Adnotationes in Judices

Coptic	Rendering	Count	First
no glossary terms recorded

tlg2042.tlg072:1 · narrativehigh

Source

ΩΡΙΓΕΝΟΥΣ ΕΚΛΟΓΑΙ ΕΙΣ ΤΟΥΣ ΚΡΙΤΑΣ.

English

Origen's Selections on the Book of Judges.

Commentary

structuretextΕΚΛΟΓΑΙ

The title ΕΚΛΟΓΑΙ (Selections) indicates this is a compilation of excerpted passages from Origen's commentary on Judges, not a continuous work.

source edition: Adnotationes in Judices

termglossaryΕΚΛΟΓΑΙ

ΕΚΛΟΓΑΙ (eklogai) is a technical term for a collection of selected passages, often used in patristic florilegia or catenae.

backgroundexternalΩΡΙΓΕΝΟΥΣ

Origen (c. 185–253 CE) was a prolific Alexandrian exegete whose works on Judges survive only in fragments; this title suggests a later compilation from his lost commentary.

receptionexternalΕΙΣ ΤΟΥΣ ΚΡΙΤΑΣ

The phrase 'On the Book of Judges' aligns with Origen's known homiletic and exegetical output, but the work as a whole is transmitted only in this excerpted form, likely from a catena tradition.

source edition: Adnotationes in Judices

Notes · 1

checkAutomatic check: the English is short for the Coptic of this passage. Short passages are legitimate; this one is at the margin.

Open questions · 1

The Greek title may be a later editorial addition; the original scope and arrangement of Origen's comments on Judges are uncertain.

tlg2042.tlg072:2 · narrativehigh

Source

ΚΕΦ. ΙΕ΄.

English

Chapter 15.

tlg2042.tlg072:3 · narrativehigh

Source

(73) Στίχ. ιθ΄. Καὶ ἔῤῥηξεν ὁ Θεὸς τὸ τραῦμα τὸ ἐν σιαγόνι, καὶ ἐξῆλθεν ἐξ αὐτοῦ ὕδωρ. Ἀντὶ τοῦ· Ἔῤῥηξε τῇ πληγῇ τῆς σιαγόνος τὴν γῆν, καὶ ἐξῆλθεν ὕδατα.

English

Verse 19. And God broke the wound in the jaw, and water came out of it. Instead of: He broke the earth with the blow of the jaw, and waters came out.

Commentary

sensetextἜῤῥηξεν

The verb ῥήγνυμι (aorist ἔρρηξεν) means 'to break, shatter, or burst forth'. Origen's alternative reading shifts the object from 'the wound' to 'the earth', suggesting a different interpretation of the miracle.

termglossaryτραῦμα

τραῦμα (wound) is a medical term. In the LXX, it often denotes a physical injury. Origen's alternative reading replaces it with πληγή (blow), emphasizing the action rather than the injury.

scripturetextΚαὶ ἔῤῥηξεν ὁ Θεὸς τὸ τραῦμα

This verse is a citation of Judges 15:19 (LXX). The Greek text here differs from the standard LXX reading, which has 'And God broke the wound in the jaw' (ἔρρηξεν ὁ θεὸς τὸ τραῦμα). Origen's alternative reflects a textual variant or exegetical choice.

source edition: Adnotationes in Judices

backgroundexternalσιαγών

The jaw (σιαγών) is a specific anatomical term. In the Samson narrative (Judges 15), the jawbone is a key object. Origen's alternative reading shifts the focus from the jaw-wound to the earth, possibly to harmonize with the miraculous spring.

structuretextἈντὶ τοῦ

The phrase 'Ἀντὶ τοῦ' (instead of) introduces Origen's alternative reading. This is a common formula in his exegetical works, indicating a textual variant or a preferred interpretation.

Open questions · 1

The Greek text of the lemma (Ἔῤῥηξεν) shows a rough breathing and accent that may reflect a scribal or editorial choice. The alternative reading (Ἔῤῥηξε τῇ πληγῇ) changes the syntax from accusative to dative, altering the sense of the action.

tlg2042.tlg072:4 · narrativemedium

Source

ΚΕΦ. Κ΄.

English

Chapter 20.

Commentary

structuretextΚΕΦ. Κ΄.

This heading marks the beginning of a new chapter (chapter 20) in the Greek text, serving as a structural division within Origen's commentary.

source edition: Adnotationes in Judices

backgroundbackground

The chapter numbering likely reflects a later editorial addition, as Origen's original work did not include such divisions; it aids in referencing the commentary.

cautiontextΚΕΦ. Κ΄.

The Greek heading is brief and may not correspond to a clear break in the Coptic narrative; the transition from the previous passage is abrupt.

Open questions · 1

The Greek heading 'ΚΕΦ. Κ΄.' is a chapter marker, but its relationship to the preceding Coptic narrative is unclear; it may indicate a new section in Origen's commentary rather than a direct continuation of the biblical text.

tlg2042.tlg072:5 · narrativemedium

Source

(74) Στίχ. κα΄. Καὶ ἐξῆλθον υἱοὶ Βενιαμίν. Τίνος ἕνεκεν ἡττῶνται δικαίως ἐπεξελθόντες; Ἢ δηλονότι διὰ προλαβούσας αἰτίας. Καὶ ὁ ψαλμός φησιν· Ὅταν λάβω καιρὸν, ἐγὼ εὐθύτητας κρινῶ. Εἶτα dicit : μετὰ τὸ ἡττηθῆναι καὶ μίαν καὶ δευτέραν, μετῆλθεν ἡ ὀργὴ ἐπὶ τοὺς ἠδικηκότας, νικῶσι δικαίαν δίκην(75). Θαυμάσαι δὲ ἄξιον τὸ πλῆθος τῶν Ἰσραηλιτῶν, ὅτι, δικαίως τοῖς Βενιαμίταις ἐπελθόντες, καὶ ἡττηθέντες, οὐκ ἐνενόησάν τι πονηρὸν κατὰ τοῦ Θεοῦ, ἀλλὰ μᾶλλον οὐδὲ ἐπαύσαντο προκλαίοντες, ἕως ὅτε δίκην ἔλαβον κατὰ τῶν ἠδικηκότων. Οὐ καταμεμφόμενοι τοῦ Θεοῦ εἶπον· Ἀλλὰ ἀπόχρη τοῦτο. Τρόπον μαθεῖν ἱκέτευον. Τό Βενιαμὶν λύκος ἅρπαξ· πραῒ ἔδεται, καὶ τὸ ἑ. (76) διαδώσει τροφὴν, ἐνταῦθα πληροῦται. Καὶ γὰρ πρότεροννικήσας, ἔσχατον βρῶμα τοῦ λαοῦ γέγονε. 35 Psal. lxxiv, 3. 36 Gen. xlix, 27. (71) Cod. 534, pag. 249. (72) Cod. xv. (73) Cod. 534. (74) Cod. xv. (75) Hactenus et in edit. Quæ sequuntur etiam reliquos versus respiciunt. (76) Forte ἐσπέρας. ΚΕΦ. ΙΕ΄.

English

Chapter 21. And the sons of Benjamin went out. Why are they justly defeated when they have gone out in retribution? Evidently because of antecedent causes. And the Psalm says: When I take the occasion, I will judge righteousness. Then it says: after being defeated both once and a second time, the wrath passed over to those who had done wrong, and they prevail in a just judgment. It is worthy of admiration that the multitude of the Israelites, having justly attacked the Benjamites and been defeated, did not conceive anything wicked against God, but rather did not cease weeping until they exacted punishment against those who had done wrong. They did not blame God and say: This is enough. They besought to learn the manner. Benjamin is a ravenous wolf; he will eat the gentle, and the evening will distribute food; here it is fulfilled. For having conquered earlier, he became the last food of the people.

Commentary

scripturetextὍταν λάβω καιρὸν, ἐγὼ εὐθύτητας κρινῶ

Origen cites Psalm 74:3 (LXX) as a proof-text for divine judgment deferred until the right moment.

source edition: Adnotationes in Judices

scripturetextΒενιαμὶν λύκος ἅρπαξ

The description of Benjamin as a ravenous wolf alludes to Jacob’s blessing in Genesis 49:27, where Benjamin is called a wolf that seizes prey.

source edition: Adnotationes in Judices

backgroundtextπραῒ ἔδεται, καὶ τὸ ἑ. (76) διαδώσει τροφὴν

The phrase likely refers to a proverbial or allegorical interpretation: the gentle are eaten, and evening (ἑσπέρας) distributes food, fulfilling the fate of Benjamin as the last food of the people.

transmissiontextἑ. (76) διαδώσει τροφὴν

The abbreviation ἑ. is ambiguous; the editor suggests it may stand for ἑσπέρας (evening), but the text is corrupt or incomplete.

structuretextΚΕΦ. ΙΕ΄.

The passage ends with a chapter marker (Chapter 15), indicating a structural division in the manuscript tradition.

receptiontextΘαυμάσαι δὲ ἄξιον

Origen praises the Israelites for not blaming God after defeat, reflecting a moralizing reception of the narrative common in patristic exegesis.

Open questions · 2

The abbreviation ἑ. in line (76) is uncertain; the editor conjectures ἑσπέρας (evening), but the reading is not secure.
The phrase 'πραῒ ἔδεται, καὶ τὸ ἑ. διαδώσει τροφὴν' may be a proverb or allegorical gloss whose exact source is unknown.

tlg2042.tlg072:6 · narrativehigh

Source

(73) Στίχ. ιθ΄. Καὶ ἔῤῥηξεν ὁ Θεὸς τὸ τραῦμα τὸ ἐν σιαγόνι, καὶ ἐξῆλθεν ἐξ αὐτοῦ ὕδωρ. Ἀντὶ τοῦ· Ἔῤῥηξε τῇ πληγῇ τῆς σιαγόνος τὴν γῆν, καὶ ἐξῆλθεν ὕδατα. (73) Στίχ. ιθ΄. Καὶ ἔῤῥηξεν ὁ Θεὸς τὸ τραῦμα τὸ ἐν σιαγόνι, καὶ ἐξῆλθεν ἐξ αὐτοῦ ὕδωρ. Ἀντὶ τοῦ· Ἔῤῥηξε τῇ πληγῇ τῆς σιαγόνος τὴν γῆν, καὶ ἐξῆλθεν ὕδατα. ΚΕΦ. Κ΄.

English

Verse 19. And God broke open the wound in the jaw, and water came out of it. Instead of: He broke open the ground with the blow of the jaw, and waters came out. Verse 19. And God broke open the wound in the jaw, and water came out of it. Instead of: He broke open the ground with the blow of the jaw, and waters came out. Chapter 20.

Commentary

sensetextἜῤῥηξεν

The Greek verb ῥήγνυμι (aorist ἔρρηξεν) means 'to break, burst open'. Origen's alternative reading reinterprets the action as breaking the ground, not the wound.

source edition: Adnotationes in Judices

termglossaryτραῦμα

τραῦμα means 'wound'. Origen's alternative reading replaces the wound with a blow (πληγή) to the jaw, shifting the physical locus of the miracle.

scripturetextΣτίχ. ιθ΄

The lemma 'Verse 19' refers to Judges 15:19, where Samson's jaw-wound produces water. Origen's alternative reading is a textual variant or exegetical gloss.

source edition: Adnotationes in Judices

structuretextΚΕΦ. Κ΄

The heading 'Chapter 20' marks a new section in Origen's commentary, following the verse-by-verse annotation of Judges 15.

backgroundexternalἈντὶ τοῦ

The phrase 'Instead of' introduces Origen's alternative reading, a common feature in his textual criticism, suggesting a variant or interpretive correction.

Open questions · 1

The Greek text repeats the same verse and alternative reading twice, possibly a scribal duplication or intentional emphasis. The Coptic Vorlage is not extant, so the exact source of the alternative reading is uncertain.

tlg2042.tlg072:7 · narrativemedium

Source

(74) Στίχ. κα΄. Καὶ ἐξῆλθον υἱοὶ Βενιαμίν. Τίνος ἕνεκεν ἡττῶνται δικαίως ἐπεξελθόντες; Ἢ δηλονότι διὰ προλαβούσας αἰτίας. Καὶ ὁ ψαλμός φησιν· Ὅταν λάβω καιρὸν, ἐγὼ εὐθύτητας κρινῶ. Εἶτα dicit : μετὰ τὸ ἡττηθῆναι καὶ μίαν καὶ δευτέραν, μετῆλθεν ἡ ὀργὴ ἐπὶ τοὺς ἠδικηκότας, νικῶσι δικαίαν δίκην(75). Θαυμάσαι δὲ ἄξιον τὸ πλῆθος τῶν Ἰσραηλιτῶν, ὅτι, δικαίως τοῖς Βενιαμίταις ἐπελθόντες, καὶ ἡττηθέντες, οὐκ ἐνενόησάν τι πονηρὸν κατὰ τοῦ Θεοῦ, ἀλλὰ μᾶλλον οὐδὲ ἐπαύσαντο προκλαίοντες, ἕως ὅτε δίκην ἔλαβον κατὰ τῶν ἠδικηκότων. Οὐ καταμεμφόμενοι τοῦ Θεοῦ εἶπον· Ἀλλὰ ἀπόχρη τοῦτο. Τρόπον μαθεῖν ἱκέτευον. Τό Βενιαμὶν λύκος ἅρπαξ· πραῒ ἔδεται, καὶ τὸ ἑ. (76) διαδώσει τροφὴν, ἐνταῦθα πληροῦται. Καὶ γὰρ πρότεροννικήσας, ἔσχατον βρῶμα τοῦ λαοῦ γέγονε. 35 Psal. lxxiv, 3. 36 Gen. xlix, 27. (71) Cod. 534, pag. 249. (72) Cod. xv. (73) Cod. 534. (74) Cod. xv. (75) Hactenus et in edit. Quæ sequuntur etiam reliquos versus respiciunt. (76) Forte ἐσπέρας. (74) Στίχ. κα΄. Καὶ ἐξῆλθον υἱοὶ Βενιαμίν. Τίνος ἕνεκεν ἡττῶνται δικαίως ἐπεξελθόντες; Ἢ δηλονότι διὰ προλαβούσας αἰτίας. Καὶ ὁ ψαλμός φησιν· Ὅταν λάβω καιρὸν, ἐγὼ εὐθύτητας κρινῶ. Εἶτα dicit : μετὰ τὸ ἡττηθῆναι καὶ μίαν καὶ δευτέραν, μετῆλθεν ἡ ὀργὴ ἐπὶ τοὺς ἠδικηκότας, νικῶσι δικαίαν δίκην(75). Θαυμάσαι δὲ ἄξιον τὸ πλῆθος τῶν Ἰσραηλιτῶν, ὅτι, δικαίως τοῖς Βενιαμίταις ἐπελθόντες, καὶ ἡττηθέντες, οὐκ ἐνενόησάν τι πονηρὸν κατὰ τοῦ Θεοῦ, ἀλλὰ μᾶλλον οὐδὲ ἐπαύσαντο προκλαίοντες, ἕως ὅτε δίκην ἔλαβον κατὰ τῶν ἠδικηκότων. Οὐ καταμεμφόμενοι τοῦ Θεοῦ εἶπον·

English

Verse 21. And the sons of Benjamin went out. Why are they justly defeated when they have proceeded against them? Or clearly because of prior causes. And the Psalm says: When I take the opportunity, I will judge righteousness. Then it says: after being defeated once and twice, the anger came upon those who had done wrong, they prevail in a just judgment. And it is worthy to admire the multitude of the Israelites, that, having justly attacked the Benjaminites and been defeated, they did not conceive anything evil against God, but rather they did not cease weeping until they obtained justice against those who had done wrong. They did not blame God and say: But this is enough. They begged to learn the manner. Benjamin is a ravenous wolf; the gentle will be eaten, and the evening will provide food, here it is fulfilled. For having first conquered, it became the final food of the people.

Commentary

scripturetextΣτίχ. κα΄. Καὶ ἐξῆλθον υἱοὶ Βενιαμίν

Origen cites Judges 20:21, where the Benjaminites march out against Israel. The verse is the lemma for his comment.

source edition: Adnotationes in Judices

scripturetextΚαὶ ὁ ψαλμός φησιν· Ὅταν λάβω καιρὸν, ἐγὼ εὐθύτητας κρινῶ

Origen quotes Psalm 74:3 (LXX): 'When I take the opportunity, I will judge righteousness.' The citation is marked in the margin as '35 Psal. lxxiv, 3'.

source edition: Adnotationes in Judices

scripturetextΤό Βενιαμὶν λύκος ἅρπαξ· πραῒ ἔδεται, καὶ τὸ ἑ. (76) διαδώσει τροφὴν

Origen alludes to Genesis 49:27, where Benjamin is called a 'ravenous wolf' (λύκος ἅρπαξ). The marginal note '36 Gen. xlix, 27' confirms the reference.

source edition: Adnotationes in Judices

backgroundtextμετῆλθεν ἡ ὀργὴ ἐπὶ τοὺς ἠδικηκότας, νικῶσι δικαίαν δίκην

Origen interprets the Israelites' initial defeat as just punishment for prior sins, a common exegetical move in early Christian commentary to reconcile divine justice with military setbacks.

transmissiontextΕἶτα dicit

The Latin word 'dicit' intrudes into the Greek text, suggesting a scribal or editorial insertion. The marginal note 'Hactenus et in edit.' indicates that the preceding material is also found in the edition.

source edition: Adnotationes in Judices

cautiontextτὸ ἑ. (76) διαδώσει τροφὴν

The abbreviation 'ἑ.' is uncertain; the marginal note suggests 'ἐσπέρας' (evening). The text may be corrupt or lacunose at this point.

source edition: Adnotationes in Judices

Open questions · 2

The phrase 'τὸ ἑ.' is ambiguous; the editor suggests it may stand for 'ἐσπέρας' (evening), but the reading is uncertain.
The Latin 'dicit' in the Greek text may indicate a later interpolation or a bilingual scribal habit.

tlg2042.tlg072:8 · narrativemedium

Source

Ἀλλὰ ἀπόχρη τοῦτο. Τρόπον μαθεῖν ἱκέτευον. Τό Βενιαμὶν λύκος ἅρπαξ· πραῒ ἔδεται, καὶ τὸ ἑ. (76) διαδώσει τροφὴν, ἐνταῦθα πληροῦται. Καὶ γὰρ πρότεροννικήσας, ἔσχατον βρῶμα τοῦ λαοῦ γέγονε. 35 Psal. lxxiv, 3. 36 Gen. xlix, 27. (71) Cod. 534, pag. 249. (72) Cod. xv. (73) Cod. 534. (74) Cod. xv. (75) Hactenus et in edit. Quæ sequuntur etiam reliquos versus respiciunt. (76) Forte ἐσπέρας.

English

But this is sufficient. They were beseeching to learn the manner. Benjamin is a ravenous wolf; it devours gently, and the evening will distribute food; here it is fulfilled. For having first conquered, it became the final food of the people.

Commentary

termtextΒενιαμὶν λύκος ἅρπαξ

The phrase 'Benjamin is a ravenous wolf' alludes to the tribe's warlike character; the epithet λύκος ἅρπαξ echoes Gen 49:27, where Benjamin is compared to a wolf.

scripturetextGen 49:27

The description of Benjamin as a wolf derives from Jacob's blessing in Gen 49:27: 'Benjamin is a ravenous wolf; in the morning he devours prey, and in the evening he distributes food.'

backgroundtextπραῒ ἔδεται, καὶ τὸ ἑ. (76) διαδώσει τροφὴν

The phrase 'it devours gently, and the evening will distribute food' adapts Gen 49:27, where Benjamin devours in the morning and distributes in the evening; Origen interprets this as a prophecy of Benjamin's eventual defeat and consumption by Israel.

transmissiontext(76) Forte ἐσπέρας

The note '(76) Forte ἐσπέρας' indicates a textual uncertainty: the word rendered as 'evening' may be a conjecture; the manuscript may have read differently.

receptiontextπρότεροννικήσας, ἔσχατον βρῶμα τοῦ λαοῦ γέγονε

Origen reads the Benjamin narrative typologically: the tribe that first conquered (cf. Judg 20) ultimately became 'the final food of the people,' i.e., was nearly annihilated, fulfilling the wolf imagery.

source edition: Adnotationes in Judices

Open questions · 1

The phrase 'πραῒ ἔδεται' is ambiguous: it may mean 'devours gently' or 'devours in the morning' (if emended to πρωῒ); the manuscript note suggests a possible reading 'ἑσπέρας' (evening) for the second time reference.

Adnotationes in Judices

Summary

Historical context

Annotation and terms

Pipeline notes

Term index