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Adnotationes in Exodum

Origen · first1k

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Work dossier · summary and historical context

Summary

Origen's Adnotationes in Exodum is a fragmentary Greek work of exegetical notes on the Book of Exodus, composed during his Alexandrian period (c. 215–230 CE). Surviving only through catenae and Byzantine florilegia, the text preserves disjointed excerpts that reveal Origen's lexical and moral interpretations, such as distinguishing 'εἴδωλον' from 'ὁμοίωμα' and 'προσκυνεῖν' from 'λατρεύειν'. The work influenced Eastern patristic exegesis and, via Rufinus' translations, medieval Latin commentaries. Attribution of some fragments is debated due to possible interpolation or misassignment from other Alexandrian commentators.

The Adnotationes in Exodum is significant for its precise lexical analysis of key biblical terms (e.g., idol vs. likeness, worship vs. service), which shaped later patristic and medieval exegesis. It exemplifies Origen's pedagogical and moral reading of Scripture, influencing both Eastern catenae and Western commentaries via Rufinus. The work also highlights the challenges of fragmentary transmission and disputed attribution in early Christian literature.

Historical context

Origen (c. 185–253 CE) composed the Adnotationes in Exodum during his Alexandrian period (c. 215–230 CE), a time of intense biblical scholarship and catechetical teaching in Alexandria. The work belongs to the genre of exegetical notes (scholia) on the Septuagint text of Exodus, reflecting Origen's method of verse-by-verse commentary with attention to Greek lexical distinctions and moral application. The original Greek survives only in fragments, preserved in later catenae (chain commentaries) and Byzantine florilegia, which excerpted and rearranged his notes. This fragmentary transmission obscures the original scope and sequence. The work was known in the Latin West through Rufinus' translations, influencing medieval exegesis. Early modern editions, such as Bernard de Montfaucon's publication from codex 534, page 100, attest to its manuscript tradition. The community context is the Alexandrian Christian school, where Origen taught and wrote, engaging with Jewish and Hellenistic interpretive traditions.

Apparatus · what the pipeline recorded

Annotation and terms

23 commentary units 5 term5 scripture4 structure3 reception2 background2 caution2 transmission 0 derived notes 7 open questions 4 narrative
What the kinds mean

Pipeline notes

  • coverageNo English translation was located by an automated check of the source corpus and one library catalogue. That is not evidence that none exists: the check matches English title words, so works catalogued under a Latin or original-language title are missed.
  • limitThe 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.
  • registerRegister: other in ancient Greek; the English keeps the liturgical formulae and the vocatives rather than normalising them.
  • structurePassages: 4 narrative.
  • sourceSource edition: first1k — CC BY-SA 4.0

Term index

CopticRenderingCountFirst
no glossary terms recorded
tlg2042.tlg067:1 · narrativehigh
Source
ΩΡΙΓΕΝΟΥΕ ΕΚΛΟΓΑΙ ΕΙΣ ΤΗΝ ΕΞΟΔΟΝ. ΚΕΦ. ΙΕ΄. Στίχ. κε΄. Ἐκεῖ ἔθετο αὐτῷ ὁ Θεὸς δικαώματα καὶ κρίσεις, καὶ ἐκεῖ αὐτὸν ἐπείραζε. Ἐπʼ ὠφελείᾳ πειράζει ὁ Θεός. Ἀπείραστος γάρ κακῶν. Ἀλλὰ διὰ τοῦτο πειράζει, ἵνα ἐὰν ὑπακούσωσιν αὐτῷ, τύχωσιν ἀγαθῶν, καὶ ἀπαλλα γῶσι κακῶν. ΚΕΦ. Κ΄. Στίχ. δ΄. (10) Οὐ ποιήσεις σεαυτῷ εἴδωλον. Ἄλλο εἴδωλον, καὶ ἕτερον ὁμοίωμα. Ὁμοίωμα γάρ ἐστιν, ἐὰν ποιῇς ἰχθύος ἢ τετραπόδου, ἢ θηρίου, ἢ διὰ τεχνουργίας ἢ διὰ ζωγραφίας ὁμοίωμα· εἴδωλον δὲ, ὅσα ἀνατυποῦσα ψυχὴ ποιεῖ ἐξ οὐχ ὑπαρχόντων πρωτοτύπως· οἷον, ἀναμεμιγμένον τι ζῶον ἀπὸ ἀνθρώπου καὶ ἵππου. Στίχ. δ΄ Ὅσα ἐν τῷ οὐρανῷ ἄνω, καὶ ὅσα ἐν τῇ γῇ κάτω. καὶ ὅσα ἐν τοῖς ὕδασιν ὑποκάτω τῆς γῆς. Οὐ προσκυνήσεις αὐτοῖς, οὐδὲ μὴ λατρεύσεις αὐτοῖς. Ἄλλο προσκυνεῖν, καὶ ἄλλο λατρεύειν. Ὁ μὲν γὰρ ἐξ ὅλης ψυχῆς δουλεύων τούτοις οὐ μόνον προσκυνεῖ. ἀλλὰ καὶ λατρεύει· ὁ δὲ καθυποκρινόμενος, καὶ δια τὰ ἔθη ποιῶν, οὐ λατρεύει μὲν, προσκυνεῖ δέ. Εὑρήσεις δὲ τοιούτους ἐν τοῖς Ἀριθμοῖς χαριζομένους γυναιξὶ, καὶ εἴδωλα προσκυνοῦντας. (10) Edidit Montfauc. in Hex. Est in cod. 534, p. 100.
English
Origen’s Selections on Exodus. Chapter 15. Verse 25. There God set for him ordinances and judgments, and there he tested him. God tests for benefit. For he is inexperienced in evils. But he tests for this reason, so that if they obey him, they may obtain good things and be delivered from evils. Chapter 20. Verse 4. You shall not make for yourself an idol. An idol is one thing, and a likeness another. For a likeness is when you make a likeness of a fish or a quadruped or a wild animal, either by craftsmanship or by painting; but an idol is whatever the soul forms and makes from things that do not exist as prototypes—for example, some mixed animal from a human and a horse. Verse 4. As many things as are in the heaven above, and as many as are on the earth below, and as many as are in the waters beneath the earth. You shall not worship them, nor shall you serve them. To worship is one thing, and to serve is another. For he who serves these with his whole soul not only worships but also serves; but he who acts hypocritically and does so out of custom does not serve, but worships. You will find such persons in the book of Numbers, indulging women and worshipping idols. (10) Published by Montfaucon in the Hexapla. It is in codex 534, p. 100.
tlg2042.tlg067:2 · narrativemedium
Source
ΞΕΦ. ΚΗ΄. Στίχ. λ΄. Ἐπειδὴ προσήκει τὸν ἀρχιερέα καὶ ἔμπροσθεν καὶ ὄπισθεν, καθάπερ ἀσπίδα, περιφέρν τὴν προφυλακετικὴν ἐπιμέλειαν, μήπου τις ἐναντία βουλὴ τῶν τῆς πονηρίας πνευμάτων τὸ λογικὸν τρώσειεν, καὶ τὸ δόκιμον τῶν κρίσεων συνταράξῃ, καὶ τὴν δήλωσιν καὶ τὴν ἀλήθειαν τῇ ἐπιμιξίᾳ τῆς κακίας ἀποστῆναι ποιήσειεν. ΚΕΦ. ΛΑ΄. Στίχ. α΄. Καὶ ἐλάλησε Κύριος πρὸς Μωϋσῆν. Ἐν ὅλαις τεσσαράκοντα ἡμέραις δοῦναι τὸν νόμον κατεῖχε τὸν Μωῦσῆν (11) ὁ πάνσοφος Θεὸς, καίτοι δυνατῶς ἔχων ἐν τρισὶν ἡμέραις δοῦναι τὸν Νόμον. Ἀλλʼ ἵνα τὸ κεκρυμμένον τῆς ἀσεβείας ἐν τῷ βάθει τῆς καρδίας τῶν Ἰουδαίων ὁ χρόνος τῆς ἀπουσίας Μωῦσέως ἐλέγξῃ. ΚΕΦ. ΙΕ΄. Στίχ. κε΄. Ἐκεῖ ἔθετο αὐτῷ ὁ Θεὸς δικαώματα καὶ κρίσεις, καὶ ἐκεῖ αὐτὸν ἐπείραζε. Ἐπʼ ὠφελείᾳ πειράζει ὁ Θεός. Ἀπείραστος γάρ κακῶν. Ἀλλὰ διὰ τοῦτο πειράζει, ἵνα ἐὰν ὑπακούσωσιν αὐτῷ, τύχωσιν ἀγαθῶν, καὶ ἀπαλλα γῶσι κακῶν. Στίχ. κε΄. Ἐκεῖ ἔθετο αὐτῷ ὁ Θεὸς δικαώματα καὶ κρίσεις, καὶ ἐκεῖ αὐτὸν ἐπείραζε. Ἐπʼ ὠφελείᾳ πειράζει ὁ Θεός. Ἀπείραστος γάρ κακῶν. Ἀλλὰ διὰ τοῦτο πειράζει, ἵνα ἐὰν ὑπακούσωσιν αὐτῷ, τύχωσιν ἀγαθῶν, καὶ ἀπαλλα γῶσι κακῶν. ΚΕΦ. Κ΄.
English
Chapter 28. Verse 30. Since it is fitting for the high priest to carry the protective care both in front and behind, like a shield, lest some contrary counsel of the spirits of wickedness wound the rational faculty, disturb the soundness of the judgments, and cause the revelation and the truth to depart through the admixture of evil. Chapter 31. Verse 1. And the Lord spoke to Moses. The all-wise God kept Moses for forty whole days to give the law, although he was able to give the law in three days. But so that the time of Moses’ absence might expose the hidden impiety in the depth of the heart of the Jews. Chapter 15. Verse 25. There God set for him ordinances and judgments, and there he tested him. God tests for benefit. For he is inexperienced in evils. But he tests for this reason, so that if they obey him, they may obtain good things and be delivered from evils. Verse 25. There God set for him ordinances and judgments, and there he tested him. God tests for benefit. For he is inexperienced in evils. But he tests for this reason, so that if they obey him, they may obtain good things and be delivered from evils. Chapter 20.
tlg2042.tlg067:3 · narrativehigh
Source
Στίχ. δ΄. (10) Οὐ ποιήσεις σεαυτῷ εἴδωλον. Ἄλλο εἴδωλον, καὶ ἕτερον ὁμοίωμα. Ὁμοίωμα γάρ ἐστιν, ἐὰν ποιῇς ἰχθύος ἢ τετραπόδου, ἢ θηρίου, ἢ διὰ τεχνουργίας ἢ διὰ ζωγραφίας ὁμοίωμα· εἴδωλον δὲ, ὅσα ἀνατυποῦσα ψυχὴ ποιεῖ ἐξ οὐχ ὑπαρχόντων πρωτοτύπως· οἷον, ἀναμεμιγμένον τι ζῶον ἀπὸ ἀνθρώπου καὶ ἵππου. Στίχ. δ΄ Ὅσα ἐν τῷ οὐρανῷ ἄνω, καὶ ὅσα ἐν τῇ γῇ κάτω. καὶ ὅσα ἐν τοῖς ὕδασιν ὑποκάτω τῆς γῆς. Οὐ προσκυνήσεις αὐτοῖς, οὐδὲ μὴ λατρεύσεις αὐτοῖς. Ἄλλο προσκυνεῖν, καὶ ἄλλο λατρεύειν. Ὁ μὲν γὰρ ἐξ ὅλης ψυχῆς δουλεύων τούτοις οὐ μόνον προσκυνεῖ. ἀλλὰ καὶ λατρεύει· ὁ δὲ καθυποκρινόμενος, καὶ δια τὰ ἔθη ποιῶν, οὐ λατρεύει μὲν, προσκυνεῖ δέ. Εὑρήσεις δὲ τοιούτους ἐν τοῖς Ἀριθμοῖς χαριζομένους γυναιξὶ, καὶ εἴδωλα προσκυνοῦντας. (10) Edidit Montfauc. in Hex. Est in cod. 534, p. 100. Στίχ. δ΄. (10) Οὐ ποιήσεις σεαυτῷ εἴδωλον. Ἄλλο εἴδωλον, καὶ ἕτερον ὁμοίωμα. Ὁμοίωμα γάρ ἐστιν, ἐὰν ποιῇς ἰχθύος ἢ τετραπόδου, ἢ θηρίου, ἢ διὰ τεχνουργίας ἢ διὰ ζωγραφίας ὁμοίωμα· εἴδωλον δὲ, ὅσα ἀνατυποῦσα ψυχὴ ποιεῖ ἐξ οὐχ ὑπαρχόντων πρωτοτύπως· οἷον, ἀναμεμιγμένον τι ζῶον ἀπὸ ἀνθρώπου καὶ ἵππου. Στίχ. δ΄ Ὅσα ἐν τῷ οὐρανῷ ἄνω, καὶ ὅσα ἐν τῇ γῇ κάτω. καὶ ὅσα ἐν τοῖς ὕδασιν ὑποκάτω τῆς γῆς. Οὐ προσκυνήσεις αὐτοῖς, οὐδὲ μὴ λατρεύσεις αὐτοῖς. Ἄλλο προσκυνεῖν, καὶ ἄλλο λατρεύειν. Ὁ μὲν γὰρ ἐξ ὅλης ψυχῆς δουλεύων τούτοις οὐ μόνον προσκυνεῖ. ἀλλὰ καὶ λατρεύει· ὁ δὲ καθυποκρινόμενος, καὶ δια τὰ ἔθη ποιῶν, οὐ λατρεύει μὲν, προσκυνεῖ δέ.
English
Verse 4. (10) You shall not make for yourself an idol. An idol is one thing, and a likeness is another. For a likeness is when you make a likeness of a fish, or a quadruped, or a wild beast, either by craftsmanship or by painting; but an idol is whatever the soul fashions by forming from things that do not exist originally, such as some mixed animal from a human and a horse. Verse 4. As many things as are in the heaven above, and as many as are on the earth below, and as many as are in the waters beneath the earth. You shall not worship them, nor shall you serve them. To worship is one thing, and to serve is another. For he who serves these with his whole soul not only worships but also serves; but he who acts hypocritically and does so out of habit does not serve, but worships. You will find such persons in the Book of Numbers, indulging women and worshipping idols. (10) Published by Montfaucon in the Hexapla. It is in codex 534, p. 100. Verse 4. (10) You shall not make for yourself an idol. An idol is one thing, and a likeness is another. For a likeness is when you make a likeness of a fish, or a quadruped, or a wild beast, either by craftsmanship or by painting; but an idol is whatever the soul fashions by forming from things that do not exist originally, such as some mixed animal from a human and a horse. Verse 4. As many things as are in the heaven above, and as many as are on the earth below, and as many as are in the waters beneath the earth. You shall not worship them, nor shall you serve them. To worship is one thing, and to serve is another. For he who serves these with his whole soul not only worships but also serves; but he who acts hypocritically and does so out of habit does not serve, but worships.
tlg2042.tlg067:4 · narrativehigh
Source
Εὑρήσεις δὲ τοιούτους ἐν τοῖς Ἀριθμοῖς χαριζομένους γυναιξὶ, καὶ εἴδωλα προσκυνοῦντας. (10) Edidit Montfauc. in Hex. Est in cod. 534, p. 100. ΞΕΦ. ΚΗ΄. Στίχ. λ΄. Ἐπειδὴ προσήκει τὸν ἀρχιερέα καὶ ἔμπροσθεν καὶ ὄπισθεν, καθάπερ ἀσπίδα, περιφέρν τὴν προφυλακετικὴν ἐπιμέλειαν, μήπου τις ἐναντία βουλὴ τῶν τῆς πονηρίας πνευμάτων τὸ λογικὸν τρώσειεν, καὶ τὸ δόκιμον τῶν κρίσεων συνταράξῃ, καὶ τὴν δήλωσιν καὶ τὴν ἀλήθειαν τῇ ἐπιμιξίᾳ τῆς κακίας ἀποστῆναι ποιήσειεν. Στίχ. λ΄. Ἐπειδὴ προσήκει τὸν ἀρχιερέα καὶ ἔμπροσθεν καὶ ὄπισθεν, καθάπερ ἀσπίδα, περιφέρν τὴν προφυλακετικὴν ἐπιμέλειαν, μήπου τις ἐναντία βουλὴ τῶν τῆς πονηρίας πνευμάτων τὸ λογικὸν τρώσειεν, καὶ τὸ δόκιμον τῶν κρίσεων συνταράξῃ, καὶ τὴν δήλωσιν καὶ τὴν ἀλήθειαν τῇ ἐπιμιξίᾳ τῆς κακίας ἀποστῆναι ποιήσειεν. ΚΕΦ. ΛΑ΄. Στίχ. α΄. Καὶ ἐλάλησε Κύριος πρὸς Μωϋσῆν. Ἐν ὅλαις τεσσαράκοντα ἡμέραις δοῦναι τὸν νόμον κατεῖχε τὸν Μωῦσῆν (11) ὁ πάνσοφος Θεὸς, καίτοι δυνατῶς ἔχων ἐν τρισὶν ἡμέραις δοῦναι τὸν Νόμον. Ἀλλʼ ἵνα τὸ κεκρυμμένον τῆς ἀσεβείας ἐν τῷ βάθει τῆς καρδίας τῶν Ἰουδαίων ὁ χρόνος τῆς ἀπουσίας Μωῦσέως ἐλέγξῃ. Στίχ. α΄. Καὶ ἐλάλησε Κύριος πρὸς Μωϋσῆν. Ἐν ὅλαις τεσσαράκοντα ἡμέραις δοῦναι τὸν νόμον κατεῖχε τὸν Μωῦσῆν (11) ὁ πάνσοφος Θεὸς, καίτοι δυνατῶς ἔχων ἐν τρισὶν ἡμέραις δοῦναι τὸν Νόμον. Ἀλλʼ ἵνα τὸ κεκρυμμένον τῆς ἀσεβείας ἐν τῷ βάθει τῆς καρδίας τῶν Ἰουδαίων ὁ χρόνος τῆς ἀπουσίας Μωῦσέως ἐλέγξῃ.
English
You will find such men in the book of Numbers, who gratify women and worship idols. (10) Montfaucon published this in the Hexapla. It is in codex 534, p. 100. Chapter 28. Verse 30. Since it is fitting for the high priest to carry protective care both in front and behind, like a shield, lest some opposing counsel of the spirits of wickedness wound the rational part and disturb the soundness of judgments and cause the revelation and the truth to withdraw through the admixture of evil. Chapter 31. Verse 1. And the Lord spoke to Moses. The all-wise God kept Moses for forty whole days to give the law, although he was able to give the law in three days. But so that the time of Moses’ absence might expose the hidden impiety in the depth of the heart of the Jews.
Citation. Tergwame, “Adnotationes in Exodum”, tlg2042.tlg067:1, machine-draft, 2026. https://naxiai.com/christian/works/tlg2042.tlg067#s1
Colophon. Source: first1k · licence: CC BY-SA 4.0 · model: deepseek/deepseek-v4-flash:floor · provider: Relace · cost: $0.0028 · generated 2026-11-15.