{"slug":"tlg2042.tlg084","id":"greek:tlg2042.tlg084","title":"Fragmenta In Jeremiam (E Philocalia)","author":"Origen","genre":"other","date":"","tradition":"greek","coverage":"none","publication":{"status":"machine-draft","reviewed_by":null,"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","generated":"2026-11-14T23:20:16Z","cost_usd":0.00901},"source":{"registry_id":"greek:tlg2042.tlg084","work_id":"tlg2042.tlg084","edition":"first1k","language":"","license":"CC BY-SA 4.0","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg084.opp-grc1:1.1"},"stats":{"passages":20,"english_words":2975,"coptic_letters":0,"commentary_units":111,"commentary_kinds":10,"derived_notes":3,"ambiguities":29,"work_notes":5,"external_links":3,"timeline":4},"summary":{"work":"tlg2042.tlg084","abstract":"The Fragmenta In Jeremiam (E Philocalia) is a surviving excerpt from Origen's lost commentary on Jeremiah, preserved only through the Philocalia, an anthology compiled by Basil of Caesarea and Gregory of Nazianzus in the late fourth century. This fragment offers a glimpse into Origen's exegetical method and theological concerns, particularly his use of scriptural cross-references and caution in theological inquiry. The original commentary, likely composed during Origen's Caesarean period (c. 240–250 CE), is otherwise unattested in independent manuscripts. The Philocalia's selective preservation aimed to defend Origen's orthodoxy, shaping the fragment's content and context.","historical_context":"The fragment originates from Origen's commentary on Jeremiah, composed in Greek during his time in Caesarea Maritima, likely between 240 and 250 CE. Origen, a prolific Alexandrian theologian, wrote extensively on scripture, often employing allegorical interpretation. The commentary on Jeremiah, now mostly lost, was part of his larger exegetical project. The fragment survives solely through the Philocalia, an anthology compiled around 358–379 CE by Basil of Caesarea and Gregory of Nazianzus. This compilation was designed to defend Origen's orthodoxy against contemporary criticisms by selecting passages that aligned with Nicene theology. The Philocalia's manuscript tradition is complex, with multiple codices (e.g., A, B, D) attesting different excerpts. The fragment's original place within Origen's commentary is unknown, as the Philocalia likely excerpted only theologically useful portions, obscuring the broader context.","significance":"This fragment is a rare witness to Origen's lost commentary on Jeremiah, offering insight into his exegetical practices and theological emphases. It relates to other Origenian works, such as his homilies on Jeremiah, and illustrates the selective preservation of early Christian texts through anthologies like the Philocalia. The fragment's survival underscores the role of later compilers in shaping the transmission of Origen's legacy.","timeline":[{"date":"c. 240–250 CE","event":"Origen composes his commentary on Jeremiah in Caesarea Maritima."},{"date":"c. 358–379 CE","event":"Basil of Caesarea and Gregory of Nazianzus compile the Philocalia, excerpting Origen's works."},{"date":"4th–5th c.","event":"The Philocalia is copied and transmitted in Greek manuscripts."},{"date":"19th–20th c.","event":"Modern critical editions of the Philocalia and Origen's fragments are published."}],"relations":[{"work":"Philocalia of Origen","relation":"The fragment is preserved within this anthology.","key":"ed:tlg2042.tlg084","label":"source edition: Fragmenta In Jeremiam (E Philocalia)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg084.opp-grc1:1.1"},{"work":"Homilies on Jeremiah (Origen)","relation":"The fragment may parallel or supplement Origen's homilies on Jeremiah, as noted in modern cross-references.","key":"","label":null,"url":null},{"work":"Commentary on Jeremiah (Origen)","relation":"The fragment is a surviving portion of this lost commentary.","key":"","label":null,"url":null},{"work":"Ecclesiastes 5:1 (LXX)","relation":"Origen quotes this verse to caution against hasty speech before God.","key":"","label":null,"url":null},{"work":"Exodus 34:20 (LXX)","relation":"The fragment echoes this verse, applying the concept of approaching God with fullness of scripture.","key":"","label":null,"url":null}],"external_links":[{"key":"wikipedia:Origen","label":"Origen","url":"https://en.wikipedia.org/wiki/Origen","reason":"Provides background on the author and his works."},{"key":"wikipedia:Basil_of_Caesarea","label":"Basil of Caesarea","url":"https://en.wikipedia.org/wiki/Basil_of_Caesarea","reason":"Co-compiler of the Philocalia."},{"key":"wikipedia:Gregory_of_Nazianzus","label":"Gregory of Nazianzus","url":"https://en.wikipedia.org/wiki/Gregory_of_Nazianzus","reason":"Co-compiler of the Philocalia."}],"cautions":["The fragment's original context within Origen's commentary is lost; the Philocalia may have excerpted only passages deemed theologically useful.","The date of the fragment's composition is uncertain; it is inferred from Origen's Caesarean period (c. 240–250 CE).","No independent manuscript of Origen's commentary on Jeremiah survives; the Philocalia excerpt is the only witness to this passage.","Modern editorial cross-references (e.g., 'Vgl. Hom. 21, 2 und 39,1') are not part of the original Greek text and may not reflect Origen's own cross-referencing."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000511,"generated":"2026-11-14T23:20:16Z"},"checks":{"work":"tlg2042.tlg084","status":"pass","blocking":[],"warnings":[],"stats":{"passages":20,"translated":20,"commentary_passages":20,"commentary_units":111,"english_words":2975,"source_letters":12658,"commentary_kinds":10},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The fragment is preserved solely through the Philocalia, an anthology of Origen’s works compiled by Basil of Caesarea and Gregory of Nazianzus.","cites":[{"key":"ed:tlg2042.tlg084","label":"source edition: Fragmenta In Jeremiam (E Philocalia)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg084.opp-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"","severity":"info","text":"No independent manuscript of Origen’s commentary on Jeremiah survives; the Philocalia excerpt is the only witness to this passage.","cites":[{"key":"ed:tlg2042.tlg084","label":"source edition: Fragmenta In Jeremiam (E Philocalia)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg084.opp-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"background","lemma":"","severity":"info","text":"Origen’s homilies and commentary on Jeremiah are dated to the mid-third century, likely during his Caesarean period (c. 240–250 CE).","cites":[{"key":"ed:tlg2042.tlg084","label":"source edition: Fragmenta In Jeremiam (E Philocalia)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg084.opp-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"The Philocalia was compiled in the late 4th century to defend Origen’s orthodoxy, shaping the selective preservation of his Jeremiah fragments.","cites":[{"key":"ed:tlg2042.tlg084","label":"source edition: Fragmenta In Jeremiam (E Philocalia)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg084.opp-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"The fragment’s original context within Origen’s commentary is lost; the Philocalia may have excerpted only passages deemed theologically useful.","cites":[{"key":"ed:tlg2042.tlg084","label":"source edition: Fragmenta In Jeremiam (E Philocalia)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg084.opp-grc1:1.1"}],"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: 20 narrative."},{"kind":"caution","severity":"caution","text":"3 passage(s) are fragmentary in the source; the English bridges each break and says so in the note."},{"kind":"source","severity":"info","text":"Source edition: first1k — CC BY-SA 4.0"}],"derived_structure":{"narrative":20},"term_index":[],"citations":{"ed:tlg2042.tlg084":{"label":"source edition: Fragmenta In Jeremiam (E Philocalia)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg084.opp-grc1:1.1"}},"segments":[{"i":1,"ref":"p1","source":"Die Fragmente aus der Philokalie. \n A = cod.Patm. 270 saec. X. B = cod. Ven. 47 saec. XI. C = cod. Paris. Suppl.\n 615 saec. XIII. D = cod. Ven. 122 saec. XIV.","english":"The Fragments from the Philocalia. A = codex Patmiacus 270, 10th century. B = codex Venetus 47, 11th century. C = codex Parisinus Supplementum 615, 13th century. D = codex Venetus 122, 14th century.","structure":"narrative","commentary":[{"unit":"transmission","kind":"transmission","basis":"external","lemma":"Philocalia","severity":"info","text":"The Philocalia is a patristic anthology compiled by Basil the Great and Gregory of Nazianzus, preserving excerpts from Origen. This passage introduces fragments from that collection.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"external","lemma":"codices A–D","severity":"info","text":"The four codices listed range from the 10th to the 14th century, providing a chronological span for the manuscript tradition of these fragments.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"codex Patmiacus 270","severity":"info","text":"Codex Patmiacus 270 is a 10th-century manuscript from the Monastery of St. John on Patmos, a key witness for Origen's works in the Philocalia.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"codex Venetus 47","severity":"info","text":"Codex Venetus 47, 11th century, is housed in the Biblioteca Marciana in Venice and is another important manuscript for the Philocalia fragments.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"codex Parisinus Supplementum 615","severity":"info","text":"Codex Parisinus Supplementum 615, 13th century, is a Paris manuscript supplementing the Philocalia tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"codex Venetus 122","severity":"info","text":"Codex Venetus 122, 14th century, is another Venetian manuscript, later than the others, indicating continued copying of Origen's fragments.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The passage lists manuscript sigla without specifying which fragments each codex contains; the exact content of each is not given here."],"confidence":"high","notes":[]},{"i":2,"ref":"p2","source":"Vgl. Hom. 21, 2 und 39,1. \n Ro 33 codd. ABD","english":"Compare Homily 21, 2 and 39, 1. Ro 33 codices ABD","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage is a cross-reference directing the reader to compare Origen's Homilies 21.2 and 39.1 on Jeremiah, likely for parallel or supplementary material.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"","severity":"info","text":"The note 'Ro 33 codd. ABD' indicates that the text of Romans 33 is attested in codices A, B, and D of the Philocalia, with codex C presumably lacking this passage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The Philocalia is a compilation of excerpts from Origen's works, assembled by Basil the Great and Gregory of Nazianzus. This fragment is part of that collection, preserving Origen's exegesis on Jeremiah.","cites":[{"key":"ed:tlg2042.tlg084","label":"source edition: Fragmenta In Jeremiam (E Philocalia)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg084.opp-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The reference 'Vgl. Hom. 21, 2 und 39,1' is a modern editorial addition (German 'vergleiche'), not part of the original Greek text, and may not reflect Origen's own cross-referencing.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Ro 33' is ambiguous: it could refer to a specific passage in Romans (chapter 33 does not exist) or to a folio or section number in the Philocalia manuscript; the latter is assumed here."],"confidence":"high","notes":[]},{"i":3,"ref":"p3","source":"{Ὥσπερ δὲ πάντα τὰ τοῦ θεοῦ δωρήματα εἰς ὑπερβολὴν μείζονά ἐστι τῆς\n θνητῆς ὑποστάσεως, οὕτω καὶ ὁ ἀκριβὴς λόγος τῆς περὶ πάντων τούτων\n σοφίας, παρὰ τῷ θεῷ τῷ καὶ οἰκονομήσαντι ταῦτα γραφῆναι\n τυγχάνων, θέλοντος τοῦ πατρὸς τοῦ λόγου γένοιτο ἂν ἐν τῇ ἄκρως μετὰ\n πάσης φιλοτιμίας καὶ συναισθήσεως τῆς ἀνθρωπίνης ἀσθενείας τῆς περὶ τὴν\n κατάληψιν τῆς σοφίας κεκαθαρμένῃ ψυχῇ. εἰ δέ τις προπετέστερον ἑαυτὸν\n ἐπιδῴη, μὴ συνιδὼν τὸ ἀπόρρητον τῆς σοφίας τοῦ θεοῦ καὶ τοῦ »ἐν ἀρχῇ«\n »πρὸς τὸν θεὸν« λόγου, καὶ αὐτοῦ θεοῦ ὄντος, καὶ ὅτι κατὰ\n τὸν λόγον καὶ θεόν, καὶ κατὰ τὴν παρ᾿ αὐτῷ σοφίαν, ταῦτα καὶ ζητητέον\n καὶ εὑρετέον, ἀνάγκη τὸν τοιοῦτον εἰς μυθολογίας καὶ φλυαρίας ἐκπίπτοντα\n καὶ ἀναπλασμοὺς τῷ περὶ ἀσεβείας ἑαυτὸν ὑποβάλλειν κινδύνῳ. διόπερ\n μνημονευτέον καὶ τῆς παρὰ τῷ Σολομῶντι ἐν τῷ Ἐκκλησιαστῇ περὶ τῶν\n τοιούτων ἐντολῆς, λέγοντι· »μὴ σπεύσῃς τοῦ ἐξενεγκεῖν λόγον\n πρὸ προσώπου τοῦ θεοῦ· ὅτι ὁ θεὸς ἐν τῷ οὐρανῷ ἄνω, καὶ σὺ ἐπὶ τῆς γῆς\n κάτω· διὰ τοῦτο ἔστωσαν οἱ λόγοι σου ὀλίγοι«.} \n Ro 34 \n Πρέπει δὲ τὰ ἅγια γράμματα πιστεύειν μηδεμίαν κεραίαν ἔχειν κενὴν Hom. 21,2 σοφίας θεοῦ· ὁ γὰρ ἐντειλάμενος\n ἐμοὶ τῷ ἀνθρώπῳ καὶ λέγων· »οὐκ ὀφθήσῃ ἐνώπιόν μου κενός«,\n πολλῷ πλέον αὐτὸς οὐδὲν κενὸν ἐρεῖ. 14 Vgl. Joh. 1, 1. — 20 Pred. Sal. 5, 1.— 24 Exod. 34, 20. 6 Nr. I. vgl. Einleitung | 7—22 Woher? | 13\n ἐπιδιδῷ Α ἐπιδῷ D | συνειδὼν Α | 15 καὶ1] 〈 Β | λόγον] + ἂν Β |\n 23—S. 196, 7 Vgl. Hom. 21, 2 in Jerem. 29, 6—9 (Hieronymus: Hom.","english":"Just as all the gifts of God are immeasurably greater than mortal existence, so also the precise account of wisdom concerning all these things, which resides with God who also ordained that these things be written, would, if the Father of the Word so wills, be in a soul that has been purified to the utmost, with all zeal and awareness of human weakness regarding the comprehension of wisdom. But if someone should too rashly devote himself, without perceiving the ineffable nature of the wisdom of God and of the Word that is \"in the beginning\" \"with God,\" and who is himself God, and that according to the Word and God, and according to the wisdom that is with him, these things are both to be sought and found, such a person must necessarily fall into mythologies, nonsense, and fabrications, and expose himself to the danger of impiety. Therefore, one must also remember the commandment concerning such matters in Solomon's Ecclesiastes, which says: \"Do not be hasty to utter a word before the face of God; for God is in heaven above, and you are on the earth below; therefore let your words be few.\"\n\nIt is fitting to believe that the holy scriptures contain not a single letter devoid of the wisdom of God; for the one who commanded me, a human, and said, \"You shall not appear before me empty,\" would himself much more say nothing empty.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"μὴ σπεύσῃς τοῦ ἐξενεγκεῖν λόγον πρὸ προσώπου τοῦ θεοῦ","severity":"info","text":"Origen quotes Ecclesiastes 5:1 (LXX) as a commandment against hasty speech before God, reinforcing the need for caution in theological inquiry.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"οὐκ ὀφθήσῃ ἐνώπιόν μου κενός","severity":"info","text":"The phrase echoes Exodus 34:20 (LXX), where God commands that no one appear before him empty-handed, applied here to the fullness of scripture.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"λόγος","severity":"info","text":"The term λόγος is used both for the divine Word (the Son) and for rational discourse, reflecting Origen's theological framework of the Logos as God and mediator of wisdom.","cites":[{"key":"ed:tlg2042.tlg084","label":"source edition: Fragmenta In Jeremiam (E Philocalia)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg084.opp-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ro 34","severity":"info","text":"The marginal note 'Ro 34' indicates a manuscript division or reference in the Philocalia compilation, likely from the source used by Rufinus or later editors.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ὥσπερ ... οὕτω","severity":"info","text":"The passage opens with a comparative structure (Ὥσπερ ... οὕτω) typical of Origen's exegetical style, linking divine gifts to the necessity of a purified soul for receiving wisdom.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"προπετέστερον","severity":"caution","text":"The variant readings ἐπιδιδῷ (A) and ἐπιδῷ (D) affect the verb's nuance; the text warns against rash self-application to divine wisdom without proper preparation.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'παρὰ τῷ θεῷ τῷ καὶ οἰκονομήσαντι ταῦτα γραφῆναι' could imply either God's direct authorship or his providential arrangement of the scriptures; the translation opts for the latter.","The reference to 'Hom. 21, 2' in the apparatus suggests a parallel in Origen's homilies, but the exact relationship is not fully specified in the source."],"confidence":"high","notes":[]},{"i":4,"ref":"p4","source":"II,\n 2 = H) 23 δὲ] 〈 Η | μηδεμίαν] ne unum quidem H | 25 πλέον ΑΒ plus H\n μᾶλλον D. »ἐκ« γὰρ »τοῦ πληρώματος αὐτοῦ« λαβόντες οἱ προφῆται\n λέγουσι· διὸ πάντα πάντα πνεῖ αὐ τῶν ἀπὸ πληρώματος· καὶ οὐδέν\n ἐστιν ἐν προφητείᾳ ἢ νόμῳ ἢ εὐαγγείῳ ἢ ἀποστόλῳ, ὃ οὐκ ἔστιν ἀπὸ\n πληρώματος διὰ τοῦτο ἐπεί ἐστιν ἀπὸ πληρώματος, πνεῖ τοῦ πληρώματος τοῖς\n ἔχουσιν ὀφθαλμοὺς βλέποντας τὰ τοῦ πληρώματος, καὶ ὦτα\n ἀκούοντα τῶν ἀπὸ πληρώματος, καὶ αἰσθητήριον τῆς εὐωδίας τῶν ἀπὸ\n πληρώματος πνεόν των . Ἐὰν δέ ποτε ἀναγινώσκων τὴν γραφὴν προσκόψῃς νοήματι ὄντι Hom. 39,1 καλῷ λίθῳ προσκόμματος καὶ πέτρᾳ\n σκανδάλου, αἰτιῶ σαυτόν. μὴ ἀπελπίσῃς γὰρ τὸν λίθον τοῦτον\n τοῦ προσκόμματος καὶ τὴν πέτραν τοῦ σκανδάλου ἔχειν νοήματα ὥστ᾿ ἂν\n γενέσθαι | | κατὰ τὸ εἰρημένον· »καὶ ὁ πιστεύων οὐ καταισχυνθήσεται«. πίστευσον πρῶτον, καὶ εὑρήσεις ὑπὸ τὸ νομιζόμενον σκάνδαλον πολλὴν\n ὠφέλειαν ἁγίαν.","english":"be from the fullness. For the prophets, having taken from his fullness, speak; therefore everything breathes of his fullness. And there is nothing in prophecy or law or gospel or apostle that is not from the fullness. Because it is from the fullness, it breathes the fullness to those who have eyes that see the things of the fullness, and ears that hear the things from the fullness, and a sense for the fragrance of the things that breathe from the fullness. If ever while reading scripture you stumble at a thought that is a good stone of stumbling and a rock of scandal, blame yourself. Do not despair that this stone of stumbling and rock of scandal might have meanings such that it could become, according to the saying, \"and he who believes will not be put to shame.\" Believe first, and you will find beneath the supposed scandal great holy benefit.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"πληρώματος","severity":"info","text":"πληρώματος (fullness) is a key theological term in Origen, often denoting the plenitude of divine wisdom or the Logos. Here it is used repeatedly to assert the inspired character of all scripture.","cites":[{"key":"ed:tlg2042.tlg084","label":"source edition: Fragmenta In Jeremiam (E Philocalia)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg084.opp-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"καὶ ὁ πιστεύων οὐ καταισχυνθήσεται","severity":"info","text":"The phrase 'and he who believes will not be put to shame' is not a direct biblical quotation but may echo a proverbial or liturgical saying; Origen uses it to encourage trust in scripture's hidden meaning.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"λίθῳ προσκόμματος καὶ πέτρᾳ σκανδάλου","severity":"info","text":"The imagery of a 'stone of stumbling' and 'rock of scandal' alludes to the interpretive challenge of difficult passages. Origen insists the fault lies with the reader, not the text, a common patristic hermeneutical principle.","cites":[{"key":"ed:tlg2042.tlg084","label":"source edition: Fragmenta In Jeremiam (E Philocalia)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg084.opp-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from a general claim about scriptural inspiration (everything breathes the fullness) to a specific exhortation for the reader: when encountering difficulty, blame oneself and persist in faith.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"This fragment is preserved in the Philocalia, a compilation of Origen's works by Basil the Great and Gregory of Nazianzus, indicating its value for later Greek Christian ascetic and exegetical tradition.","cites":[{"key":"ed:tlg2042.tlg084","label":"source edition: Fragmenta In Jeremiam (E Philocalia)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg084.opp-grc1:1.1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text has minor textual variants (e.g., πλέον/μᾶλλον) that do not affect the sense. The exact source of the saying 'he who believes will not be put to shame' is uncertain."],"confidence":"high","notes":[]},{"i":5,"ref":"p5","source":"Hom. 39, 1. 2. \n Ro 58 codd. ABC \n Περὶ τῶν ἐν τῇ θείᾳ γραφῇ δοκούντων ἔχειν τι λίθου προσκόμματος ἢ πέτρας\n σκανδάλου. ἐν τῇ λθ΄ ὁμιλίᾳ τῶν εἰς\n τὸν Ἱερεμίαν, εἰς τὸ »οὐκ ἠδύνατο κύριος φέρειν ἀπὸ προσώπου πονηρίας\n ὑμῶν«.","english":"Concerning the things in the divine scripture that seem to have something of a stumbling stone or rock of scandal. In the 39th homily on Jeremiah, on the text: \"The Lord was not able to bear from the face of your wickedness.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Περὶ τῶν ἐν τῇ θείᾳ γραφῇ δοκούντων ἔχειν τι λίθου προσκόμματος ἢ πέτρας σκανδάλου","severity":"info","text":"This Greek heading introduces the fragment as a thematic excerpt from Origen's 39th homily on Jeremiah, focusing on scriptural passages that appear to contain a 'stumbling stone' or 'rock of scandal'.","cites":[{"key":"ed:tlg2042.tlg084","label":"source edition: Fragmenta In Jeremiam (E Philocalia)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg084.opp-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"λίθου προσκόμματος ἢ πέτρας σκανδάλου","severity":"info","text":"The phrase 'stumbling stone or rock of scandal' echoes the New Testament term σκάνδαλον (scandal) and the Septuagintal λίθος προσκόμματος, denoting an obstacle that causes offense or spiritual stumbling.","cites":[{"key":"ed:tlg2042.tlg084","label":"source edition: Fragmenta In Jeremiam (E Philocalia)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg084.opp-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"οὐκ ἠδύνατο κύριος φέρειν ἀπὸ προσώπου πονηρίας ὑμῶν","severity":"info","text":"The lemma quotes a biblical text, likely from Jeremiah (cf. Jer 15:1 LXX), where the Lord declares he can no longer bear the people's wickedness. The exact source is not given in the fragment.","cites":[{"key":"ed:tlg2042.tlg084","label":"source edition: Fragmenta In Jeremiam (E Philocalia)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg084.opp-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Hom. 39, 1. 2. Ro 58 codd. ABC","severity":"info","text":"The manuscript notation 'Ro 58 codd. ABC' indicates that this fragment is preserved in three codices (A, B, C) of the Philocalia, a compilation of Origen's works by Basil of Caesarea and Gregory of Nazianzus.","cites":[{"key":"ed:tlg2042.tlg084","label":"source edition: Fragmenta In Jeremiam (E Philocalia)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg084.opp-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Περὶ τῶν ἐν τῇ θείᾳ γραφῇ δοκούντων ἔχειν τι λίθου προσκόμματος ἢ πέτρας σκανδάλου","severity":"info","text":"The heading was likely added by the Philocalia's editors to categorize the excerpt under a thematic chapter on apparent scriptural contradictions or difficulties, a common patristic concern.","cites":[{"key":"ed:tlg2042.tlg084","label":"source edition: Fragmenta In Jeremiam (E Philocalia)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg084.opp-grc1:1.1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact biblical verse referenced by 'οὐκ ἠδύνατο κύριος φέρειν...' is not identified in the fragment; it may be a paraphrase of Jeremiah 15:1 LXX or a similar passage.","The English draft breaks off mid-sentence; the Greek text ends with the lemma, leaving the homily's argument incomplete."],"confidence":"high","notes":[]},{"i":6,"ref":"p6","source":"Ἐάν ποτε ἀναγινώσκων τὴν γραφὴν προσκόψῃς νοήματι ὄντι καλῷ\n >λίθῳ προσκόμματος καὶ πέτρᾳ σκανδάλου<, αἰτιῶ σαυτόν· μὴ\n ἀπελπίσῃς γὰρ τὸν λίθον τοῦτον τοῦ προσκόμματος καὶ τὴν πέτραν 1 Vgl. Joh. 1, 16.— 9 Vgl. Röm. 9, 32f. I Petr. 2, 7\n (Jes. 8, 14). — 11 Röm. 9, 33 Jes. 28, 16. — 17 Jerem. 51, 22. — 20\n Vgl. Röm. 9, 32f. I Petr. 2, 7 (Jes. 8,14). 1 λέγουσι] ea, quae crant de plenitudine sumta,\n cecinerunt: et H | 2 πάντα— πληρώματος] sacra volumina spiritum\n plenitudinis spirant H | αὐτῶν Blass Koetschau | 3 ἢ1—3] sive in H |\n πληρώματος] + divinae majestatis H | 4 ἐπεὶ— πληρώματρος2] spirant\n hodieque in sanctis scripturis plenitudinis verba. Spirant autem H |\n τοῦ] 〈 Β | 5 ἔχουσιν] + et H | 5/6 καὶ—πληρώματος] 〈 Β | 6/5\n αἰσθητήριον—πνεόντων] nares ad ea, quae sunt plenitudinis sentienda\n H | 7 πνεόντων Blass | 8—13 Vgl. Hom. 39, 1 = Ro 58f. | 8f. 10\n προσκώψης u. προσκώμματος Α | 10 ἀφελπίσης Α | 13 τὸ D τὸν ΑΒ |\n 19—S. 197, 3 Ἐὰν— ἁγίαν] = Ro 34 | 21 ἀφελπίσης ΑΒ* | καὶ] ἢ\n C. τοῦ σκανδάλου ἔχειν νοήματα ὥστ᾿ ἂν γενέσθαι\n τὸ εἰρημένον· »καὶ ὁ\n πιστεύων οὐ καταισχυνθήσεται«. πίστευσον πρῶτον, καὶ εὑρήσεις ὑπὸ τὸ\n νομιζόμενον σκάνδαλον πολλὴν ὠφέλειαν ἁγίαν.","english":"If ever, while reading scripture, you stumble at a thought that is good, a stone of stumbling and a rock of scandal, blame yourself. Do not despair that this stone of stumbling and the rock of scandal might contain thoughts such that what is said might come to pass: \"And the one who believes will not be put to shame.\" Believe first, and you will find beneath the supposed scandal great holy benefit.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"προσκόψῃς νοήματι ὄντι καλῷ","severity":"info","text":"The phrase 'stumble at a thought that is good' is paradoxical: the reader stumbles at a thought that is itself good, not at an error. The 'stumbling' is the reader's own misapprehension, not a flaw in the text.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"λίθῳ προσκόμματος καὶ πέτρᾳ σκανδάλου","severity":"info","text":"This fixed phrase, 'stone of stumbling and rock of scandal', is a biblical idiom (cf. Rom 9:32–33; 1 Pet 2:7; Isa 8:14 LXX) for an obstacle that causes moral or interpretive offense. Origen reinterprets it as a potential source of hidden benefit.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"καὶ ὁ πιστεύων οὐ καταισχυνθήσεται","severity":"info","text":"The quotation 'And the one who believes will not be put to shame' is not a direct biblical verse but a compressed allusion, possibly to Rom 9:33 or a similar promise. Origen uses it to encourage trust in the text's deeper meaning.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"αἰτιῶ σαυτόν","severity":"info","text":"The exhortation 'blame yourself' reflects a common hermeneutical principle in Origen: apparent difficulties in scripture arise from the reader's lack of spiritual insight, not from textual error. This aligns with his allegorical method.","cites":[{"key":"ed:tlg2042.tlg084","label":"source edition: Fragmenta In Jeremiam (E Philocalia)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg084.opp-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"πίστευσον πρῶτον, καὶ εὑρήσεις","severity":"info","text":"The imperative sequence 'Believe first, and you will find' structures the passage as a two-step hermeneutical process: faith precedes understanding, and the supposed scandal yields holy benefit only after trust.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"τὸ νομιζόμενον σκάνδαλον","severity":"caution","text":"The phrase 'the supposed scandal' indicates that the scandal is only apparent, not real. The Greek νομιζόμενον implies a subjective perception, not objective fact. The reader must not mistake the appearance for the truth.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text has minor textual variants (e.g., ἀφελπίσης vs. ἀπελπίσῃς) that do not affect the sense. The exact source of the scriptural allusion 'καὶ ὁ πιστεύων οὐ καταισχυνθήσεται' is uncertain; it may be a paraphrase or a lost variant."],"confidence":"high","notes":[]},{"i":7,"ref":"p7","source":"εἰ γὰρ ἡμεῖς ἐντολὴν\n ἐλάβομεν μὴ λέγειν >ῥῆμα ἀργόν, ὡς δώσοντες περὶ αὐτοῦ\n λόγον ἐν ἡμέρᾳ κρίσεως<, καὶ ὅση δύναμις φιλοτιμούμεθα πᾶν ῥῆμα τὸ\n ἐξιὸν ἐκ τοῦ στόματος ἡμῶν ποιεῖν ἐργάζεσθαι καὶ ἐν ἡμῖν τοῖς λέγουσι\n καὶ ἐν τοῖς ἀκούσουσι· τί χρὴ νοεῖν περὶ τῶν προφητῶν, ἢ ὅτι πᾶν ῥῆμα\n λαληθὲν διὰ τοῦ στόματος αὐτῶν ἐργατικὸν ἦν; καὶ οὐ θαυμαστόν, εἰ πᾶν\n [τὸ] ῥῆμα τὸ λαλούμενον ὑπὸ τῶν προφητῶν εἰργάζετο ἔργον τὸ\n πρέπον ῥήματι. ἀλλὰ γὰρ οἶμαι ὅτι καὶ πᾶν θαυμάσιον γράμμα τὸ\n γεγραμμένον ἐν τοῖς λογίοις τοῦ θεοῦ ἐργάζεται. καὶ οὐκ ἔστιν »ἰῶτα ἓν ἢ\n μία κεραία« γεγραμμένη ἐν τῇ γραφῇ, ἥτις τοῖς ἐπισταμένοις χρῆσθαι τῇ\n δυνάμει τῶν γραμμάτων οὐκ ἐργάζεται τὸ ἑαυτῆς ἔργον. Ro 59","english":"For if we have received a commandment not to speak an idle word, as those who will give an account of it on the day of judgment, and with all our power we strive to make every word that issues from our mouth work both in ourselves who speak and in those who hear, what must we think concerning the prophets, except that every word spoken through their mouth was effective? And it is not surprising if every word spoken by the prophets accomplished a work proper to the word. But indeed I think that also every wonderful letter written in the oracles of God works. And there is not one iota or one serif written in the scripture which, for those who know how to use the power of the letters, does not accomplish its own work.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ῥῆμα ἀργόν","severity":"info","text":"The phrase 'idle word' echoes a monastic or early Christian ethical maxim; Origen treats it as a commandment with eschatological consequences.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἰῶτα ἓν ἢ μία κεραία","severity":"info","text":"The phrase 'one iota or one serif' alludes to a common Jewish and Christian trope about the minute precision of Scripture, possibly echoing Matthew 23:24 or rabbinic tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Ro 59","severity":"info","text":"The marginal note 'Ro 59' likely refers to a page or section number in the Philocalia manuscript, indicating a compilation of excerpts from Origen's works.","cites":[{"key":"ed:tlg2042.tlg084","label":"source edition: Fragmenta In Jeremiam (E Philocalia)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg084.opp-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from a general ethical principle (no idle word) to a specific claim about prophetic speech, then to a universal claim about every letter of Scripture, building a hierarchical argument.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"Origen's insistence on the efficacy of every scriptural letter influenced later patristic and medieval exegesis, especially in the Alexandrian tradition.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Coptic Vorlage for this passage is not extant; the Greek text is from the Philocalia compilation, and the exact original context in Origen's commentary on Jeremiah is uncertain."],"confidence":"high","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":8,"ref":"p8","source":"Ὥσπερ δὲ ἐπὶ τῶν βοτανῶν ἑκάστη μὲν ἔχει | δύναμιν εἴτε εἰς τὴν ὑγίειαν\n τῶν σωμάτων εἴτε εἰς ὁτιδήποτε, οὐ πάντων δέ ἐστιν ἐπίστασθαι εἰς ὃ\n ἑκάστη τῶν βοτανῶν ἐστι χρήσιμος, ἀλλ᾿ εἴ τινες ἐπιστήμην εἰλήφασιν,\n οὗτοι οἱ περὶ τὰς βοτάνας διατρίβοντες ἵνα εἰδῶσι καὶ πότε\n παραλαμανομένη καὶ ποῦ τῶν σωμάτων ἐπιτιθεμένη καὶ τίνα\n τρόπον σκευαζομένη ὀνίνησι τὸν χρώμενον, οὕτως οἱονεὶ βοτανικός τις\n πνευματικός ἐστιν ὁ ἅγιος, ἀναλεγόμενος ἀπὸ τῶν ἱερῶν γραμμάτων ἕκαστον\n ἰῶτα καὶ ἕκαστον τὸ τυχὸν στοιχεῖον, καὶ εὑρίσκων τὴν δύναμιν τοῦ\n γράμματος, καὶ εἰς ὅ, τι ἐστὶ χρήσιμον, καὶ ὅτι οὐδὲν παρέλκει τῶν\n γεγραμμένων. εἰ δὲ βούλει καὶ δευτέρου ἀκοῦσαι εἰς τοῦτο\n παραδείγματος, ἕκαστον μέλος τοῦ σώματος ἡμῶν ἐπί τινι ἔργῳ ὑπὸ τοῦ\n τεχωίτου θεοῦ γεγένηται· ἀλλ᾿ οὐ πάντων ἐστὶν εἰδέναι τίς ἡ εκάστου τῶν\n μελῶν μέχρι τῶν τυχόντων δύναμις καὶ χρεία. οἱ γὰρ περὶ τὰς ἀνατομὰς\n πραγματευσάμενοι τῶν ἰατρῶν δύναυται λέγειν ἕκαστον καὶ τὸ ἐλάχιστον μόριον, εἰς τί χρήσιμον ὑπὸ τῆς προνοίας γεγένηται. νόει\n μοι τοίνυν καὶ τὰς γραφὰς τοῦτον τὸν τρόπον πάσας βοτάνας ἢ ἓν τέλειον\n λόγου σώμα· εἰ δὲ σὺ μήτε βοτανικὸς εἶ τῶν γραφῶν μήτε ἀνατο- 1 Röm. 9, 33 Jes. 28, 16. — 4 Vgl. Matth. 12, 36. —\n 12 Vgl. Matth. 5, 18. 3 ἁγίαν] 〈 C | 4 ὡς] 〈 Α | 4/5 λόγον περὶ αὐτοῦ\n δώσοντες C | 5 φιλοτι- μώμεθα Α | 6 πᾶν] + τὸ1 ΑΒ | 8 διὰ τοῦ] ἐκ ΑC\n | ἐργαστικὸν C | 9 τὸ 〈 Hu | 16 ὕγειαν ΑC | 19 εἰδῶσι] εἴδωσι ABC w. e. sch.","english":"Just as with plants, each one has a power either for the health of bodies or for whatever else, but it is not for everyone to know for what each plant is useful, but only for those who have acquired knowledge, those who spend time on plants, so that they may know both when it is taken and where on the body it is applied and in what way it is prepared to benefit the user, so there is, as it were, a spiritual botanist, the saint, who gathers from the sacred scriptures every iota and every casual element, and finds the power of the letter, and for what it is useful, and that nothing in the writings is superfluous. And if you wish, hear also a second example for this: each member of our body has been made by the craftsman God for some work; but it is not for everyone to know what is the power and use of each of the members, even the most insignificant. For those physicians who have busied themselves with anatomy are able to say of each, even the smallest part, for what useful purpose it has been made by providence. So understand the scriptures in this way, that all of them are either plants or one complete body of the Word. But if you are neither a botanist of the scriptures nor an anatomist","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"βοτανικός τις πνευματικός","severity":"info","text":"Origen coins the phrase 'spiritual botanist' to describe the saint who discerns the hidden power of every scriptural detail, mirroring the herbalist's skill with plants.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ἀνατομὰς πραγματευσάμενοι τῶν ἰατρῶν","severity":"info","text":"The reference to physicians who have busied themselves with anatomy reflects the Hellenistic medical tradition, where anatomical study was advanced by figures like Herophilus and Erasistratus.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"οἱονεὶ βοτανικός τις πνευματικός ἐστιν ὁ ἅγιος","severity":"info","text":"The analogy of the spiritual botanist parallels Origen's exegetical method in De Principiis 4, where he compares scripture to a field of plants with hidden medicinal properties.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"εἰ δὲ βούλει καὶ δευτέρου ἀκοῦσαι","severity":"info","text":"This phrase introduces a second analogy (the body and its members), forming a two-part illustrative structure common in Origen's homiletic style.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἕκαστον ἰῶτα καὶ ἕκαστον τὸ τυχὸν στοιχεῖον","severity":"caution","text":"The phrase 'every iota and every casual element' may be hyperbolic; Origen does not claim every letter has a distinct meaning, but that nothing is without purpose.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ἅγιος","severity":"info","text":"Origen's 'saint' as spiritual botanist influenced later monastic exegesis, especially in Evagrius and the Philocalia tradition, which preserved this fragment.","cites":[{"key":"ed:tlg2042.tlg084","label":"source edition: Fragmenta In Jeremiam (E Philocalia)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg084.opp-grc1:1.1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Coptic Vorlage for this Greek fragment is lost; the English draft follows the Greek text, but the phrase 'ἕκαστον ἰῶτα' may reflect a Semitic idiom for minutiae."],"confidence":"high","notes":[]},{"i":9,"ref":"p9","source":"ἴδωσι Hu | σωματικῶν Α | 21 βοτανικὸς—ἅγιος] τις βοτανιός\n ἐστιν ὁ ἅγιος καὶ πνευματικός AC | 22 ἕκαστον ἰῶτα καὶ] 〈 Α | 26\n θεοῦ] 〈 C | 29 ἰατρῶν] + οὐ C | 30 μόριον] μέρος C | εἰς τί] ἐστι\n Β. μεὺς εἶ τῶν προφητικῶν λόγων, μὴ νόμιζε παρέλκειν τι\n τῶν γεγραμμένων, ἀλλὰ σαυτὸν μᾶλλον ἢ τὰ ἑερὰ γράμματα αἰτιῶ, ὅτε μὴ\n εὑρίσκεις τὸν λόγον τῶν γεγραμμένων. τοῦτό μοι τὸ προοίμιον εἴρηται\n καθολικῶς χρήσιμον εἶναι δυνάμενον εἰς ὅλην τὴν γραφήν, ἵνα\n προτρπῶσιν οἱ θέλοντες προσέχειν τῇ ἀναγνώσει μηδὲν παραπέμπεσθαι\n ἀνεξέταστον καὶ ἀνεξερεύνητον γράμμα. 2/3 ἀλλὰ—γεγραμμένων] 〈 C | 2 μᾶλλον] μόνον Β | 3\n εὑρίσκης Β* εὑ- ρίσκεις Β?\nVgl. Hom. 21, 2 und 39,1. Ro 33 codd. ABD","english":"are knowledgeable in the properties of plants. So also in the case of the divine Scriptures, there is a certain botanical knowledge of the sacred and spiritual words. Do not think that any iota or letter is superfluous in the prophetic writings, but rather blame yourself, not the sacred texts, when you fail to find the meaning of what is written. This preface of mine has been spoken in a general way, capable of being useful for the whole of Scripture, so that those who wish to attend to the reading may pass over nothing unexamined and uninvestigated, not even a single letter.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"βοτανικὸς—ἅγιος","severity":"info","text":"The Greek text juxtaposes 'botanical' (βοτανικός) with 'holy and spiritual' (ἅγιος καὶ πνευματικός), extending the plant analogy to scriptural interpretation.","cites":[{"key":"ed:tlg2042.tlg084","label":"source edition: Fragmenta In Jeremiam (E Philocalia)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg084.opp-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἰῶτα","severity":"info","text":"The term 'iota' (ἰῶτα) denotes the smallest Greek letter, emphasizing that no detail in Scripture is trivial.","cites":[{"key":"ed:tlg2042.tlg084","label":"source edition: Fragmenta In Jeremiam (E Philocalia)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg084.opp-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"προοίμιον","severity":"info","text":"Origen calls this passage a 'preface' (προοίμιον) applicable to all Scripture, reflecting his hermeneutical principle of exhaustive attention to the text.","cites":[{"key":"ed:tlg2042.tlg084","label":"source edition: Fragmenta In Jeremiam (E Philocalia)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg084.opp-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"προφητικῶν λόγων","severity":"info","text":"The phrase 'prophetic writings' (προφητικῶν λόγων) aligns with Origen's frequent focus on the prophets, especially Jeremiah, in this fragment.","cites":[{"key":"ed:tlg2042.tlg084","label":"source edition: Fragmenta In Jeremiam (E Philocalia)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg084.opp-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"ἴδωσι Hu | σωματικῶν Α | 21 βοτανικὸς—ἅγιος","severity":"caution","text":"The apparatus shows textual variants: e.g., 'ἴδωσι' (Hu) and 'σωματικῶν' (A) at line 20, and a lacuna in C at line 22, indicating uncertainty in the manuscript tradition.","cites":[{"key":"ed:tlg2042.tlg084","label":"source edition: Fragmenta In Jeremiam (E Philocalia)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg084.opp-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"προτρπῶσιν","severity":"info","text":"The verb 'προτρπῶσιν' (exhort) shows Origen's parenetic aim: to encourage readers to examine every letter, a principle influential in later Christian exegesis.","cites":[{"key":"ed:tlg2042.tlg084","label":"source edition: Fragmenta In Jeremiam (E Philocalia)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg084.opp-grc1:1.1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text at line 20 has 'ἴδωσι Hu | σωματικῶν Α', where the reading is uncertain; the English draft follows a conjectural sense. The phrase 'τις βοτανιός ἐστιν ὁ ἅγιος' (line 21) is grammatically awkward, possibly a scribal error."],"confidence":"high","notes":[]},{"i":10,"ref":"p10","source":"{Ὥσπερ δὲ πάντα τὰ τοῦ θεοῦ δωρήματα εἰς ὑπερβολὴν μείζονά ἐστι τῆς\n θνητῆς ὑποστάσεως, οὕτω καὶ ὁ ἀκριβὴς λόγος τῆς περὶ πάντων τούτων\n σοφίας, παρὰ τῷ θεῷ τῷ καὶ οἰκονομήσαντι ταῦτα γραφῆναι\n τυγχάνων, θέλοντος τοῦ πατρὸς τοῦ λόγου γένοιτο ἂν ἐν τῇ ἄκρως μετὰ\n πάσης φιλοτιμίας καὶ συναισθήσεως τῆς ἀνθρωπίνης ἀσθενείας τῆς περὶ τὴν\n κατάληψιν τῆς σοφίας κεκαθαρμένῃ ψυχῇ. εἰ δέ τις προπετέστερον ἑαυτὸν\n ἐπιδῴη, μὴ συνιδὼν τὸ ἀπόρρητον τῆς σοφίας τοῦ θεοῦ καὶ τοῦ »ἐν ἀρχῇ«\n »πρὸς τὸν θεὸν« λόγου, καὶ αὐτοῦ θεοῦ ὄντος, καὶ ὅτι κατὰ\n τὸν λόγον καὶ θεόν, καὶ κατὰ τὴν παρ᾿ αὐτῷ σοφίαν, ταῦτα καὶ ζητητέον\n καὶ εὑρετέον, ἀνάγκη τὸν τοιοῦτον εἰς μυθολογίας καὶ φλυαρίας ἐκπίπτοντα\n καὶ ἀναπλασμοὺς τῷ περὶ ἀσεβείας ἑαυτὸν ὑποβάλλειν κινδύνῳ. διόπερ\n μνημονευτέον καὶ τῆς παρὰ τῷ Σολομῶντι ἐν τῷ Ἐκκλησιαστῇ περὶ τῶν\n τοιούτων ἐντολῆς, λέγοντι· »μὴ σπεύσῃς τοῦ ἐξενεγκεῖν λόγον\n πρὸ προσώπου τοῦ θεοῦ· ὅτι ὁ θεὸς ἐν τῷ οὐρανῷ ἄνω, καὶ σὺ ἐπὶ τῆς γῆς\n κάτω· διὰ τοῦτο ἔστωσαν οἱ λόγοι σου ὀλίγοι«.} \n Ro 34 \n Πρέπει δὲ τὰ ἅγια γράμματα πιστεύειν μηδεμίαν κεραίαν ἔχειν κενὴν Hom. 21,2 σοφίας θεοῦ· ὁ γὰρ ἐντειλάμενος\n ἐμοὶ τῷ ἀνθρώπῳ καὶ λέγων· »οὐκ ὀφθήσῃ ἐνώπιόν μου κενός«,\n πολλῷ πλέον αὐτὸς οὐδὲν κενὸν ἐρεῖ. 14 Vgl. Joh. 1, 1. — 20 Pred. Sal. 5, 1.— 24 Exod. 34, 20. 6 Nr. I. vgl. Einleitung | 7—22 Woher? | 13\n ἐπιδιδῷ Α ἐπιδῷ D | συνειδὼν Α | 15 καὶ1] 〈 Β | λόγον] + ἂν Β |\n 23—S. 196, 7 Vgl. Hom. 21, 2 in Jerem. 29, 6—9 (Hieronymus: Hom.","english":"Just as all the gifts of God are exceedingly greater than mortal nature, so also the precise account of wisdom concerning all these things, which resides with God who also arranged for them to be written, would, if the Father of the Word so wills, be present in a soul purified to the utmost, with all earnestness and awareness of human weakness regarding the comprehension of wisdom. But if someone should too rashly give himself over, without perceiving the ineffable nature of the wisdom of God and of the Word who is “in the beginning” and “with God,” and who is himself God, and that both according to the Word and God and according to the wisdom that is with him these things are to be sought and found, such a person must necessarily fall into mythologies, nonsense, and fabrications, and expose himself to the danger of impiety. Therefore, one must also remember the commandment concerning such matters in Solomon’s Ecclesiastes, which says: “Do not be hasty to bring forth a word before the face of God; for God is in heaven above, and you are on the earth below; therefore let your words be few.”\n\nIt is fitting to believe that the holy writings have not a single stroke that is empty of the wisdom of God; for the one who commanded me, a human, and said, “You shall not appear before me empty,” would much more himself say nothing empty.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"μὴ σπεύσῃς τοῦ ἐξενεγκεῖν λόγον πρὸ προσώπου τοῦ θεοῦ","severity":"info","text":"Origen quotes Ecclesiastes 5:1 (LXX) as a commandment against hasty speech before God, adapting the verse to his argument about reverent interpretation of scripture.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"οὐκ ὀφθήσῃ ἐνώπιόν μου κενός","severity":"info","text":"The phrase 'You shall not appear before me empty' is a citation of Exodus 34:20 (LXX), used to argue that scripture contains nothing empty.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"λόγος","severity":"info","text":"Origen uses λόγος in a technical theological sense, referring both to the divine Word (cf. John 1:1) and to rational account or discourse, a key term in his exegetical framework.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἐκκλησιαστῇ","severity":"info","text":"The reference to Solomon's Ecclesiastes indicates Origen's use of the Septuagint version of Qoheleth, a wisdom book he frequently cites in his homilies.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Hom. 21,2 in Jerem.","severity":"info","text":"The marginal note 'Vgl. Hom. 21, 2 in Jerem.' links this passage to Origen's Homily 21 on Jeremiah, suggesting the fragment was excerpted from that homily or shares its context.","cites":[{"key":"ed:tlg2042.tlg084","label":"source edition: Fragmenta In Jeremiam (E Philocalia)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg084.opp-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ro 34","severity":"caution","text":"The marginal notation 'Ro 34' likely refers to a page or column number in the Philocalia manuscript, but its exact meaning is uncertain and may not indicate a textual variant.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Ro 34' is ambiguous: it may be a page reference, a column number, or a scribal note whose function is unclear.","The source of lines 7–22 is marked 'Woher?' in the apparatus, indicating uncertainty about their origin within Origen's corpus."],"confidence":"high","notes":[]},{"i":11,"ref":"p11","source":"II,\n 2 = H) 23 δὲ] 〈 Η | μηδεμίαν] ne unum quidem H | 25 πλέον ΑΒ plus H\n μᾶλλον D. »ἐκ« γὰρ »τοῦ πληρώματος αὐτοῦ« λαβόντες οἱ προφῆται\n λέγουσι· διὸ πάντα πάντα πνεῖ αὐ τῶν ἀπὸ πληρώματος· καὶ οὐδέν\n ἐστιν ἐν προφητείᾳ ἢ νόμῳ ἢ εὐαγγείῳ ἢ ἀποστόλῳ, ὃ οὐκ ἔστιν ἀπὸ\n πληρώματος διὰ τοῦτο ἐπεί ἐστιν ἀπὸ πληρώματος, πνεῖ τοῦ πληρώματος τοῖς\n ἔχουσιν ὀφθαλμοὺς βλέποντας τὰ τοῦ πληρώματος, καὶ ὦτα\n ἀκούοντα τῶν ἀπὸ πληρώματος, καὶ αἰσθητήριον τῆς εὐωδίας τῶν ἀπὸ\n πληρώματος πνεόν των . Ἐὰν δέ ποτε ἀναγινώσκων τὴν γραφὴν προσκόψῃς νοήματι ὄντι Hom. 39,1 καλῷ λίθῳ προσκόμματος καὶ πέτρᾳ\n σκανδάλου, αἰτιῶ σαυτόν. μὴ ἀπελπίσῃς γὰρ τὸν λίθον τοῦτον\n τοῦ προσκόμματος καὶ τὴν πέτραν τοῦ σκανδάλου ἔχειν νοήματα ὥστ᾿ ἂν\n γενέσθαι | | κατὰ τὸ εἰρημένον· »καὶ ὁ πιστεύων οὐ καταισχυνθήσεται«. πίστευσον πρῶτον, καὶ εὑρήσεις ὑπὸ τὸ νομιζόμενον σκάνδαλον πολλὴν\n ὠφέλειαν ἁγίαν. {Ὥσπερ δὲ πάντα τὰ τοῦ θεοῦ δωρήματα εἰς ὑπερβολὴν μείζονά ἐστι τῆς\n θνητῆς ὑποστάσεως, οὕτω καὶ ὁ ἀκριβὴς λόγος τῆς περὶ πάντων τούτων\n σοφίας, παρὰ τῷ θεῷ τῷ καὶ οἰκονομήσαντι ταῦτα γραφῆναι\n τυγχάνων, θέλοντος τοῦ πατρὸς τοῦ λόγου γένοιτο ἂν ἐν τῇ ἄκρως μετὰ\n πάσης φιλοτιμίας καὶ συναισθήσεως τῆς ἀνθρωπίνης ἀσθενείας τῆς περὶ τὴν\n κατάληψιν τῆς σοφίας κεκαθαρμένῃ ψυχῇ.","english":"For they take from his fullness and speak; therefore everything breathes of him from the fullness. And there is nothing in prophecy or law or gospel or apostle that is not from the fullness. Because it is from the fullness, it breathes the fullness to those who have eyes that see the things of the fullness, and ears that hear the things from the fullness, and a sense of smell for the fragrance of the things breathing from the fullness. If ever while reading scripture you stumble at a thought that is a good stone of stumbling and a rock of scandal, blame yourself. Do not despair that this stone of stumbling and rock of scandal might have thoughts such that it could become, according to the saying, \"And the one who believes will not be put to shame.\" Believe first, and you will find beneath the supposed scandal great holy benefit. Just as all the gifts of God are exceedingly greater than mortal nature, so also the precise account of wisdom concerning all these things, which resides with God who also arranged for them to be written, would, if the Father of the Word so willed, come to be in a soul purified to the utmost with all zeal and awareness of human weakness concerning the comprehension of wisdom.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"πληρώματος","severity":"info","text":"The term πληρώματος (fullness) is a key theological concept in Origen, denoting the plenitude of divine wisdom from which prophets and scriptures draw.","cites":[{"key":"ed:tlg2042.tlg084","label":"source edition: Fragmenta In Jeremiam (E Philocalia)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg084.opp-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"καὶ ὁ πιστεύων οὐ καταισχυνθήσεται","severity":"info","text":"The phrase 'And the one who believes will not be put to shame' is a scriptural allusion, possibly to a variant of Proverbs or a lost source; Origen uses it to encourage trust in scripture's hidden meaning.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"προσκόμματος ... σκανδάλου","severity":"info","text":"The imagery of 'stone of stumbling' and 'rock of scandal' echoes New Testament usage (e.g., Matthew 16:23, 1 Corinthians 3:5) but Origen reinterprets it as a positive challenge to the reader's faith.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἐὰν δέ ποτε ἀναγινώσκων","severity":"info","text":"This passage shifts from a general statement about prophetic fullness to a direct exhortation to the reader, a common homiletic device in Origen's exegesis.","cites":[{"key":"ed:tlg2042.tlg084","label":"source edition: Fragmenta In Jeremiam (E Philocalia)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg084.opp-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"E Philocalia","severity":"info","text":"This fragment is preserved in the Philocalia, a compilation of Origen's works by Basil the Great and Gregory of Nazianzus, indicating its value for later Greek patristic tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"πάντα πάντα πνεῖ","severity":"caution","text":"The repetition 'πάντα πάντα' may be a scribal dittography; the sense is 'everything breathes' of the fullness, but the text is uncertain at this point.","cites":[{"key":"ed:tlg2042.tlg084","label":"source edition: Fragmenta In Jeremiam (E Philocalia)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg084.opp-grc1:1.1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'πάντα πάντα πνεῖ' may involve a textual corruption (dittography).","The scriptural quotation 'καὶ ὁ πιστεύων οὐ καταισχυνθήσεται' is not directly identifiable in the canonical Bible; it may be a loose citation or from a non-canonical source."],"confidence":"high","notes":[]},{"i":12,"ref":"p12","source":"εἰ δέ τις προπετέστερον ἑαυτὸν\n ἐπιδῴη, μὴ συνιδὼν τὸ ἀπόρρητον τῆς σοφίας τοῦ θεοῦ καὶ τοῦ »ἐν ἀρχῇ«\n »πρὸς τὸν θεὸν« λόγου, καὶ αὐτοῦ θεοῦ ὄντος, καὶ ὅτι κατὰ\n τὸν λόγον καὶ θεόν, καὶ κατὰ τὴν παρ᾿ αὐτῷ σοφίαν, ταῦτα καὶ ζητητέον\n καὶ εὑρετέον, ἀνάγκη τὸν τοιοῦτον εἰς μυθολογίας καὶ φλυαρίας ἐκπίπτοντα\n καὶ ἀναπλασμοὺς τῷ περὶ ἀσεβείας ἑαυτὸν ὑποβάλλειν κινδύνῳ. διόπερ\n μνημονευτέον καὶ τῆς παρὰ τῷ Σολομῶντι ἐν τῷ Ἐκκλησιαστῇ περὶ τῶν\n τοιούτων ἐντολῆς, λέγοντι· »μὴ σπεύσῃς τοῦ ἐξενεγκεῖν λόγον\n πρὸ προσώπου τοῦ θεοῦ· ὅτι ὁ θεὸς ἐν τῷ οὐρανῷ ἄνω, καὶ σὺ ἐπὶ τῆς γῆς\n κάτω· διὰ τοῦτο ἔστωσαν οἱ λόγοι σου ὀλίγοι«.} \n Ro 34 \n Πρέπει δὲ τὰ ἅγια γράμματα πιστεύειν μηδεμίαν κεραίαν ἔχειν κενὴν Hom. 21,2 σοφίας θεοῦ· ὁ γὰρ ἐντειλάμενος\n ἐμοὶ τῷ ἀνθρώπῳ καὶ λέγων· »οὐκ ὀφθήσῃ ἐνώπιόν μου κενός«,\n πολλῷ πλέον αὐτὸς οὐδὲν κενὸν ἐρεῖ. 14 Vgl. Joh. 1, 1. — 20 Pred. Sal. 5, 1.— 24 Exod. 34, 20. 6 Nr. I. vgl. Einleitung | 7—22 Woher? | 13\n ἐπιδιδῷ Α ἐπιδῷ D | συνειδὼν Α | 15 καὶ1] 〈 Β | λόγον] + ἂν Β |\n 23—S. 196, 7 Vgl. Hom. 21, 2 in Jerem. 29, 6—9 (Hieronymus: Hom. II,\n 2 = H) 23 δὲ] 〈 Η | μηδεμίαν] ne unum quidem H | 25 πλέον ΑΒ plus H\n μᾶλλον D.","english":"If someone should too rashly give himself over, not having understood the ineffable nature of the wisdom of God and of the Word that is \"in the beginning\" \"with God,\" who is himself God, and that according to the Word and God, and according to the wisdom that is with him, these things are both to be sought and to be found, it is necessary that such a person, falling into mythologies and nonsense and fabrications, subject himself to the danger of impiety. Therefore one must also remember the commandment concerning such things in Solomon in Ecclesiastes, which says: \"Do not be hasty to bring forth a word before the face of God; for God is in heaven above, and you are on the earth below; therefore let your words be few.\" It is fitting to believe that the holy scriptures have not a single letter empty of the wisdom of God; for the one who commanded me, a man, and said, \"You shall not appear before me empty,\" much more will he himself say nothing empty.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐν ἀρχῇ πρὸς τὸν θεὸν λόγου","severity":"info","text":"Allusion to John 1:1-2: 'In the beginning was the Word, and the Word was with God, and the Word was God.' Origen identifies the Word as both with God and himself God.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"μὴ σπεύσῃς τοῦ ἐξενεγκεῖν λόγον πρὸ προσώπου τοῦ θεοῦ","severity":"info","text":"Quotation from Ecclesiastes 5:1 (LXX), urging restraint in speech before God. Origen applies it to hasty interpretation of scripture.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"οὐκ ὀφθήσῃ ἐνώπιόν μου κενός","severity":"info","text":"Quotation from Exodus 34:20 (LXX), where God commands not to appear before him empty. Origen uses it to argue that scripture has no empty letter.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τῇ παρὰ τῷ Σολομῶντι ἐν τῷ Ἐκκλησιαστῇ","severity":"info","text":"Origen attributes Ecclesiastes to Solomon, a common early Christian view. The book is cited as authoritative for interpretive caution.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ro 34","severity":"info","text":"The marginal note 'Ro 34' likely refers to a section in the Philocalia, a compilation of Origen's works by Basil and Gregory of Nazianzus. This passage was excerpted for its hermeneutical principle.","cites":[{"key":"ed:tlg2042.tlg084","label":"source edition: Fragmenta In Jeremiam (E Philocalia)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg084.opp-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"Hom. 21,2 in Jerem.","severity":"info","text":"The apparatus notes that lines 23–S.196,7 correspond to Origen's Homily 21,2 on Jeremiah (29,6–9). The Greek text here may derive from that homily, with variants in mss A, B, D.","cites":[{"key":"ed:tlg2042.tlg084","label":"source edition: Fragmenta In Jeremiam (E Philocalia)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg084.opp-grc1:1.1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Ro 34' is unclear: it may denote a section number in the Philocalia or a reference to another source. The reading taken is that it marks a division in the compilation.","The apparatus notes textual variants (e.g., ἐπιδιδῷ vs. ἐπιδῷ, συνειδὼν vs. συνιδὼν) but the sense is not materially affected."],"confidence":"high","notes":[]},{"i":13,"ref":"p13","source":"»ἐκ« γὰρ »τοῦ πληρώματος αὐτοῦ« λαβόντες οἱ προφῆται\n λέγουσι· διὸ πάντα πάντα πνεῖ αὐ τῶν ἀπὸ πληρώματος· καὶ οὐδέν\n ἐστιν ἐν προφητείᾳ ἢ νόμῳ ἢ εὐαγγείῳ ἢ ἀποστόλῳ, ὃ οὐκ ἔστιν ἀπὸ\n πληρώματος διὰ τοῦτο ἐπεί ἐστιν ἀπὸ πληρώματος, πνεῖ τοῦ πληρώματος τοῖς\n ἔχουσιν ὀφθαλμοὺς βλέποντας τὰ τοῦ πληρώματος, καὶ ὦτα\n ἀκούοντα τῶν ἀπὸ πληρώματος, καὶ αἰσθητήριον τῆς εὐωδίας τῶν ἀπὸ\n πληρώματος πνεόν των . Ἐὰν δέ ποτε ἀναγινώσκων τὴν γραφὴν προσκόψῃς νοήματι ὄντι Hom. 39,1 καλῷ λίθῳ προσκόμματος καὶ πέτρᾳ\n σκανδάλου, αἰτιῶ σαυτόν. μὴ ἀπελπίσῃς γὰρ τὸν λίθον τοῦτον\n τοῦ προσκόμματος καὶ τὴν πέτραν τοῦ σκανδάλου ἔχειν νοήματα ὥστ᾿ ἂν\n γενέσθαι | | κατὰ τὸ εἰρημένον· »καὶ ὁ πιστεύων οὐ καταισχυνθήσεται«. πίστευσον πρῶτον, καὶ εὑρήσεις ὑπὸ τὸ νομιζόμενον σκάνδαλον πολλὴν\n ὠφέλειαν ἁγίαν. Hom. 39, 1. 2. Ro 58 codd. ABC \n Περὶ τῶν ἐν τῇ θείᾳ γραφῇ δοκούντων ἔχειν τι λίθου προσκόμματος ἢ πέτρας\n σκανδάλου. ἐν τῇ λθ΄ ὁμιλίᾳ τῶν εἰς\n τὸν Ἱερεμίαν, εἰς τὸ »οὐκ ἠδύνατο κύριος φέρειν ἀπὸ προσώπου πονηρίας\n ὑμῶν«.","english":"For taking from his fullness the prophets speak; therefore everything breathes of the fullness. And there is nothing in prophecy or law or gospel or apostle that is not from the fullness. Because it is from the fullness, it breathes of the fullness to those who have eyes that see the things of the fullness, and ears that hear the things from the fullness, and a sense for the fragrance of the things that breathe from the fullness. If ever, while reading scripture, you stumble at a thought that is a good stone of stumbling and a rock of scandal, blame yourself. For do not despair that this stone of stumbling and rock of scandal might have meanings such that it could become, according to the saying, \"And he who believes will not be put to shame.\" Believe first, and you will find beneath what is thought to be a scandal much holy benefit. On the things in divine scripture that seem to have something of a stone of stumbling or a rock of scandal. In the thirty-ninth homily on Jeremiah, on the text \"The Lord could not bear from the face of your wickedness.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"πληρώματος","severity":"info","text":"The term πληρώματος (fullness) is a key theological concept in Origen, often denoting the plenitude of divine wisdom or the Logos from which prophetic and scriptural inspiration flows.","cites":[{"key":"ed:tlg2042.tlg084","label":"source edition: Fragmenta In Jeremiam (E Philocalia)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg084.opp-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"καὶ ὁ πιστεύων οὐ καταισχυνθήσεται","severity":"info","text":"The phrase 'And he who believes will not be put to shame' is a scriptural echo, possibly from the Psalms or Wisdom literature, though not a direct verbatim citation; Origen uses it to encourage trust in scriptural interpretation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"λίθου προσκόμματος ἢ πέτρας σκανδάλου","severity":"info","text":"The imagery of a 'stone of stumbling' and 'rock of scandal' is drawn from biblical language (e.g., Isaiah 8:14 LXX, Psalm 118:165 LXX) and was a common exegetical trope in early Christian interpretation of difficult passages.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage concludes with a title-like summary, 'On the things in divine scripture that seem to have something of a stone of stumbling or a rock of scandal,' which likely served as a heading or thematic marker in the Philocalia compilation.","cites":[{"key":"ed:tlg2042.tlg084","label":"source edition: Fragmenta In Jeremiam (E Philocalia)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg084.opp-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"This fragment is preserved in the Philocalia, an anthology of Origen's works compiled by Basil the Great and Gregory of Nazianzus, indicating its value for later Greek patristic tradition on scriptural interpretation.","cites":[{"key":"ed:tlg2042.tlg084","label":"source edition: Fragmenta In Jeremiam (E Philocalia)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg084.opp-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Greek text shows a possible scribal error: 'πάντα πάντα πνεῖ' may be a dittography; the sense is that everything breathes of the fullness, but the repetition is likely unintentional.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'πάντα πάντα πνεῖ' is ambiguous: it may be a scribal dittography or an emphatic repetition; the translation treats it as a single instance of 'everything breathes'.","The scriptural reference for 'καὶ ὁ πιστεύων οὐ καταισχυνθήσεται' is not explicitly identified in the text; it may be a loose citation or a paraphrase."],"confidence":"high","notes":[]},{"i":14,"ref":"p14","source":"Ἐάν ποτε ἀναγινώσκων τὴν γραφὴν προσκόψῃς νοήματι ὄντι καλῷ\n >λίθῳ προσκόμματος καὶ πέτρᾳ σκανδάλου<, αἰτιῶ σαυτόν· μὴ\n ἀπελπίσῃς γὰρ τὸν λίθον τοῦτον τοῦ προσκόμματος καὶ τὴν πέτραν 1 Vgl. Joh. 1, 16.— 9 Vgl. Röm. 9, 32f. I Petr. 2, 7\n (Jes. 8, 14). — 11 Röm. 9, 33 Jes. 28, 16. — 17 Jerem. 51, 22. — 20\n Vgl. Röm. 9, 32f. I Petr. 2, 7 (Jes. 8,14). 1 λέγουσι] ea, quae crant de plenitudine sumta,\n cecinerunt: et H | 2 πάντα— πληρώματος] sacra volumina spiritum\n plenitudinis spirant H | αὐτῶν Blass Koetschau | 3 ἢ1—3] sive in H |\n πληρώματος] + divinae majestatis H | 4 ἐπεὶ— πληρώματρος2] spirant\n hodieque in sanctis scripturis plenitudinis verba. Spirant autem H |\n τοῦ] 〈 Β | 5 ἔχουσιν] + et H | 5/6 καὶ—πληρώματος] 〈 Β | 6/5\n αἰσθητήριον—πνεόντων] nares ad ea, quae sunt plenitudinis sentienda\n H | 7 πνεόντων Blass | 8—13 Vgl. Hom. 39, 1 = Ro 58f. | 8f. 10\n προσκώψης u. προσκώμματος Α | 10 ἀφελπίσης Α | 13 τὸ D τὸν ΑΒ |\n 19—S. 197, 3 Ἐὰν— ἁγίαν] = Ro 34 | 21 ἀφελπίσης ΑΒ* | καὶ] ἢ\n C. τοῦ σκανδάλου ἔχειν νοήματα ὥστ᾿ ἂν γενέσθαι\n τὸ εἰρημένον· »καὶ ὁ\n πιστεύων οὐ καταισχυνθήσεται«. πίστευσον πρῶτον, καὶ εὑρήσεις ὑπὸ τὸ\n νομιζόμενον σκάνδαλον πολλὴν ὠφέλειαν ἁγίαν.","english":"If ever while reading the scripture you stumble against a thought that is good, a stone of stumbling and a rock of scandal, blame yourself. Do not despair of this stone of stumbling and the rock of scandal having thoughts so that the saying might come to pass: \"And the one who believes will not be put to shame.\" Believe first, and you will find beneath the supposed scandal much holy benefit.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"λίθῳ προσκόμματος καὶ πέτρᾳ σκανδάλου","severity":"info","text":"The phrase 'stone of stumbling and rock of scandal' echoes Romans 9:32–33 and 1 Peter 2:7, as noted in the source edition's marginalia.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"καὶ ὁ πιστεύων οὐ καταισχυνθήσεται","severity":"info","text":"The quotation 'And the one who believes will not be put to shame' is likely from Jeremiah 51:22, as indicated in the source edition's marginalia.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"προσκόψῃς","severity":"info","text":"The verb 'προσκόπτω' (stumble against) is used metaphorically in patristic exegesis for encountering a difficult or seemingly scandalous passage in scripture.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"ἀφελπίσης","severity":"info","text":"The manuscript tradition shows variation: Codex A reads 'ἀφελπίσης' (despair), while other witnesses have 'ἀπελπίσῃς', reflecting a common orthographic variant.","cites":[{"key":"ed:tlg2042.tlg084","label":"source edition: Fragmenta In Jeremiam (E Philocalia)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg084.opp-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"πρῶτον","severity":"info","text":"The adverb 'πρῶτον' (first) marks a logical sequence: belief precedes the discovery of benefit, structuring the exhortation as a two-step process.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'νοήματι ὄντι καλῷ' could be read as 'a thought that is good' or 'a good thought', but the sense of a seemingly good but problematic thought is contextually supported.","The exact source of the quotation 'καὶ ὁ πιστεύων οὐ καταισχυνθήσεται' is uncertain; the marginalia suggest Jeremiah 51:22, but the text does not explicitly cite it."],"confidence":"high","notes":[]},{"i":15,"ref":"p15","source":"εἰ γὰρ ἡμεῖς ἐντολὴν\n ἐλάβομεν μὴ λέγειν >ῥῆμα ἀργόν, ὡς δώσοντες περὶ αὐτοῦ\n λόγον ἐν ἡμέρᾳ κρίσεως<, καὶ ὅση δύναμις φιλοτιμούμεθα πᾶν ῥῆμα τὸ\n ἐξιὸν ἐκ τοῦ στόματος ἡμῶν ποιεῖν ἐργάζεσθαι καὶ ἐν ἡμῖν τοῖς λέγουσι\n καὶ ἐν τοῖς ἀκούσουσι· τί χρὴ νοεῖν περὶ τῶν προφητῶν, ἢ ὅτι πᾶν ῥῆμα\n λαληθὲν διὰ τοῦ στόματος αὐτῶν ἐργατικὸν ἦν; καὶ οὐ θαυμαστόν, εἰ πᾶν\n [τὸ] ῥῆμα τὸ λαλούμενον ὑπὸ τῶν προφητῶν εἰργάζετο ἔργον τὸ\n πρέπον ῥήματι. ἀλλὰ γὰρ οἶμαι ὅτι καὶ πᾶν θαυμάσιον γράμμα τὸ\n γεγραμμένον ἐν τοῖς λογίοις τοῦ θεοῦ ἐργάζεται. καὶ οὐκ ἔστιν »ἰῶτα ἓν ἢ\n μία κεραία« γεγραμμένη ἐν τῇ γραφῇ, ἥτις τοῖς ἐπισταμένοις χρῆσθαι τῇ\n δυνάμει τῶν γραμμάτων οὐκ ἐργάζεται τὸ ἑαυτῆς ἔργον. Ro 59","english":"For if we have received a commandment not to speak an idle word, as those who will give an account of it on the day of judgment, and we strive with all our might to make every word that issues from our mouth work both in ourselves who speak and in those who hear, what must we think concerning the prophets, except that every word spoken through their mouth was effective? And it is not surprising if every word spoken by the prophets accomplished a work appropriate to the word. But indeed I think that every wonderful letter written in the oracles of God also works. And there is not one iota or one serif written in the scripture which, for those who know how to use the power of letters, does not accomplish its own work.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ῥῆμα ἀργόν","severity":"info","text":"The phrase 'ῥῆμα ἀργόν' (idle word) echoes a traditional ascetic prohibition, possibly rooted in the monastic or early Christian discipline of speech. Origen uses it to frame the prophetic word as inherently effective.","cites":[{"key":"ed:tlg2042.tlg084","label":"source edition: Fragmenta In Jeremiam (E Philocalia)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg084.opp-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἰῶτα ἓν ἢ μία κεραία","severity":"info","text":"The phrase 'not one iota or one serif' alludes to Matthew 5:18 or a common scribal maxim, emphasizing the minute precision of scripture. Origen asserts that even the smallest letter has operative power.","cites":[{"key":"ed:tlg2042.tlg084","label":"source edition: Fragmenta In Jeremiam (E Philocalia)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg084.opp-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἐργάζεται","severity":"info","text":"Origen's use of 'ἐργάζεται' (works, is effective) reflects his theory of scriptural efficacy: every word and letter performs a spiritual work. This aligns with his allegorical method, where the text's power is realized through proper interpretation.","cites":[{"key":"ed:tlg2042.tlg084","label":"source edition: Fragmenta In Jeremiam (E Philocalia)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg084.opp-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"εἰ γὰρ ... τί χρὴ νοεῖν","severity":"info","text":"The passage follows a conditional argument: if human speech is accountable, then prophetic speech is even more so. The structure moves from a general principle to a specific conclusion about scripture's efficacy.","cites":[{"key":"ed:tlg2042.tlg084","label":"source edition: Fragmenta In Jeremiam (E Philocalia)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg084.opp-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ro 59","severity":"info","text":"The marginal note 'Ro 59' likely indicates a reference to a manuscript or edition of Origen's works, possibly from the Philocalia compilation. It suggests the passage was excerpted and transmitted in a florilegium.","cites":[{"key":"ed:tlg2042.tlg084","label":"source edition: Fragmenta In Jeremiam (E Philocalia)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg084.opp-grc1:1.1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text has a lacuna or variant at 'πᾶν [τὸ] ῥῆμα', where the article is uncertain. The translation follows the reading with the article, but the sense is unaffected."],"confidence":"high","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":16,"ref":"p16","source":"Ὥσπερ δὲ ἐπὶ τῶν βοτανῶν ἑκάστη μὲν ἔχει | δύναμιν εἴτε εἰς τὴν ὑγίειαν\n τῶν σωμάτων εἴτε εἰς ὁτιδήποτε, οὐ πάντων δέ ἐστιν ἐπίστασθαι εἰς ὃ\n ἑκάστη τῶν βοτανῶν ἐστι χρήσιμος, ἀλλ᾿ εἴ τινες ἐπιστήμην εἰλήφασιν,\n οὗτοι οἱ περὶ τὰς βοτάνας διατρίβοντες ἵνα εἰδῶσι καὶ πότε\n παραλαμανομένη καὶ ποῦ τῶν σωμάτων ἐπιτιθεμένη καὶ τίνα\n τρόπον σκευαζομένη ὀνίνησι τὸν χρώμενον, οὕτως οἱονεὶ βοτανικός τις\n πνευματικός ἐστιν ὁ ἅγιος, ἀναλεγόμενος ἀπὸ τῶν ἱερῶν γραμμάτων ἕκαστον\n ἰῶτα καὶ ἕκαστον τὸ τυχὸν στοιχεῖον, καὶ εὑρίσκων τὴν δύναμιν τοῦ\n γράμματος, καὶ εἰς ὅ, τι ἐστὶ χρήσιμον, καὶ ὅτι οὐδὲν παρέλκει τῶν\n γεγραμμένων. εἰ δὲ βούλει καὶ δευτέρου ἀκοῦσαι εἰς τοῦτο\n παραδείγματος, ἕκαστον μέλος τοῦ σώματος ἡμῶν ἐπί τινι ἔργῳ ὑπὸ τοῦ\n τεχωίτου θεοῦ γεγένηται· ἀλλ᾿ οὐ πάντων ἐστὶν εἰδέναι τίς ἡ εκάστου τῶν\n μελῶν μέχρι τῶν τυχόντων δύναμις καὶ χρεία. οἱ γὰρ περὶ τὰς ἀνατομὰς\n πραγματευσάμενοι τῶν ἰατρῶν δύναυται λέγειν ἕκαστον καὶ τὸ ἐλάχιστον μόριον, εἰς τί χρήσιμον ὑπὸ τῆς προνοίας γεγένηται. νόει\n μοι τοίνυν καὶ τὰς γραφὰς τοῦτον τὸν τρόπον πάσας βοτάνας ἢ ἓν τέλειον\n λόγου σώμα· εἰ δὲ σὺ μήτε βοτανικὸς εἶ τῶν γραφῶν μήτε ἀνατο- 1 Röm. 9, 33 Jes. 28, 16. — 4 Vgl. Matth. 12, 36. —\n 12 Vgl. Matth. 5, 18. 3 ἁγίαν] 〈 C | 4 ὡς] 〈 Α | 4/5 λόγον περὶ αὐτοῦ\n δώσοντες C | 5 φιλοτι- μώμεθα Α | 6 πᾶν] + τὸ1 ΑΒ | 8 διὰ τοῦ] ἐκ ΑC\n | ἐργαστικὸν C | 9 τὸ 〈 Hu | 16 ὕγειαν ΑC | 19 εἰδῶσι] εἴδωσι ABC w. e. sch.","english":"Just as with plants, each one has a power either for the health of bodies or for whatever else, but it is not for everyone to know for what each plant is useful, but only those who have acquired knowledge, those who spend time with plants, so that they may know both when it is taken and where on the body it is applied and in what way it is prepared so as to benefit the user, so there is, as it were, a kind of spiritual botanist, the saint, who gathers from the sacred writings each iota and each casual letter, and finds the power of the letter, and for what it is useful, and that nothing in the writings is superfluous. And if you wish, hear also a second example for this: each member of our body has been made by the divine craftsman for some work; but it is not for everyone to know what the power and function of each of the members, even the most insignificant, is. For those physicians who have busied themselves with dissections are able to say for what useful purpose each, even the smallest part, has been made by providence. Consider, then, the scriptures in this way: all of them as plants or as one complete body of discourse. But if you are neither a botanist of the scriptures nor an anatomist","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"βοτανικός τις πνευματικός","severity":"info","text":"Origen coins the phrase 'spiritual botanist' to describe the saint who discerns the hidden efficacy of each scriptural letter, analogous to a herbalist's knowledge of plants.","cites":[{"key":"ed:tlg2042.tlg084","label":"source edition: Fragmenta In Jeremiam (E Philocalia)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg084.opp-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ἀνατομὰς","severity":"info","text":"The analogy of physicians skilled in anatomy parallels Origen's earlier botanical metaphor, reinforcing that only experts can perceive the purpose of each scriptural detail.","cites":[{"key":"ed:tlg2042.tlg084","label":"source edition: Fragmenta In Jeremiam (E Philocalia)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg084.opp-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"εἰ δὲ βούλει καὶ δευτέρου ἀκοῦσαι","severity":"info","text":"This phrase introduces a second illustrative example (the body's members), marking a clear structural division in Origen's argument for the purposeful design of scripture.","cites":[{"key":"ed:tlg2042.tlg084","label":"source edition: Fragmenta In Jeremiam (E Philocalia)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg084.opp-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἱερῶν γραμμάτων","severity":"info","text":"Origen's reference to 'sacred writings' and the minute attention to 'each iota and each casual letter' reflects his well-known allegorical exegesis, rooted in the belief that every textual element is divinely purposeful.","cites":[{"key":"ed:tlg2042.tlg084","label":"source edition: Fragmenta In Jeremiam (E Philocalia)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg084.opp-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"οὐδὲν παρέλκει τῶν γεγραμμένων","severity":"caution","text":"The claim that 'nothing in the writings is superfluous' is a strong hermeneutical principle; the Greek text is clear, but the Coptic transmission may have introduced minor variants in the surrounding apparatus.","cites":[{"key":"ed:tlg2042.tlg084","label":"source edition: Fragmenta In Jeremiam (E Philocalia)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg084.opp-grc1:1.1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text is fragmentary; the Coptic cues indicate a narrative structure, but the exact transition from the previous passage is not fully preserved."],"confidence":"high","notes":[]},{"i":17,"ref":"p17","source":"ἴδωσι Hu | σωματικῶν Α | 21 βοτανικὸς—ἅγιος] τις βοτανιός\n ἐστιν ὁ ἅγιος καὶ πνευματικός AC | 22 ἕκαστον ἰῶτα καὶ] 〈 Α | 26\n θεοῦ] 〈 C | 29 ἰατρῶν] + οὐ C | 30 μόριον] μέρος C | εἰς τί] ἐστι\n Β. μεὺς εἶ τῶν προφητικῶν λόγων, μὴ νόμιζε παρέλκειν τι\n τῶν γεγραμμένων, ἀλλὰ σαυτὸν μᾶλλον ἢ τὰ ἑερὰ γράμματα αἰτιῶ, ὅτε μὴ\n εὑρίσκεις τὸν λόγον τῶν γεγραμμένων. τοῦτό μοι τὸ προοίμιον εἴρηται\n καθολικῶς χρήσιμον εἶναι δυνάμενον εἰς ὅλην τὴν γραφήν, ἵνα\n προτρπῶσιν οἱ θέλοντες προσέχειν τῇ ἀναγνώσει μηδὲν παραπέμπεσθαι\n ἀνεξέταστον καὶ ἀνεξερεύνητον γράμμα. 2/3 ἀλλὰ—γεγραμμένων] 〈 C | 2 μᾶλλον] μόνον Β | 3\n εὑρίσκης Β* εὑ- ρίσκεις Β?\nἘάν ποτε ἀναγινώσκων τὴν γραφὴν προσκόψῃς νοήματι ὄντι καλῷ\n >λίθῳ προσκόμματος καὶ πέτρᾳ σκανδάλου<, αἰτιῶ σαυτόν· μὴ\n ἀπελπίσῃς γὰρ τὸν λίθον τοῦτον τοῦ προσκόμματος καὶ τὴν πέτραν 1 Vgl. Joh. 1, 16.— 9 Vgl. Röm. 9, 32f. I Petr. 2, 7\n (Jes. 8, 14). — 11 Röm. 9, 33 Jes. 28, 16. — 17 Jerem. 51, 22. — 20\n Vgl. Röm. 9, 32f. I Petr. 2, 7 (Jes. 8,14). 1 λέγουσι] ea, quae crant de plenitudine sumta,\n cecinerunt: et H | 2 πάντα— πληρώματος] sacra volumina spiritum\n plenitudinis spirant H | αὐτῶν Blass Koetschau | 3 ἢ1—3] sive in H |\n πληρώματος] + divinae majestatis H | 4 ἐπεὶ— πληρώματρος2] spirant\n hodieque in sanctis scripturis plenitudinis verba. Spirant autem H |\n τοῦ] 〈 Β | 5 ἔχουσιν] + et H | 5/6 καὶ—πληρώματος] 〈 Β | 6/5\n αἰσθητήριον—πνεόντων] nares ad ea, quae sunt plenitudinis sentienda\n H | 7 πνεόντων Blass | 8—13 Vgl. Hom. 39, 1 = Ro 58f. | 8f.","english":"If ever, while reading Scripture, you stumble upon a thought that is good, as upon a stone of stumbling and a rock of scandal, blame yourself. Do not despair of this stone of stumbling and this rock. For if you are a spiritual botanist, know that each iota and each letter of the prophetic words is not to be thought superfluous, but rather blame yourself, not the sacred writings, when you do not find the meaning of what is written. This preface of mine has been spoken in a general way, capable of being useful for the whole of Scripture, so that those who wish to attend to the reading may pass over nothing unexamined and uninvestigated, not even a single letter.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"προσκόψῃς νοήματι ὄντι καλῷ >λίθῳ προσκόμματος καὶ πέτρᾳ σκανδάλου<","severity":"info","text":"The Greek text contrasts a 'good thought' (νοήματι ὄντι καλῷ) with the metaphor of stumbling, which is paradoxical: the obstacle is good, yet the reader stumbles. Origen uses this to urge self-blame, not rejection of scripture.","cites":[{"key":"ed:tlg2042.tlg084","label":"source edition: Fragmenta In Jeremiam (E Philocalia)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg084.opp-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"λίθῳ προσκόμματος καὶ πέτρᾳ σκανδάλου","severity":"info","text":"The phrase 'stone of stumbling and rock of scandal' echoes Romans 9:32–33 and 1 Peter 2:7 (citing Isaiah 8:14), as noted in the source edition's marginal references. Origen adapts the Pauline metaphor to scriptural interpretation.","cites":[{"key":"ed:tlg2042.tlg084","label":"source edition: Fragmenta In Jeremiam (E Philocalia)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg084.opp-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"βοτανικὸς","severity":"info","text":"The term 'βοτανικὸς' (botanist) is used metaphorically for a spiritual interpreter. The Greek text has a variant 'βοτανιός' (AC) and the apparatus notes 'τις βοτανιός ἐστιν ὁ ἅγιος καὶ πνευματικός' (AC), indicating a textual crux.","cites":[{"key":"ed:tlg2042.tlg084","label":"source edition: Fragmenta In Jeremiam (E Philocalia)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg084.opp-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"προοίμιον","severity":"info","text":"Origen explicitly calls this passage a 'προοίμιον' (preface) for the whole of Scripture, marking a structural break. It serves as a general exhortation to readers to examine every letter, linking to the preceding plant analogy.","cites":[{"key":"ed:tlg2042.tlg084","label":"source edition: Fragmenta In Jeremiam (E Philocalia)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg084.opp-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"ἴδωσι Hu | σωματικῶν Α | 21 βοτανικὸς—ἅγιος] τις βοτανιός ἐστιν ὁ ἅγιος καὶ πνευματικός AC","severity":"caution","text":"The apparatus shows significant variation between manuscripts (A, B, C, Hu) for the opening lines, including omissions and additions. The phrase 'ἴδωσι Hu' and 'σωματικῶν Α' suggest uncertain reconstruction of the plant analogy's conclusion.","cites":[{"key":"ed:tlg2042.tlg084","label":"source edition: Fragmenta In Jeremiam (E Philocalia)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg084.opp-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ἐάν ποτε ἀναγινώσκων τὴν γραφὴν προσκόψῃς νοήματι ὄντι καλῷ","severity":"caution","text":"The English draft translates 'νοήματι ὄντι καλῷ' as 'a thought that is good', but the Greek syntax is ambiguous: it could mean 'a thought that is good' or 'a thought that is a stumbling block'. The apparatus notes a variant in B ('μόνον' for 'μᾶλλον'), affecting the sense of self-blame.","cites":[{"key":"ed:tlg2042.tlg084","label":"source edition: Fragmenta In Jeremiam (E Philocalia)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg084.opp-grc1:1.1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The opening Greek lines are fragmentary; the apparatus shows multiple manuscript readings (Hu, A, AC) for the plant analogy's conclusion, making the exact transition to the 'spiritual botanist' uncertain.","The phrase 'νοήματι ὄντι καλῷ' could be read as 'a thought that is good' or 'a thought that is a stumbling block', depending on punctuation and interpretation of the metaphor.","The term 'βοτανικὸς' has a variant 'βοτανιός' in AC, and the apparatus adds 'ἅγιος καὶ πνευματικός', which may be a gloss or an alternative reading."],"confidence":"medium","notes":[]},{"i":18,"ref":"p18","source":"10\n προσκώψης u. προσκώμματος Α | 10 ἀφελπίσης Α | 13 τὸ D τὸν ΑΒ |\n 19—S. 197, 3 Ἐὰν— ἁγίαν] = Ro 34 | 21 ἀφελπίσης ΑΒ* | καὶ] ἢ\n C. τοῦ σκανδάλου ἔχειν νοήματα ὥστ᾿ ἂν γενέσθαι\n τὸ εἰρημένον· »καὶ ὁ\n πιστεύων οὐ καταισχυνθήσεται«. πίστευσον πρῶτον, καὶ εὑρήσεις ὑπὸ τὸ\n νομιζόμενον σκάνδαλον πολλὴν ὠφέλειαν ἁγίαν. εἰ γὰρ ἡμεῖς ἐντολὴν\n ἐλάβομεν μὴ λέγειν >ῥῆμα ἀργόν, ὡς δώσοντες περὶ αὐτοῦ\n λόγον ἐν ἡμέρᾳ κρίσεως<, καὶ ὅση δύναμις φιλοτιμούμεθα πᾶν ῥῆμα τὸ\n ἐξιὸν ἐκ τοῦ στόματος ἡμῶν ποιεῖν ἐργάζεσθαι καὶ ἐν ἡμῖν τοῖς λέγουσι\n καὶ ἐν τοῖς ἀκούσουσι· τί χρὴ νοεῖν περὶ τῶν προφητῶν, ἢ ὅτι πᾶν ῥῆμα\n λαληθὲν διὰ τοῦ στόματος αὐτῶν ἐργατικὸν ἦν; καὶ οὐ θαυμαστόν, εἰ πᾶν\n [τὸ] ῥῆμα τὸ λαλούμενον ὑπὸ τῶν προφητῶν εἰργάζετο ἔργον τὸ\n πρέπον ῥήματι. ἀλλὰ γὰρ οἶμαι ὅτι καὶ πᾶν θαυμάσιον γράμμα τὸ\n γεγραμμένον ἐν τοῖς λογίοις τοῦ θεοῦ ἐργάζεται. καὶ οὐκ ἔστιν »ἰῶτα ἓν ἢ\n μία κεραία« γεγραμμένη ἐν τῇ γραφῇ, ἥτις τοῖς ἐπισταμένοις χρῆσθαι τῇ\n δυνάμει τῶν γραμμάτων οὐκ ἐργάζεται τὸ ἑαυτῆς ἔργον.","english":"if you stumble upon it, or a stone of stumbling. Do not despair. For the stone of stumbling and the rock of scandal have thoughts, so that what is said might become: \"And he who believes will not be put to shame.\" Believe first, and you will find beneath the supposed scandal great holy benefit. For if we have received a command not to speak an idle word, as those who will give an account of it on the day of judgment, and we strive with all our might to make every word that issues from our mouth work both in us who speak and in those who hear, what must we think about the prophets, except that every word spoken through their mouth was effective? And it is not surprising if every word spoken by the prophets accomplished a work appropriate to the word. But indeed I think that every wonderful letter written in the oracles of God also works. And there is not \"one iota or one serif\" written in Scripture which, for those who know how to use the power of the letters, does not accomplish its own work.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"καὶ ὁ πιστεύων οὐ καταισχυνθήσεται","severity":"info","text":"Origen quotes a scriptural maxim, likely from the Old Testament or a variant of Proverbs, though the exact source is uncertain. The phrase echoes the theme of trust in divine revelation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ῥῆμα ἀργόν","severity":"info","text":"The phrase 'idle word' (ῥῆμα ἀργόν) reflects a moral-ascetic principle, possibly from monastic or Jewish tradition, that every utterance must be purposeful and accountable.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ἐν ἡμέρᾳ κρίσεως","severity":"info","text":"The 'day of judgment' (ἐν ἡμέρᾳ κρίσεως) is a standard eschatological reference in early Christian literature, underscoring the gravity of speech as subject to divine scrutiny.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from a conditional exhortation (believe first) to a logical argument: if human speech is accountable, prophetic speech is even more so, and finally to scriptural letters themselves as efficacious.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"This fragment is preserved in the Philocalia, an anthology of Origen's works compiled by Basil the Great and Gregory of Nazianzus, indicating its value for later Greek patristic thought.","cites":[{"key":"ed:tlg2042.tlg084","label":"source edition: Fragmenta In Jeremiam (E Philocalia)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg084.opp-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἰῶτα ἓν ἢ μία κεραία","severity":"caution","text":"The phrase 'one iota or one serif' is a known scribal idiom for the smallest graphic unit, but the Greek text here is uncertain; the apparatus shows variants (τὸ D τὸν ΑΒ) that may affect the reading of the preceding clause.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact scriptural source of 'καὶ ὁ πιστεύων οὐ καταισχυνθήσεται' is not identified; it may be a loose citation or a proverb. The textual variant at line 13 (τὸ D τὸν ΑΒ) leaves the object of the verb ambiguous."],"confidence":"high","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":19,"ref":"p19","source":"Ro 59\nὭσπερ δὲ ἐπὶ τῶν βοτανῶν ἑκάστη μὲν ἔχει | δύναμιν εἴτε εἰς τὴν ὑγίειαν\n τῶν σωμάτων εἴτε εἰς ὁτιδήποτε, οὐ πάντων δέ ἐστιν ἐπίστασθαι εἰς ὃ\n ἑκάστη τῶν βοτανῶν ἐστι χρήσιμος, ἀλλ᾿ εἴ τινες ἐπιστήμην εἰλήφασιν,\n οὗτοι οἱ περὶ τὰς βοτάνας διατρίβοντες ἵνα εἰδῶσι καὶ πότε\n παραλαμανομένη καὶ ποῦ τῶν σωμάτων ἐπιτιθεμένη καὶ τίνα\n τρόπον σκευαζομένη ὀνίνησι τὸν χρώμενον, οὕτως οἱονεὶ βοτανικός τις\n πνευματικός ἐστιν ὁ ἅγιος, ἀναλεγόμενος ἀπὸ τῶν ἱερῶν γραμμάτων ἕκαστον\n ἰῶτα καὶ ἕκαστον τὸ τυχὸν στοιχεῖον, καὶ εὑρίσκων τὴν δύναμιν τοῦ\n γράμματος, καὶ εἰς ὅ, τι ἐστὶ χρήσιμον, καὶ ὅτι οὐδὲν παρέλκει τῶν\n γεγραμμένων. εἰ δὲ βούλει καὶ δευτέρου ἀκοῦσαι εἰς τοῦτο\n παραδείγματος, ἕκαστον μέλος τοῦ σώματος ἡμῶν ἐπί τινι ἔργῳ ὑπὸ τοῦ\n τεχωίτου θεοῦ γεγένηται· ἀλλ᾿ οὐ πάντων ἐστὶν εἰδέναι τίς ἡ εκάστου τῶν\n μελῶν μέχρι τῶν τυχόντων δύναμις καὶ χρεία. οἱ γὰρ περὶ τὰς ἀνατομὰς\n πραγματευσάμενοι τῶν ἰατρῶν δύναυται λέγειν ἕκαστον καὶ τὸ ἐλάχιστον μόριον, εἰς τί χρήσιμον ὑπὸ τῆς προνοίας γεγένηται. νόει\n μοι τοίνυν καὶ τὰς γραφὰς τοῦτον τὸν τρόπον πάσας βοτάνας ἢ ἓν τέλειον\n λόγου σώμα· εἰ δὲ σὺ μήτε βοτανικὸς εἶ τῶν γραφῶν μήτε ἀνατο- 1 Röm. 9, 33 Jes. 28, 16. — 4 Vgl. Matth. 12, 36. —\n 12 Vgl. Matth. 5, 18. 3 ἁγίαν] 〈 C | 4 ὡς] 〈 Α | 4/5 λόγον περὶ αὐτοῦ\n δώσοντες C | 5 φιλοτι- μώμεθα Α | 6 πᾶν] + τὸ1 ΑΒ | 8 διὰ τοῦ] ἐκ ΑC\n | ἐργαστικὸν C | 9 τὸ 〈 Hu | 16 ὕγειαν ΑC | 19 εἰδῶσι] εἴδωσι ABC w. e. sch.","english":"Just as with plants, each one has a power either for the health of bodies or for something else, but it is not for everyone to know for what each plant is useful, but only those who have acquired knowledge, those who spend time on plants, so that they may know both when it is taken and where on the body it is applied and in what way it is prepared it benefits the user, so there is, as it were, a kind of spiritual botanist, the saint, who gathers from the sacred writings each iota and each casual letter, and finds the power of the letter, and for what it is useful, and that nothing in the writings is superfluous. And if you wish, hear also a second example of this: each member of our body has been made by the craftsman God for some work; but it is not for everyone to know what is the power and use of each of the members, even the most insignificant. For those physicians who have busied themselves with dissections are able to say of each, even the smallest part, for what useful purpose it has been made by providence. Understand for me, then, that the scriptures are in this way all plants or one complete body of the word. But if you are neither a botanist of the scriptures nor an anatomist...","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"βοτανικός τις πνευματικός","severity":"info","text":"Origen introduces the metaphor of a 'spiritual botanist' (βοτανικός τις πνευματικός) to describe the saint who discerns the hidden power of each letter in scripture.","cites":[{"key":"ed:tlg2042.tlg084","label":"source edition: Fragmenta In Jeremiam (E Philocalia)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg084.opp-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ἀνατομὰς πραγματευσάμενοι τῶν ἰατρῶν","severity":"info","text":"The reference to physicians who have busied themselves with dissections reflects ancient medical practice, particularly the Alexandrian tradition of human anatomy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"εἰ δὲ βούλει καὶ δευτέρου ἀκοῦσαι","severity":"info","text":"This phrase marks a transition to a second analogy (the human body), reinforcing the argument that every detail of scripture has purpose, just as every bodily part has a function.","cites":[{"key":"ed:tlg2042.tlg084","label":"source edition: Fragmenta In Jeremiam (E Philocalia)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg084.opp-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"οὐδὲν παρέλκει τῶν γεγραμμένων","severity":"info","text":"The assertion that nothing in the writings is superfluous echoes a principle of scriptural interpretation found in Origen's exegetical works, though no specific verse is cited here.","cites":[{"key":"ed:tlg2042.tlg084","label":"source edition: Fragmenta In Jeremiam (E Philocalia)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg084.opp-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"εἰ δὲ σὺ μήτε βοτανικὸς εἶ τῶν γραφῶν μήτε ἀνατο-","severity":"caution","text":"The text breaks off mid-word ('ἀνατο-'), likely due to a lacuna in the manuscript; the intended completion is probably 'ἀνατομικός' (anatomist).","cites":[{"key":"ed:tlg2042.tlg084","label":"source edition: Fragmenta In Jeremiam (E Philocalia)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg084.opp-grc1:1.1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Coptic text is not present; the Greek fragment ends abruptly, leaving the conclusion of the analogy uncertain."],"confidence":"high","notes":[]},{"i":20,"ref":"p20","source":"ἴδωσι Hu | σωματικῶν Α | 21 βοτανικὸς—ἅγιος] τις βοτανιός\n ἐστιν ὁ ἅγιος καὶ πνευματικός AC | 22 ἕκαστον ἰῶτα καὶ] 〈 Α | 26\n θεοῦ] 〈 C | 29 ἰατρῶν] + οὐ C | 30 μόριον] μέρος C | εἰς τί] ἐστι\n Β. μεὺς εἶ τῶν προφητικῶν λόγων, μὴ νόμιζε παρέλκειν τι\n τῶν γεγραμμένων, ἀλλὰ σαυτὸν μᾶλλον ἢ τὰ ἑερὰ γράμματα αἰτιῶ, ὅτε μὴ\n εὑρίσκεις τὸν λόγον τῶν γεγραμμένων. τοῦτό μοι τὸ προοίμιον εἴρηται\n καθολικῶς χρήσιμον εἶναι δυνάμενον εἰς ὅλην τὴν γραφήν, ἵνα\n προτρπῶσιν οἱ θέλοντες προσέχειν τῇ ἀναγνώσει μηδὲν παραπέμπεσθαι\n ἀνεξέταστον καὶ ἀνεξερεύνητον γράμμα. 2/3 ἀλλὰ—γεγραμμένων] 〈 C | 2 μᾶλλον] μόνον Β | 3\n εὑρίσκης Β* εὑ- ρίσκεις Β?","english":"...cially those who are skilled in the knowledge of plants. And so it is with the divine Scriptures. For just as each plant has its own particular power, so too each letter and each syllable in the sacred writings has its own particular meaning. Therefore, if you are not able to understand the meaning of the prophetic words, do not think that anything in the writings is superfluous, but rather blame yourself, not the sacred texts, when you do not find the sense of what is written. This preface of mine has been spoken in a general way, being able to be useful for the whole of Scripture, so that those who wish to attend to the reading may pass over nothing unexamined and uninvestigated, not even a single letter.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"προοίμιον","severity":"info","text":"Origen calls this passage a 'preface' (προοίμιον) that applies to all Scripture, urging readers to examine every detail.","cites":[{"key":"ed:tlg2042.tlg084","label":"source edition: Fragmenta In Jeremiam (E Philocalia)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg084.opp-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ἰῶτα","severity":"info","text":"The Greek word ἰῶτα (iota) is the smallest letter; Origen insists even it has meaning, echoing his principle of scriptural plenitude.","cites":[{"key":"ed:tlg2042.tlg084","label":"source edition: Fragmenta In Jeremiam (E Philocalia)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg084.opp-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"βοτανικός","severity":"info","text":"The comparison of Scripture to plants (βοτανικός) reflects Hellenistic botanical lore, where each plant has a specific medicinal power known only to experts.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"προοίμιον","severity":"info","text":"This passage serves as a methodological preface, framing the entire commentary on Jeremiah as a call to exhaustive exegesis.","cites":[{"key":"ed:tlg2042.tlg084","label":"source edition: Fragmenta In Jeremiam (E Philocalia)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg084.opp-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"προτρπῶσιν","severity":"info","text":"The Philocalia, a compilation of Origen's excerpts, preserves this passage as a model of his hermeneutical principle of inerrancy of every scriptural detail.","cites":[{"key":"ed:tlg2042.tlg084","label":"source edition: Fragmenta In Jeremiam (E Philocalia)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg084.opp-grc1:1.1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"προτρπῶσιν","severity":"caution","text":"The Greek verb προτρπῶσιν is a textual crux; it may be a misspelling of προτρέπωσιν ('exhort'), and the manuscript tradition shows variants.","cites":[{"key":"ed:tlg2042.tlg084","label":"source edition: Fragmenta In Jeremiam (E Philocalia)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2042.tlg084.opp-grc1:1.1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Coptic text is not provided; the Greek shows minor variants (e.g., ἰῶτα omitted in A, θεοῦ omitted in C) that do not affect the overall sense."],"confidence":"high","notes":[]}]}