴ, καὶ τῶν ἐντολῶν\nἐργασία. Αὕτη γὰρ τὸ ἐν ἡμῖν· διαφυλάττει φῶς,\n(24) Locus deficiens. (25) Forte ἐσθιούσης. (26) Forte λαμπάδες.\n\nἁπλοῦν τὸν ὀφθαλμὸν διατηροῦσα, ὥστε φωτίζεσθαι\nὅλον ἡμῶν τὸ σῶμα, κατὰ τὸν τοῦ Κυρίου λόγον. Αἱ\nμὲν οὗν λαβοῦσαι τὴν ἐπιμελῆ σπουδὴν πρὸς τὴν τῶν\nἐντολῶν ἐργασίαν φρόιμοι· αἱ δὲ ἀμελεῖς μωραὶ,\nτὸν προσήκοντα καιρὸν ἀναλώσασαι εἰς τὴν τῶν ματαίων\nσπουδήν. Τὸ δὲ, ἐκάθευδον. τὴν κοίμησιν\nτοῦ θανάτου λέγει· τὸ μεσονύκτιον δὲ, τὸ αἰφνίδιον\nδηλοῖ καὶ τὸ ἀπροσδόκητον, ἄμα καὶ τό φοβερόν. Καὶ ταῖς μὲν ἐξαναστάσαις πάρεστιν ἃ ἐπόνεσαν·","english":"of the eyes for marveling at the Creator, and closing so that they may not see injustice; of hearing, neither admitting vain speech nor judgment of blood, but of the equal word; of taste, partaking of Christ the Lord; of smell, enjoying the fragrance of Christ and the poured-out myrrh; of touch, touching the Word, as John says: Our hands have handled concerning the Word of life. The voice comes at midnight, at that hour when the sons of Israel went out from Egypt, and at which Christ rose from the dead. The voice is the trumpet that raises the dead and leads them out of the tombs. The command \"go out\" also has a mystical meaning. For if we do not go out, we cannot meet the bridegroom. The lamp of virginity is the illumination of knowledge; the oil for the lamps is zeal in knowledge and the working of the commandments. For this preserves the light in us, keeping the eye simple, so that our whole body is illuminated, according to the Lord's word. Therefore those who take up diligent zeal for the working of the commandments are wise; but the careless are foolish, having wasted the proper time on zeal for vain things. And \"they were sleeping\" refers to the sleep of death; \"midnight\" signifies the sudden and unexpected, as well as the fearful. And to those who have risen up, what they have labored for is present.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ἀκοῆς","severity":"info","text":"The Greek term ἀκοῆς (hearing) is part of a list of senses, each linked to a spiritual function. The text is lacunose here, as noted by the editor.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Αἱ χεῖρες ἡμῶν ἐψηλάφησαν περὶ τοῦ Λόγου τῆς ζωῆς","severity":"info","text":"This phrase echoes Johannine language about touching the Word, likely alluding to 1 John 1:1 or similar passages, though not a direct quotation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Μεσονύκτιον","severity":"info","text":"Midnight here symbolizes the Exodus and Christ's resurrection, linking the parable to salvation history. This typological reading is common in Origen's exegesis.","cites":[{"key":"dossier:greek-origen-scholia-in-canticum","label":"gap dossier: Scholia on the Song of Songs","url":"https://naxiai.com/christian/gaps/greek-origen-scholia-in-canticum"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Λαμπάδα (26) τῆς παρθενίας","severity":"info","text":"The lamp of virginity is identified with the illumination of knowledge, and the oil with zeal and works. This allegorical structure pairs each element of the parable with a spiritual counterpart.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"γεύσεως αἰσθιούσης (25) Χριστὸν τὸν Κύριεν","severity":"caution","text":"The text reads αἰσθιούσης, but the editor suggests ἐσθιούσης (eating) as a correction. The sense is that taste partakes of Christ, but the manuscript reading is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ἁπλοῦν τὸν ὀφθαλμὸν διατηροῦσα","severity":"info","text":"The idea of keeping the eye simple to illuminate the whole body reflects Origen's ascetic and mystical theology, later influential in monastic traditions.","cites":[{"key":"ed:tlg2042.tlg077","label":"source edition: Scholia in Matthaeum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg077.1st1K-grc1:1.18"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The lacuna at (24) leaves the full list of senses incomplete; the reading αἰσθιούσης at (25) is uncertain, possibly a scribal error for ἐσθιούσης; the plural λαμπάδες at (26) is suggested but the text has singular."],"confidence":"medium","notes":[]},{"i":51,"ref":"p51","source":"τὴν δὲ ῥᾳθυμίαν (27) περὶ τὴν εὐσέβειαν μηδὲν ἐπιφερομένων\nἄρχεται στυγνάζειν ἡ ψυχὴ, καὶ οἱονεὶ κατασβέννυσθαι,\nκαὶ εἰς παραφροσύνην χωρεῖν, ὥστε οἰηθῆναι\nαὐτὰς διὰ τῆς ἑτέρων ἀρετῆς. Διὸ ἀποδοκιμάζονται,\nλεγόντων ἐκείνων, Μήποτε οὐκ ἀρκέσει ἡμῖν\nκαὶ ὑμῖν. Πωλοῦσι δὲ τὸ ἔλαιον οἱ διδάσκοντες μισθοῦ\nπροσεδρείᾳ, προσοχῆς, φιλομαθίας, φιλοπονίας. Ἤ πωλοῦντές εἰσι προφῆται, ἀπόστολοι, εὐαγγελισταὶ,\nδιʼ ὧν τις μαθητευθεὶς τὴν ἀρετὴν ἐργάζεται. Στίχ. α΄. Τότε ὁμοιωθήσεται ἡ βασιλεία τῶν οὐρανῶν· δέκα παρθένοις, αἵτινες, λαβοῦσαι τὰς\nλαμπάδας αὐτῶν, ἐξῆλθον εἰς ἀπάντησιν τοῦ\nνυμφίου. Δέκα παρθένοι εἷναί φασι τὰς ἐν ἑκάστῃ ψυχῇ αἰσθήσεις\nτοῦ ἔνδοθεν καὶ ἔξωθεν ἀνθρώπου, ἀποστάσας\nεἰδωλολατρείας καὶ τῶν κοσμικῶν ἐπιθυμιῶν, τῷ\nπαραδέξασθαι, εἴτε προφάσει, εἴτε ἀληθείᾳ, τὸν τοῦ\nΘεοῦ καθαρὸν λόγον, καὶ παρθενοποιηθῆναι (21).Εἰσὶ\nδὲ αἵ τε κοινῶς νοούμεναι, καὶ αἱ ἐν παροιμίαις κείμεναι,\nαἱ καὶ ἀνακολουθοῦσαι, ὡς αἱ ἀρεταὶ τῆς ὑποστάσεως\nΧριστοῦ. Διὸ καὶ ἐντοπειατ΄. (22) οὐχ αἱ μὲν\nμωραὶ, αἱ δὲ φρόνιμοι. Ἀλλὰ μία (23) καὶ πᾶσαι ἐξῆλθον\nεἰς ἀπάντησιν, αἱ παραδεξάμεναι τὸ περὶ Χριστοῦ\nμυστήριον. Ἐξίασι γὰρ ἀπὸ τῆς τοῦ κόσμου\nπλάνης, σπεύδουσαι πρὸς τὸν ἑτοίμως ὁρμῶντα πρὸς\nαὐτάς. Ἅλλο Ὠριγένους. Ἕτερον ἡ παρθενία παρὰ τὴν\nἐλεημοσύνην, καὶ ἕτερον ὁ νοῦς παρὰ τὸ σῶμα· καὶ\nτοῦτο λήψει εἰς τὰς δέκα παρθένους. Φρόνιμοι μὲν\nοὖν αἱ τοῦ κατὰ λόγον βιοῦντος αἰσθήσεις· μωραὶ δὲ\nαἱ τοῦ ἐναντίως καὶ παρὰ τὸν ὀρθὸν λόγον πολιτευομένου. Λαμπάδες ἡ πανάρετος πρᾶξις·","english":"But as for negligence concerning piety, when nothing is brought to bear, the soul begins to grow sullen and, as it were, to be extinguished, and to fall into derangement, so that they think that they themselves are through the virtue of others. Therefore they are rejected, while those others say, \"Lest it not suffice for us and for you.\" And those who sell the oil are the teachers by means of paid attendance, attention, love of learning, love of labor. Or those who sell are prophets, apostles, evangelists, through whom one, having been instructed, works virtue. Verse 1. Then the kingdom of heaven will be likened to ten virgins, who, having taken their lamps, went out to meet the bridegroom. The ten virgins are said to be the senses in each soul of the inner and outer man, having withdrawn from idolatry and worldly desires, by having received, whether in pretense or in truth, the pure word of God, and having been made virgins. And they are both those commonly understood and those found in the Proverbs, which also follow along, as the virtues of the hypostasis of Christ. Therefore also locally, not some foolish and some wise. But one and all went out to meet, having received the mystery concerning Christ. For they go out from the deception of the world, hastening toward him who readily rushes toward them. Another of Origen. Virginity is one thing, almsgiving another; and the mind is one thing, the body another; and this you will take for the ten virgins. Wise, then, are the senses of one who lives according to reason; foolish are those of one who lives contrarily and contrary to right reason. Lamps are all-virtuous action.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"παρθενία","severity":"info","text":"The term παρθενία (virginity) is used here in a spiritual sense, denoting the purity of the senses after receiving the pure word of God, distinct from almsgiving and bodily virginity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"δέκα παρθένοι","severity":"info","text":"The passage explicitly cites the parable of the ten virgins from Matthew 25:1–13, interpreting the virgins as the senses of the soul.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"προσεδρείᾳ, προσοχῆς, φιλομαθίας, φιλοπονίας","severity":"info","text":"These four terms (attendance, attention, love of learning, love of labor) reflect the ascetic and pedagogical ideals of Origen's catechetical school in Alexandria.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἄλλο Ὠριγένους","severity":"info","text":"The phrase 'Ἄλλο Ὠριγένους' (Another of Origen) marks a transition to a second, distinct interpretation of the ten virgins, likely from a different source or homily.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"Scholia in Matthaeum","severity":"info","text":"This passage is preserved in a catena tradition, where excerpts from Origen's works were compiled for commentary on Matthew; the phrase 'Ἄλλο Ὠριγένους' is typical of such compilations.","cites":[{"key":"dossier:greek-origen-scholia-in-canticum","label":"gap dossier: Scholia on the Song of Songs","url":"https://naxiai.com/christian/gaps/greek-origen-scholia-in-canticum"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἐντοπειατ΄","severity":"caution","text":"The reading 'ἐντοπειατ΄' is corrupt; the English draft interprets it as 'locally', but the Greek is unclear and may be a scribal error or abbreviation.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἐντοπειατ΄' is corrupt and its intended meaning is uncertain; the translation 'locally' is conjectural.","The referent of 'αἱ ἐν παροιμίαις κείμεναι' (those found in the Proverbs) is ambiguous—it may refer to the senses as described in the Book of Proverbs or to proverbial sayings."],"confidence":"medium","notes":[]},{"i":52,"ref":"p52","source":"ἔλαιον δὲ ὁ\nἐπιχεόμενος λόγος τοῦ ψυχικοῦ, τοῦ τὴν ἀγαθὴν πρᾶξιν\nἐργαζομένου. Καθεύδουσιν οἱ ἀπανιστάμενοι τοῦ\nζωτικοῦ τόνου. Οὐκ ἀπολλύουσιν οὖν τὰς λαμπάδας\nαἱ φρόνιμοι, οὐδὲ ἀπροσεκτοῦσι περὶ τὴν τήρησιν τοῦ\nἐλαίου. Ἐμβοῶσιν οἱ ἄγγελοι ταῖς κοιμωμέναις αἰσθήσεσι,\nδιεγείροντες αὐτάς· τουτέστι τὰ λειτουργικὰ\nπνεύματα εἰς διακονίαν ἀποστελλόμενα διὰ\nτοὺς μέλλοντας κληρονομεῖν σωτηρίαν. Κόσμος\nλαμπάδων ἡ κατὰ τὰς αἰσθήσεις εὐαγγελικὴ χρῆσις· ὀφθαλμῶν ἐπὶ τοῦ θαυμάζειν τὸν πεποιηκότα, καὶ\nμύειν ἵνα μὴ ἴδωσιν ἀδικίαν· ἀκοῆς (24) καὶ παραδεχομένης\nμάταιον, μήτε κρίσιν αἵματος, τοῦ δὲ ἴσου\nλόγου· γεύσεως αἰσθιούσης (25) Χριστὸν τὸν Κύριεν· ὀσφρήσεως Χριστοῦ εὐωδίᾳ ἀπολαυούσης, καὶ τοῦ ἐκκενωθέντος\nμύρου· ἁρῆς ἁπτομένης τοῦ Λόγου, ὡς\nἸωάννης λέγει· Αἱ χεῖρες ἡμῶν ἐψηλάφησαν περὶ\nτοῦ Λόγου τῆς ζωῆς. Μεσονύκτιον δὲ γίνεται ἡ\nφωνή· ἐκείνῃ τῇ ὥρᾳ, ᾗ ἐξῆλθον οἱ υἱοὶ Ἰσραὴλ ἐξ\nΑἰγύπιου, ἐν ᾗ καὶ ὁ Χριστὸς ἀνέστη ἐκ τῶν νεκρῶν. Φθωνή ἐστιν ἡ σάλπιγξ, ἡ τοὺς νεκροὺς ἐγείρουσα,\nκαὶ ἐξάγουσα ἐκ τῶν τάφων. Ἔχει δὲ καὶ μυστικὸν\nνοῦν τὸ ἐξέλθετε. Ἐὰν γὰρ μὴ ἐξέλθωμεν, τὸν νυμφίον\nἀπαντῆσαι οὐ δυνάμεθα. Λαμπάδα (26) τῆς παρθενίας\nὁ τῆς γνώσεως φωτισμός· ἔλαιον δὲ εἰς τὰς\nλαμπάδας ἡ ἐν ἐπιγνώσει σπουδὴ, καὶ τῶν ἐντολῶν\nἐργασία. Αὕτη γὰρ τὸ ἐν ἡμῖν· διαφυλάττει φῶς,\n(24) Locus deficiens. (25) Forte ἐσθιούσης. (26) Forte λαμπάδες.","english":"oil is the poured word of the psychic, of the one who works the good deed. Those who withdraw from vital tension sleep. The wise women therefore do not lose their lamps, nor are they inattentive to the preservation of the oil. The angels cry out to the sleeping senses, rousing them; that is, the liturgical spirits sent into service for those who are to inherit salvation. The world of lamps is the evangelical use according to the senses: of the eyes for marveling at the maker, and closing so as not to see injustice; of hearing neither admitting vanity nor blood judgment, but the equal word; of taste perceiving Christ the Lord; of smell enjoying the fragrance of Christ and the emptied myrrh; of touch touching the Word, as John says: Our hands groped about the Word of life. The voice occurs at midnight: at that hour when the sons of Israel went out of Egypt, at which also Christ rose from the dead. The voice is the trumpet that rouses the dead and leads them out of the tombs. The command \"go out\" also has a mystical meaning. For if we do not go out, we cannot meet the bridegroom. The lamp of virginity is the illumination of knowledge; oil for the lamps is zeal in knowledge and the working of the commandments. For this preserves the light within us.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ψυχικοῦ","severity":"info","text":"The term ψυχικοῦ (psychic) here denotes the intermediate class of the soul in Origen's tripartite anthropology, distinct from the spiritual (πνευματικοῦ) and material (ὑλικοῦ).","cites":[{"key":"ed:tlg2042.tlg077","label":"source edition: Scholia in Matthaeum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg077.1st1K-grc1:1.18"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Αἱ χεῖρες ἡμῶν ἐψηλάφησαν περὶ τοῦ Λόγου τῆς ζωῆς","severity":"info","text":"The phrase 'Our hands groped about the Word of life' echoes 1 John 1:1, though the wording is adapted; Origen likely cites a variant or memory of the Johannine prologue.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Μεσονύκτιον","severity":"info","text":"Midnight (Μεσονύκτιον) is associated with the Exodus from Egypt and Christ's resurrection, reflecting Origen's typological exegesis linking Passover and Easter.","cites":[{"key":"dossier:greek-origen-scholia-in-canticum","label":"gap dossier: Scholia on the Song of Songs","url":"https://naxiai.com/christian/gaps/greek-origen-scholia-in-canticum"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Κόσμος λαμπάδων","severity":"info","text":"The phrase 'world of lamps' introduces a systematic allegory of the five senses, each with a specific evangelical use, forming a cohesive unit within the passage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"αἰσθιούσης","severity":"caution","text":"The manuscript notes 'αἰσθιούσης' as possibly 'ἐσθιούσης' (eating), indicating a textual corruption; the sense 'perceiving' is adopted here.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"λαμπάδα","severity":"info","text":"The lamp of virginity as illumination of knowledge reflects Origen's ascetic and gnostic interpretation, influential in later monastic and mystical traditions.","cites":[{"key":"hollis:alma990015346000203941","label":"Origen of Alexandria : his world and his legacy","url":"https://hollis.harvard.edu/permalink/f/1s5nto6/990015346000203941"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'αἰσθιούσης' is uncertain; the manuscript suggests a possible reading 'ἐσθιούσης' (eating), but the context favors 'perceiving'.","The referent of 'τὸν ἴσου λόγου' (the equal word) is ambiguous; it may denote the Logos as impartial or a specific scriptural passage."],"confidence":"high","notes":[]},{"i":53,"ref":"p53","source":"ἁπλοῦν τὸν ὀφθαλμὸν διατηροῦσα, ὥστε φωτίζεσθαι\nὅλον ἡμῶν τὸ σῶμα, κατὰ τὸν τοῦ Κυρίου λόγον. Αἱ\nμὲν οὗν λαβοῦσαι τὴν ἐπιμελῆ σπουδὴν πρὸς τὴν τῶν\nἐντολῶν ἐργασίαν φρόιμοι· αἱ δὲ ἀμελεῖς μωραὶ,\nτὸν προσήκοντα καιρὸν ἀναλώσασαι εἰς τὴν τῶν ματαίων\nσπουδήν. Τὸ δὲ, ἐκάθευδον. τὴν κοίμησιν\nτοῦ θανάτου λέγει· τὸ μεσονύκτιον δὲ, τὸ αἰφνίδιον\nδηλοῖ καὶ τὸ ἀπροσδόκητον, ἄμα καὶ τό φοβερόν. Καὶ ταῖς μὲν ἐξαναστάσαις πάρεστιν ἃ ἐπόνεσαν· τὴν δὲ ῥᾳθυμίαν (27) περὶ τὴν εὐσέβειαν μηδὲν ἐπιφερομένων\nἄρχεται στυγνάζειν ἡ ψυχὴ, καὶ οἱονεὶ κατασβέννυσθαι,\nκαὶ εἰς παραφροσύνην χωρεῖν, ὥστε οἰηθῆναι\nαὐτὰς διὰ τῆς ἑτέρων ἀρετῆς. Διὸ ἀποδοκιμάζονται,\nλεγόντων ἐκείνων, Μήποτε οὐκ ἀρκέσει ἡμῖν\nκαὶ ὑμῖν. Πωλοῦσι δὲ τὸ ἔλαιον οἱ διδάσκοντες μισθοῦ\nπροσεδρείᾳ, προσοχῆς, φιλομαθίας, φιλοπονίας. Ἤ πωλοῦντές εἰσι προφῆται, ἀπόστολοι, εὐαγγελισταὶ,\nδιʼ ὧν τις μαθητευθεὶς τὴν ἀρετὴν ἐργάζεται. ΚΕΦ. ΚΖ΄\n\nΣτίχ. ια΄. Καὶ ἐπηρώτησεν αὐτὸν ὁ ἡγεμὼν, λέγων· Σὺ εἶ ὁ βασιλεὺς τῶν Ἰουδαίων; Ὡς ἐπὶ δημοσίῳ ἐγκλήματι κατακριθέντα αὐτὸν\nἐρωτᾷ Πιλάτος λέγων· Σὺ εἶ ὁ βασιλεὺς τῶν Ἰουδαίων\nΖητεῖ μυκτηρίζων, ἢ ἀμφιβάλλων οὕτως\nἐρωτᾷ. Ὁ δὲ Ἰησοῦς ἠρέμα, ὑπαινιττόμενος τὸ ναὶ,\nὧς πάντων ἀνθρώπων βασιλεὺς, ἔφη τὸ, Σὺ λέγεις. Ἐπεὶ ὁ μὲν ἀρχιερεὺς δικαστικῶς ἠρώτα λέγων· Εἰπὲ ἡμῖν εἰ σὺ εἷ ὁ βασιλεὺς, Πιλάτος δὲ ἀποφαντικῶς. Ὅρα δὲ εἰ μὴ τὸ μὲν, Σὺ εἶπας, τῷ\nἀρχιερεῖ λεγόμενον, τὸν δισταγμὸν αὐτοῦ λεληθότα,\nἐλέγχει· τὸ δὲ, Σὺ λέγεις, τῷ Πιλάτῳ, τὴν ἀπόφασιν\nαὐτοῦ κυροῖ.","english":"keeping the eye simple, so that our whole body is illuminated, according to the word of the Lord. Those, then, who take up diligent zeal for the working of the commandments are wise; but the careless are foolish, having wasted the proper time on the pursuit of vain things. And \"they were sleeping\" refers to the sleep of death; \"midnight\" indicates the sudden and unexpected, as well as the fearful. And to those who have risen up, what they have labored for is present; but concerning laziness about piety, the soul begins to be gloomy and, as it were, to be extinguished, and to go into madness, so that they think they can obtain through the virtue of others. Therefore they are rejected, those others saying, \"Lest it not suffice for us and for you.\" And those who sell the oil are those who teach for a fee, by attendance, attention, love of learning, love of labor. Or those who sell are prophets, apostles, evangelists, through whom one, having been instructed, works virtue. CHAPTER 27\n\nVerse 11. And the governor questioned him, saying, \"Are you the king of the Jews?\" As if condemning him on a public charge, Pilate asks, saying, \"Are you the king of the Jews?\" He seeks to mock, or he asks in doubt. But Jesus gently, hinting at \"yes,\" as king of all men, said, \"You say.\" Since the high priest asked judicially, saying, \"Tell us if you are the king,\" but Pilate declaratively. And see whether \"You have said\" spoken to the high priest does not expose his hidden hesitation; and \"You say\" to Pilate confirms his declaration.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ἁπλοῦν τὸν ὀφθαλμὸν","severity":"info","text":"The phrase 'keeping the eye simple' likely refers to a spiritual or moral single-mindedness, not literal vision, consistent with Origen's allegorical method.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Σὺ εἶ ὁ βασιλεὺς τῶν Ἰουδαίων","severity":"info","text":"This echoes the Gospel of Matthew 27:11, where Pilate questions Jesus. Origen's commentary here engages the trial narrative.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Πιλάτος","severity":"info","text":"Pontius Pilate, the Roman prefect of Judaea, is depicted as asking a mocking or doubting question, reflecting early Christian traditions of his role in the Passion.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ΚΕΦ. ΚΖ΄","severity":"info","text":"The passage marks a chapter division (27) in the Greek text, transitioning from allegorical interpretation of the wise and foolish women to the trial of Jesus before Pilate.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"μυκτηρίζων","severity":"info","text":"The verb 'μυκτηρίζων' (mocking) is used to characterize Pilate's intent, distinguishing it from the high priest's judicial questioning.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Σὺ λέγεις","severity":"info","text":"Origen's interpretation of Jesus' response 'You say' as confirming Pilate's declaration reflects early exegetical traditions on the ambiguity of Jesus' reply in the Gospels.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text does not specify whether the 'eye' is literal or metaphorical; Origen's allegorical context suggests a spiritual interpretation.","The transition from the parable of the wise and foolish women to the trial narrative is abrupt, possibly indicating a lacuna or editorial break in the manuscript."],"confidence":"high","notes":[]},{"i":54,"ref":"p54","source":"Ἦν γὰρ βασιλεὺς τοῦ Ἰσραὴλ,\nμήτε εἰπὼν ναὶ, ἵνα μὴ δῷ εὔλογον ἀφορμὴν τῷ Πιλάτῳ\nκαταδικάζειν. (28) Διὰ τὸ ἀμετάτρεπτον αὐτῶν οὐδὲ αὐτοῖς ἀντιφθέγγεται. Καλῶς δὲ οὐδὲ τῷ Πιλάτῳ ἀπεκρίθη,\nὅτι ἀμφιβάλλει εἰ χρὴ αὐτὸν πρὸς τὰς ἀδίκους κατηγορίας\nἀπολογεῖσθαι, καὶ ὅτι διχογνωμῶν ἐστι περὶ\nαὐτῶν. Δῆλον γὰρ ἦν, ὅτι, εἶ ἀπελογήσατο καὶ παρέστησεν\nἑαυτὸν οὐδενὶ (29) ἔνοχον ἐγκλήματος, ἀπἔλυσεν\nἂν ὁ δικαστὴς αὐτὸν, λαβὼν ὁδὸν τοῦ χρηστὰ\nπερὶ αὐτοῦ ἀποφήνασθαι. Ὅθεν καὶ ὁ ἡγεμὼν ἐθαύμαζεν\nαὐτὸν, πῶς, δυνάμενος εἰπεῖν πολλὰς ἀπολογίσ,\nἐσιώπα. Διὸ καὶ ὡς θέλων αὐτὸν ἀπολῦσαι,\nεἰς τοῦτο αὐτὸν προετρέπετο (30)· ὅτι γὰρ φθόνῳ παρεδόθη,\nκαὶ Πιλάτῳ δῆλον ἦν. Οὐχ ἁπλῶς δὲ θαυμάζει,\nἀλλὰ καὶ λίαν· τάχα μὲν διὰ τὸ ἄτρεπτον\nκαὶ ἀτάραχον αὐτοῦ πρὸς θάνατον, καὶ ἐν τούτοις γαληνὸν\nτοῦ προσώπου· ἢ καὶ τὴν ὑπὲρ ἄνθρωπον αὐτοῦ\nμακροθυμίαν ἐθαύμαζεν. Εἰκὸς ἄρτι ὑποσπόνδων γενομένων Ῥωμαίοις Ἰουδαίων,\nτὸ κεχαρισμένον αὐτοῖς ᾤοντο ἐν τῇ ἑορτῇ\nσυγχωρεῖσθαι. Καὶ Σαοὺλ δὲ, συγχωρήσας τῷ λαῷ\nτὸν Ἰωνάθαν, δηλοῖ πρὶν αὐτοῖς καὶ τοιοῦτον. Ὡς νομίζων\n5 Matth. XXV, 9. 1⁶ Matth. XXVI, 63,\n17 ibid. 64\n(7) Locas deficiens. (2) Nullum ascribitur auctoris nomen. Hro\nrcler ad vers. 12. (29) An οὐδενός. (30) Hic et infra confer edita Latina, et quædam\nctiam contraria his reperies.","english":"For he was king of Israel, neither saying \"yes,\" so as not to give a reasonable pretext to Pilate for condemning him. (28) Because of their unchangeableness, he does not even contradict them. And rightly he did not even answer Pilate, because he is in doubt whether he ought to defend himself against the unjust accusations, and because he is of two minds concerning them. For it was clear that, if he had defended himself and shown himself guilty of no charge, the judge would have released him, having taken a way to pronounce favorably about him. Hence also the governor marveled at him, how, being able to say many defenses, he was silent. Therefore, also, as wishing to release him, he urged him to this (30); for that he was handed over out of envy was clear even to Pilate. He does not simply marvel, but also exceedingly; perhaps because of his unchangeableness and calmness in the face of death, and the serenity of his countenance in these things; or he marveled at his more than human patience. It is likely that, since the Jews had recently become subjects of the Romans, they thought that what was pleasing to them was conceded at the festival. And Saul also, having granted Jonathan to the people, shows to them beforehand something of this sort. As thinking","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"external","lemma":"Πιλάτῳ","severity":"info","text":"Pilate's role as governor of Judaea (26–36 CE) and his known reluctance to condemn Jesus without clear legal pretext are reflected in this passage's emphasis on the silence of Jesus before him.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ματθ. 26,63","severity":"info","text":"The reference to Jesus not answering Pilate echoes Matthew 26:63, where Jesus remains silent when adjured by the high priest. The marginal note '5 Matth. XXV, 9' likely mispoints to Matthew 25:9, but the context aligns with Matthew 26:63.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"οὐδενί","severity":"caution","text":"The apparatus notes a variant reading 'οὐδενός' at line 29, indicating textual uncertainty in the manuscript tradition. The source edition marks this as a locus deficies, suggesting a lacuna or corruption.","cites":[{"key":"ed:tlg2042.tlg077","label":"source edition: Scholia in Matthaeum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg077.1st1K-grc1:1.18"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Σαοὺλ","severity":"info","text":"The reference to Saul granting Jonathan to the people alludes to 1 Samuel 14, where Saul permits Jonathan to lead a military action. This parallel illustrates a concessive act by a king, analogous to Pilate's potential leniency.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Διὸ καὶ ὡς θέλων αὐτὸν ἀπολῦσαι","severity":"info","text":"The passage moves from Jesus' silence to Pilate's marveling, then to a hypothetical release scenario. The phrase 'therefore also, as wishing to release him' marks a logical transition, emphasizing Pilate's internal conflict.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"Origen","severity":"info","text":"Origen's exegesis here, focusing on Jesus' strategic silence and Pilate's admiration, reflects early Christian apologetic traditions that portray Jesus as a wise sage who avoids self-incrimination, a theme later developed in patristic commentaries.","cites":[{"key":"dossier:greek-origen-scholia-in-canticum","label":"gap dossier: Scholia on the Song of Songs","url":"https://naxiai.com/christian/gaps/greek-origen-scholia-in-canticum"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text at line 29 has a variant reading 'οὐδενός' for 'οὐδενί', and the source edition marks a lacuna. The English draft interprets 'οὐδενί' as 'no charge', but the manuscript evidence is uncertain.","The marginal note '5 Matth. XXV, 9' is likely a scribal error; the context better fits Matthew 26:63, but the exact reference is ambiguous."],"confidence":"medium","notes":[]},{"i":55,"ref":"p55","source":"δὲ, ὅτι τὸν ἀναίτιον, ἢ τὸν μυρίοις ἐγκλήμασιν\nὑπαίτιον αἰτήσονται, εἶπε τοῦτο ὁ Πιλάτος, ὡς\nδικαίοις οὖσιν. ᾜδει γὰρ, ὅτι οὐδὲν σαφῆ ἔλεγχον\nεἶχον κατʼ αὐτοῦ.|\nΠαλαιοῖς δὲ πάνυ ἀντιγράφοις ἐντυχὼν, εὗρον καὶ\nαὐτὸν τὸν Βαραββᾶν Ἰησοῦν λεγόμενον. Οὕτως γοῦν\nεἶχεν ἡ τοῦ Πιλάτου πεῦσις ἐκεῖ· χᾶνα θέλετε ἀπὸ\nτῶν δύο ἀπολύσω ὑμῖν; Ἰησοῦν τὸν Βαραββᾶν,\nἢ Ἰησοῦν τὸν λεγόμενον Χριστόν; Ὡς γὰρ ἔοικε,\nπατρωνυμία ἧν τοῦ λῃστοῦ ὁ Βαραββᾶς, ὅπερ ἑρμηνεύεται\nδιδασκάλου υἱός (31). Συντιθέμενον οὖν τὸ\nτοῦ Βαραμβᾶν ὄνομα σημαίνει υἱὸς τοῦ διδασκάλου\nἡμῶν. Καὶ τίνος ἄρα διδασκάλου υἱὸν χρὴ νομίζειν\nτὸν ἐπίσημον λῃστὴν, ἢ τοῦ ἀνδρὸς αἱμάτων,\nτοῦ ἐξ ἀρχῆς ἀνθρωποκτόνου, ὂν καὶ μέχρι τῆς\nδεῦρο μᾶλλον αἱροῦνται οἱ μαθόντες παῤ αὐτοῦ\nἀνθρωποκτονεῖν, ἢ τόν ζωοποιοῦντα τοὺς ἀνθρώπους,\nτὸν Κύριον ἡμῶν Ἰησοῦν Χριστόν; Κρινόμενος ὑπὸ τοῦ Πιλάτου, ἐχρημάτιζε τῇ τούτου\nγυναικὶ, ἵνα τῇ μὲν σιωπῇ τὴν ἀνδρείαν καταπλαγῇ,\nτῷ δὲ χρηματισμῷ γνῷ, ὅτι οὐκ ἄνθρωπεν,\nἀλλὰ Θεὸν κρίνει. Διὰ δὲ τοῦτο αὐτὸς οὐκ εἶδεν ἢ ἵνα\nμὴ σιωπήσῃ τῷ (32) ὄναρ, ἢ ὄτι οὐκ ἔπιστεύετο,\nἢ ὅτι ἀνάξιος ῆν, ἢ ἵνα ἀκούσας ἃ ὑπέμεινεν ἡ\nγυνὴ, συμπαθήσῃ. Οὐ γὰρ μόνον εἶδε τὸ ἐνύπνιον,\nἀλλὰ καὶ πολλὰ ἔπαθε, καὶ ἐν νυκτὶ πρὸς τὸ\nφοβερώτερον γίνεσθαι. Ἄλλως τε δὲ Προνοίας ἔργον\nτὸ ὄναρ, οὐ λεγόμενον μὲν τί ἦν, δεικνύον δὲ, ὅτι οὐχ\nἵνα μὴ πάθῃ ὁ Ἰησοῦς ἐδείχθη, ἀλλʼ ἴνα σωθῇ ἡ\nγυνή. Μακαρία δὲ ἡ τοιαῦτα (33) ἀπέχουσα ἐν ὀνείροις\nτὸ παθεῖν, ἵνα μὴ ὑπερπάθῃ.","english":"But that they would ask for the innocent one, or the one guilty of countless charges, Pilate said this, as if they were just. For he knew that they had no clear proof against him.\n\nHaving come across very ancient copies, I found that Barabbas himself was called Jesus. Thus, at any rate, Pilate's inquiry there ran: \"Which of the two do you want me to release to you? Jesus Barabbas, or Jesus called Christ?\" For, as it seems, Barabbas was a patronymic of the robber, which is interpreted as \"son of a teacher.\" Therefore, the name Barambas, when compounded, means \"son of our teacher.\" And whose teacher's son must one consider the notorious robber to be, if not the son of the man of blood, the original murderer, whom even to this day those who have learned from him to commit murder choose rather than the one who gives life to men, our Lord Jesus Christ? While being judged by Pilate, he sent a message to his wife, so that by his silence she might be struck with his courage, and by the message she might know that he was not judging a man, but God. And for this reason he himself did not see it, either so that he might not be silent in the dream, or because he was not believed, or because he was unworthy, or so that, having heard what his wife endured, he might sympathize. For she not only saw the dream, but also suffered much, and at night, so that it might become more terrifying. Besides, it was a work of Providence, the dream, not telling what it was, but showing that it was not shown so that Jesus would not suffer, but so that the wife might be saved. Blessed is she who receives such things in dreams to suffer, so that she might not suffer excessively.","structure":"narrative","commentary":[{"unit":"transmission","kind":"transmission","basis":"text","lemma":"Παλαιοῖς δὲ πάνυ ἀντιγράφοις ἐντυχὼν","severity":"info","text":"Origen reports consulting 'very ancient copies' that read 'Jesus Barabbas' in Pilate's question, indicating a textual variant known in his time.","cites":[{"key":"ed:tlg2042.tlg077","label":"source edition: Scholia in Matthaeum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg077.1st1K-grc1:1.18"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Βαραββᾶν","severity":"info","text":"Origen interprets Barabbas as a patronymic meaning 'son of a teacher' (from Aramaic bar abba), and notes a variant spelling 'Barambas'.","cites":[{"key":"ed:tlg2042.tlg077","label":"source edition: Scholia in Matthaeum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg077.1st1K-grc1:1.18"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Πιλάτου","severity":"info","text":"The tradition of Pilate's wife (here unnamed) receiving a dream about Jesus appears in later apocryphal and patristic sources, but Origen is an early witness.","cites":[{"key":"ed:tlg2042.tlg077","label":"source edition: Scholia in Matthaeum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg077.1st1K-grc1:1.18"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Κρινόμενος ὑπὸ τοῦ Πιλάτου","severity":"info","text":"The passage shifts from textual criticism of the Barabbas variant to a narrative about Pilate's wife's dream, linking the two through the theme of divine judgment.","cites":[{"key":"ed:tlg2042.tlg077","label":"source edition: Scholia in Matthaeum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg077.1st1K-grc1:1.18"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"μακαρία δὲ ἡ τοιαῦτα ἀπέχουσα ἐν ὀνείροις","severity":"info","text":"Origen's moralizing conclusion—blessed is she who suffers in dreams to avoid greater suffering—reflects his allegorical and ascetic exegesis.","cites":[{"key":"ed:tlg2042.tlg077","label":"source edition: Scholia in Matthaeum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg077.1st1K-grc1:1.18"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Βαραμβᾶν","severity":"caution","text":"The spelling 'Barambas' (Βαραμβᾶν) is a textual variant or scribal error; Origen's etymology depends on this form, which may not be original.","cites":[{"key":"ed:tlg2042.tlg077","label":"source edition: Scholia in Matthaeum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg077.1st1K-grc1:1.18"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The relationship between the Barabbas variant and the dream of Pilate's wife is unclear; Origen may be combining two separate traditions.","The identity of Pilate's wife is not specified; later tradition names her Procula or Claudia Procula."],"confidence":"high","notes":[]},{"i":56,"ref":"p56","source":"Εἰ (34) δὲ σύμβολέν\nἐστιν αὕτη τῆς ποτε ὑπὸ Πιλάτου κυριευομένης Ἐκκλησίας,\nκαὶ οὐκέτι οὕσης αὐτῷ ὑποχειρίου διὰ τὴν\nεἰς Χριστὸν πίστιν γὰρ, ἀλλόφυλος γὰρ ἡ γυνή.\n\nΣτίχ. με΄. Ἀπὸ δέ ἕκτης ὥρας σκότος ἐγένετο ἐπὶ\nπᾶσαν τὴν γῆν ἕως ὥρας ἐνάτης. (33) Περὶ ταύτης τῆς ἐκλείψεως καὶ ὁ προφήτης\nΖαχαρίας εἰπών· Ἐν ἐκείνῃ τῇ ἡμέρᾳ, φησὶν, οὐκ\nἔσται φῶς. Καὶ ψῦχος καὶ πάγος ἔσται μίαν ἡμέραν. Καὶ ἡ ἡμέρα ἐκείνη γνωστὴ τῷ Κυρίῳ. Καὶ\nοὐχ ἡμέρα, καὶ οὐ νύξ· καὶ πρὸς ἐσπέραν ἔσται\nφῶς. Εἰπὼν δὲ τὸ σκότος τὸ ἐσκοτίσθαι τοὺς βάλλοντας\nχεῖρας τῷ φωτί. Ὡς γὰρ Αἰγυπτίοις σκότος. καὶ τοῖς υἱοῖς Ἰσραὴλ φῶς· οὕτως καὶ νῦν τῇ μὲν\nἘκκλησίᾳ φῶς, τοῖς δὲ Ἰουδαίοις σκότος τριῶν ἡμερῶν,\nφωτὸς πατρικοῦ, ἀπαυγάσματος Χριστοῦ, ἐκλάμψεως\nἁγίου Πνεύματος. Καὶ ἐπεὶ ἐν τῇ ἕκτῃ ἡμέρᾳ\nγεγένηται ὁ ἄνθρωπος, εἰκὸς δὲ αὐτὸν ἐν τῇ ἕκτῃ ὁ ὥρᾳ\nἐσφάλθαι· τάχα διὰ τοῦτο ὁ ὑπὲρ σωτηρίας ἀνθρώπων\nπάσχων ὥρᾳ ἕκτῃ ἐκρεμάσθη. Τοῦτό ἐστι τὸ\nσημεῖον, ὅπερ ἔμπροσθεν αἰτοῦσιν ὑπέσχετο δώσειν,\nλέγων· Γενεὰ πονηρὰ καὶ μοιχαλὶς σημεῖον ἐπιἐητεῖ,\n18 Matth. XXVII, 17. 19 Joan. VIII, 44. 20 Zach. XIV, 6, 7. 21 21Matth. XII, 39. 22Joan. VIII, 28. (31) Hinc quædam videtur hausisse Theophyl. pag. 156 a. (32) Forte τό. (33) An τοιαύτη. (34) Forte οἱονεί. (35) Subjungitur non asscripto auctoris nomine. Confer. edita Orig.","english":"If this is a symbol of the church once ruled by Pilate, and no longer subject to him because of faith in Christ—for the woman is of another race.\n\nVerse 45. From the sixth hour darkness came over the whole earth until the ninth hour. Concerning this eclipse, the prophet Zechariah also said: On that day, he says, there will be no light. And there will be cold and frost for one day. And that day is known to the Lord. And it is neither day nor night; and toward evening there will be light. And he said the darkness is the darkening of those who lay hands on the light. For just as there was darkness for the Egyptians and light for the sons of Israel, so also now there is light for the church, but darkness of three days for the Jews—light of the Father, radiance of Christ, illumination of the Holy Spirit. And since man was created on the sixth day, it is likely that he erred at the sixth hour; perhaps for this reason the one suffering for the salvation of men was hung at the sixth hour. This is the sign which he earlier promised to give when they asked for it, saying: A wicked and adulterous generation seeks a sign.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Στίχ. με΄. Ἀπὸ δέ ἕκτης ὥρας σκότος ἐγένετο ἐπὶ πᾶσαν τὴν γῆν ἕως ὥρας ἐνάτης.","severity":"info","text":"The lemma cites Matthew 27:45, describing the darkness at the crucifixion. Origen interprets this as an eclipse and connects it to Zechariah 14:6-7.","cites":[{"key":"ed:tlg2042.tlg077","label":"source edition: Scholia in Matthaeum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg077.1st1K-grc1:1.18"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ζαχαρίας εἰπών· Ἐν ἐκείνῃ τῇ ἡμέρᾳ, φησὶν, οὐκ ἔσται φῶς. Καὶ ψῦχος καὶ πάγος ἔσται μίαν ἡμέραν.","severity":"info","text":"Origen quotes Zechariah 14:6-7, applying the prophecy of darkness and cold to the day of the crucifixion. The citation is loose, possibly from memory.","cites":[{"key":"ed:tlg2042.tlg077","label":"source edition: Scholia in Matthaeum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg077.1st1K-grc1:1.18"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Εἰ (34) δὲ σύμβολέν ἐστιν αὕτη τῆς ποτε ὑπὸ Πιλάτου κυριευομένης Ἐκκλησίας","severity":"info","text":"Origen allegorizes Pilate's authority as a symbol of the church once under Roman rule, now freed through faith. The woman of another race likely refers to the church as gentile.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Τοῦτό ἐστι τὸ σημεῖον, ὅπερ ἔμπροσθεν αἰτοῦσιν ὑπέσχετο δώσειν, λέγων· Γενεὰ πονηρὰ καὶ μοιχαλὶς σημεῖον ἐπιζητεῖ","severity":"info","text":"Origen references Matthew 12:39 (or a similar passage) where Jesus promises a sign to a wicked generation. The editor notes that Theophylact may have drawn from this passage.","cites":[{"key":"ed:tlg2042.tlg077","label":"source edition: Scholia in Matthaeum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg077.1st1K-grc1:1.18"}],"named_sources":["Theophylact"],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Εἰ (34) δὲ σύμβολέν ἐστιν αὕτη","severity":"caution","text":"The Greek text has a conjectural emendation: the editor suggests reading 'οἱονεί' (as if) instead of 'Εἰ' (if), indicating uncertainty about the original wording.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Στίχ. με΄.","severity":"info","text":"The passage is introduced as 'Verse 45', a standard scholion format. The editor notes that the following material is appended without an author's name, suggesting a compilation.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the woman of another race' is ambiguous; Origen may refer to the church as gentile or to a specific figure. The emendation of 'Εἰ' to 'οἱονεί' is conjectural."],"confidence":"medium","notes":[]},{"i":57,"ref":"p57","source":"καὶ ἑξῆς· καὶ, Ὅταν ὑψώσητε τὸν Υἱὸν τοῦ\nἀνθρώπου τότε γνώσεσθε, ὅτι ἐγώ εἰμι. Καὶ γὰρ\nπολλῷ θαυμαστότερον ἐπὶ τοῦ σταυροῦ προσηλουμένου\nταῦτα γενέσθαι ἢ ἐπὶ γῆς βαδίζοντος. Οὐ ταύτῃ\nδὲ μόνον τὸ παράδοξον ἦν, ἀλλʼ ὅτι καὶ ἐκ τοῦ οὐρανοῦ\nγέγονεν ὅπερ ἐζήτουν, καὶ ἐπὶ πᾶσαν τὴν οἰκουμένην,\nὅπερ οὐδὲ πρότερον συνέβη, ἀλλʼ ἐν Ἀἰγύπτῳ\nμόνον, ὅτε καὶ τὸ Πάσχα ἐτελεῖτο· καὶ γὰρ\nἐκεῖνα τύπος ἦν τούτων. Ἵνα γὰρ μὴ εἴπωσιν ἔκλειψιν\nεἶναι τὸ γεγενημένον, διὰ τοῦτο τῇ δι΄ γίνεται,\nὅτε ἔκλειψιν συμβῆναι ἀμήχανον. Ἐν μέσῃ δὲ ἡμέρᾳ,\nἵνα πάντες οἱ τὴν γῆν οἰκοῦντες μάθωσιν, ὅτι πανταχοῦ\nτῆς οἰκουμένης ἡμέρα ἦν. Καὶ Φλέγων δέ τις\nπαῤ Ἕλλησι φιλόσοφος μέμνηται τούτου τοῦ σκότους,\nὡς παραδόξως γεγενημένου ἐν τῇ ιδ΄ τῆς σελήνης· ὅτε οὐ πέφυκεν ἔκλειψις γίνεσθαι, ὅτε πολὺ\nἀπέχει τό τοῦ ἡλίου διάστημα, ὅσον ἀπʼ ἀρχῆς τοῦ\nοὐρανοῦ ἕως τέλους. Τότε γὰρ γίνονται ἐκλείψεις,\nὅταν πλησιάσωσιν ἀλλήλοις οἱ δύο οὗτοι φωστῆρες. Γίνεται γὰρ ἔκλειψις ἡλίου συνοδικῶς ὑποδραμούσης\nαὐτὸν σελήνης, οὐ πανσελήνῳ, ὅτε διάμετρός ἐστι τῇ\nσελήνη. Τοῦτο δὲ γέγονεν, ὡς πενθούσης τῆς κτίσεως\nἐπὶ τῷ γεγονότι, καὶ διὰ τοῦτο δηλούσης, ὅτι, τῆς\nπαροινίας ταύτης πραχθείσης ἐξ Ἰουδαίων, ἐσκοτίσθη\nαὐτῶν ὁ νοῦς, καὶ ἀπέστη ἀπʼ αὐτῶν ὁ νοητὸς\nἥλιος. Εἴτε γὰρ αὐτὸν ἐνόμιζον τοῦτο πεποιηκέναι,\nἔδει πιστεῦσαι καὶ φοβηθῆναι· εἴτε οὐκ αὐτὸν, ἀλλὰ\nτὸν Πατέρα, καὶ ἐκ τούτου ἔδει κατανυγῆναι. Ὀργιζομένου\nγὰρ ἦν τὸ σκότος ἐκεῖνο, καὶ δεῖγμα τοῦ μέλλοντος\nλαβεῖν τοὺς θεομάχους τε καὶ μιαιφόνους.","english":"and next: \"When you raise up the Son of Man, then you will know that I am.\" For it is far more wondrous that these things happened while he was nailed to the cross than while he walked on earth. And the paradox was not only in this, but also that what they sought came from the sky, and over the whole inhabited world, which had never happened before, but only in Egypt, when the Passover was celebrated; for those things were a type of these. So that they might not say that what happened was an eclipse, for this reason it occurs on the fourteenth day, when it is impossible for an eclipse to occur. And at midday, so that all who inhabit the earth might learn that it was day everywhere in the inhabited world. And a certain Phlegon, a philosopher among the Greeks, mentions this darkness, as having happened paradoxically on the fourteenth day of the moon, when an eclipse does not naturally occur, when the distance of the sun is great, as from the beginning of the sky to its end. For eclipses happen when these two luminaries approach each other. For an eclipse of the sun occurs when the moon runs under it at conjunction, not at full moon, when the moon is opposite. But this happened as if creation was mourning over what had occurred, and through this showing that, when this outrage was perpetrated by the Jews, their mind was darkened, and the intelligible sun departed from them. For whether they thought he had done this, they ought to have believed and feared; or whether not he, but the Father, even from this they ought to have been stung. For that darkness was a sign of wrath, and a token of what was to come upon the god-fighters and murderers.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"external","lemma":"Φλέγων","severity":"info","text":"Phlegon of Tralles, a second-century Greek writer, is cited by Origen as a non-Christian witness to the darkness at the crucifixion. Origen refers to his lost work Olympiades.","cites":[],"named_sources":["Phlegon of Tralles 2nd cent."],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ιδ΄","severity":"info","text":"The numeral ιδ΄ (14) refers to the day of the lunar month. Origen argues that a solar eclipse cannot occur at full moon (14th day), so the darkness must be miraculous.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ὅταν ὑψώσητε τὸν Υἱὸν τοῦ ἀνθρώπου τότε γνώσεσθε, ὅτι ἐγώ εἰμι","severity":"info","text":"This is a paraphrase or allusion to a saying of Jesus not found in the canonical Gospels. Origen may be citing an apocryphal tradition or a variant reading.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"ἐν Ἀἰγύπτῳ","severity":"info","text":"Origen refers to the tradition that the Passover in Egypt was a type of the crucifixion. This typological reading is common in early Christian exegesis, linking the Exodus plagues to Christ's passion.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"Φλέγων","severity":"info","text":"Origen's use of Phlegon as a pagan witness to the darkness was later cited by Eusebius and other Christian apologists to argue for the historicity of the crucifixion darkness.","cites":[{"key":"ed:tlg2042.tlg077","label":"source edition: Scholia in Matthaeum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg077.1st1K-grc1:1.18"}],"named_sources":["Eusebius 4th cent."],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"τῇ δι΄","severity":"caution","text":"The phrase τῇ δι΄ is likely a scribal error or abbreviation for τῇ ιδ΄ (the fourteenth). The English draft reads 'on the fourteenth day', which is the intended sense.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase τῇ δι΄ is ambiguous; it is probably a corruption of τῇ ιδ΄ (the fourteenth day of the moon).","The source of the saying 'When you raise up the Son of Man...' is unclear; it may be from a non-canonical tradition."],"confidence":"high","notes":[]},{"i":58,"ref":"p58","source":"Διὰ\nτοῦτο γὰρ μετὰ πάντων τῆς (36) παροινίας τοῦτο γίνεται,\nὅτε κόρος ἔλαβε τῶν σκωμμάτων, καὶ πάντων\nἐφθέγξαντο ὅσα ἠθέλησαν. Στίχ. ια΄. Καὶ ἐπηρώτησεν αὐτὸν ὁ ἡγεμὼν, λέγων· Σὺ εἶ ὁ βασιλεὺς τῶν Ἰουδαίων; Ὡς ἐπὶ δημοσίῳ ἐγκλήματι κατακριθέντα αὐτὸν\nἐρωτᾷ Πιλάτος λέγων· Σὺ εἶ ὁ βασιλεὺς τῶν Ἰουδαίων\nΖητεῖ μυκτηρίζων, ἢ ἀμφιβάλλων οὕτως\nἐρωτᾷ. Ὁ δὲ Ἰησοῦς ἠρέμα, ὑπαινιττόμενος τὸ ναὶ,\nὧς πάντων ἀνθρώπων βασιλεὺς, ἔφη τὸ, Σὺ λέγεις. Ἐπεὶ ὁ μὲν ἀρχιερεὺς δικαστικῶς ἠρώτα λέγων· Εἰπὲ ἡμῖν εἰ σὺ εἷ ὁ βασιλεὺς, Πιλάτος δὲ ἀποφαντικῶς. Ὅρα δὲ εἰ μὴ τὸ μὲν, Σὺ εἶπας, τῷ\nἀρχιερεῖ λεγόμενον, τὸν δισταγμὸν αὐτοῦ λεληθότα,\nἐλέγχει· τὸ δὲ, Σὺ λέγεις, τῷ Πιλάτῳ, τὴν ἀπόφασιν\nαὐτοῦ κυροῖ. Ἦν γὰρ βασιλεὺς τοῦ Ἰσραὴλ,\nμήτε εἰπὼν ναὶ, ἵνα μὴ δῷ εὔλογον ἀφορμὴν τῷ Πιλάτῳ\nκαταδικάζειν. (28) Διὰ τὸ ἀμετάτρεπτον αὐτῶν οὐδὲ αὐτοῖς ἀντιφθέγγεται. Καλῶς δὲ οὐδὲ τῷ Πιλάτῳ ἀπεκρίθη,\nὅτι ἀμφιβάλλει εἰ χρὴ αὐτὸν πρὸς τὰς ἀδίκους κατηγορίας\nἀπολογεῖσθαι, καὶ ὅτι διχογνωμῶν ἐστι περὶ\nαὐτῶν. Δῆλον γὰρ ἦν, ὅτι, εἶ ἀπελογήσατο καὶ παρέστησεν\nἑαυτὸν οὐδενὶ (29) ἔνοχον ἐγκλήματος, ἀπἔλυσεν\nἂν ὁ δικαστὴς αὐτὸν, λαβὼν ὁδὸν τοῦ χρηστὰ\nπερὶ αὐτοῦ ἀποφήνασθαι. Ὅθεν καὶ ὁ ἡγεμὼν ἐθαύμαζεν\nαὐτὸν, πῶς, δυνάμενος εἰπεῖν πολλὰς ἀπολογίσ,\nἐσιώπα. Διὸ καὶ ὡς θέλων αὐτὸν ἀπολῦσαι,\nεἰς τοῦτο αὐτὸν προετρέπετο (30)· ὅτι γὰρ φθόνῳ παρεδόθη,\nκαὶ Πιλάτῳ δῆλον ἦν. Οὐχ ἁπλῶς δὲ θαυμάζει,\nἀλλὰ καὶ λίαν· τάχα μὲν διὰ τὸ ἄτρεπτον\nκαὶ ἀτάραχον αὐτοῦ πρὸς θάνατον, καὶ ἐν τούτοις γαληνὸν\nτοῦ προσώπου·","english":"For this reason, after all the mockery, this happens when he had his fill of the insults, and they had all uttered whatever they wished. Verse 11. And the governor asked him, saying: \"Are you the king of the Jews?\" As if judging him on a public charge, Pilate asks, saying: \"Are you the king of the Jews?\" He inquires mockingly, or asks in this way while doubting. But Jesus, calmly, hinting at \"yes,\" as king of all men, said, \"You say it.\" Since the high priest asked judicially, saying: \"Tell us if you are the king,\" but Pilate declaratively. Observe whether \"You have said it,\" spoken to the high priest, does not covertly expose his hesitation, while \"You say it,\" to Pilate, confirms his declaration. For he was king of Israel, neither saying \"yes,\" so as not to give Pilate a reasonable pretext for condemning him. Because of their intransigence, he does not even contradict them. And rightly he did not answer Pilate either, because he is uncertain whether he ought to defend himself against the unjust accusations, and because he is divided in opinion about them. For it was clear that, had he defended himself and shown himself guilty of no charge, the judge would have released him, taking a path to pronounce favorably about him. Hence the governor also marveled at him, how, though able to say many defenses, he remained silent. Therefore, as if wishing to release him, he urged him toward this; for that he was handed over out of envy was clear even to Pilate. And he does not simply marvel, but greatly; perhaps because of his unyielding and unperturbed attitude toward death, and the serenity of his face in these circumstances.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Στίχ. ια΄","severity":"info","text":"The notation 'Στίχ. ια΄' (verse 11) marks a structural division, likely indicating a new section in the commentary corresponding to a verse in the Gospel narrative.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Σὺ λέγεις","severity":"info","text":"The phrase 'Σὺ λέγεις' (You say it) is Jesus' response to Pilate, distinguished from 'Σὺ εἶπας' (You have said it) to the high priest, highlighting a nuanced exegetical distinction in Origen's interpretation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Πιλάτος","severity":"info","text":"Pilate's question 'Are you the king of the Jews?' reflects a Roman legal context, where the charge of claiming kingship could be a political offense against imperial authority.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"ἀποφαντικῶς","severity":"info","text":"Origen contrasts the high priest's 'judicial' questioning with Pilate's 'declarative' manner, suggesting Pilate's query already implies a verdict, which Jesus' response subtly confirms.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"θαυμάζει","severity":"info","text":"Origen's emphasis on Pilate's marvel at Jesus' silence reflects a later Christian tradition that Pilate was sympathetic or conflicted, a theme developed in apocryphal and patristic literature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Διὰ τὸ ἀμετάτρεπτον","severity":"caution","text":"The phrase 'because of their intransigence' is ambiguous: it may refer to the accusers' stubbornness or to Jesus' own firmness; the Greek allows both readings, and the English draft opts for the former.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The referent of 'αὐτῶν' (their) in 'Διὰ τὸ ἀμετάτρεπτον αὐτῶν' is unclear: it could be the accusers (the mockers) or Jesus' opponents generally; the translation takes it as the accusers.","The phrase 'τάχα μὲν διὰ τὸ ἄτρεπτον καὶ ἀτάραχον αὐτοῦ' may imply either Pilate's or the narrator's perspective on Jesus' composure; the context suggests Pilate's marvel."],"confidence":"high","notes":[]},{"i":59,"ref":"p59","source":"ἢ καὶ τὴν ὑπὲρ ἄνθρωπον αὐτοῦ\nμακροθυμίαν ἐθαύμαζεν. Εἰκὸς ἄρτι ὑποσπόνδων γενομένων Ῥωμαίοις Ἰουδαίων,\nτὸ κεχαρισμένον αὐτοῖς ᾤοντο ἐν τῇ ἑορτῇ\nσυγχωρεῖσθαι. Καὶ Σαοὺλ δὲ, συγχωρήσας τῷ λαῷ\nτὸν Ἰωνάθαν, δηλοῖ πρὶν αὐτοῖς καὶ τοιοῦτον. Ὡς νομίζων\n5 Matth. XXV, 9. 1⁶ Matth. XXVI, 63,\n17 ibid. 64\n(7) Locas deficiens. (2) Nullum ascribitur auctoris nomen. Hro\nrcler ad vers. 12. (29) An οὐδενός. (30) Hic et infra confer edita Latina, et quædam\nctiam contraria his reperies.\n\nδὲ, ὅτι τὸν ἀναίτιον, ἢ τὸν μυρίοις ἐγκλήμασιν\nὑπαίτιον αἰτήσονται, εἶπε τοῦτο ὁ Πιλάτος, ὡς\nδικαίοις οὖσιν. ᾜδει γὰρ, ὅτι οὐδὲν σαφῆ ἔλεγχον\nεἶχον κατʼ αὐτοῦ.|\nΠαλαιοῖς δὲ πάνυ ἀντιγράφοις ἐντυχὼν, εὗρον καὶ\nαὐτὸν τὸν Βαραββᾶν Ἰησοῦν λεγόμενον. Οὕτως γοῦν\nεἶχεν ἡ τοῦ Πιλάτου πεῦσις ἐκεῖ· χᾶνα θέλετε ἀπὸ\nτῶν δύο ἀπολύσω ὑμῖν; Ἰησοῦν τὸν Βαραββᾶν,\nἢ Ἰησοῦν τὸν λεγόμενον Χριστόν; Ὡς γὰρ ἔοικε,\nπατρωνυμία ἧν τοῦ λῃστοῦ ὁ Βαραββᾶς, ὅπερ ἑρμηνεύεται\nδιδασκάλου υἱός (31). Συντιθέμενον οὖν τὸ\nτοῦ Βαραμβᾶν ὄνομα σημαίνει υἱὸς τοῦ διδασκάλου\nἡμῶν. Καὶ τίνος ἄρα διδασκάλου υἱὸν χρὴ νομίζειν\nτὸν ἐπίσημον λῃστὴν, ἢ τοῦ ἀνδρὸς αἱμάτων,\nτοῦ ἐξ ἀρχῆς ἀνθρωποκτόνου, ὂν καὶ μέχρι τῆς\nδεῦρο μᾶλλον αἱροῦνται οἱ μαθόντες παῤ αὐτοῦ\nἀνθρωποκτονεῖν, ἢ τόν ζωοποιοῦντα τοὺς ἀνθρώπους,\nτὸν Κύριον ἡμῶν Ἰησοῦν Χριστόν; Κρινόμενος ὑπὸ τοῦ Πιλάτου, ἐχρημάτιζε τῇ τούτου\nγυναικὶ, ἵνα τῇ μὲν σιωπῇ τὴν ἀνδρείαν καταπλαγῇ,\nτῷ δὲ χρηματισμῷ γνῷ, ὅτι οὐκ ἄνθρωπεν,\nἀλλὰ Θεὸν κρίνει.","english":"Or perhaps he was marveling at his superhuman patience. It is likely that, since the Jews had recently become allies of the Romans, they thought that what was pleasing to them was permitted at the festival. And Saul, having granted Jonathan to the people, indicates to them beforehand that such a thing is so. As if thinking that they would ask for the innocent one, or the one guilty of countless charges, Pilate said this, as though they were just. For he knew that they had no clear proof against him.\n\nHaving encountered very ancient manuscripts, I also found that Barabbas himself was called Jesus. Thus, at least, Pilate's inquiry there went: \"Which of the two do you want me to release to you? Jesus Barabbas, or Jesus called Christ?\" For, as it seems, Barabbas was a patronymic of the bandit, which is interpreted as \"son of a teacher.\" Therefore, the name Barabbas, when compounded, means \"son of our teacher.\" And whose son, then, must we consider the notorious bandit to be, if not the son of the man of blood, the original murderer, whom even to this day those who have learned from him choose to murder men rather than to give life to men, our Lord Jesus Christ? While being judged by Pilate, he gave an oracle to his wife, so that by his silence she might be struck by his courage, and by the oracle she might know that it is not a man, but God, whom he judges.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"ὑποσπόνδων γενομένων Ῥωμαίοις Ἰουδαίων","severity":"info","text":"The phrase refers to the Jews becoming allies (ὑπόσπονδοι) of Rome, likely after Pompey's conquest of Judea in 63 BCE, a status that allowed certain local privileges during festivals.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Σαοὺλ ... τὸν Ἰωνάθαν","severity":"info","text":"This alludes to 1 Samuel 14, where Saul grants Jonathan to the people, possibly as a concession. The reference is oblique and not a direct quotation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"Παλαιοῖς δὲ πάνυ ἀντιγράφοις ἐντυχὼν","severity":"info","text":"Origen claims to have consulted very ancient manuscripts (παλαιοῖς ἀντιγράφοις) that read Barabbas as 'Jesus Barabbas,' a variant not in the canonical Gospel text.","cites":[{"key":"hollis:alma990015346000203941","label":"Origen of Alexandria : his world and his legacy","url":"https://hollis.harvard.edu/permalink/f/1s5nto6/990015346000203941"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Βαραββᾶν","severity":"info","text":"Origen interprets Barabbas as a patronymic meaning 'son of a teacher' (διδασκάλου υἱός), deriving it from Aramaic bar abba. He then polemically identifies the 'teacher' as the devil.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ἐχρημάτιζε τῇ τούτου γυναικί","severity":"info","text":"Origen reports that Jesus gave an oracle (χρηματισμός) to Pilate's wife during the trial, a tradition not in the canonical Gospels but found in later apocryphal and hagiographical texts.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Locas deficiens","severity":"caution","text":"The Latin marginal note 'Locas deficiens' indicates a lacuna in the manuscript at this point, and the ascription of the passage is uncertain ('Nullum ascribitur auctoris nomen').","cites":[{"key":"hollis:alma99155258116503941","label":"Universal salvation and freedom of choice according to Origen of Alexandria","url":"https://hollis.harvard.edu/permalink/f/1s5nto6/99155258116503941"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Saul' and 'Jonathan' is ambiguous; Origen may be referencing a non-biblical tradition or a lost source.","The phrase 'ἐχρημάτιζε τῇ τούτου γυναικί' is unclear: it could mean Jesus gave an oracle to Pilate's wife, or that Pilate's wife received a divine sign; the subject is ambiguous."],"confidence":"medium","notes":[]},{"i":60,"ref":"p60","source":"Διὰ δὲ τοῦτο αὐτὸς οὐκ εἶδεν ἢ ἵνα\nμὴ σιωπήσῃ τῷ (32) ὄναρ, ἢ ὄτι οὐκ ἔπιστεύετο,\nἢ ὅτι ἀνάξιος ῆν, ἢ ἵνα ἀκούσας ἃ ὑπέμεινεν ἡ\nγυνὴ, συμπαθήσῃ. Οὐ γὰρ μόνον εἶδε τὸ ἐνύπνιον,\nἀλλὰ καὶ πολλὰ ἔπαθε, καὶ ἐν νυκτὶ πρὸς τὸ\nφοβερώτερον γίνεσθαι. Ἄλλως τε δὲ Προνοίας ἔργον\nτὸ ὄναρ, οὐ λεγόμενον μὲν τί ἦν, δεικνύον δὲ, ὅτι οὐχ\nἵνα μὴ πάθῃ ὁ Ἰησοῦς ἐδείχθη, ἀλλʼ ἴνα σωθῇ ἡ\nγυνή. Μακαρία δὲ ἡ τοιαῦτα (33) ἀπέχουσα ἐν ὀνείροις\nτὸ παθεῖν, ἵνα μὴ ὑπερπάθῃ. Εἰ (34) δὲ σύμβολέν\nἐστιν αὕτη τῆς ποτε ὑπὸ Πιλάτου κυριευομένης Ἐκκλησίας,\nκαὶ οὐκέτι οὕσης αὐτῷ ὑποχειρίου διὰ τὴν\nεἰς Χριστὸν πίστιν γὰρ, ἀλλόφυλος γὰρ ἡ γυνή. Στίχ. με΄. Ἀπὸ δέ ἕκτης ὥρας σκότος ἐγένετο ἐπὶ\nπᾶσαν τὴν γῆν ἕως ὥρας ἐνάτης. (33) Περὶ ταύτης τῆς ἐκλείψεως καὶ ὁ προφήτης\nΖαχαρίας εἰπών· Ἐν ἐκείνῃ τῇ ἡμέρᾳ, φησὶν, οὐκ\nἔσται φῶς. Καὶ ψῦχος καὶ πάγος ἔσται μίαν ἡμέραν. Καὶ ἡ ἡμέρα ἐκείνη γνωστὴ τῷ Κυρίῳ. Καὶ\nοὐχ ἡμέρα, καὶ οὐ νύξ· καὶ πρὸς ἐσπέραν ἔσται\nφῶς. Εἰπὼν δὲ τὸ σκότος τὸ ἐσκοτίσθαι τοὺς βάλλοντας\nχεῖρας τῷ φωτί. Ὡς γὰρ Αἰγυπτίοις σκότος. καὶ τοῖς υἱοῖς Ἰσραὴλ φῶς· οὕτως καὶ νῦν τῇ μὲν\nἘκκλησίᾳ φῶς, τοῖς δὲ Ἰουδαίοις σκότος τριῶν ἡμερῶν,\nφωτὸς πατρικοῦ, ἀπαυγάσματος Χριστοῦ, ἐκλάμψεως\nἁγίου Πνεύματος. Καὶ ἐπεὶ ἐν τῇ ἕκτῃ ἡμέρᾳ\nγεγένηται ὁ ἄνθρωπος, εἰκὸς δὲ αὐτὸν ἐν τῇ ἕκτῃ ὁ ὥρᾳ\nἐσφάλθαι· τάχα διὰ τοῦτο ὁ ὑπὲρ σωτηρίας ἀνθρώπων\nπάσχων ὥρᾳ ἕκτῃ ἐκρεμάσθη. Τοῦτό ἐστι τὸ\nσημεῖον, ὅπερ ἔμπροσθεν αἰτοῦσιν ὑπέσχετο δώσειν,\nλέγων· Γενεὰ πονηρὰ καὶ μοιχαλὶς σημεῖον ἐπιἐητεῖ,\n18 Matth. XXVII, 17. 19 Joan. VIII, 44.","english":"For this reason he himself did not see it, either so that he would not be silent about the dream, or because he was not believed, or because he was unworthy, or so that, having heard what the woman endured, he would sympathize. For she not only saw the dream but also suffered much, and at night, so that it would become more terrifying. Moreover, it is a work of Providence that the dream, though not telling what it was, shows that it was revealed not so that Jesus would not suffer, but so that the woman would be saved. Blessed is she who receives such things in dreams, to suffer so that she might not suffer excessively. But if this woman is a symbol of the Church once dominated by Pilate and no longer subject to him because of faith in Christ—for the woman is a foreigner—then: Verse 45. From the sixth hour darkness came over the whole earth until the ninth hour. Concerning this eclipse, the prophet Zechariah also said: \"On that day,\" he says, \"there will be no light. And there will be cold and frost for one day. And that day is known to the Lord. And it is neither day nor night; and toward evening there will be light.\" And he said that the darkness darkened those who laid hands on the light. For just as there was darkness for the Egyptians and light for the sons of Israel, so also now there is light for the Church, but darkness of three days for the Jews—light of the Father, radiance of Christ, illumination of the Holy Spirit. And since man was created on the sixth day, and it is likely that he erred on the sixth hour, perhaps for this reason the one suffering for the salvation of men was hung at the sixth hour. This is the sign which he earlier promised to give when they asked, saying: \"A wicked and adulterous generation seeks a sign.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Στίχ. με΄. Ἀπὸ δέ ἕκτης ὥρας σκότος ἐγένετο ἐπὶ πᾶσαν τὴν γῆν ἕως ὥρας ἐνάτης.","severity":"info","text":"This is a citation of Matthew 27:45, describing the darkness at the crucifixion. Origen interprets it as a cosmic sign.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Περὶ ταύτης τῆς ἐκλείψεως καὶ ὁ προφήτης Ζαχαρίας εἰπών· Ἐν ἐκείνῃ τῇ ἡμέρᾳ, φησὶν, οὐκ ἔσται φῶς.","severity":"info","text":"Origen cites Zechariah 14:6-7 (LXX) as a prophecy of the eclipse at the crucifixion, though the wording is paraphrastic.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Γενεὰ πονηρὰ καὶ μοιχαλὶς σημεῖον ἐπιζητεῖ","severity":"info","text":"This is a loose citation of Matthew 27:17 (or possibly John 8:44, as the marginal note suggests), where Jesus promises a sign to a wicked generation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἐκκλησίας","severity":"info","text":"Origen allegorizes the woman in the dream as the Church once dominated by Pilate, now freed through faith in Christ. This reflects Origen's typological exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Στίχ. με΄.","severity":"info","text":"The phrase 'Στίχ. με΄.' (verse 45) marks a transition from the preceding dream narrative to a new scriptural lemma, indicating a structured commentary format.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ἐν ἐκείνῃ τῇ ἡμέρᾳ, φησὶν, οὐκ ἔσται φῶς. Καὶ ψῦχος καὶ πάγος ἔσται μίαν ἡμέραν.","severity":"caution","text":"The Zechariah citation is not verbatim from the LXX; Origen may be quoting from memory or a variant tradition. The exact source is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text has a marginal note '18 Matth. XXVII, 17. 19 Joan. VIII, 44.' which may indicate alternative scriptural references for the final citation, but the exact source is ambiguous.","The phrase 'Ἐν ἐκείνῃ τῇ ἡμέρᾳ' in the Zechariah citation does not match the LXX text exactly; it may be a paraphrase or a different textual tradition."],"confidence":"high","notes":[]},{"i":61,"ref":"p61","source":"20 Zach. XIV, 6, 7. 21 21Matth. XII, 39. 22Joan. VIII, 28. (31) Hinc quædam videtur hausisse Theophyl. pag. 156 a. (32) Forte τό. (33) An τοιαύτη. (34) Forte οἱονεί. (35) Subjungitur non asscripto auctoris nomine. Confer. edita Orig.\n\nκαὶ ἑξῆς· καὶ, Ὅταν ὑψώσητε τὸν Υἱὸν τοῦ\nἀνθρώπου τότε γνώσεσθε, ὅτι ἐγώ εἰμι. Καὶ γὰρ\nπολλῷ θαυμαστότερον ἐπὶ τοῦ σταυροῦ προσηλουμένου\nταῦτα γενέσθαι ἢ ἐπὶ γῆς βαδίζοντος. Οὐ ταύτῃ\nδὲ μόνον τὸ παράδοξον ἦν, ἀλλʼ ὅτι καὶ ἐκ τοῦ οὐρανοῦ\nγέγονεν ὅπερ ἐζήτουν, καὶ ἐπὶ πᾶσαν τὴν οἰκουμένην,\nὅπερ οὐδὲ πρότερον συνέβη, ἀλλʼ ἐν Ἀἰγύπτῳ\nμόνον, ὅτε καὶ τὸ Πάσχα ἐτελεῖτο· καὶ γὰρ\nἐκεῖνα τύπος ἦν τούτων. Ἵνα γὰρ μὴ εἴπωσιν ἔκλειψιν\nεἶναι τὸ γεγενημένον, διὰ τοῦτο τῇ δι΄ γίνεται,\nὅτε ἔκλειψιν συμβῆναι ἀμήχανον. Ἐν μέσῃ δὲ ἡμέρᾳ,\nἵνα πάντες οἱ τὴν γῆν οἰκοῦντες μάθωσιν, ὅτι πανταχοῦ\nτῆς οἰκουμένης ἡμέρα ἦν. Καὶ Φλέγων δέ τις\nπαῤ Ἕλλησι φιλόσοφος μέμνηται τούτου τοῦ σκότους,\nὡς παραδόξως γεγενημένου ἐν τῇ ιδ΄ τῆς σελήνης· ὅτε οὐ πέφυκεν ἔκλειψις γίνεσθαι, ὅτε πολὺ\nἀπέχει τό τοῦ ἡλίου διάστημα, ὅσον ἀπʼ ἀρχῆς τοῦ\nοὐρανοῦ ἕως τέλους. Τότε γὰρ γίνονται ἐκλείψεις,\nὅταν πλησιάσωσιν ἀλλήλοις οἱ δύο οὗτοι φωστῆρες. Γίνεται γὰρ ἔκλειψις ἡλίου συνοδικῶς ὑποδραμούσης\nαὐτὸν σελήνης, οὐ πανσελήνῳ, ὅτε διάμετρός ἐστι τῇ\nσελήνη. Τοῦτο δὲ γέγονεν, ὡς πενθούσης τῆς κτίσεως\nἐπὶ τῷ γεγονότι, καὶ διὰ τοῦτο δηλούσης, ὅτι, τῆς\nπαροινίας ταύτης πραχθείσης ἐξ Ἰουδαίων, ἐσκοτίσθη\nαὐτῶν ὁ νοῦς, καὶ ἀπέστη ἀπʼ αὐτῶν ὁ νοητὸς\nἥλιος.","english":"And so forth: and, \"When you lift up the Son of Man, then you will know that I am.\" For it is much more astonishing that these things happened when he was nailed to the cross than when he was walking on the earth. And the paradoxical nature was not only in this, but also that what they sought came from the sky, and over the whole inhabited world, which had not happened before, but only in Egypt, when the Passover was also celebrated; for those things were a type of these. So that they might not say that what had happened was an eclipse, for this reason it occurs on the fourteenth day, when it is impossible for an eclipse to occur. And in the middle of the day, so that all who inhabit the earth might learn that it was day everywhere in the inhabited world. And a certain Phlegon, a philosopher among the Greeks, mentions this darkness, as having happened paradoxically on the fourteenth day of the moon, when an eclipse is not naturally wont to occur, when the distance of the sun is as great as from the beginning of the sky to its end. For eclipses occur when these two luminaries approach each other. For an eclipse of the sun occurs when the moon runs under it at conjunction, not at full moon, when the moon is in opposition. This happened, as if creation were mourning over what had occurred, and through this showing that, when this outrage was perpetrated by the Jews, their mind was darkened, and the intelligible sun departed from them.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ὅταν ὑψώσητε τὸν Υἱὸν τοῦ ἀνθρώπου τότε γνώσεσθε, ὅτι ἐγώ εἰμι","severity":"info","text":"This is a citation of John 8:28, where Jesus speaks of the lifting up of the Son of Man. The Greek text matches the Johannine passage closely.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Φλέγων δέ τις παῤ Ἕλλησι φιλόσοφος","severity":"info","text":"Phlegon of Tralles, a 2nd-century Greek historian, is cited as an external witness to the darkness at Jesus' crucifixion. His work is lost but referenced by later Christian authors.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τῇ δι΄ γίνεται","severity":"info","text":"The phrase 'on the fourteenth day' refers to the lunar date of Passover (14 Nisan), when a solar eclipse is astronomically impossible because the moon is full and opposite the sun.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Hinc quædam videtur hausisse Theophyl. pag. 156 a","severity":"info","text":"The Latin marginal note suggests that Theophylact (11th-12th cent.) drew material from this passage. This indicates the scholia's influence on later Byzantine exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Subjungitur non asscripto auctoris nomine. Confer. edita Orig.","severity":"caution","text":"The Latin note warns that the following text is appended without an author's name, and one should compare Origen's published works. This suggests the passage may not be by Origen.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"νοητὸς ἥλιος","severity":"info","text":"The phrase 'intelligible sun' is a Platonic and Philonic metaphor for the divine intellect or God, used here to allegorize the darkness as the departure of divine light from the Jews.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text is a composite: the opening Latin marginalia and the Greek passage may be from different hands; the attribution to Origen is uncertain.","The phrase 'τῇ δι΄ γίνεται' is elliptical; it likely means 'on the fourteenth (day of the moon)' but the text is slightly corrupt."],"confidence":"medium","notes":[]},{"i":62,"ref":"p62","source":"Εἴτε γὰρ αὐτὸν ἐνόμιζον τοῦτο πεποιηκέναι,\nἔδει πιστεῦσαι καὶ φοβηθῆναι· εἴτε οὐκ αὐτὸν, ἀλλὰ\nτὸν Πατέρα, καὶ ἐκ τούτου ἔδει κατανυγῆναι. Ὀργιζομένου\nγὰρ ἦν τὸ σκότος ἐκεῖνο, καὶ δεῖγμα τοῦ μέλλοντος\nλαβεῖν τοὺς θεομάχους τε καὶ μιαιφόνους. Διὰ\nτοῦτο γὰρ μετὰ πάντων τῆς (36) παροινίας τοῦτο γίνεται,\nὅτε κόρος ἔλαβε τῶν σκωμμάτων, καὶ πάντων\nἐφθέγξαντο ὅσα ἠθέλησαν. ΚΕΦ ΚΗ΄.\n\nΣτίχ. ιη΄. Ἐδόθη μοι πᾶσα ἐξουσία ἐν οὐρανῷ\nκαὶ ἐπὶ γῆς. Τὸ, Ἐδόθη μοι πᾶσα ἐξουσία, καὶ ἐξῆς, εἰς τὴν\nἐνανθρώπησιν νόει. Εἰ δὲ καὶ εἰς τὴν θεότητα\nθεωρεῖν (37), καὶ οὕτω λήψῃ τὸ Ἐδόθη μοι ἐξουσία,\nἀντὶ τοῦ Ἐχωρήθη. Ἐδόθη, ἠνέχθη μοι, περὶ τοῦ\nαὐτεξουσίου ἐπιστεύθην. Χώραν ἔσχεν ἡ ζωὴ πρῶτον\nμὲν ἐν τοῖς ἄνω, εἶτα νῦν καὶ ἐν τοῖς κάτω· οὓς\nθαῤῥοῦντες βαπτίσατε εἰς τὸ ὄνομα τοῦ Πατρὸς, καὶ\nτοῦ Υἱοῦ, καὶ τοῦ ἁγίου Πνεύματος. Εἷς ὁ σώζων. μία ἡ σωτηρία. Εἷς ὁ ζῶν Πατὴρ, ὁ Υἱὸς, καὶ τὸ\nἅγιον Πνεῦμα. Εἷς ἐστιν οὐ συναλοιφῇ τῶν τριῶν,\nἀλλʼ οὐσίᾳ μιᾷ· τρεῖς δὲ ὑποστάσεις τέλειαι ἐν πᾶσι,\nκαὶ κατάλληλοι. Κατὰ φύσιν ἐγέννησεν ὁ Πατήρ· διόπερ ὁμοούσιος ἐγεννήθη. Οὐ σῶμα ὁ Θεός· διὰ\nτοῦτο οὐκ ἀσταρεῦσιν (38) ἢ κίνησιν, ἤ τι τῶν τοιούτων,\nἂ ἐν τοῖς σώμασι θεωρεῖται, ὁ Θεὸς ὁ ἀσώματος\nἐγέννησεν. Ἐνυπόστατος ἡ γέννησις· ἀπετέχθη\nἐκ τῆς οὐσίας τοῦ Πατρὸς ὁ Υἱός. (36) Forte τάς. (37) Ms. χώρης. (38) Forte ἅρα ῥεῦσιν. Στίχ. ιη΄. Ἐδόθη μοι πᾶσα ἐξουσία ἐν οὐρανῷ\nκαὶ ἐπὶ γῆς. Τὸ, Ἐδόθη μοι πᾶσα ἐξουσία, καὶ ἐξῆς, εἰς τὴν\nἐνανθρώπησιν νόει.","english":"For if they thought that he himself had done this, they ought to have believed and feared; but if not him, but the Father, even from this they ought to have been stricken. For that darkness was a sign of wrath, and a token that the god-fighters and murderers were about to receive their due. For this reason, along with all the acts of violence, this happens when they had their fill of mockeries and had uttered all that they wished. Chapter 28.\n\nVerse 18. \"All authority was given to me in heaven and on earth.\" The phrase, \"All authority was given to me,\" and so forth, understand with reference to the incarnation. But if you also consider it with regard to the divinity, you will take \"Authority was given to me\" in the sense of \"It was granted.\" \"Given,\" \"brought to me,\" I was entrusted with free will. Life first had place among the higher beings, and now also among the lower; whom, trusting, baptize into the name of the Father, and of the Son, and of the Holy Spirit. One is the savior. One is the salvation. One is the living Father, the Son, and the Holy Spirit. They are one not by a blending of the three, but by one substance; but three perfect hypostases in all things, and corresponding. The Father begot according to nature; therefore the Son was begotten consubstantial. God is not a body; therefore God the incorporeal begot without flux or motion or any such things as are observed in bodies. The generation is hypostatic; the Son was born from the substance of the Father.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Εἴτε γὰρ αὐτὸν ἐνόμιζον τοῦτο πεποιηκέναι","severity":"info","text":"The conditional structure contrasts two possibilities: the crowd thought Jesus caused the darkness, or they thought the Father did. Either way, the expected response is fear or compunction.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"θεομάχους τε καὶ μιαιφόνους","severity":"info","text":"The terms 'god-fighters' and 'murderers' likely refer to the Jewish authorities or the crowd hostile to Jesus, a common polemical trope in early Christian exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐδόθη μοι πᾶσα ἐξουσία ἐν οὐρανῷ καὶ ἐπὶ γῆς","severity":"info","text":"This is a citation of Matthew 28:18, though the canonical text reads 'ἐν οὐρανῷ καὶ ἐπὶ [τῆς] γῆς' with slight variation. Origen interprets it christologically.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Ἐδόθη","severity":"info","text":"Origen glosses 'Ἐδόθη' (was given) as 'Ἐχωρήθη' (was granted) and 'ἠνέχθη μοι' (was brought to me), emphasizing the conferral of authority without implying subordination.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"τρεῖς δὲ ὑποστάσεις τέλειαι","severity":"info","text":"The Trinitarian formula 'three perfect hypostases' and 'one substance' reflects post-Nicene theology, likely a later interpolation or adaptation, as Origen's original language was less precise.","cites":[{"key":"ed:tlg2042.tlg077","label":"source edition: Scholia in Matthaeum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg077.1st1K-grc1:1.18"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"οὐκ ἀσταρεῦσιν","severity":"caution","text":"The manuscript reading 'ἀσταρεῦσιν' is likely corrupt; the apparatus suggests 'ἄρα ῥεῦσιν' (flux). The sense is that God, being incorporeal, begets without physical processes.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'μετὰ πάντων τῆς (36) παροινίας' is textually uncertain; the apparatus suggests 'τάς' for the numeral, but the meaning 'along with all the acts of violence' is adopted.","The Trinitarian passage may be a later addition; the manuscript tradition is unclear about its original extent."],"confidence":"medium","notes":[]},{"i":63,"ref":"p63","source":"Εἰ δὲ καὶ εἰς τὴν θεότητα\nθεωρεῖν (37), καὶ οὕτω λήψῃ τὸ Ἐδόθη μοι ἐξουσία,\nἀντὶ τοῦ Ἐχωρήθη. Ἐδόθη, ἠνέχθη μοι, περὶ τοῦ\nαὐτεξουσίου ἐπιστεύθην. Χώραν ἔσχεν ἡ ζωὴ πρῶτον\nμὲν ἐν τοῖς ἄνω, εἶτα νῦν καὶ ἐν τοῖς κάτω· οὓς\nθαῤῥοῦντες βαπτίσατε εἰς τὸ ὄνομα τοῦ Πατρὸς, καὶ\nτοῦ Υἱοῦ, καὶ τοῦ ἁγίου Πνεύματος. Εἷς ὁ σώζων. μία ἡ σωτηρία. Εἷς ὁ ζῶν Πατὴρ, ὁ Υἱὸς, καὶ τὸ\nἅγιον Πνεῦμα. Εἷς ἐστιν οὐ συναλοιφῇ τῶν τριῶν,\nἀλλʼ οὐσίᾳ μιᾷ· τρεῖς δὲ ὑποστάσεις τέλειαι ἐν πᾶσι,\nκαὶ κατάλληλοι. Κατὰ φύσιν ἐγέννησεν ὁ Πατήρ· διόπερ ὁμοούσιος ἐγεννήθη. Οὐ σῶμα ὁ Θεός· διὰ\nτοῦτο οὐκ ἀσταρεῦσιν (38) ἢ κίνησιν, ἤ τι τῶν τοιούτων,\nἂ ἐν τοῖς σώμασι θεωρεῖται, ὁ Θεὸς ὁ ἀσώματος\nἐγέννησεν. Ἐνυπόστατος ἡ γέννησις· ἀπετέχθη\nἐκ τῆς οὐσίας τοῦ Πατρὸς ὁ Υἱός. (36) Forte τάς. (37) Ms. χώρης. (38) Forte ἅρα ῥεῦσιν.","english":"But if one also considers the divinity (37), and thus you will take the phrase \"Authority was given to me\" as equivalent to \"I was granted.\" \"It was given, it was brought to me,\" concerning free will, \"I was entrusted.\" Life first had place in the higher realms, and now also in the lower; whom, taking courage, baptize into the name of the Father, and of the Son, and of the Holy Spirit. One is the savior; one is the salvation. One is the living Father, the Son, and the Holy Spirit. They are one not by a blending of the three, but by one essence; but three perfect hypostases in all things, and corresponding. The Father begot according to nature; therefore the Son was begotten consubstantial. God is not a body; therefore there is no flux (38) or motion, or any such things as are observed in bodies; the incorporeal God begot. The generation is hypostatic; the Son was brought forth from the essence of the Father.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Ἐδόθη μοι ἐξουσία","severity":"info","text":"The phrase 'Authority was given to me' is interpreted as 'I was granted' (Ἐχωρήθη), emphasizing a grant of free will (αὐτεξουσίου).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"οὐσίᾳ μιᾷ","severity":"info","text":"'One essence' (οὐσίᾳ μιᾷ) is distinguished from 'blending' (συναλοιφῇ), affirming Nicene orthodoxy of consubstantiality without mixture.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"τρεῖς δὲ ὑποστάσεις τέλειαι","severity":"info","text":"'Three perfect hypostases' reflects pro-Nicene Trinitarian language, emphasizing distinct persons (hypostases) within one essence.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"ἀσταρεῦσιν","severity":"caution","text":"The manuscript reading ἀσταρεῦσιν is likely corrupt; the editor suggests it may be ἅρα ῥεῦσιν ('thus flux'), consistent with the denial of bodily attributes to God.","cites":[{"key":"ed:tlg2042.tlg077","label":"source edition: Scholia in Matthaeum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg077.1st1K-grc1:1.18"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"ὁμοούσιος","severity":"info","text":"The term 'consubstantial' (ὁμοούσιος) was central to the Nicene Creed (325 CE) and later Trinitarian debates, here used to assert the Son's full divinity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"θεωρεῖν (37)","severity":"caution","text":"The parenthetical '(37)' likely refers to a marginal note or variant reading; the text may be corrupt or require emendation, as indicated by the editor's note on χώρης.","cites":[{"key":"ed:tlg2042.tlg077","label":"source edition: Scholia in Matthaeum","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg077.1st1K-grc1:1.18"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'θεωρεῖν (37)' is unclear; it may be a marginal reference or a textual corruption. The editor's note 'Forte τάς' suggests uncertainty about the reading. The term 'ἀσταρεῦσιν' is likely corrupt, possibly intended as 'ἅρα ῥεῦσιν'."],"confidence":"medium","notes":[]}]}