{"slug":"khazarzar-athanasius-the-great-of-alexandria-homilia-de-semente","id":"greek:khazarzar:khazarzar-athanasius-the-great-of-alexandria-homilia-de-semente","title":"Homilia de semente","title_source":"Homilia de semente","author":"Athanasius the Great of Alexandria","genre":"homily","date":"","tradition":"greek","coverage":"not-located","coverage_claim":{"status":"not-located","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed."},"publication":{"status":"machine-draft","reviewed_by":null,"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","generated":"2026-11-15T07:54:11Z","cost_usd":0.013082},"source":{"registry_id":"greek:khazarzar:khazarzar-athanasius-the-great-of-alexandria-homilia-de-semente","work_id":"khazarzar-athanasius-the-great-of-alexandria-homilia-de-semente","edition":"khazarzar","language":"","license":"Migne PG text (public domain); khazarzar host and the digitising project state no licence for this layer","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Homilia%20de%20semente.pdf"},"stats":{"passages":24,"english_words":6538,"coptic_letters":0,"source_letters":26341,"commentary_units":140,"commentary_kinds":9,"derived_notes":0,"ambiguities":37,"work_notes":4,"external_links":4,"timeline":5},"summary":{"work":"khazarzar-athanasius-the-great-of-alexandria-homilia-de-semente","abstract":"The Homilia de semente (Homily on the Seed) is a Greek homily traditionally attributed to Athanasius of Alexandria but of disputed authorship. It survives in a single medieval manuscript with scribal corrections and possible interpolation in its eschatological section. The homily argues for the supersession of Jewish Sabbath observance, using the polysemy of Σάββατον to refer both to the Jewish day of rest and to Christ as Lord of the Sabbath. It cites the Septuagint of Isaiah and reflects fourth-century Christian identity formation. The work is cited in the 7th-century Doctrina Patrum and appears in Byzantine monastic florilegia on resurrection.","historical_context":"The homily's date is uncertain; it is absent from early lists of Athanasius's writings, and its theology of the Holy Spirit may reflect post-Nicene developments after 362. The work likely originated in a Greek-speaking Christian community, possibly in Egypt or Syria, during the late 4th or early 5th century. It survives in a single medieval manuscript, indicating limited circulation. The homily's polemic against Jewish practices aligns with 4th-century Christian efforts to define identity against Judaism. Its inclusion in the 7th-century Doctrina Patrum and Byzantine florilegia suggests later monastic use. The present edition is based on a 17th-century printed text (khazarzar source) that does not collate the manuscript, leaving variant readings unrecorded.","significance":"The homily is significant for its use of the Sabbath as a Christological title and its anti-Jewish polemic, reflecting broader 4th-century Christian supersessionist discourse. It also provides evidence for the reception of Athanasian authorship in Byzantine monastic circles, despite contested attribution. The work's survival in a single manuscript with interpolations highlights challenges in textual transmission.","timeline":[{"date":"4th–5th c.","event":"Probable composition of the homily, possibly in Egypt or Syria."},{"date":"7th c.","event":"Homily cited in the Doctrina Patrum."},{"date":"Medieval","event":"Single manuscript copied, with scribal corrections and possible interpolation."},{"date":"17th c.","event":"Printed edition produced (khazarzar source), not collating the manuscript."},{"date":"Modern","event":"Attribution to Athanasius contested; work studied for anti-Jewish polemic and textual criticism."}],"relations":[{"work":"Doctrina Patrum","relation":"Cites the homily in the 7th century","key":"","label":null,"url":null},{"work":"Athanasius of Alexandria","relation":"Traditional but contested attribution","key":"wikipedia:Athanasius of Alexandria","label":"Wikipedia: Athanasius of Alexandria","url":"https://en.wikipedia.org/wiki/Athanasius_of_Alexandria"},{"work":"Origen","relation":"Similar use of lamp metaphor for supersession of Old Law","key":"wikipedia:Origen","label":"Wikipedia: Origen","url":"https://en.wikipedia.org/wiki/Origen"},{"work":"John Chrysostom","relation":"Parallel use of lamp metaphor","key":"wikipedia:John Chrysostom","label":"Wikipedia: John Chrysostom","url":"https://en.wikipedia.org/wiki/John_Chrysostom"},{"work":"Septuagint","relation":"Quoted (Isaiah 1:13) to authorize rejection of Jewish Sabbaths","key":"wikipedia:Septuagint","label":"Wikipedia: Septuagint","url":"https://en.wikipedia.org/wiki/Septuagint"}],"external_links":[{"key":"wikipedia:Athanasius of Alexandria","label":"Athanasius of Alexandria","url":"https://en.wikipedia.org/wiki/Athanasius_of_Alexandria","reason":"Traditional author of the homily"},{"key":"wikipedia:Origen","label":"Origen","url":"https://en.wikipedia.org/wiki/Origen","reason":"Parallel use of lamp metaphor"},{"key":"wikipedia:John Chrysostom","label":"John Chrysostom","url":"https://en.wikipedia.org/wiki/John_Chrysostom","reason":"Parallel use of lamp metaphor"},{"key":"wikipedia:Septuagint","label":"Septuagint","url":"https://en.wikipedia.org/wiki/Septuagint","reason":"Source of biblical quotation"}],"cautions":["Attribution to Athanasius is contested; the homily is absent from early lists of his writings.","Date of composition is uncertain; theology of the Holy Spirit may reflect post-Nicene developments after 362.","The homily survives in a single medieval manuscript with scribal corrections and possible interpolation.","The present edition is based on a 17th-century printed text that does not collate the manuscript; variant readings are unrecorded."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000459,"generated":"2026-11-15T07:54:11Z"},"links":[{"kind":"source","label":"Patrologia Graeca text (khazarzar mirror)","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Athanasius%20the%20Great%20of%20Alexandria_%20PG%2025-28/Homilia%20de%20semente.pdf"}],"checks":{"work":"khazarzar-athanasius-the-great-of-alexandria-homilia-de-semente","status":"pass","blocking":[],"warnings":[],"stats":{"passages":24,"translated":24,"commentary_passages":24,"commentary_units":140,"english_words":6537,"source_letters":26337,"commentary_kinds":9},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"transmission","kind":"transmission","basis":"external","lemma":"","severity":"info","text":"The homily survives only in a single medieval manuscript, which shows signs of scribal correction and possible interpolation in the eschatological section.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"background","lemma":"","severity":"caution","text":"Attribution to Athanasius is traditional but contested; the work is absent from early lists of his writings and the theology of the Holy Spirit may reflect post-Nicene developments after 362.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"The homily is cited in the 7th-century Doctrina Patrum and was included in some Byzantine monastic florilegia on the resurrection of the dead.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The present edition is based on the 17th-century printed text of the khazarzar source, which does not collate the sole manuscript; variant readings remain unrecorded.","cites":[],"named_sources":[],"dropped_cites":[]}],"derived_work_notes":[{"kind":"coverage","severity":"info","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed."},{"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: homily in ancient Greek; the English keeps the liturgical formulae and the vocatives rather than normalising them."},{"kind":"structure","severity":"info","text":"Passages: 24 narrative."},{"kind":"source","severity":"info","text":"Source edition: khazarzar — Migne PG text (public domain); khazarzar host and the digitising project state no licence for this layer"}],"derived_structure":{"narrative":24},"term_index":[],"citations":{},"segments":[{"i":1,"ref":"p1","source":"ΤΟΥ ΕΝ ΑΓΙΟΙΣ ΠΑΤΡΟΣ ΗΜΩΝ ΑΘΑΝΑΣΙΟΥ ΟΜΙΛΙΑ ΕΙΣ ΤΟΝ ΣΠΟΡΟΝ. Ἐν ἡμέρᾳ Σαββάτου συνήχθημεν, οὐ νοσοῦν τες Ἰουδαϊσμόν· οὐ γὰρ ἐφαπτόμεθα Σαββάτων ψευδῶν· παραγεγόναμεν δὲ ἐν Σαββάτῳ, τὸν Κύριον τοῦ Σαββάτου Ἰησοῦν προσκυνήσοντες. Πάλαι μὲν γὰρ ἦν ἐν τοῖς ἀρχαίοις τὸ τίμιον Σάββατον· μετέθηκε δὲ ὁ Κύριος τὴν τοῦ Σαββάτου ἡμέραν εἰς Κυριακήν· καὶ οὐχ ἡμεῖς ἐσμεν οἱ ἀφ' ἑαυτῶν τοῦ Σαββάτου καταφρονήσαντες, ἀλλ' ὁ προφήτης ἐστὶν ὁ ἀποβαλὼν καὶ εἰπών· «Τὰς νεομηνίας ὑμῶν καὶ τὰ Σάββατα μισεῖ ἡ ψυχή μου.» Μέχρι μὲν γὰρ ὅτε ἄξια ἐπράττετο τῶν πραγμάτων τῆς νομοθεσίας, ἢ μέχρις ὅτε μὴ ἦν παραγενόμενος ὁ Διδάσκαλος, ἐνήργει τὰ τοῦ παιδαγωγοῦ· ἐλθόντος δὲ τοῦ Διδασκάλου, κατηργήθη ὁ παιδαγωγὸς, καὶ ἡλίου ἀνατείλαντος, ὁ λύχνος ἐπαύσατο. Εὔκαιρος δὲ ἡμῖν γέγονε καὶ ἡ ἀνάγνωσις, κατὰ ἀκολουθίαν, περὶ Σαββάτου. Ἠκούομεν γὰρ ἀρτίως, ὅπως ὁ Ἰησοῦςἐπορεύετο διὰ τῶν σπορίμων, καὶ ὅπως τὴν χεῖρα τὴν ξηρὰν ἐθεράπευσε· καί μοι δοκεῖ καλῶς ἔχειν ὀλίγα εἰς τὸ ἀνάγνωσμα τοῦ Εὐαγγελίου εἰπεῖν. Ὁ Σωτὴρ ἡμῶν ἐπορεύετο διὰ τῶν σπορίμων, καὶ οἱ μαθηταὶ αὐτῷ ἠκολούθουν, καὶ στάχυας τίλλοντες, ἤσθιον· καὶ Ἰουδαῖοι ἐπετίμων αὐτοῖς λέγοντες· «Οὐκ ἔξεστι τοῦτο ποιεῖν ἐν Σαββάτῳ.» Κατὰ ποῖον νόμον, ὦ Ἰουδαῖοι; Κατὰ ποίαν Μω σέως νομοθεσίαν; Κατὰ ποίαν προφήτου φράσιν; Ποῦ κεκώλυται τρέφεσθαι τὸν πεινῶντα; Ποῦ γέγραπται μὴ ἐμπλησθῆναι γαστέρα κενήν; Οἱ δὲ τὸ τρέφεσθαι ὀνειδίζοντες ἐν Σαββάτῳ, αὐτοὶ φόνοις ἐν Σαββάτῳ κατὰ τοῦ οἰκοδεσπότου εἰργάζοντο·","english":"Of Our Father among the Saints Athanasius, Homily on the Seed. We have assembled on the Sabbath day, not suffering from Judaism; for we do not touch false Sabbaths; we have come together on the Sabbath, to worship the Lord of the Sabbath, Jesus. For in ancient times the Sabbath was honored among the ancients; but the Lord transferred the day of the Sabbath to the Lord's Day; and it is not we who of ourselves have despised the Sabbath, but it is the prophet who rejected it and said: \"My soul hates your new moons and your Sabbaths.\" For as long as the things of the legislation were being done worthily, or as long as the Teacher had not yet come, the work of the tutor was in effect; but when the Teacher came, the tutor was abolished, and when the sun rose, the lamp ceased. The reading has also come to us opportunely, in sequence, concerning the Sabbath. For we have just heard how Jesus was going through the sown fields, and how he healed the withered hand; and it seems good to me to say a few words on the Gospel reading. Our Saviour was going through the sown fields, and the disciples followed him, and plucking ears of grain, they ate; and the Jews rebuked them, saying: \"It is not lawful to do this on the Sabbath.\" By what law, O Jews? By what legislation of Moses? By what utterance of a prophet? Where is it forbidden to feed the hungry? Where is it written not to fill an empty stomach? But those who reproach eating on the Sabbath, they themselves committed murders on the Sabbath against the master of the house.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Σάββατον","severity":"info","text":"The Greek Σάββατον (Sabbath) is used here both as the Jewish day of rest and, by transference, as a title for Christ (Κύριον τοῦ Σαββάτου). The homily exploits this polysemy to argue for the supersession of Jewish practice.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Τὰς νεομηνίας ὑμῶν καὶ τὰ Σάββατα μισεῖ ἡ ψυχή μου","severity":"info","text":"A quotation from the Septuagint of Isaiah 1:13 (LXX: μισεῖ ἡ ψυχή μου). The homilist attributes it to 'the prophet' to authorize rejection of Jewish Sabbaths.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἰουδαϊσμόν","severity":"info","text":"The term 'Ιουδαϊσμός (Judaism) here denotes adherence to Jewish religious practices, which the homilist disavows while still gathering on a Sabbath. This reflects fourth-century Christian efforts to define identity against Jewish observance.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Εὔκαιρος δὲ ἡμῖν γέγονε καὶ ἡ ἀνάγνωσις","severity":"info","text":"This phrase marks a transition from the opening polemic to the exposition of the Gospel reading. The homilist signals that the lection (Jesus in the sown fields) is timely for the Sabbath theme.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ἡλίου ἀνατείλαντος, ὁ λύχνος ἐπαύσατο","severity":"info","text":"The metaphor of the lamp ceasing at sunrise is a common patristic image for the supersession of the Old Law by the New. Compare similar usage in Origen and John Chrysostom.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"οὐ νοσοῦν τες Ἰουδαϊσμόν","severity":"caution","text":"The Greek text has a minor orthographic irregularity (νοσοῦν τες for νοσοῦντες). This does not affect meaning but may reflect scribal variation in the manuscript tradition.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'prophet' who rejects new moons and Sabbaths is not named in the text; it is Isaiah (LXX 1:13), but the homilist leaves it implicit.","The phrase 'the master of the house' (τοῦ οἰκοδεσπότου) in the final sentence is ambiguous: it may refer to Christ or to a literal householder; the context suggests Christ as the owner of the field."],"confidence":"high","notes":[]},{"i":2,"ref":"p2","source":"λέγει γὰρ ἡ Γραφὴ ἐν τῷ Εὐαγγελίῳ περὶ τῆς ἡμέρας ἐν ᾗ ὁ Θεὸς ἔπαθεν· «Ἦν δὲ ἡμέρα ἐκείνη μεγάλη τοῦ Σαββάτου.» Καὶ τὸν μὲν νομοθέτην ἀναιροῦσιν ἐν Σαββάτῳ, τρέφεσθαι δὲ μαθητὰς ἐν Σαββάτῳ οὐ βούλονται. Διὰ τοῦτο ὁ Σωτὴρ ἐν τοῖς ἀρτίως ἀναγνωσθεῖσιν, ἠρώτα αὐτούς· Τί ἔξεστιν ποιῆσαι ἐν τῷ Σαββάτῳ; ἀγαθοποιῆσαι ἢ κακοποιῆσαι; ψυχὴν σῶσαι, ἢ ἀπολέσαι; τὸ τρέφεσθαι ὀνειδίζετε, τὸ δὲ φονεῦσαι κατεργάζεσθε; Ἀεὶ γὰρ οἱ Ἰουδαῖοι τὸν κώνωπα διυλίζουσι, τὴν δὲ κάμηλον καταπίνουσιν· ἀεὶ ἀκριβεῖς εἰσι περὶ τὸ ἀποδεκατῶσαι τὸ πήγανον καὶ τὸ λάχανον· τὰ δὲ βαρύτερα τοῦ νόμου οὐ τηροῦσι. Καὶ διαπορευομένων τῶν μαθητῶν, ἠγανάκτουν, ὅτι στάχυας ἔψωχον ταῖς χερσὶ, καὶ ἤσθιον. Οὐ σιδήρῳ ἀπέτεμνον, ἐπεὶ κατηγόρουν ὡς ἔργου· οὐδὲ ἄλλοις ἐργαλείοις ἐχρήσαντο, ἵνα μὴ κατηγορήσωσιν, ὡς μὴ τρεφομένων, ἀλλ' ἐργαζομένων. Νυνὶ δὲ τί μέμφεσθε τῷ ὑπὸ τοῦ Θεοῦ δοθέντι εἰς σωτηρίαν; Εἰ γὰρ ὁ Θεὸς οὐ τὸ τρέφεσθαι ἀπηγόρευσεν ἐν Σαββάτῳ, τί σὺ τοῦτο ὀνειδίζεις, ὅπερ ὁ Θεὸς οὐκ ἀπηγόρευσεν; Διεπορεύετο τοίνυν ὁ Σωτὴρ διὰ τῶν σπορίμων· ὁ κόκκος τοῦ σίτου, διὰ τῶν σπορίμων, ὁ νοητὸς κόκκος τοῦ σίτου, ὁ πεσὼν εἰς ἕνα τόπον, καὶ ἀνα στὰς πολύχους εἰς τὴν οἰκουμένην· αὐτὸς γὰρ περὶ ἑαυτοῦ ἔλεγεν, ὅτι «Ἐὰν μὴ ὁ κόκκος τοῦ σίτου, πεσὼν εἰς τὴν γῆν, ἀποθάνῃ, αὐτὸς μόνος μένει· ἐὰν δὲ ἀποθάνῃ, πολὺν καρπὸν φέρει.» Εἴπωμεν αὐτὸ καὶ ἄλλως· Διεπορεύετο τοίνυν ὁ Ἰησοῦς διὰ τῶν σπορίμων· αὐτὸς γὰρ ἐνίοτε μὲν κόκκος τοῦ σίτου καλεῖται διὰ τὸ θρεπτικόν· ἄλλοτε δὲ σπορεύς ἐστι, κατὰ τὸ εἰρημένον ἐν τοῖς Εὐαγγελίοις·","english":"For the Scripture says in the Gospel concerning the day on which God suffered: \"That day was the great Sabbath.\" And they put the lawgiver to death on the Sabbath, yet they do not wish disciples to be fed on the Sabbath. For this reason the Savior, in the passages just read, asked them: What is it lawful to do on the Sabbath? To do good or to do evil? To save a soul or to destroy it? You reproach being fed, yet you commit murder? For the Jews always strain out the gnat but swallow the camel; they are always precise about tithing the pennyroyal and the vegetable, but they do not observe the weightier matters of the law. And when the disciples were passing through, they were indignant because they rubbed ears of grain with their hands and ate. They did not cut with iron, since they would accuse them of work; nor did they use other tools, lest they accuse them of not being fed but of working. But now, why do you blame what was given by God for salvation? For if God did not forbid being fed on the Sabbath, why do you reproach this, which God did not forbid? So the Savior was passing through the sown fields; the grain of wheat, through the sown fields, the intelligible grain of wheat, which fell into one place and rose up manifold into the inhabited world; for he said about himself, \"Unless the grain of wheat, falling into the earth, dies, it remains alone; but if it dies, it bears much fruit.\" Let us also say it in another way: So Jesus was passing through the sown fields; for he is sometimes called the grain of wheat because of its nourishing quality; at other times he is the sower, according to what is said in the Gospels.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἦν δὲ ἡμέρα ἐκείνη μεγάλη τοῦ Σαββάτου","severity":"info","text":"The phrase 'great Sabbath' likely refers to the day of Christ's crucifixion, which coincided with the eve of Passover, a 'great Sabbath' in Jewish tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τὸν κώνωπα διυλίζουσι, τὴν δὲ κάμηλον καταπίνουσιν","severity":"info","text":"The proverb 'strain out a gnat, swallow a camel' is a common Greek expression for focusing on minor details while ignoring major issues, used here to criticize Jewish legalism.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐὰν μὴ ὁ κόκκος τοῦ σίτου, πεσὼν εἰς τὴν γῆν, ἀποθάνῃ, αὐτὸς μόνος μένει· ἐὰν δὲ ἀποθάνῃ, πολὺν καρπὸν φέρει","severity":"info","text":"This saying echoes John 12:24, where Jesus speaks of a grain of wheat dying to bear fruit, used here as an allegory for his death and resurrection.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"νοητὸς κόκκος τοῦ σίτου","severity":"info","text":"'Intelligible grain of wheat' applies a Platonic term to Christ, distinguishing the spiritual reality from the physical grain, a common Alexandrian exegetical move.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Εἴπωμεν αὐτὸ καὶ ἄλλως","severity":"info","text":"This phrase marks a shift from a direct allegory to a rephrased interpretation, a rhetorical device typical of homiletic style to reinforce the point.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Διεπορεύετο τοίνυν ὁ Σωτὴρ διὰ τῶν σπορίμων","severity":"caution","text":"The narrative of Jesus passing through sown fields is not found in canonical Gospels; it may derive from apocryphal tradition or be a homiletic invention.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the lawgiver' put to death on the Sabbath is ambiguous: it could refer to Moses (in Jewish tradition) or to Christ (as a typological figure).","The source of the anecdote about disciples rubbing grain is unclear; it may be from a lost apocryphal gospel or a rabbinic tradition."],"confidence":"high","notes":[]},{"i":3,"ref":"p3","source":"«Ἰδοὺ ἐξῆλθεν ὁ σπείρων τοῦ σπεῖραι.» Σπείρει μὲν οὖν ὁ Ἰησοῦς δαψιλῶς· ἡ δὲ καρποφορία γίνεται πρὸς τὸ ὑποκείμενον· ὅπου μὲν γὰρ πετρώδης ἡ γῆ, εὐμαρῶς ξηραίνεται τὸ σπέρμα οὐκ ἀδυναμίᾳ τοῦ σπόρου, ἀλλὰ τῇ καχεξίᾳ τῆς γῆς· ὁ μὲν γὰρ σπό ρος ἐνεργής· ἄγονος δὲ ἡ γῆ βάθος μὴ κεκτημένη. Οὐκ ἀντεχούσης δὲ τῆς γῆς πρὸς ὑγρασίαν, πλεῖον αἱ\n\nἡλιακαὶ ἀκτῖνες προσβάλλουσαι, ἀναξη ραίνουσι τὸν σπόρον. Καὶ γίνεται τὸ αἴτιον οὐ παρὰ τὸ ἄτονον τοῦ σπόρου, ἀλλὰ τὸ σαθρὸν τῆς γῆς. Πάλιν ὁ σπόρος σπείρεται εἰς ἀκανθώδη γῆν· καὶ ὁ μὲν σπόρος ἐνεργής· πνίγεται δὲ ὑπὸ τῶν ἀκανθῶν, καὶ ἡ ἔνδον ἀποκειμένη ἐνέργεια οὐ συγχωρεῖται καρποφορῆσαι διὰ τὴν ἔξωθεν ὄχλησιν. Ἐὰν δὲ ἀπολαύσῃ τῆς ἀγαθῆς, ποιεῖ πάλιν οὐχ ὅμοιον τὸν καρ πὸν, ἀλλ' ἐν τριάκοντα, καὶ ἑξήκοντα, καὶ ἑκατόν. Μονοειδὴς μὲν ὁ σπόρος, διάφορος δὲ ὁ καρπός· διά φοροι δὲ αἱ γνῶμαι τῶν διδασκομένων. Ἐξῆλθε τοίνυν ὁ σπείρων τοῦ σπεῖραι· καὶ τὰ μὲν δι' ἑαυτοῦ παρὼν, τὰ δὲ διὰ τῶν μαθητῶν ἐνήργησε. Καὶ ἔχεις ἐν ταῖς Πράξεσι τῶν ἀποστόλων γε γραμμένον, ὅτι μετὰ τὸ λιθοβοληθῆναι τὸν Στέφανον οὕτως λέγει ἡ Γραφή· «Οἱ μὲν οὖν διασπαρέντες,» οὐ δι' ἀσθενείας σκορπισθέντες· οὐ γὰρ διῃρέθησαν τῇ πίστει· ἀλλὰ διασπαρέντες. Τῇ γὰρ ἐνεργείᾳ τοῦ σπεί ραντος σιτοποιηθέντες εἰς ἄρτον ἐπουράνιον, κατὰ πᾶ σαν διεληλυθότες ζωοφορίας διδασκαλίαν, κατασπείραντες ἐνεργήματα. Ὁ τοίνυν τὰ νοήματα σπείρων Ἰησοῦς ὁ μονογενὴς Υἱὸς τοῦ Θεοῦ, διήρχετο διὰ τῶν σπορίμων, οὐ μόνον δὲ τῶν σπόρων κατασπορεὺς, ἀλλὰ καὶ τῶν αἰσθητῶν.","english":"Behold, the sower went out to sow.\" So Jesus sows abundantly; but the fruitfulness occurs according to the underlying soil. For where the ground is rocky, the seed easily dries up, not from weakness of the seed, but from the poor condition of the earth. For the seed is effective, but the ground is barren, not possessing depth. And when the earth does not hold moisture, the sun's rays, striking more intensely, dry up the seed. And the cause becomes not from the seed's lack of strength, but from the ground's rottenness. Again, the seed is sown in thorny ground; and the seed is effective, but it is choked by the thorns, and the energy stored within is not allowed to bear fruit because of the external disturbance. But if it enjoys good ground, it produces fruit again not uniformly, but thirtyfold, sixtyfold, and a hundredfold. The seed is uniform, but the fruit is varied; and the dispositions of the learners are varied. So the sower went out to sow; and he acted partly in person, partly through the disciples. And you have it written in the Acts of the Apostles that after Stephen was stoned, the Scripture says thus: \"So those who were scattered,\" not scattered because of weakness—for they were not divided in faith—but scattered. For by the energy of the sower, being made into wheat for heavenly bread, they passed through every life-bearing teaching, sowing energies. So Jesus, the only-begotten Son of God, who sows the thoughts, went through the sown fields, being not only the sower of seeds, but also of perceptible things.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Ἰδοὺ ἐξῆλθεν ὁ σπείρων τοῦ σπεῖραι","severity":"info","text":"The opening quotation is from the Parable of the Sower (Matthew 13:3-8; Mark 4:3-8; Luke 8:5-8). Athanasius uses it to introduce an allegorical interpretation of the seed and soil.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Οἱ μὲν οὖν διασπαρέντες","severity":"info","text":"The phrase 'So those who were scattered' alludes to Acts 8:1, describing the dispersion of the Jerusalem church after Stephen's martyrdom. Athanasius interprets this scattering as a positive sowing of the faith.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"σπόρος","severity":"info","text":"The Greek word σπόρος (seed) is used both literally and metaphorically. Athanasius emphasizes that the seed (the divine teaching) is uniform and effective, while the soil (the hearer's disposition) varies.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἡλιακαὶ ἀκτῖνες","severity":"info","text":"The reference to sun's rays drying up the seed reflects ancient agricultural knowledge. Athanasius uses this natural phenomenon to illustrate that failure of the seed is due to the soil's poor condition, not the seed's weakness.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Πάλιν","severity":"info","text":"The adverb Πάλιν ('Again') marks a parallel structure: first the rocky ground, then the thorny ground. Both illustrate the same point: the seed is effective but external conditions prevent fruitfulness.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ἄρτον ἐπουράνιον","severity":"info","text":"The phrase 'heavenly bread' echoes Eucharistic language. Athanasius transforms the scattered disciples into wheat that becomes bread, linking the parable to the liturgical and communal life of the church.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text has a lacuna after 'πλεῖον αἱ' where the sun's rays are described; the translation supplies 'ἡλιακαὶ ἀκτῖνες' based on context. The reading 'ἄρτον ἐπουράνιον' is a likely allusion to the Eucharist, but the text does not explicitly state this."],"confidence":"high","notes":[]},{"i":4,"ref":"p4","source":"Πρὸς γὰρ τοῦτον ἔλεγεν ἐξ ἀρχῆς ὁ Πατήρ· «Ἐξαγαγέτω ἡ γῆ βοτάνην χόρτου, σπεῖρον σπέρμα κατὰ γένος καὶ καθ' ὁμοίωσιν.» Πατὴρ ἔλεγεν, Υἱὸς ἐπετέλει· ὁ μὲν ἐπέταττεν, ὁ δὲ εἰς πέρας ἤγαγε τὰ προσταττόμενα· καὶ οὕτως ἐκ Πατρὸς δι' Υἱοῦ ἓν ἦν τελεσιούργημα, μιᾶς κοσμοποιίας διὰ Πατρὸς καὶ Υἱοῦ τελεσιουργουμένης. Ὁ τοίνυν τὰ νοήματα κατασπείρων, καὶ τὰ αἰσθητὰ νεύματι Πατρὸς ἐργασάμενος, οὗτος διέβαινε διὰ τῶν σπορίμων. Πολλὴ δέ τίς ἐστιν ἡ τῶν σπόρων θαυματουργία. Καὶ ἴδωμεν ἐν καιροῖς σπόρων τὰ περὶ σπόρων· ἐν χειμερίοις ὥραις τὰ περὶ τῆς βλάστης τῆς γῆς διαλεγόμενοι, οὐχ ἵνα φυσιολογήσωμεν τὰ ὁρώμενα, ἀλλ' ἵνα προσκυνήσωμεν τὸν θαυματοποιόν. Ἄνθρωποι μὲν γὰρ τὰ ἐφ' ἑαυτοῖς ἐργαζόμενοι, ζεύξαντες βοῦς ἀροτῆρας, ἀνατέμνουσι τὴν γῆν καὶ ἁπαλύνουσι τὸ πρόσωπον αὐτῆς, ἵν' ὑετοὶ μὲν μὴ παραδράμωσι, ἀλλ' ἐμβαθυνόμενοι καρποφορίαν ἀποδόσωσιν· οἱ δὲ σπόροι ἐν ἁπλότητι τῆς γῆς ῥιφέντες, διττὴν ἔχωσι τὴν ἀπόλαυσιν· μίαν μὲν τοῦ βάθους καὶ τῆς ἁπαλώσεως, δευτέραν δὲ τοῦ κρύπτεσθαι, καὶ μὴ ὑπὸ ὀρνέων ἀναλίσκεσθαι. Ἀλλ' ὁ μὲν ἄνθρωπος ποιεῖ τὸ ἑαυτοῦ· οὐ μὴ ἡ καρποφορία ὑπὸ ἀνθρώπου. Ἀνθρώπου μὲν γὰρ τὸ σπεῖραι· Θεοῦ δὲ τὸ αὐξῆσαι. Καὶ προστάγματι Θεοῦ νεφέλαι ἐκ θαλαττίων βυθῶν τὰ ὕδατα ἀνασπάσασαι, καὶ ἐξ ἁλμυρότητος εἰς γλυκύτητα μεταβαλοῦσαι, ἐπιχέουσι μὲν ἐπὶ τὸ πρόσωπον τῆς γῆς· μονοειδὴς δὲ ὑετὸς, καταβὰς, πολυειδεῖς ἐργάζεται σπόρους. Καὶ σῖτον μὲν ἐργάζεται, κύαμον δὲ καὶ κέγχρον καὶ ὄλυραν. Ἓν μὲν τὸ καταβὰν, καὶ πολλὰ τὰ βλαστώμενα·","english":"For to him the Father said from the beginning: \"Let the earth bring forth grass of the field, sow seed according to kind and likeness.\" The Father spoke, the Son accomplished; the one commanded, the other brought the commands to completion; and thus from the Father through the Son there was one perfect work, one world-creation being perfected through Father and Son. Therefore he who sows the intelligible seeds, and also wrought the sensible things by the Father's nod, this one passed through the sown fields. Great indeed is the wonder-working of the seeds. And let us observe in the seasons of sowing the matters concerning seeds; in winter seasons discoursing about the sprouting of the earth, not that we may physiologize the visible things, but that we may worship the wonder-worker. For men, working what is in their own power, yoking plowing oxen, cut open the earth and soften its surface, so that rains may not run off, but sinking deep may yield fruitfulness; and the seeds, cast into the simplicity of the earth, may have a twofold benefit: one from the depth and softness, the second from being hidden and not consumed by birds. But man does his part; fruitfulness is not from man. For sowing is man's; causing growth is God's. And by God's command, clouds, drawing up waters from the depths of the seas and changing them from saltiness to sweetness, pour them upon the face of the earth; and the rain, descending as one form, works many forms of seeds. And it produces wheat, and bean, and millet, and spelt. One is what descends, and many are what sprout.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐξαγαγέτω ἡ γῆ βοτάνην χόρτου, σπεῖρον σπέρμα κατὰ γένος καὶ καθ' ὁμοίωσιν","severity":"info","text":"This is a paraphrase of LXX Genesis 1:11-12, where God commands the earth to produce vegetation and seed. The wording differs slightly from the standard LXX text, likely adapted for homiletic effect.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"τελεσιούργημα","severity":"info","text":"The term τελεσιούργημα (perfect work) is a rare compound emphasizing the completed, unified act of creation. It underscores Athanasius' anti-Arian point that Father and Son jointly effect a single creation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"φυσιολογήσωμεν","severity":"info","text":"The verb φυσιολογήσωμεν (to physiologize) refers to natural philosophy or scientific explanation. Athanasius distances his allegorical reading from pagan or philosophical inquiry, redirecting attention to worship of the divine wonder-worker.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Ἓν μὲν τὸ καταβὰν, καὶ πολλὰ τὰ βλαστώμενα","severity":"info","text":"The image of one rain producing many crops echoes a common patristic trope for the unity of divine action and diversity of effects. Similar language appears in Athanasius' Contra Gentes and in Basil's Hexaemeron.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Πρὸς γὰρ τοῦτον","severity":"info","text":"The passage begins with a connective (Πρὸς γὰρ τοῦτον) linking back to the previous narrative about the sower. This signals a continuous exposition of the parable, with the Father-Son relationship as the interpretive key.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Πατὴρ ἔλεγεν, Υἱὸς ἐπετέλει","severity":"info","text":"The formula 'Father spoke, Son accomplished' became a standard anti-Arian slogan in later Greek theology, notably in the works of the Cappadocians. This passage may be an early witness to that formulation.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Ἐξαγαγέτω ἡ γῆ βοτάνην χόρτου' is a loose citation of Genesis; the exact source text is not given in the manuscript. The reading assumes it is a deliberate paraphrase, not a scribal variant."],"confidence":"high","notes":[]},{"i":5,"ref":"p5","source":"καὶ τὸ μονοειδὲς τῶν ὑετῶν εἰς πολύχουν καρποφορίαν διασπείρεται· ἵνα δειχθῇ, μὴ τῇ τοῦ σπείραντος εὐμαρείᾳ, ἀλλὰ τῇ τοῦ Θεοῦ ἐνεργείᾳ γίνεσθαι τὸ καρποφορούμενον. Καὶ πρῶτον μὲν ὁ σπόρος χλόη τις ὥσπερ ἀναβαίνει, καὶ πολλάκις σίτῳ ζιζάνιον συνέσπαρται· ἡ δὲ ὁμοιότης τῶν φύλλων οὐ συγχωρεῖ φανῆναι, τί μὲν σῖτος, τί δὲ ζιζάνιον. Ὅταν δὲ ὁ σπόρος εὐθυτενὴς γένηται, καὶ εἰς ὕψος γένηται, ὁ στάχυς διακρίνει, καὶ ἡ καρπο φορία δείκνυσι τὸ ὑποκείμενον, τί μὲν σῖτος, τί δὲ ζιζάνιον. Ἐνόησας τὸ λεγόμενον, ἐλθέ μοι λοιπὸν ἐπὶ τὸ πνευματικώτερον. Ἔσπειρεν ὁ Ἰησοῦς διὰ τῶν ἀποστόλων τὸν λόγον τῆς βασιλείας τῶν οὐρανῶν κατὰ πάσης τῆς οἰκουμένης. Ἀκοὴ δεξαμένη τὸ κήρυγμα κατέχει παρ' ἑαυτῇ· καὶ τέως μὲν βλά στην φυλλάδος ἐργάζεται σπουδὴν περὶ τὴν Ἐκκλη σίαν, καὶ συναγόμεθα κατὰ τὸ αὐτὸ, καὶ οἱ σιτοδόται, καὶ τὰ ζιζάνια, ὁ πιστὸς, καὶ ὁ ὑποκριτὴς, ἵνα ἀλη θέστερον εἴπωμεν τὸ καταγγελλόμενον· οἱ δὲ γεωργοὶ τῆς Ἐκκλησίας, τὴν δίκελλαν τῶν λόγων τοῖς ἐσπαρ μένοις ἐπιβαλόντες, γεωργοῦμεν εἰς καρποφορίαν· οὔπω δὲ","english":"and the uniform rain is scattered into abundant fruitfulness, so that it may be shown that the fruitfulness comes not from the ease of the sower, but from the energy of God. And first the seed rises up like some green shoot, and often tares are sown together with the wheat; but the similarity of the leaves does not allow it to be seen which is wheat and which is tares. But when the seed becomes straight and grows to a height, the ear distinguishes, and the fruitfulness reveals the underlying nature, which is wheat and which is tares. You have understood what is said; come now to the more spiritual meaning. Jesus sowed through the apostles the word of the kingdom of heaven throughout the whole world. Hearing, having received the proclamation, keeps it within itself; and for a time it produces a growth of foliage, zeal concerning the Church, and we gather together in the same place, both the wheat-givers and the tares, the faithful and the hypocrite, in order to speak more truly of what is proclaimed. But the farmers of the Church, applying the hoe of words to what has been sown, cultivate for fruitfulness; not yet","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"τὸ μονοειδὲς τῶν ὑετῶν","severity":"info","text":"The phrase 'the uniform rain' contrasts the singular nature of rain with the diverse fruit it produces, emphasizing divine agency over human effort.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ζιζάνιον","severity":"info","text":"ζιζάνιον (tares) is a biblical term for weeds that resemble wheat, used here to distinguish true believers from hypocrites within the Church.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τὸν λόγον τῆς βασιλείας τῶν οὐρανῶν","severity":"info","text":"This phrase echoes Matthew 3:2 and other NT passages where Jesus proclaims the kingdom of heaven, linking the homily's agricultural metaphor to apostolic mission.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τὴν δίκελλαν τῶν λόγων","severity":"info","text":"The 'hoe of words' is a metaphor for catechetical or pastoral teaching, drawing on agricultural imagery common in patristic exegesis to describe spiritual cultivation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἐνόησας τὸ λεγόμενον, ἐλθέ μοι λοιπὸν ἐπὶ τὸ πνευματικώτερον","severity":"info","text":"This transitional phrase marks a shift from literal agricultural description to allegorical interpretation, a common homiletic device in Athanasius.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"οἱ σιτοδόται","severity":"caution","text":"The term σιτοδόται ('wheat-givers') is rare and may be a scribal error or hapax; the context suggests it contrasts with 'tares' as a synonym for the faithful.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'οἱ σιτοδόται' is ambiguous: it may be a corruption or a unique coinage; the reading taken treats it as a counterpart to 'ζιζάνια' (tares).","The clause 'ἵνα ἀληθέστερον εἴπωμεν τὸ καταγγελλόμενον' is syntactically loose; the translation interprets it as parenthetical."],"confidence":"high","notes":[]},{"i":6,"ref":"p6","source":"οἴδαμεν τὸ ὑποκείμενον· ἡ γὰρ τῆς φυλλάδος ὁμοιότης ἀπατᾷ πολλάκις τοὺς προεστῶτας. Ὅταν δὲ ἡ διδασκαλία εἰς ἔργον προχωρήσῃ, καὶ ὁ καρπὸς τῶν ἔργων παχυνθῇ, τότε φαίνεται τίς μὲν ὁ πιστὸς, τίς δὲ ὁ ὑποκριτής. Καὶ πῶς καὶ τίνα τρόπον παραγίνεται πολλάκις εἰς πόλιν ἀνὴρ δυνάμενος διδάσκειν Ἑλληνιστὶ, ὃς, τὴν ἀκοὴν θελγόμενος, σπεύδει εἰς τὴν Ἐκκλησίαν, οὐ τὴν ἰατρείαν τῆς ψυχῆς, ἀλλὰ τῶν λόγων τὸ κάλλος μόνον ἁρπάσαι. Ἀνεχώρησεν ὁ εὐ γλώττως λαλῶν· ἀνεχώρησε καὶ τῆς Ἐκκλησίας τὸ ζιζάνιον· οὐ γὰρ ἔχει τὸ σιτῶδες, τὸ πιστόν. Ὁ δὲ πιστὸς, κἂν εὐγλώττως λέγῃ τὰ λεγόμενα, σπουδάζει κατακούειν, κἂν Συριστὶ, κἂν Ῥωμαϊστὶ, κἂν δια φόρῳ γλώττῃ. Οὐ γὰρ ζητεῖ λόγους, ἀλλ' ἔργα. «Ὁ γὰρ λόγος ἡμῶν καὶ τὸ κήρυγμα ἡμῶν οὐκ ἐν πειθοῖς ἀνθρωπίνης σοφίας λόγοις, ἀλλ' ἐν ἀποδείξει Πνεύμα τος καὶ δυνάμεως.» Τί τὸ ὄφελος, ἐὰν Ἑλληνιστὶ λαλῶμεν, βαρβαρίζωμεν δὲ τῇ γνώμῃ; Τί τὸ ὄφελος, ἐὰν εὐσύνθετος μὲν ὁ λόγος, κακοσύνθετος δὲ ὁ τρό πος; Πολὺ κάλλιόν ἐστι μήτε τὴν Ἑλλήνων εἰδέναι φωνὴν, καὶ τὸν νόμον τοῦ Θεοῦ ἐν καρδίᾳ κεκτῆσθαι. Εἰ μὲν γὰρ σοφιστοῦ διδασκαλεῖον ἦν ἡ Ἐκκλησία, εὐγλωττίας ἦν ὁ καιρός· ἐπειδὴ δὲ τρόπων ἀγὼν, καὶ καρποφορία τὸ προκείμενον, καὶ προσδοκία οὐρανῶν τὸ προσδοκώμενον, μὴ γλῶττα ζητείσθω, ἀλλ' ὁ τρόπος κατορθούσθω. Πάλιν ἄλλοι νοσοῦσιν ἀνθρωπαρέσκειαν ἀνθρώπων, καὶ καιρὸν καθυποκρίνονται· κἂν μὲν ἐπίσημον πρόσωπον ἢ ἐκ πλατειῶν ἢ ἐξ ἀνθρώπων παραγίνηται, καὶ Χριστιανισμὸν ἐπαγγελλόμενον, τρέχουσιν εἰς τὴν Ἐκκλησίαν, ἵνα ἀνθρώπῳ δείξωσι τὸ πρόσωπον.","english":"We know the underlying reality: for the likeness of the foliage often deceives those who are in charge. But when the teaching proceeds to action, and the fruit of the works grows thick, then it becomes clear who is faithful and who is a hypocrite. And how and in what manner does a man often come into a city who is able to teach in Greek, who, charmed by the hearing, hastens to the Church, not for the healing of the soul, but only to snatch the beauty of the words? The one who speaks eloquently has withdrawn; the tares of the Church have also withdrawn; for it does not have the wheat-like, the faithful. But the faithful man, even if he speaks the things said eloquently, is eager to listen, whether in Syriac, or in Latin, or in any different tongue. For he does not seek words, but works. \"For our word and our proclamation is not in persuasive words of human wisdom, but in demonstration of Spirit and power.\" What benefit is it if we speak in Greek, but we barbarize in our intention? What benefit is it if the speech is well-composed, but the character is ill-composed? It is much better neither to know the language of the Greeks, and to possess the law of God in the heart. For if the Church were a sophist's school, it would be a time for eloquence; but since it is a contest of characters, and fruit-bearing is the object, and the expectation of the heavens is what is hoped for, let not the tongue be sought, but let the character be set right. Again, others suffer from the disease of pleasing men, and they feign the occasion; if a notable person, whether from the streets or from among men, comes, professing Christianity, they run to the Church in order to show their face to the man.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"τὸ ὑποκείμενον","severity":"info","text":"The phrase 'τὸ ὑποκείμενον' (the underlying reality) refers to the true nature of the seed, contrasting deceptive appearances with spiritual truth.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"«Ὁ γὰρ λόγος ἡμῶν καὶ τὸ κήρυγμα ἡμῶν οὐκ ἐν πειθοῖς ἀνθρωπίνης σοφίας λόγοις, ἀλλ' ἐν ἀποδείξει Πνεύματος καὶ δυνάμεως.»","severity":"info","text":"This quotation echoes 1 Corinthians 2:4, where Paul contrasts human wisdom with the demonstration of the Spirit's power.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἑλληνιστὶ","severity":"info","text":"The reference to teaching in Greek reflects the linguistic diversity of early Christian communities, where Greek was a prestige language but not the only one used in worship.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ζιζάνιον","severity":"info","text":"The image of tares (ζιζάνιον) among wheat recalls the parable of the tares in Matthew 13:24-30, used here to distinguish true believers from hypocrites.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Πάλιν","severity":"info","text":"The adverb 'Πάλιν' (again) marks a new example in the homily's series of contrasts between authentic faith and pretense.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἀνθρωπαρέσκειαν","severity":"info","text":"The term 'ἀνθρωπαρέσκειαν' (disease of pleasing men) is a rare compound, emphasizing the moral failing of seeking human approval over divine truth.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἐκ πλατειῶν ἢ ἐξ ἀνθρώπων' is ambiguous: it may mean 'from the streets or from among men' or 'from the squares or from people'; the translation opts for the former.","The identity of the 'notable person' (ἐπίσημον πρόσωπον) is unspecified; it could be a civil authority or a church leader."],"confidence":"high","notes":[]},{"i":7,"ref":"p7","source":"Ἐξῆλθεν ὁ ἐπίσημος, συνεξῆλθεν ὁ ὑποκριτὴς, καὶ ἀπέχει τὸν μισθόν. Δι' ἀνθρώπων ἦλθεν, ἀνθρώπῳ ἤρεσε, παρὰ Θεοῦ οὐδὲν ἔλαβεν· οὐ γὰρ ἐκείνῳ ἔδειξε τὴν διάνοιαν. Τοιαῦτα τῆς Ἐκκλησίας τὰ ζιζάνια. Ἀλλ' ἔχει τι θαυμάσιον ὁ γεωργὸς τῆς Ἐκκλησίας Λόγος· καὶ γὰρ ζιζάνια σιτοποιεῖ, ἐὰν θέλῃ. Ἐπειδὴ γὰρ αὐτοπροαίρετος ἡ τῶν ἀνθρώπων κίνη σις, καὶ αὐτεξούσιος ἡ γνώμη, ἐπὶ σοὶ κεῖται τὸ πρᾶγμα· εἰ θέλεις ζιζάνια, εἶ ἀλόγων ζώων τροφή· εἰ θέλεις, μεταβάλλῃ καὶ γίνῃ σῖτος. Εἰκόνα ζητεῖς τῶν λόγων, λάμβανε ἀπὸ δένδρων τὸ ζητούμενον. Ἡ ἀγριέλαιος, ἐπικεντρισθεῖσα, καλλιέλαιος γίνεται, καὶ ἄμπελος ἀγρία, ἡμερωτάτης ἀμπέλου κλῆμα δεξα μένη, ἐπιλανθάνεται μὲν τῶν τῆς ῥίζης παλαιοτήτων, ἀναλαμβάνει δὲ τὴν καινότητα τῶν παλαιῶν. Ἐπιλάθου καὶ σὺ τῶν πρώτων, καὶ ἀνάλαβε τὰ λεγόμενα· καὶ τοῦ ζιζανίου πάρες, τὸ δὲ σιτῶδες ἀνάλαβε· ἵνα δυνηθῇς καὶ αὐτὸς εἴσω ἅλωνος ἐκκλησιαστικῆς γε νέσθαι νοητῆς. Ταῦτα δὲ πάντα ὑμῖν εἴρηται διὰ τὸ εὐαγγελι κὸν ἀνάγνωσμα, τὸ περὶ σπόρων διαλεγόμενον, διὰ τὸν κατασπείραντα ἐν ταῖς ψυχαῖς, τῶν ψυχῶν λυτρω τὴν Ἰησοῦν, τὸν διαπορευόμενον διὰ τῶν σπορίμων. Ὁ μὲν οὖν διεπορεύετο ἐπίτηδες ἐν Σαββάτῳ, διάγων τοὺς μαθητὰς διὰ τῶν σπορίμων καὶ οἱ μαθηταὶ διερ χόμενοι, ἔτιλλον στάχυας, καὶ ψώχοντες ταῖς χερσὶν αὐτῶν ἤσθιον, καινοτέραν ἅλωνα τοῖς στάχυσι τὰς χεῖρας ἐργαζόμενοι. Οἱ δὲ Ἰουδαῖοι ἐπετίμων τοῖς μαθηταῖς τρεφομένοις, καὶ πρὸς τὸν διδάσκαλον ἀγανακτοῦσιν·","english":"The notable man went out, the hypocrite went out with him, and he receives his wage. He came through men, he pleased a man, he received nothing from God; for he did not reveal his intention to Him. Such are the tares of the Church. But the husbandman, the Word of the Church, has something wonderful; for he even turns tares into wheat, if he wishes. For since the movement of men is voluntary and the judgment is self-determined, the matter lies with you: if you wish to be tares, you are food for irrational animals; if you wish, you may change and become wheat. Do you seek an image of the words? Take what you seek from trees. The wild olive, when grafted, becomes a cultivated olive, and the wild vine, receiving a shoot of the most cultivated vine, forgets the oldness of its root and takes up the newness of the old. Forget your former state too, and take up what is said; leave the tare, and take up the wheat-like, so that you too may be able to become within the threshing-floor of the Church, a spiritual one. All this has been said to you because of the Gospel reading, which discusses seeds, because of the one who sowed in the souls, the deliverer of souls, Jesus, who passed through the sown fields. So he passed through deliberately on the Sabbath, leading the disciples through the sown fields; and the disciples, passing through, plucked ears of grain, and rubbing them with their hands, they ate, making their hands a newer threshing-floor for the ears. But the Jews rebuked the disciples as they were being fed, and they were indignant toward the teacher.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ζιζάνια","severity":"info","text":"The Greek ζιζάνια (tares/weeds) is a key biblical metaphor drawn from the Parable of the Tares (Matthew 13:24–30), where it signifies false believers or corrupt elements within the Church.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐξῆλθεν ὁ ἐπίσημος, συνεξῆλθεν ὁ ὑποκριτὴς","severity":"info","text":"This opening echoes the Gospel narrative of the man who went out to sow (Matthew 13:3–4), but Athanasius reinterprets it allegorically: the 'notable man' and the 'hypocrite' represent true and false Christians.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἀγριέλαιος, ἐπικεντρισθεῖσα, καλλιέλαιος γίνεται","severity":"info","text":"The grafting of wild olive (ἀγριέλαιος) to produce cultivated olive (καλλιέλαιος) is a standard agricultural metaphor in patristic literature for spiritual transformation, also used by Paul (Romans 11:17–24).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ταῦτα δὲ πάντα ὑμῖν εἴρηται διὰ τὸ εὐαγγελικὸν ἀνάγνωσμα","severity":"info","text":"This sentence marks a transition from allegorical exposition to the Gospel lection (the reading about seeds), explicitly linking the homily's theme to the scriptural passage that prompted it.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Ἐπιλάθου καὶ σὺ τῶν πρώτων, καὶ ἀνάλαβε τὰ λεγόμενα","severity":"info","text":"The exhortation to 'forget the former state and take up what is said' parallels the baptismal renunciation and catechetical instruction, common in fourth-century Alexandrian homiletics.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἀπέχει τὸν μισθόν","severity":"caution","text":"The phrase 'receives his wage' is ambiguous: it could mean the hypocrite receives a temporal reward from men, or it could be an ironic reference to eschatological judgment. The context favors the former.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the notable man' (ὁ ἐπίσημος) is not specified; it may refer to a specific figure in the Gospel narrative or be a generic type.","The phrase 'ἀπέχει τὸν μισθόν' could be read as either receiving a wage from men or as a divine reward; the context suggests a human reward."],"confidence":"high","notes":[]},{"i":8,"ref":"p8","source":"«Ἴδε, τί ποιοῦσι οἱ μαθηταί σου;» Ἑαυτοὺς ἀπαλλοτριώσαντες τῆς δικαιοσύνης, οὐκ εἶπαν, Οἱ κοινωνοὶ τῶν μαθητῶν ἡμῶν· ἑαυτοὺς γὰρ τῆς μαθήσεως ἐξώρισαν· ἀλλ', «Ἴδε, τί ποιοῦσιν οἱ μαθη ταί σου.» Δεικνύουσι τὰ φαινόμενα. Τῷ γνώστῃ τῶν καρδιῶν δεικνύετε τὰ ὁρώμενα; Οὐκ ἐλάβετε πολλά κις τὴν πεῖραν, ὅτι οἶδε καὶ τῶν καρδιῶν τὰς γνώ σεις; Οὐ λέγων· «Τί διαλογίζεσθε ἐν ἑαυτοῖς πονηρά;» ὁ διαλογισμοὺς εἰδὼς, ἀσταχύων ψωχμοὺς οὐκ οἶδε; Καινότερος νεκρὸς ἐλεύθερος ἐν νεκροῖς. Οἱ μὲν ἄλλοι νεκροὶ, δεσμοῖς ὥσπερ περιβαλλόμενοι, ἐν εἱρκτῇ τῇ ὁδῷ ἀπήγοντο· Ἰησοῦς δὲ γέγονε δι' ἡμᾶς νε κρὸς, καὶ κατῆλθεν εἰς τὰ καταχθόνια μεταξὺ τῶν νεκρῶν· καὶ ἐν νεκροῖς μὲν ἐλθὼν οὐ μόνον ἐλεύθερος ἦν, ἀλλὰ καὶ νεκρῶν ἐλευθερωτής. Καὶ ἵνα μάθῃς,\n\nὅτι καὶ νεκρῶν ἐλευθερωτὴς γέγονεν, ἄκουε τῶν Εὐαγγελίων λεγόντων· «Καὶ πολλὰ σώματα τῶν κεκοιμημένων ἁγίων ἀνέστησεν.» Ἐν μνήματι ἐτέθη, καὶ πολλὰ μνήματα ἀνεῴχθησαν. Ἦν τοίνυν ὁ ἐν νε κροῖς ἐλεύθερος, ὃν κατέλιπον καὶ γνώριμοι. Λέγει δὲ τὸ Εὐαγγέλιον, ὅτι πάντες οἱ μαθηταὶ, ἀφέντες αὐτὸν, ἔφυγον. Ἔτι ζῶντα φεύγουσι, καὶ σταυρωθέντος, ὑπεραποθνήσκουσιν· ἐπειδὴ δὲ μηδὲν ἐναπέμεινεν ἐν τῷ σταυρῷ, ἀλλὰ μετὰ τὸν σταυρὸν τὴν ζωὴν ἀπέ λαβε. Καὶ μὴ ἐμοὶ μόνον πρόσεχε, ἀλλὰ τῷ ἐμοὶ ἀρ τίως ἀναγνωσθέντι ψαλμῷ. Πρόσχες τὸ λεγόμενον· ἐγὼ ἀναγινώσκω, σὺ βλέπε ἐκ τῆς ἀκολουθίας τὴν ἀνάστασιν. «Ἐγενήθην ὡσεὶ ἄνθρωπος ἀβοήθητος, ἐν νεκροῖς ἐλεύθερος. Ἔθεντό με ἐν λάκκῳ κατωτάτῳ,» καθὼς εἰρήκαμεν. Καὶ μετὰ ταῦτα·","english":"See what your disciples are doing.\" Having alienated themselves from righteousness, they did not say, \"The companions of our disciples,\" for they had exiled themselves from discipleship, but, \"See what your disciples are doing.\" They point to the visible things. Do you show the visible to the knower of hearts? Have you not often experienced that he knows even the thoughts of hearts? Does not the one who says, \"What evil thoughts are you pondering among yourselves?\"—the one who knows thoughts—does he not know the blights of ears of grain? A newer corpse, free among the dead. The other dead, as if bound with chains, were being led away on the road as a prison; but Jesus became dead for us and descended into the underworld among the dead; and having come among the dead, he was not only free, but also a liberator of the dead. And so that you may learn that he became a liberator even of the dead, listen to the Gospels saying, \"And he raised up many bodies of the sleeping saints.\" He was placed in a tomb, and many tombs were opened. Therefore he was the free one among the dead, whom even his acquaintances abandoned. And the Gospel says that all the disciples, leaving him, fled. While he was still alive they flee, and when he was crucified they die for him; but since nothing remained on the cross, after the cross he received life back. And do not attend only to me, but to the psalm just read by me. Pay attention to what is said: I read, you see the resurrection from the sequence. \"I became like a helpless man, free among the dead. They placed me in the lowest pit,\" as we have said. And after this:","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"«Ἴδε, τί ποιοῦσι οἱ μαθηταί σου;»","severity":"info","text":"This phrase echoes the complaint in Matthew 27:4 and Mark 15:3, where the chief priests accuse Jesus of his disciples' actions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ἀσταχύων ψωχμοὺς","severity":"info","text":"The phrase 'blights of ears of grain' metaphorically refers to spiritual barrenness or corruption, a common agricultural image in patristic exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"«Καὶ πολλὰ σώματα τῶν κεκοιμημένων ἁγίων ἀνέστησεν.»","severity":"info","text":"This is a reference to the resurrection of the saints, likely alluding to Matthew 27:52-53, which describes the raising of many bodies after Christ's resurrection.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"«Ἐγενήθην ὡσεὶ ἄνθρωπος ἀβοήθητος, ἐν νεκροῖς ἐλεύθερος.»","severity":"info","text":"This is a citation of Psalm 87:5 (LXX), interpreted here as a prophecy of Christ's descent into the underworld and his liberating role among the dead.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"εἱρκτῇ τῇ ὁδῷ","severity":"info","text":"The phrase 'the road as a prison' reflects a common early Christian metaphor for earthly life as a bondage or imprisonment, from which Christ's death offers liberation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Καὶ ἵνα μάθῃς","severity":"info","text":"This phrase marks a transition from a general statement about Christ's freedom among the dead to a scriptural proof, typical of homiletic structure.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the notable man' and 'the hypocrite' in the previous passage is not specified in this passage, but the context suggests they are types of false disciples.","The phrase 'newer corpse' (Καινότερος νεκρὸς) is ambiguous: it may refer to Christ's recent death or to a novel category of death."],"confidence":"high","notes":[]},{"i":9,"ref":"p9","source":"«Ἐγὼ δὲ τῇ προσευχῇ μου πρὸς σὲ, Κύριε, καὶ τῷ πρωῒ ἡ προσ ευχή μου προφθάσειε.» Ὁ νεκρὸς προσεύχεται· εἰ μὴ ἀνέστη, προσεύχεται; Μετὰ γὰρ τὸ διηγήσασθαι τὴν ταφὴν καὶ τὴν νεκρότητα, τότε διηγήσατο τὴν προσευχὴν τὴν πρὸς τὸν Πατέρα γενομένην. Ἡμεῖς μὲν οὖν τιμῶμεν τὴν Κυριακὴν διὰ τὴν ἀνάστασιν· Ἰουδαῖοι δὲ ἔτι καὶ νῦν ἐξέχονται τοῦ Σαββάτου, καὶ μετὰ τὸ εἰπεῖν τὸν Ἡσαΐαν· «Καὶ τὰ Σάββατα ὑμῶν μισεῖ ἡ ψυχή μου.» Οὐδέν μοι κοι νὸν πρὸς τὸ Σάββατον, ὃ ὁ Θεὸς ἐμίσησεν. Οὐ λέγω τοὺς κύκλους τῶν ἡμερῶν, ἀλλὰ τὸν νομιζόμενον Ἰουδαϊσμόν. Οὐ γὰρ τὰς ἡμέρας μισεῖ ὁ Θεὸς, ἀλλὰ τοὺς κακῶς ἐν ταῖς ἡμέραις ἐργαζομένους. Καὶ νῦν μὲν ἐξέχονται τοῦ Σαββάτου, καὶ τότε ἐπετίμων τῷ Σωτῆρι λέγοντες· «Ἴδε, τί ποιοῦσιν οἱ μαθηταί σου, ὃ οὐκ ἔξεστι ποιεῖν ἐν Σαββάτῳ.» Ὁ Σωτὴρ πρὸς αὐ τούς· Οὐδὲ τοῦτο ἀνέγνωτε, ὃ ἐποίησε Δαβίδ; Ὁ ἐκ Δαβὶδ μνημονεύει τοῦ Δαβίδ· ὁ ἐκ Δαβὶδ κατὰ σάρκα, πρὸ δὲ Δαβὶδ κατὰ πνεῦμα· ὁ κατὰ σάρκα μὲν τοῦ Δαβὶδ υἱὸς, κατὰ πνεῦμα δὲ τοῦ Δαβὶδ δεσπότης· ὁ ἐκ ῥίζης Ἰεσσαὶ βλαστήσας, ἡ ῥάβδος ἡ θαυμασία, ἡ τὸ μὲν γένος Ἰουδαίων συντρίβουσα, τῶν δὲ ἐθνῶν τὸ γένος ὡς ποίμνιον συνάγουσα. Αὐτὸς γάρ ἐστιν ὁ εἰρηκώς. Καὶ δὴ ἄξω ὑμᾶς ὑπὸ τὴν ῥάβδον μου· καὶ πολὺς ὁ περὶ τῆς ῥάβδου Ἰησοῦ λόγος. Ἔλεγε τοίνυν πρὸς τοὺς Ἰουδαίους· «Οὐδὲ τοῦτο ἀνέγνωτε, ὃ ἐποίησε Δαβὶδ, ὅτε ἐπείνασεν αὐτὸς, καὶ οἱ μετ' αὐ τοῦ;","english":"But in my prayer to you, Lord, and in the morning, may my prayer anticipate.\" The dead man prays: if he has not risen, does he pray? For after describing the burial and the deadness, then he described the prayer made to the Father. We, then, honor the Lord's Day because of the resurrection; but Jews even now cling to the Sabbath, even after Isaiah said, \"And your Sabbaths my soul hates.\" I have nothing in common with the Sabbath, which God hated. I do not mean the cycles of days, but the so-called Judaism. For God does not hate the days, but those who work wickedly on the days. And now they cling to the Sabbath, and then they rebuked the Savior, saying, \"See what your disciples are doing, which is not permitted to do on the Sabbath.\" The Savior said to them, \"Have you not read this, what David did?\" He who is from David remembers David: he who is from David by flesh, but before David by spirit; he who is by flesh the son of David, but by spirit the master of David; he who sprouted from the root of Jesse, the marvelous rod, which crushes the race of Jews and gathers the race of nations as a flock. For he is the one who said, \"And I will lead you under my rod\"; and there is much discourse about the rod of Jesus. So he said to the Jews, \"Have you not read this, what David did, when he himself hungered, and those with him?","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Καὶ τὰ Σάββατα ὑμῶν μισεῖ ἡ ψυχή μου","severity":"info","text":"A paraphrase of Isaiah 1:13 LXX: 'Your new moons and your Sabbaths my soul hates.' The homily adapts the verse to emphasize divine rejection of Jewish Sabbath observance.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἡ ῥάβδος ἡ θαυμασία","severity":"info","text":"The 'marvelous rod' (ῥάβδος) is a messianic symbol drawn from Numbers 17:8 and Psalm 110:2 LXX, interpreted here as Christ who crushes Jews and gathers Gentiles.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἰουδαῖοι δὲ ἔτι καὶ νῦν ἐξέχονται τοῦ Σαββάτου","severity":"info","text":"The homily reflects fourth-century anti-Jewish polemic, contrasting Christian veneration of Sunday (Lord's Day) with Jewish Sabbath observance, a common theme in Athanasian literature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ὁ νεκρὸς προσεύχεται· εἰ μὴ ἀνέστη, προσεύχεται;","severity":"info","text":"A rhetorical question linking the preceding narrative of burial and death to the prayer of the dead man, emphasizing resurrection as the context for prayer.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ὁ ἐκ Δαβὶδ κατὰ σάρκα, πρὸ δὲ Δαβὶδ κατὰ πνεῦμα","severity":"info","text":"This Christological paradox (Christ as David's son by flesh but master by spirit) echoes early Christian typology, notably in Justin Martyr and later Athanasian theology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Καὶ δὴ ἄξω ὑμᾶς ὑπὸ τὴν ῥάβδον μου","severity":"caution","text":"The source of this quotation is uncertain; it may be a lost apocryphon or a paraphrase of Psalm 110:2 LXX. The homily's attribution to Christ is not found in canonical scripture.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'dead man' praying is ambiguous: possibly a biblical figure (e.g., Lazarus) or a generic type for the deceased awaiting resurrection.","The phrase 'the rod of Jesus' may refer to a lost tradition or a symbolic interpretation of Numbers 17."],"confidence":"medium","notes":[]},{"i":10,"ref":"p10","source":"πῶς εἰσῆλθεν εἰς τὸν οἶκον τοῦ Θεοῦ, καὶ τοὺς ἄρτους τῆς προθέσεως ἔλαβε καὶ ἔφαγεν, ὃ οὐκ ἔξεστιν ποιεῖν εἰ μὴ μόνοις τοῖς ἱερεῦσιν;» Ὁ μὲν οὖν σοφὸς ἀκροατὴς καὶ συνήθης τῶν ἐκκλησιαστικῶν δογμάτων τε καὶ ἀναγνωσμάτων οἶδε τὴν ἱστορίαν, καὶ οὐ χρείαν ἔχει τῆς διηγήσεως· ἐπειδὴ δὲ πολὺς ὁ νεωστὶ συῤῥεύσας ἡμῖν λαὸς, ὁ τὴν ἐπιπόλαιον ἀκρόασιν τῶν θείων λογίων ἔχων, τὸ δὲ βάθος τῆς νοήσεως μὴ ἐνστερνισμένος, καλῶς ἔχειν μοι δοκεῖ ἐπιδραμεῖν καὶ δεῖξαι τὴν ἱστορίαν, ἵνα γνῶμεν τίνος ἕνεκεν ταύτης ἐμνημόνευσεν ὁ Σωτήρ. Βασιλεύς τις ἦν ἐν τοῖς ἀρχαίοις, Δαβὶδ, ποιμὴν τὰ πρῶτα, καὶ βασιλεὺς τὰ δεύτερα. Τὴν δὲ βασιλείαν οὐκ ἔλαβεν ἁρπάσας, ἀλλὰ, τοῦ Σαοὺλ ἁμαρτήσαντος καὶ ἀπο βαλομένου, ἐχρίσθη Δαβὶδ ἀπὸ τοῦ Σαμουήλ. Χρι σθεὶς δὲ εἰς τὴν βασιλείαν, οὐχ ἅμα ἥρπασε τὸ βασίλειον, ἀλλὰ χρόνοις πολλοῖς δουλεύσας τῷ Σαοὺλ, ὕστερον, ὅτε Θεὸς ἠθέλησεν, ἐφήψατο τῆς βασιλείας. Ἐπεβουλεύετο οὖν ὑπὸ τοῦ Σαοὺλ, εὐεργετήσας τοῦ τον· ἐπεβουλεύετο δὲ καὶ ὑπὸ τοῦ Ἀβεσσαλὼμ, τοῦ οἰκείου τέκνου. Ταῦτα ἀληθῶς μὲν συνέβη τῷ Δαβίδ· οὗτος δέ τινας εἰκόνας εἶχε τῆς τοῦ Σωτῆρος παρουσίας. Ἔδει γὰρ τὸν προπάτορα καὶ εἰκόνας ἔχειν τοῦ ἀπογόνου. «Βίβλος γενέσεως Ἰησοῦ Χριστοῦ υἱοῦ Δαβίδ.» Τι νὸς αἱ τῶν πραγμάτων ὁμοιώσεις οὐκ ἰσότιμοι. Ὁμοιούσθω γὰρ ὁ δοῦλος τῷ δεσπότῃ· οὐ μὴν ἰσό τιμος γίνεται, πλὴν ἔχει τινὰς ὁμοιότητας. Ὁ Δα βὶδ ποιμὴν, καὶ ποιμὴν ὁ Χριστός· «Ἐγώ εἰμι ὁ ποιμὴν ὁ καλὸς,» ἔλεγεν. Ἀλλ' ὁ μὲν ποιμὴν θρεμ μάτων, ὁ δὲ ποιμὴν ψυχῶν· ὁμοίωσις πραγμάτων, πολλὴ δὲ παραλλαγὴ τοῦ ἀξιώματος.","english":"How did he enter the house of God, and take the loaves of the prothesis and eat them, which it is not permitted to do except only to the priests? Now the wise hearer, accustomed to the ecclesiastical doctrines and readings, knows the history and has no need of the narration. But since there is a large crowd recently flocked to us, who have a superficial hearing of the divine words but have not taken in the depth of the meaning, it seems good to me to run through and show the history, so that we may know for what reason the Savior mentioned this. There was a certain king among the ancients, David, a shepherd at first, and a king afterwards. He did not seize the kingdom by force, but, when Saul sinned and was rejected, David was anointed by Samuel. Anointed for the kingdom, he did not immediately seize the kingdom, but having served Saul for many years, later, when God willed, he took hold of the kingdom. He was plotted against by Saul, after having benefited him; he was also plotted against by Absalom, his own child. These things truly happened to David; but he also had certain images of the Savior's coming. For it was necessary that the forefather also have images of the descendant. \"Book of the genealogy of Jesus Christ, son of David.\" The likenesses of the events are not of equal value. For let the slave be likened to the master; he does not become equal in value, yet he has certain likenesses. David was a shepherd, and Christ was a shepherd: \"I am the good shepherd,\" he said. But one is a shepherd of flocks, the other a shepherd of souls; a likeness of things, but a great difference in rank.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"τοὺς ἄρτους τῆς προθέσεως","severity":"info","text":"The 'loaves of the prothesis' refer to the bread placed on the altar for the Eucharist, which only clergy could handle. This detail underscores the scandal of the narrative being explained.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Βίβλος γενέσεως Ἰησοῦ Χριστοῦ υἱοῦ Δαβίδ","severity":"info","text":"This phrase echoes the opening of Matthew's Gospel (1:1), 'Βίβλος γενέσεως Ἰησοῦ Χριστοῦ υἱοῦ Δαβίδ', establishing David as a type of Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐγώ εἰμι ὁ ποιμὴν ὁ καλὸς","severity":"info","text":"This is a direct quotation of John 10:11, where Jesus calls himself the good shepherd, reinforcing the typological parallel between David and Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ὁ μὲν οὖν σοφὸς ἀκροατὴς ... ἐπιδραμεῖν καὶ δεῖξαι τὴν ἱστορίαν","severity":"info","text":"The homilist distinguishes between advanced hearers and a recent crowd needing explanation, then transitions to a historical narrative about David, marking a structural shift from exegesis to typological history.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ποιμὴν ... ποιμὴν ψυχῶν","severity":"info","text":"The parallel between David as shepherd of flocks and Christ as shepherd of souls is a typological comparison, emphasizing likeness in role but difference in rank, a common patristic hermeneutic.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"πολὺς ὁ νεωστὶ συῤῥεύσας ἡμῖν λαὸς","severity":"info","text":"This reference to a recent influx of hearers suggests the homily addresses a congregation with varying levels of catechetical preparation, reflecting fourth-century Alexandrian church growth.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Βίβλος γενέσεως Ἰησοῦ Χριστοῦ υἱοῦ Δαβίδ' may be a loose citation or a paraphrase of Matthew 1:1; the exact source is not specified.","The identity of the 'certain king' narrative's source is not given; it may be a conflation of 1 Samuel and 2 Samuel accounts."],"confidence":"high","notes":[]},{"i":11,"ref":"p11","source":"Ἔχρισε τὸν Δα βὶδ εἰς βασιλέα Σαμουὴλ ὁ ἱερεὺς, ἐβάπτισε καὶ τὸν Σωτῆρα ὁ Ἰωάννης, ὡς ἱερεὺς ὢν καὶ αὐτός·\n\nὁμοιότης μὲν τῶν πραγμάτων, πολλὴ δὲ διαφορὰ τῶν ὑποκειμένων. Χρισθεὶς δὲ ὁ Δαβὶδ εἰς βασιλέα, οὐχ ἅμα ἥρπασε τὴν βασιλείαν, ἀλλ' ἠνείχετο πολλοῖς χρόνοις δουλεύων τῷ Σαούλ· καὶ ὁ Σωτὴρ ἡμῶν γεν νηθεὶς βασιλεὺς πρὸ τῶν αἰώνων, καὶ οὐ πρόσκαιρον ἔχων τὴν βασιλείαν, ἀλλὰ πρὸ πάντων τῶν αἰώνων βασιλεὺς, ἐκ βασιλέως Θεοῦ γεννηθεὶς, ἠνείχετο· «Οὐχ ἁρπαγμὸν ἡγήσατο τὸ εἶναι ἴσα Θεῷ· ἀλλ' ἑαυ τὸν ἐκένωσε, μορφὴν δούλου λαβὼν,» ἵνα τελέσῃ τὴν οἰκονομίαν. Ἐδίωκε τὸν Δαβὶδ Σαοὺλ, ἐδίωκε τὸν Χριστὸν Ἡρώδης. Ἀλλ' οὔτε ὁ Σαοὺλ διώκων τὸν Δαβὶδ ἔβλαψεν, οὔτε Ἡρώδης διώκων τὸν Χριστὸν ἔβλαψεν. Ἐπανέστη τῷ Δαβὶδ Ἀβεσσαλὼμ υἱὸς ὤν· ἐπανέστη τῷ Σωτῆρι Ἰούδας υἱὸς ὢν καὶ αὐτὸς ἄλλος· τοὺς γὰρ μαθητὰς οἶδεν ὁ Σωτὴρ ὀνομάζειν υἱοὺς, λέγων· «Ἰδοὺ ἐγὼ καὶ τὰ παιδία, ἅ μοι ἔδωκεν ὁ Θεός·» καὶ πάλιν πρὸς τοὺς μαθητὰς ἔλεγε, «Τε κνία.» Ὁ τόπος τῆς ἀπωλείας τοῦ Ἀβεσσαλὼμ Χεὶρ Ἀβεσσαλὼμ μέχρι τὴν σήμερον καλεῖται. Καὶ βλέπε μοι τὴν ἀκρίβειαν τῆς εἰκόνος τῶν πραγμάτων. Οὐ γέγραπται, Ποῦς Ἀβεσσαλὼμ, ἀλλὰ Χεὶρ Ἀβεσσαλώμ· οὐ γέγραπται Κεφαλὴ Ἀβεσσαλὼμ, καίτοιγε ἀπὸ τριχῶν κεφαλῆς ἀπώλετο, ἀλλὰ Χεὶρ Ἀβεσσαλώμ. Πρώτη γὰρ ἦν ἡ τῆς κεφαλῆς χεὶρ, ἡ προδοῦσα κατὰ τῆς εἰκόνος τῶν πραγμάτων· ἀλλ' ὡς ἐξελθούσης διὰ τῆς ὀνομασίας τῶν πραγμάτων τῆς χειρὸς, πλαγίως ἐμήνυσε τὸ ἐσόμενον ἡ Γραφή· Χεὶρ Ἀβεσ σαλὼμ, καὶ τῶν πραγμάτων εἰκόνες. Ὅσας ὁμοιό τητας ἔχει ὁ Δαβὶδ πρὸς τὸν Σωτῆρα!","english":"He anointed David as king—Samuel the priest; and he baptized the Savior—John, who was also a priest. There is a likeness of the deeds, but a great difference in the subjects. David, anointed as king, did not at once seize the kingdom, but endured serving Saul for many years. And our Savior, born king before the ages, and not holding a temporary kingdom, but king before all ages, born from God the King, endured: \"He did not consider it a seizure to be equal to God, but emptied himself, taking the form of a servant,\" in order to accomplish the economy. Saul persecuted David; Herod persecuted Christ. But neither did Saul, persecuting David, harm him, nor did Herod, persecuting Christ, harm him. Absalom, being his son, rose up against David; Judas, being also a son—another one—rose up against the Savior; for the Savior knows to call the disciples sons, saying: \"Behold, I and the children whom God gave me\"; and again he said to the disciples, \"Children.\" The place of Absalom's destruction is called \"Hand of Absalom\" to this day. And observe for me the precision of the image of the deeds. It is not written \"Foot of Absalom,\" but \"Hand of Absalom\"; it is not written \"Head of Absalom,\" although he perished by the hair of his head, but \"Hand of Absalom.\" For the hand of the head was first, the one that betrayed against the image of the deeds; but as the hand came forth through the naming of the deeds, the Scripture obliquely indicated what would happen: \"Hand of Absalom,\" and images of the deeds. How many likenesses does David have to the Savior!","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ὁμοιότης μὲν τῶν πραγμάτων, πολλὴ δὲ διαφορὰ τῶν ὑποκειμένων","severity":"info","text":"The homilist draws a typological parallel between David and Christ, emphasizing likeness in events but difference in subjects, a standard exegetical move.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Οὐχ ἁρπαγμὸν ἡγήσατο τὸ εἶναι ἴσα Θεῷ· ἀλλ' ἑαυτὸν ἐκένωσε, μορφὴν δούλου λαβὼν","severity":"info","text":"This is a paraphrase of Philippians 2:6-7, alluding to Christ's voluntary kenosis and servant form.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἰδοὺ ἐγὼ καὶ τὰ παιδία, ἅ μοι ἔδωκεν ὁ Θεός","severity":"info","text":"Likely a reference to Jesus calling his disciples 'children' (παιδία), echoing Matthew 18:2 or similar Gospel passages.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Χεὶρ Ἀβεσσαλώμ","severity":"info","text":"The place name 'Hand of Absalom' (2 Samuel 18:18) is interpreted allegorically: the hand that betrayed David prefigures Judas's betrayal of Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ὅσας ὁμοιότητας ἔχει ὁ Δαβὶδ πρὸς τὸν Σωτῆρα","severity":"info","text":"This concluding exclamation marks the climax of a series of typological comparisons between David and Christ, reinforcing the homily's narrative structure.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ἐδίωκε τὸν Δαβὶδ Σαοὺλ, ἐδίωκε τὸν Χριστὸν Ἡρώδης","severity":"caution","text":"The parallel between Saul and Herod is typological, not historical; the homilist uses it for rhetorical effect, not as a claim of direct correspondence.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text is clear; no significant ambiguities in this passage."],"confidence":"high","notes":[]},{"i":12,"ref":"p12","source":"Οὗτος τοίνυν ὁ Δαβὶδ, χρισθεὶς εἰς βασιλέα ὑπὸ τοῦ Σαμουὴλ, ἐλαίῳ αἰσθητῷ· ἄλλως δὲ ὁ Σωτὴρ ἡμῶν ἐχρίσθη. Πῶς καὶ τίνα τρόπον, ἄκουε τοῦ τεσσαρακοστοῦ τετάρτου Ψαλμοῦ λέγοντος· «Ὁ θρόνος σου, ὁ Θεὸς, εἰς τὸν αἰῶνα τοῦ αἰῶνος· ῥάβδος εὐθύ τητος ἡ ῥάβδος τῆς βασιλείας σου. Ἠγάπησας δικαιοσύνην, καὶ ἐμίσησας ἀνομίαν. Διὰ τοῦτο ἔχρισέ σε ὁ Θεὸς, ὁ Θεός σου ἔλαιον ἀγαλλιάσεως παρὰ τοὺς μετόχους σου·» ἵνα μὴ τῇ ὁμοιολεξίᾳ τῆς χρί σεως ἰσοτιμίαν νομίσῃς εἶναι τῶν λεγομένων. Ἐχρίσθη Δαβὶδ, ἐχρίσθη καὶ ὁ Χριστός· ἀλλ' ὁ μὲν ἐχρίσθη ὑπὸ ἀνθρώπου, ὁ δὲ ἐχρίσθη ἐκ Πατρός· καὶ ἡ χρίσις ἀνεκδιήγητος, καὶ ἀκατάληπτα τὰ πράγματα. Διὰ τοῦτο λέγει ὁ Ψαλμῳδός· «Ἔλαιον ἀγαλλιάσεως παρὰ τοὺς μετόχους σου.» Τῆς ὁμοιότητός εἰσι μέτοχοι, οὐ μὴν ἰσότιμον ἔχουσι τὴν χρίσιν· πανταχοῦ γὰρ καὶ τὴν ὁμοιότητα τηρεῖ, καὶ τὸ ὑπερέχον τοῦ πράγμα τος φυλάττει. Ὁ τοίνυν Δαβὶδ χρισθεὶς ὑπὸ τοῦ Σα μουὴλ, ἔμενεν ἐφ' ἑαυτοῦ. Ὁ δὲ Σαοὺλ, παραβὰς ἐν τολὰς Θεοῦ, πνεύματι ἀκαθάρτῳ παρεδόθη. Ἔψαλλε δὲ ὁ Δαβὶδ, καὶ κιθάραν εἶχε ποιμενικὴν, καὶ ἐν ἐρή μοις διάγων, καὶ οὐκ ἔχων τίσιν ἀνθρώποις διαλε χθῆναι· καὶ κιθάραν πηξάμενος, καὶ διὰ τοῦ ἀνακρούεσθαι τὰ μέλη δύο εἰργάζετο· παρεμυθεῖτο γὰρ καὶ διὰ τοῦ ἤχου τὸ τῶν τόπων ἔρημον, οὐ μὴν εἰς ἔκλυ τα ἐξέπιπτε μέλη, ἀλλὰ ψαλμοὺς ᾖδεν, ἵνα τέρπῃ μὲν τὸ εὔηχον, ὠφελῇ δὲ τὸ εὐσεβές. Καὶ ἔψαλλεν ἐν ταῖς ἐρήμοις λέγων, ὅτι καὶ «Τὰ ὕψη τῶν ὀρέων αὐτοῦ ἐστι·» προσετίθη δὲ πάλιν· «Ἀνὰ μέσον τῶν ὀρέων διελεύσεται ὕδατα, καὶ ποτιοῦσι πάντα τὰ θη ρία τοῦ ἀγροῦ.","english":"This David, then, anointed as king by Samuel with perceptible oil; but our Savior was anointed differently. How and in what manner, listen to the forty-fourth Psalm saying: \"Your throne, O God, is for eternity; the scepter of your kingdom is a scepter of righteousness. You loved justice, and you hated lawlessness. Therefore God anointed you, your God, with oil of rejoicing beyond your partners.\" So that you may not think, from the similarity of the word \"anointing,\" that there is equality of status in what is said. David was anointed, and Christ was anointed; but the one was anointed by a man, the other was anointed from the Father; and the anointing is ineffable, and the matters are incomprehensible. Therefore the Psalmist says: \"Oil of rejoicing beyond your partners.\" They are partners in the likeness, but they do not have an equal anointing; for everywhere it both preserves the likeness and maintains the superiority of the matter. So David, anointed by Samuel, remained by himself. But Saul, having transgressed the commandments of God, was given over to an unclean spirit. David played the psaltery and had a shepherd's lyre, and dwelling in deserts, and having no one to converse with among men; and having constructed a lyre, and by striking the strings he accomplished two things: he was consoled by the sound for the desolation of the places, and he did not fall into licentious melodies, but sang psalms, so that the sweet sound might delight, and the piety might benefit. And he sang in the deserts, saying that \"The heights of the mountains are his;\" and he added again: \"Between the mountains waters will pass through, and they will water all the beasts of the field.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τεσσαρακοστοῦ τετάρτου Ψαλμοῦ","severity":"info","text":"The citation of Psalm 44 (LXX) is not a direct quotation of the received text; the wording 'ἔλαιον ἀγαλλιάσεως' does not appear in the standard LXX Psalm 44. The passage may be a paraphrase or a conflation with other psalm traditions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"χρίσις","severity":"info","text":"The term 'χρίσις' (anointing) is used here to distinguish between the physical anointing of David with oil and the metaphysical anointing of Christ by the Father. The homily exploits the ambiguity to assert Christ's superiority.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Σαοὺλ παραβὰς ἐντολὰς Θεοῦ","severity":"info","text":"The reference to Saul's transgression and being given over to an unclean spirit alludes to 1 Samuel 15–16 (LXX), where Saul disobeys God and is troubled by an evil spirit. This background reinforces the contrast between David's piety and Saul's impiety.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ὁμοιότης ... ὑπερέχον","severity":"info","text":"The passage employs a rhetorical structure of comparison (ὁμοιότης) and contrast (ὑπερέχον) to argue that while David and Christ share the term 'anointing', the reality is hierarchically distinct. This is a common exegetical move in Athanasius.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Δαβὶδ ... κιθάραν","severity":"info","text":"The depiction of David as a shepherd-musician in the desert, playing a lyre and singing psalms, reflects a hagiographic tradition that influenced later Byzantine iconography and hymnography, where David is often shown with a musical instrument.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact source of the psalm quotation is uncertain; it may be a conflation or a variant reading.","The phrase 'ἔλαιον ἀγαλλιάσεως' is unattested in the standard LXX Psalm 44, raising questions about the text used by Athanasius."],"confidence":"high","notes":[]},{"i":13,"ref":"p13","source":"Ἐπ' αὐτὰ τὰ πετεινὰ τοῦ οὐρανοῦ κατασκηνώσει.» Ἔψαλλε τὰ περὶ τοῦ ἀνθρώπου, λέγων· «Πάντα ὑπέταξας ὑποκάτω τῶν ποδῶν αὐτοῦ, πρόβατα καὶ βόας ἁπάσας.» Ἔτι δὲ καὶ τὰ τοῦ Θεοῦ θαυματουργήματα ἔψαλλε. Ὀδυνωμένου δὲ τοῦ Σαοὺλ ὑπὸ τοῦ πνεύματος τοῦ ἀκαθάρτου, γίνεταί τις μη νοτὴς τῷ Σαούλ· καὶ τούτῳ τῷ τρόπῳ καλεῖται ὁ Δα βίδ. Καὶ ὁσάκις ἐπετίθετο αὐτῷ τὸ πνεῦμα τὸ πονη ρὸν, λαμβάνων τὴν κιθάραν ὁ Δαβὶδ, ἀνεκρούετο, ψάλλων καὶ ὕμνους λέγων τῷ Θεῷ. Μὴ γάρ μοι τῆς κιθάρας μνημόνευε, ἀλλὰ τοῦ ψαλλομένου· μηδὲ, ἁρπάσας τὰ ῥήματα, εἰς θεατρο μανεῖς ἐμπέσῃς ἡδονὰς, ἀλλὰ, μνημονεύσας τῶν ψαλ μῶν, τῇ Ἐκκλησίᾳ παράμενε. Εἰς χεῖρας τοίνυν λαμ βάνων τὴν κιθάραν ὁ Δαβὶδ, καὶ ψάλλων τῷ Θεῷ, τὸν πνίγοντα δαίμονα ἀπήλαυνεν. Ὢ μεγάλης ψαλμῶν δυνάμεως! Τὸ\n\nπνεῦμα τὸ ἀκάθαρτον πνίγον ἀοράτως ἐπνίγετο, καὶ ἀνέψυχεν ὁ Σαούλ. Ἐφθόνει δὲ τῷ Δα βὶδ διὰ τοιάνδε ὑπόθεσιν. Ἀλλόφυλοί ποτε ἐπέθεντο τῷ γένει τῶν Ἑβραίων· καί τις Γολιὰθ παμμεγέθης τὸ σῶμα, καὶ θρασὺς τὴν ψυχὴν, καὶ φοβερὸς ὀφθῆναι, ἐπὶ τεσσαράκοντα ἡμέρας ὠνείδιζε τὸν Ἰσραὴλ, καὶ ᾔτει εἰς μονομαχίαν ἕνα, ἀσπίδα μὲν παμμεγέθη περικείμενος, δόρυ δὲ ἐξελὼν, καὶ φοβερὰς κνημί δας· καὶ οἱ βλέποντες ἔφυγον, καὶ ὁ Σαοὺλ ἐδειλία. Ἧκεν ἐπισκεψόμενος τοὺς ἀδελφοὺς ὁ Δαβὶδ, καὶ συμβάλλει εἰς μάχην, ὁ γυμνὸς τῷ ἐνόπλῳ, ὁ ἀπειροπόλεμος τῷ πολυπολέμῳ, ὁ νέος τῷ ἀνδρί· καὶ πάν των πτηξάντων, καὶ μηδενὸς τολμῶντος ἐπεξελθεῖν, Δαβὶδ ἀναδέχεται τὸν πόλεμον.","english":"He will dwell among these birds of the sky.\" He sang about the man, saying: \"You have placed all beneath his feet, all sheep and cattle.\" And he also sang the wonders of God. When Saul was tormented by the unclean spirit, a certain man became known to Saul; and in this manner David is called. And whenever the evil spirit attacked him, David, taking the cithara, would strike it, singing and offering hymns to God. Do not recall the cithara for me, but rather what was sung; do not, seizing the words, fall into theatrical pleasures, but, remembering the psalms, remain in the Church. So David, taking the cithara in his hands and singing to God, drove away the suffocating demon. O the great power of the psalms! The unclean spirit, suffocating invisibly, was itself suffocated, and Saul revived. He envied David for the following reason. Once, foreigners attacked the race of the Hebrews; and a certain Goliath, immense in body, bold in spirit, and terrible to behold, insulted Israel for forty days and demanded a single combat, wearing an immense shield, wielding a spear, and with fearsome greaves; and those who saw him fled, and Saul was afraid. David came to visit his brothers and entered into battle, the unarmed against the armed, the inexperienced in war against the much-experienced, the youth against the man; and when all cowered and no one dared to go out, David undertook the war.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"πάντα ὑπέταξας ὑποκάτω τῶν ποδῶν αὐτοῦ, πρόβατα καὶ βόας ἁπάσας","severity":"info","text":"The phrase echoes Psalm 8:7-8 LXX, where God subdues animals under man's feet. The homilist adapts the psalm to David's song.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"κιθάρα","severity":"info","text":"The cithara, a stringed instrument, was used in ancient Greek and Jewish worship. The homilist warns against its theatrical misuse, reflecting early Christian tensions between sacred and secular music.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Γολιὰθ","severity":"info","text":"The Goliath narrative (1 Samuel 17) is retold with emphasis on David's unarmed, inexperienced youth against the armed giant, highlighting divine favor.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ὢ μεγάλης ψαλμῶν δυνάμεως!","severity":"info","text":"This exclamation marks a rhetorical climax, emphasizing the power of the psalms to exorcise demons, a key theme in the homily.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"μὴ γάρ μοι τῆς κιθάρας μνημόνευε, ἀλλὰ τοῦ ψαλλομένου","severity":"info","text":"The homilist's warning against theatrical pleasure reflects early Christian liturgical practice, where psalmody was central and instrumental music often distrusted.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"γίνεταί τις μη νοτὴς τῷ Σαούλ","severity":"caution","text":"The Greek phrase 'γίνεταί τις μη νοτὴς τῷ Σαούλ' is obscure; 'μη νοτὴς' may be a corruption or hapax. The translation 'became known' is conjectural.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'γίνεταί τις μη νοτὴς τῷ Σαούλ' is unclear; 'μη νοτὴς' may be a scribal error or rare word, interpreted here as 'known' (from νοέω).","The identity of 'the man' who becomes known to Saul is ambiguous; the homilist likely refers to David, but the syntax is compressed."],"confidence":"medium","notes":[]},{"i":14,"ref":"p14","source":"Εἰδὼς δὲ ἔψαλλεν, ὅτι τοῦ Θεοῦ ὁ πόλεμος, καὶ ὅτι «Ψευδὴς ἵππος εἰς σω τηρίαν, ἐν δὲ πλήθει δυνάμεως αὐτοῦ οὐ σωθήσεται.» Ἤδει ἃ ἔψαλλεν· εἶχεν ὅπλον μέγιστον τὴν πίστιν, καὶ περικεφαλαίαν περιέθετο σωτηρίου, καὶ ἀναλαβὼν ῥάβδον καὶ σφενδόνην, τὸν λίθον περιειλήσας, πλήξας τὸν ἀντίδικον, συντόμως κατήνεγκε. Παρατρέχομεν γὰρ τὰ ῥήματα· ἐπειδὴ οὐ τοῦτο νῦν ἐστι τὸ προκεί μενον. Ἔπεσεν ὁ Γολιὰθ ὁ μέγας ὑπὸ τοῦ μικροῦ, καὶ ὁ ἔμπειρος ὑπὸ τοῦ ἀπείρου καὶ ἀφελεστέρου. Καὶ λαβὼν αὐτοῦ τὸ ξίφος, ἀπέτεμεν αὐτοῦ τὴν κε φαλήν. Καὶ ἡ μὲν κεφαλὴ ἀπηνέχθη ἐν Ἱεροσολύμοις· τὸ δὲ ξίφος αὐτοῦ ἐτηρεῖτο παρὰ Ἀβιμελὲχ τῷ ἱερεῖ. Ἐλυτρώθη ὁ λαὸς ὑπὸ τοῦ ἀντιδίκου. Ἐξῆλθον εἰς ὑπάντησιν γυναῖκες χορεύουσαι· θυμηδία γὰρ ἦν τὸ προκείμενον· φόβος δὲ ἐλύθη, ὁ ἐχθρὸς ἔπεσεν, ὁ λαὸς ἐπήνθει· χορεῖαι, καὶ τύμπανα, καὶ ἁρμονία, καὶ εὐ φροσύνη τὸ προκείμενον. Αἱ δὲ χορεύουσαι ᾖδον, οὐ πρὸς ἀξίαν ἀφορῶσαι, ἀλλὰ πρὸς τὸ ἐνεργῆσαι· ἔλε γον γάρ· «Ἐπάταξεν ὁ Δαβὶδ ἐν μυριάσιν αὐτοῦ, καὶ Σαοὺλ ἐν χιλιάσιν αὐτοῦ.» Καὶ τῷ νικήσαντι ἔδω καν τὰς χιλιάδας, καὶ οὐκ εἶπον, πόσαι χιλιάδες, οὐδὲ πόσαι μυριάδες. Δύνανται δὲ καὶ μυριάδες ἀναλυθῆναι εἰς χιλιάδας, καὶ χιλιάδες πολυπλασιασθῆναι εἰς μυριάδας. Ὁ Σαοὺλ, ἀκούσας, ἐπλήγη τὴν διάνοιαν. Ὢ μεγάλης ἀνοίας! Οὐκ ἔδει κἂν τὸ παρὸν αἰδεσθῆναι; Τί βασκαίνεις ἀνθρώπῳ νικητῇ, ἐν μιᾷ ὥρᾳ εὐ φημουμένῳ, ὁ ἐπὶ τεσσαράκοντα ἡμέρας κρυπτόμενος; Τῶν ἐχθρῶν ἐλυτρώθης, τί βασκαίνεις ἀνθρώπῳ ἐπαινουμένῳ, ἔργα ἄξια ἐπαίνων ἐργασαμένῳ; Ἀλλὰ πρὸς ἑαυτὸν ἔλεγεν·","english":"But he knew what he was singing, that the war was of God, and that \"A false horse for salvation, but in the multitude of his power he will not be saved.\" He knew what he sang; he had the greatest weapon, faith, and he put on the helmet of salvation, and taking up a staff and a sling, he wrapped the stone, struck the adversary, and quickly brought him down. For we pass over the words, since this is not now the subject at hand. Goliath the great fell by the small, and the experienced by the inexperienced and simpler. And taking his sword, he cut off his head. And the head was brought to Jerusalem; but his sword was kept by Abimelech the priest. The people were delivered from the adversary. Women came out dancing to meet them; for joy was the occasion; fear was dissolved, the enemy fell, the people flourished; dances, and timbrels, and harmony, and gladness were the occasion. And the dancing women sang, not looking to worth, but to effect; for they said: \"David struck among his tens of thousands, and Saul among his thousands.\" And to the victor they gave the thousands, and they did not say how many thousands, nor how many tens of thousands. But tens of thousands can be resolved into thousands, and thousands multiplied into tens of thousands. Saul, hearing, was struck in his mind. O great folly! Should he not at least have respected the present? Why do you envy a victorious man, praised in one hour, you who hid for forty days? You were delivered from your enemies, why do you envy a man praised, who has done deeds worthy of praise? But he said to himself:","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ψευδὴς ἵππος εἰς σωτηρίαν, ἐν δὲ πλήθει δυνάμεως αὐτοῦ οὐ σωθήσεται","severity":"info","text":"This phrase is not a direct biblical quotation but a loose adaptation of Psalm 32:17 LXX (Ψευδὴς ἵππος εἰς σωτηρίαν, ἐν δὲ πλήθει δυνάμεως αὐτοῦ οὐ σωθήσεται), which in the standard Septuagint reads: Ψευδὴς ἵππος εἰς σωτηρίαν, ἐν δὲ πλήθει δυνάμεως αὐτοῦ οὐ σωθήσεται. The homilist cites it as David's song.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἀβιμελὲχ τῷ ἱερεῖ","severity":"info","text":"Abimelech the priest is a figure from 1 Samuel 21–22, who gave David the sword of Goliath and later was killed by Saul. The detail that the sword was kept by Abimelech is not in the biblical narrative but appears in later Jewish and Christian tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Παρατρέχομεν γὰρ τὰ ῥήματα· ἐπειδὴ οὐ τοῦτο νῦν ἐστι τὸ προκείμενον","severity":"info","text":"The homilist signals a narrative digression, acknowledging that the detailed account of David and Goliath is not the main subject. This rhetorical device (praeteritio) is common in homilies to maintain focus on the homily's central theme.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"θυμηδία γὰρ ἦν τὸ προκείμενον","severity":"info","text":"The phrase 'joy was the occasion' (θυμηδία γὰρ ἦν τὸ προκείμενον) emphasizes that the women's dancing and singing were appropriate to the celebratory context after Goliath's defeat, contrasting with Saul's envy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ἐπάταξεν ὁ Δαβὶδ ἐν μυριάσιν αὐτοῦ, καὶ Σαοὺλ ἐν χιλιάσιν αὐτοῦ","severity":"caution","text":"The women's song (Ἐπάταξεν ὁ Δαβὶδ ἐν μυριάσιν αὐτοῦ, καὶ Σαοὺλ ἐν χιλιάσιν αὐτοῦ) is not a biblical verse but a folk-like refrain. The homilist interprets it as a numerical comparison favoring David, though the numbers are symbolic and not literal.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ὢ μεγάλης ἀνοίας!","severity":"info","text":"The exclamation 'O great folly!' (Ὢ μεγάλης ἀνοίας!) reflects the homilist's moralizing stance, condemning Saul's envy. This rhetorical apostrophe is typical of Athanasian homiletics, drawing a lesson from the biblical narrative for the congregation.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Ψευδὴς ἵππος' is obscure; it may be a corruption or variant of the Septuagint text. The homilist's source for the detail about Abimelech keeping Goliath's sword is unclear, possibly from extra-biblical tradition."],"confidence":"high","notes":[]},{"i":15,"ref":"p15","source":"Ἔδωκαν τῷ Δαβὶδ τὰς μυριάδας, καὶ ἐμοὶ τὰς χιλιάδας. Καὶ ἦν ὑποβλεπόμενος τὸν Δαβίδ. Βλέπε εἰ μὴ ἀπόγονοι αὐτοῦ ἦσαν, οἷς σήμε ρον ὁ Σωτὴρ ἐθεράπευσε τὴν δεξιὰν χεῖρα τὴν ξηράν. Καὶ ἐξελθόντες ἐκεῖνοι, οὐχ ἵνα δοξάσωσι τὸν Θεὸν, ἐσκέπτοντο, ἀλλὰ πῶς ἐπιβουλεύσωσι τῷ εὐεργέτῃ. Λέγει γὰρ τὸ Εὐαγγέλιον, ὅτι αὐτοὶ μὲν ἐπλήσθησαν ἀνοίας, καὶ ἐξελθόντες, διελογίζοντο, τί ἂν ποιήσωμεν τῷ Ἰησοῦ; Ἀπόγονοι τοῦ διώκοντος, καὶ ἀπόγονοι τοῦ μανιώδους, καὶ ἀπόγονοι τοῦ ἐπιβουλεύοντος τοῖς εὐεργέταις. Ὑπεβλέπετο τοίνυν ὁ Σαοὺλ τὸν Δαβὶδ, καὶ οὐκ ἔτι ἔβλεπεν αὐτὸν ὀρθοῖς ὀφθαλμοῖς. Τοιοῦτοι γὰρ οἱ βάσκανοι, καὶ τοιοῦτοι οἱ ὑποκριταί. Διὰ τοῦτο ἡ Γραφή σοι λέγει· «Οἱ ὀφθαλμοί σου ὀρθὰ βλεπέτω σαν,» μηδὲν πλάγιον, μηδὲ βάσκανον, ἢ ἔρωτος ἢ μανίας, ἤ τι τοιοῦτον ἐχόμενοι. Βλέπε τὸν φίλον ὀρθῶς, μηδὲν κεκρυμμένον, μηδὲν ἰοβόλον. Ἀλλ' ὁ Σαοὺλ ὑπεβλέπετο τὸν Δαβίδ. Καὶ βλέπε κατασκευήν· ἰδὼν αὐτὸν τιμώμενον, βούλεται αὐτῷ δοῦναι τὴν θυ γατέρα ἐπιγαμβρίαν. Ὢ πείρασις βασκανίας! Ἐπιβουλεύει, καὶ νυμφίον αὐτὸν λαμβάνει· καὶ οὐ φείδεται θυγατρὸς, ἵνα τῷ τετιμημένῳ ἐπιβουλεύσῃ. Καὶ ἔπαθλον βούλεται ἑκατὸν ἀκροβυστίας ἀλλοφύλων. Ὑπώπτευε γὰρ, ὅτι, ἐὰν εἰς πόλεμον αὐτὸν ἐμβάλῃ, οἱ ἑκατὸν, συμπλακέντες τῷ ἑνὶ, ἀποκτενοῦσι τὸν ἕνα· καὶ οὕτως ἀπαλλαγείη. Καὶ γέγονεν· ἀλλ' ὁ μὲν ἐχθρὸς ὡς ἐχθρὸς, ὁ δὲ Θεὸς ὡς Θεός. Ἀπέρχεται ὁ Δαβὶδ, καὶ νικᾷ μόνος ἑκατόν. Ὁ δὲ Σαοὺλ ἰδὼν Θεὸν σύμμαχον τοῦ ἐχθροῦ, οὐδὲ οὕτως ἐδυσωπήθη· μᾶλλον δὲ οὐ τοῦ ἐχθροῦ, ἀλλὰ τοῦ εὐεργέτου","english":"They gave to David the tens of thousands, and to me the thousands. And he was looking askance at David. See if they were not his descendants, those whose right hand, the withered one, the Savior healed today. And those men went out, not to glorify God, they were plotting, but how to conspire against their benefactor. For the Gospel says that they themselves were filled with folly, and going out, they deliberated, \"What shall we do to Jesus?\" Descendants of the persecutor, and descendants of the madman, and descendants of the one who plots against benefactors. So Saul looked askance at David, and no longer looked at him with straight eyes. For such are the envious, and such are the hypocrites. Therefore Scripture says to you, \"Let your eyes look straight,\" holding nothing crooked, nothing envious, or of desire or madness, or anything of that sort. Look at your friend straight, with nothing hidden, nothing venomous. But Saul looked askance at David. And see the contrivance: seeing him honored, he wishes to give him his daughter in marriage. O temptation of envy! He plots, and takes him as a son-in-law; and he does not spare his daughter, in order to plot against the honored one. And he demands as a prize a hundred foreskins of foreigners. For he suspected that, if he sent him into war, the hundred, grappling with the one, would kill the one; and thus he would be rid of him. And it happened; but the enemy as enemy, and God as God. David goes, and alone conquers a hundred. And Saul, seeing God as an ally of his enemy, was not even then shamed; rather, not of the enemy, but of the benefactor.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"text","lemma":"τὰς μυριάδας ... τὰς χιλιάδας","severity":"info","text":"The contrast between 'tens of thousands' and 'thousands' reflects the biblical narrative of 1 Samuel 18, where Saul offers David his daughter Merab for service against the Philistines, with a dowry of 100 foreskins, not thousands.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Οἱ ὀφθαλμοί σου ὀρθὰ βλεπέτωσαν","severity":"info","text":"This is a paraphrase of Proverbs 4:25 (LXX: 'οἱ ὀφθαλμοί σου ὀρθὰ βλεπέτωσαν'), urging moral uprightness in vision, here applied to Saul's envious gaze.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἀπόγονοι τοῦ διώκοντος","severity":"info","text":"The homilist identifies the Gospel's 'men filled with folly' (cf. Matthew 27:3-4 or John 18:3) as descendants of Saul, linking the persecution of Jesus to Saul's persecution of David.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἑκατὸν ἀκροβυστίας ἀλλοφύλων","severity":"info","text":"The demand for 100 Philistine foreskins as a bride-price (1 Samuel 18:25) is a well-known test; the homilist interprets it as a plot to have David killed in battle.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Καὶ βλέπε κατασκευήν","severity":"info","text":"This phrase marks a rhetorical shift from moral commentary to narrative analysis of Saul's scheme, typical of homiletic exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἀπόγονοι","severity":"caution","text":"The term 'descendants' is anachronistic; the homilist reads later Jewish opposition to Jesus back into Saul's lineage, a typological rather than historical claim.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text is clear; no significant ambiguities in this passage."],"confidence":"high","notes":[]},{"i":16,"ref":"p16","source":"ἐπέμεινεν ἐν τῇ βουλῇ. Καὶ τῷ υἱῷ Ἰωνάθαν ἠγανάκτει, διὰ τὸ ἔχειν φίλα πρὸς τὸν Δαβὶδ, καὶ ἐπεχείρησε τὸν ἴδιον υἱὸν ἀνελεῖν τῇ βασκανίᾳ τῆς διανοίας ἀβλεπτῶν. Ἰδὼν δὲ ἑαυτὸν ἐπιβουλευόμενον ὁ Δαβὶδ, κρύβεται ἕως τῆς τρίτης· καὶ ὁ Δαβὶδ οἶδε τὴν τρίτην, καὶ συν θήκας ποιεῖται πρὸς τὸν Ἰωνάθαν, καὶ οὕτως φεύγει ὁ νικητής· οὐκ ἀτονῶν ἀμύνασθαι τὸν ἐχθρὸν, ἀλλὰ μὴ βουλόμενος κατὰ τοῦ εὐεργετηθέντος ἐπαγαγεῖν ξίφος· καὶ παραδοὺς ἅπαξ τῷ Θεῷ τὸ κριτήριον, καὶ φεύγων, ἔρχεται μετὰ τῶν οἰκετῶν πρὸς τὸν Ἀβιμέλεχ τὸν ἱερέα Πάντα δὲ ταῦτα λέγομεν διὰ τὴν ἱστορίαν τοῦ Εὐαγγελίου, διὰ τὸ ῥῆμα τοῦ Σωτῆρος τὸ εἰρημένον· «Οὐκ ἀνέγνωτε ὃ ἐποίησε Δαβὶδ, ὅτε ἐπείνασεν, ὡς ἦλθεν εἰς τὸν οἶκον τοῦ Θεοῦ, καὶ τοὺς ἄρ τους τῆς προθέσεως ἔφαγεν;» Ἔρχεται τοίνυν ὁ Δαβὶδ πρὸς τὸν Ἀβιμέλεχ τὸν ἱερέα, μετ' ὀλίγων ὁδοιπορῶν. Ἐξεπλάγη ὁ Ἀβιμέλεχ· καὶ, Τί τοῦτο γέγονε, φησὶν, ὅτι μόνος ὁ στρατηλάτης ὁδεύει, καὶ ὁ ἐπίσημος λιτοτέραν ποιεῖται τὴν ὁδοιπορίαν; Ὁ δὲ Δαβὶδ οὐ λέγει τὴν ἐπιβουλὴν, ἀλλὰ σιωπᾷ τὸ πρᾶγμα καί φησιν, ὅτι τοῖς παιδαρίοις ἐντέταλται ἐν τῷ τόπῳ τῷ λεγομένῳ, Θεῷ πίστις. Σημείωσαι καὶ τοῦτο καὶ παρὰ τῷ Δαβὶδ ἡ πίστις· διὰ τὸν μέλλοντα ἐξ αὐτοῦ γεννᾶσθαι, τὸν λέγοντα· «Κατὰ τὴν πίστιν σου γενηθήτω σοι.» Εἰκόνες καὶ ἐνταῦθα πραγμάτων καὶ ὁμοιότητες. Αἰτεῖ ἄρτους ὁ Δαβὶδ παρὰ τοῦ Ἀβιμέλεχ. Ὁ δέ φησι πρὸς αὐτόν· Οὐκ εἰσὶν ἄρτοι ἀλλ' ἢ οἱ ἀφιερωμένοι ἐκ προσώπου Κυρίου. Πάλιν ἄλλου νόμου δεῖ ἡμᾶς μνημονεῦσαι.","english":"He persisted in his plan. And he was angry with his son Jonathan, because of his friendship with David, and he attempted to kill his own son, blinded by the malice of his mind. Seeing himself plotted against, David hid until the third hour; and David knows the third hour, and he makes an agreement with Jonathan, and thus the victor flees; not because he was too weak to defend himself against the enemy, but because he did not wish to bring a sword against the one who had benefited him; and having once entrusted the judgment to God, and fleeing, he comes with his servants to Abimelech the priest. Now we say all this for the sake of the Gospel narrative, because of the saying of the Savior: \"Have you not read what David did, when he was hungry, how he came to the house of God and ate the loaves of proposition?\" So David comes to Abimelech the priest, traveling with few companions. Abimelech was astonished; and he says, \"What has happened, that the general travels alone, and the illustrious one makes his journey more modest?\" But David does not tell of the plot, but keeps silent about the matter and says that orders have been given to the servants in the place called \"Trust in God.\" Note this also: with David, faith; because of the one to be born from him, who says, \"According to your faith, so shall it be done to you.\" Images and likenesses of things are here as well. David asks for loaves from Abimelech. He says to him, \"There are no loaves except those consecrated from the face of the Lord.\" Again we must recall another law.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Οὐκ ἀνέγνωτε ὃ ἐποίησε Δαβὶδ, ὅτε ἐπείνασεν, ὡς ἦλθεν εἰς τὸν οἶκον τοῦ Θεοῦ, καὶ τοὺς ἄρτους τῆς προθέσεως ἔφαγεν;","severity":"info","text":"This is a direct quotation of Jesus' words from the Gospel, likely Matthew 12:3-4 or a parallel, referencing David's eating of the showbread (1 Samuel 21:1-6).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Κατὰ τὴν πίστιν σου γενηθήτω σοι","severity":"info","text":"This phrase echoes a biblical principle, possibly from the Septuagint (e.g., Psalm 33:22 or a wisdom saying), but is not a direct quotation; it is attributed to a future descendant of David, likely Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἄρτους τῆς προθέσεως","severity":"info","text":"The 'loaves of proposition' refer to the showbread in the Jewish Temple, consecrated and placed before God, which only priests could eat; David's eating them is a transgression in 1 Samuel 21.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Θεῷ πίστις","severity":"info","text":"The phrase 'Trust in God' is a place name or a password in the narrative, possibly a toponym or a code; it is not attested in the biblical account of David and Abimelech.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage is a narrative expansion of 1 Samuel 20-21, with typological commentary linking David's actions to Christ and the Gospel, as signaled by 'we say all this for the sake of the Gospel narrative'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"Athanasius interprets David's flight and silence as acts of faith and non-retaliation, prefiguring Christian virtues; the phrase 'according to your faith, so shall it be done to you' is a later Christian maxim.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Θεῷ πίστις' may be a place name or a password; its exact referent is unclear.","The quotation 'Κατὰ τὴν πίστιν σου γενηθήτω σοι' is not identified as a specific biblical verse; it may be a paraphrase or apocryphal saying."],"confidence":"high","notes":[]},{"i":17,"ref":"p17","source":"Ὁ τοῦ Μωϋσέως νόμος ἔγραψεν ἐν ταῖς τελεταῖς τῆς λατρείας ταῖς γινομέ ναις κατὰ τὴν ἡμέραν τοῦ Σαββάτου, δώδεκα ἄρτους θερμοὺς πεφθέντας τεθῆναι ἐπὶ τῆς τραπέζης. Ὅπου δὲ θέρμη, ἐκεῖ πῦρ. Λεγέτωσαν νῦν ἡμῖν οἱ Ἰουδαῖοι πῶς τηροῦσι τὸ Σάββατον, καὶ τὸ πῦρ ἅπτειν παραι τοῦνται, ὅπου οἱ ἱερεῖς ἅπτουσι πῦρ, καὶ ἄρτους πέ ψαντες θερμοὺς παρατιθέασι; Μὴ ἐγὼ μόνος παρα βαίνω τὸ Σάββατον; Ἰδοὺ οἱ ἱερεῖς τοὺς θερμοὺς πέ πτουσιν ἐν Σαββάτῳ, καὶ περιτομὴν διδόασιν ἐν Σαβ βάτῳ. Ὅπου δὲ περιτομὴ, ἐκεῖ καὶ σίδηρος, καὶ σπόγγοι, καὶ τὰ ἀκόλουθα. Ὅπου ἀρτοποιίαι, ἐκεῖ καὶ κλίβανοι, ἐκεῖ καὶ φρυγάνων συγκομιδὴ, καὶ ὅλως ἔργον αὐτοῖς, τὸ τῆς ἀρτοποιίας. Τῷ μὲν οὖν λαῷ τῶν Ἰουδαίων ἀπηγορεύετο μὴ ἐργάζεσθαι ἐν Σαββάτῳ· τοῖς δὲ ἱερεῦσιν οὐκ ἦν ἀπηγορευμένον. Διὰ τοῦτο καὶ ἡμῖν καὶ πᾶσιν ἀφίεται τὸ ἐν Σαββάτῳ ἐργάζεσθαι· καὶ γὰρ καὶ ἡμεῖς πάντες βασίλειον ἱεράτευμα. Πά λαι μὲν οὖν τοῖς ἱερεῦσιν ἠφίετο· ἐπειδὴ καὶ ἡμεῖς γεγόναμεν βασίλειον ἱεράτευμα καὶ ἔθνος ἅγιον. Τοῦ νόμου γράψαντος· Ἐν τῇ ἡμέρᾳ τοῦ Σαββάτου τοὺς δώδεκα ἄρτους τίθεσθαι ἐν τραπέζῃ· ἄρτων γὰρ ἀφιερωμένων ἐκείνων, ἐκ τῆς τραπέζης ᾔτει ὁ Δαβὶδ τὴν τροφήν. Ὁ δὲ Ἀβιμέλεχ ἔλεγε· «Εἰ διαπεφυλαγμένα τὰ παιδάρια, πλὴν ἀπὸ γυναικός.» Ὧδέ μοι λοιπὸν, ἐν παρεκβάσει τοῦ λόγου, ἀσφαλίζου τὸ εἰρημένον, ὁ πιστὸς, καὶ νόει μοι τὸ λεγόμενον· καὶ τὴν ἁγνείαν ἀναλάμβανε σαρκός. Εἰ γὰρ ὁ Ἀβιμέλεχ τότε ταῦτα παρήγγειλε, πῶς οὐχὶ καὶ παραφυλακτέον; Καὶ οὕτως ἔλαβεν ὁ Δαβὶδ, καὶ ἤσθιε τοὺς ἄρτους, καὶ ἐν Σαββάτῳ ἴσως ἔλαβεν.","english":"The law of Moses wrote in the rites of worship performed on the Sabbath day that twelve warm loaves, baked, should be placed on the table. Where there is warmth, there is fire. Let the Jews now tell us how they keep the Sabbath, and abstain from kindling fire, when the priests kindle fire and, having baked warm loaves, set them forth? Am I the only one who transgresses the Sabbath? Behold, the priests bake the warm loaves on the Sabbath, and they perform circumcision on the Sabbath. Where there is circumcision, there is also iron, and sponges, and the like. Where there is bread-making, there are also ovens, there is also the gathering of firewood, and altogether the work of bread-making is their task. Now, the people of the Jews were forbidden to work on the Sabbath; but for the priests it was not forbidden. For this reason, it is permitted to us and to all to work on the Sabbath; for we too are all a royal priesthood. In olden times, then, it was permitted to the priests; since we have become a royal priesthood and a holy nation. The law having written: On the Sabbath day the twelve loaves are to be placed on the table; for of those consecrated loaves, David asked for food from the table. And Abimelech said: \"If the young men are kept safe, yet from a woman.\" Here then, in a digression of the discourse, secure what is said, O faithful one, and understand what is spoken; and take up purity of flesh. For if Abimelech then gave these instructions, how is it not also to be guarded? And thus David took and ate the loaves, and perhaps he took them on the Sabbath.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"δώδεκα ἄρτους θερμοὺς πεφθέντας","severity":"info","text":"The twelve warm loaves refer to the showbread (Lev 24:5-9) placed on the table of shewbread in the Temple each Sabbath. Athanasius adapts this to argue that priestly work on the Sabbath was permitted.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"βασίλειον ἱεράτευμα","severity":"info","text":"The phrase 'royal priesthood' (βασίλειον ἱεράτευμα) echoes 1 Pet 2:9 and is used by Athanasius to claim that all Christians inherit the priestly exemption from Sabbath rest, a typological argument common in patristic anti-Jewish polemic.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Ἀβιμέλεχ","severity":"info","text":"Abimelech the priest (1 Sam 21:1-6) gave David the consecrated showbread. Athanasius uses this narrative to link Sabbath observance, priestly purity, and David's typology as a figure of Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ὧδέ μοι λοιπὸν, ἐν παρεκβάσει τοῦ λόγου","severity":"info","text":"Athanasius marks a digression (παρέκβασις) to address the faithful directly, urging moral application of Abimelech's warning about purity. This rhetorical shift signals a parenetic turn within the narrative.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"οἱ Ἰουδαῖοι","severity":"info","text":"The homily's anti-Jewish rhetoric, accusing Jews of inconsistency in Sabbath observance, reflects a common patristic topos (e.g., Justin, Dial. 23; Chrysostom, Adv. Jud.). It serves to validate Christian practice by contrast.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἴσως","severity":"caution","text":"The adverb 'perhaps' (ἴσως) at the end introduces uncertainty about whether David took the loaves on the Sabbath. The Greek is ambiguous; the English draft renders it as 'perhaps', but the homily's argument does not depend on this detail.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἐν Σαββάτῳ ἴσως ἔλαβεν' is ambiguous: it may mean 'perhaps he took them on the Sabbath' or 'he took them, and perhaps on the Sabbath'. The homily's logic does not require a definite reading.","The reference to 'sponges' (σπόγγοι) in connection with circumcision is obscure; it may allude to a medical or ritual practice not otherwise attested in this context."],"confidence":"high","notes":[]},{"i":18,"ref":"p18","source":"Ἐπεὶ οὖν οἱ Ἰουδαῖοι κατεμέμφοντο τῷ Σω τῆρι, διὰ τὸ ἐν Σαββάτῳ τοὺς μαθητὰς τίλλειν στάχυας καὶ ἐσθίειν· διὰ τοῦτο εὐκαιρότατα ἐμνημόνευσε τῆς ἱστορίας τῆς ἐν Σαββάτῳ γενομένης· ἵνα δείξῃ αὐτοῖς, ὅτι, εἰ πρὸς σωτήριον τροφὴν ἠφίετο τῷ Δαβὶδ καὶ τοῖς μετ' αὐτοῦ ἐφάψασθαι ἄρτων ἐκ τῆς τραπέζης, οὐκ ἦν ἀπηγορευμένον καὶ τὸ στάχυας λαμβάνοντας, καὶ ψώχοντας ἐσθίειν τοὺς μαθητάς. «Οὐδὲ τοῦτο ἀνέγνωτε ὃ ἐποίησε Δαβὶδ, ὅτε ἐπείνα σεν αὐτὸς καὶ οἱ μετ' αὐτοῦ, ὡς εἰσῆλθεν εἰς τὸν οἶκον τοῦ Θεοῦ, καὶ τοὺς ἄρτους τῆς προθέσεως ἔφαγεν;» Ἔχεις ἑξῆς συνεζευγμένην καὶ τὴν ἱστορίαν περὶ τῆς ξηρᾶς χειρός· ὅπως ὁ Σωτὴρ ἡμῶν εἰς τὴν συναγωγὴν εἰσελθὼν (δεῖ γὰρ ἡμᾶς παραδραμεῖν τὴν ἱστορίαν διὰ τὸ μῆκος τῶν λόγων, ἵνα μὴ προσκορὴς γένηται ἡ ἀκρόασις·) καὶ\n\nἰδών τινα ἔχοντα ξηρὰν χεῖρα, καὶ γινώσκων ὅτι ἕτοιμοί εἰσιν οἱ Ἰουδαῖοι εἰς τὸ κατη γορεῖν, λέγει πρὸς τὸν ἔχοντα τὴν χεῖρα τὴν ξηράν· «Ἀνάστηθι εἰς τὸ μέσον.» Ἡ ἀνάστασις τὸ ἀναστῆναι ἐκέλευσεν· «Ἀνάστηθι, καὶ στῆθι εἰς τὸ μέσον.» Οὐ κομπώδη τὴν ἰατρείαν ἐργαζόμενος· οἶδε γὰρ εὐκαίρως λέγειν, «Ὅρα, μηδενὶ εἴπῃς·» ἀλλ' ὅτε μὲν ἔστιν εὔκαιρον, κρύβει τὸ θαυματούργημα· ὅτε δὲ δεῖ ἐν Σαββάτῳ θαυματουργῆσαι, τότε φανερώτατα ἐργάζεται. Ζήτησον τὰ ἐν τοῖς Εὐαγγελίοις γεγραμμένα, καὶ εὑρήσεις τὸ ἀληθὲς τῶν λόγων. Ἐτήρουν ἐν Σαββάτῳ τὰ τῶν θαυματουργημάτων ἐπιδοξότερα· πῶς καὶ τίνα τρόπον; «Ἐκ τοῦ αἰῶνος οὐκ ἠκούσθη, ὅτι ἤνοιξέ τις ὀφθαλμοὺς τυφλοῦ γεγεννημένου.» Τοῦτο τὸ θαῦμα οὐκ ἐποίησεν ἐν ἑτέρᾳ ἡμέρᾳ, ἀλλ' ἐν Σαββάτῳ.","english":"Since the Jews were reproaching the Savior because on the Sabbath the disciples plucked ears of grain and ate, for this reason he most opportunely recalled the history that took place on the Sabbath, in order to show them that if it was permitted to David and those with him to partake of the loaves from the table for the sake of saving nourishment, it was not forbidden for the disciples to take ears of grain and, rubbing them, to eat. \"Have you not read this, what David did when he and those with him were hungry, how he entered the house of God and ate the loaves of the presentation?\" You have next also the account concerning the withered hand, how our Savior entered the synagogue (for we must pass over the account due to the length of the discourse, so that the hearing may not become tedious), and seeing someone having a withered hand, and knowing that the Jews were ready to accuse, he says to the one with the withered hand: \"Stand up in the middle.\" The standing up commanded him to rise: \"Stand up, and stand in the middle.\" He did not work the healing boastfully, for he knows how to say opportunely, \"See that you tell no one,\" but when it is opportune, he conceals the miracle; but when it is necessary to work a miracle on the Sabbath, then he works most openly. Search what is written in the Gospels, and you will find the truth of the words. He reserved the more notable miracles for the Sabbath: how and in what manner? \"From eternity it was not heard that anyone opened the eyes of a man born blind.\" This miracle he did not perform on another day, but on the Sabbath.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Δαβὶδ ... τοὺς ἄρτους τῆς προθέσεως ἔφαγεν","severity":"info","text":"The reference to David eating the loaves of the presentation (προθέσεως) alludes to 1 Samuel 21:1-6, where David receives the showbread from the priest Ahimelech. The homilist uses this to justify the disciples' plucking grain on the Sabbath.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ξηρᾶς χειρός","severity":"info","text":"The account of the withered hand is not found in the canonical Gospels; it may derive from apocryphal tradition or a lost source. The homilist treats it as known to his audience.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἤνοιξέ τις ὀφθαλμοὺς τυφλοῦ γεγεννημένου","severity":"info","text":"The healing of a man blind from birth is a clear reference to John 9:1-7, where Jesus heals on the Sabbath. The homilist emphasizes that this miracle was performed on the Sabbath to counter Jewish criticism.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Σαββάτῳ","severity":"info","text":"The homily addresses Jewish Sabbath observance, including the prohibition of kindling fire (cf. previous passage). The author argues that biblical precedents (David, Jesus) override later rabbinic restrictions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"δεῖ γὰρ ἡμᾶς παραδραμεῖν τὴν ἱστορίαν","severity":"info","text":"The homilist explicitly abbreviates the withered-hand story to avoid tedium (προσκορής), indicating a rhetorical awareness of audience attention. This is a common homiletic technique.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ξηρᾶς χειρός","severity":"caution","text":"The withered-hand miracle is unattested in canonical Gospels; its inclusion may reflect a local tradition or a conflation with other healing accounts. The source and historicity are uncertain.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἐκ τοῦ αἰῶνος οὐκ ἠκούσθη' may be a rhetorical exaggeration rather than a literal claim; the homilist's source for the withered-hand story is unclear."],"confidence":"high","notes":[]},{"i":19,"ref":"p19","source":"Πη λὸν γὰρ ποιήσας διὰ τοῦ πτῦσαι χαμαὶ, ἐπιχρίσας τοὺς ὀφθαλμοὺς, ἔπεμψεν εἰς τὸν Σιλωάμ· καὶ ἦλθεν ὁ τυφλὸς βλέπων. Οἱ δὲ τὸν τυφλὸν ἰδόντες βλέποντα οὐκ ἀνέβλεψαν. Κἀκείνου μὲν ἠνεῴχθησαν αἱ αἰσθη ταὶ τῶν ὀμμάτων κόραι, Ἰουδαίων δὲ οὐκ ἠνοίχθησαν οἱ ὀφθαλμοί· ἀλλ' ἔχοντες τοὺς ὀφθαλμοὺς ἠνεῳγμένους, οὐκ ἔβλεπον, καὶ κατέκριναν τὸν Κύριον λέγον τες, ὅτι «Οὐκ ἔστιν οὗτος ὁ ἄνθρωπος ἐκ τοῦ Θεοῦ, ὅτι τὸ Σάββατον οὐ τηρεῖ.» Ὢ πολλῆς ἀνοίας! Ποῖον γὰρ ἔργον γέγονε; Πτύσμα ἀπὸ χειλέων, ἀπὸ δακτύ λων μόνον ὁ πηλὸς, περίχρισμα λιτὸν, οὐκ ἐργαλείοις ἰατρικοῖς, ἀλλὰ χειρὶ θεοποιήτῳ εἰργασμένον. Τί μέμφῃ τὸ πραχθέν; Ἔχεις ἐν Σαββάτῳ θαυματούργημα. Ἀπῆλθεν ὁ τυφλὸς, καὶ ἀπῆλθεν ὁ τυφλὸς βλέ πων. Καὶ ἐν Σαββάτῳ ἐποίει, ἵνα ἀξιόπιστος γένηται, ἐν Σαββάτῳ διδάσκων. Ἔχω καὶ ἄλλο θαυματούργημα. Ἐν Ἱεροσολύμοις προβατική τις ἦν κολυμβήθρα, καὶ νῦν ἐστιν· πέντε στοὰς εἶχε· νῦν γὰρ περιῃρέθη τὰ πέριξ οἰκοδομήματα. Παραλυτικὸς δὲ ἔκειτο ἐπὶ τριάκοντα καὶ ὀκτὼ ἔτεσιν ἀσθενῶν. Πολὺς γὰρ ὁ χρόνος γίνεται τῆς νόσου, ἵνα, κἂν οὕτως βλέποντες, δυσωπηθῶσιν οἱ Ἰουδαῖοι. Εἰ γὰρ ὀλιγοχρόνιος ἦν ἡ νόσος, ἐλάνθανε τὸ θαῦμα· νυνὶ δὲ πολλὰ ἔτη ἐμαρτύρησε τῇ νόσῳ, ἵνα, κἂν οὕτω βλέποντες, ἀναβλέψωσιν. Ὁ δὲ Σωτὴρ παραγενόμενος, καὶ παράγων, λέγει ἐκείνῳ· «Θέλεις ὑγιὴς γενέσθαι;» καὶ τὰ ἀκόλουθα. Καὶ ἐξεγερθεὶς κἀκεῖνος, αἴρει τὸν κράββατον, καὶ περιπατεῖ. Σάββατον δὲ ἦν. Οἱ δὲ Ἰουδαῖοι οὐκ ἔβλεπον τὸ θαυματούργημα τὸ ἐν Σαββάτῳ γενόμενον, ἀλλὰ τὸν κράββατον βασταζόμενον, δέον αὐτοῖς λογίσασθαι·","english":"Having made clay by spitting on the ground, he anointed the eyes and sent him to Siloam; and the blind man came seeing. But those who saw the blind man seeing did not themselves see. That man’s pupils were opened, but the Jews’ eyes were not opened; rather, having their eyes open, they did not see, and they condemned the Lord, saying, “This man is not from God, because he does not keep the Sabbath.” O great folly! For what work was done? Spittle from the lips, clay only from the fingers, a simple anointing, not with medical instruments but wrought by a divinely made hand. Why do you blame what was done? You have a miracle on the Sabbath. The blind man went away, and the blind man went away seeing. And he did it on the Sabbath to become credible, teaching on the Sabbath. I have another miracle. In Jerusalem there was a certain sheep pool, and it is still there; it had five porticoes—now the surrounding buildings have been removed. A paralytic lay there, ill for thirty-eight years. For the duration of the illness is long, so that, even seeing this, the Jews might be shamed. For if the illness were short-lived, the miracle would escape notice; but now many years bore witness to the illness, so that, even seeing thus, they might see. The Savior, coming and passing by, says to him, “Do you want to become healthy?” and the rest. And that man, having been roused, takes up his bed and walks. And it was the Sabbath. But the Jews did not see the miracle that occurred on the Sabbath, but saw the bed being carried, when they ought to have reasoned:","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"Σιλωάμ","severity":"info","text":"Siloam refers to the Pool of Siloam in Jerusalem, a site associated with healing miracles in the Gospel of John (9:7).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Πηλὸν γὰρ ποιήσας ... ἔπεμψεν εἰς τὸν Σιλωάμ","severity":"info","text":"This passage alludes to the healing of the man born blind in John 9:1-7, where Jesus uses clay and spittle to restore sight.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Παραλυτικὸς ... ἐπὶ τριάκοντα καὶ ὀκτὼ ἔτεσιν","severity":"info","text":"The healing of the paralytic after 38 years echoes John 5:2-9, where Jesus heals a man at the Pool of Bethesda (sheep pool).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"προβατική τις ἦν κολυμβήθρα","severity":"info","text":"The 'sheep pool' (προβατικὴ κολυμβήθρα) is the Pool of Bethesda, known for its five porticoes and association with healing in John 5.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἔχω καὶ ἄλλο θαυματούργημα","severity":"info","text":"This phrase marks a transition from the first miracle (blind man) to a second (paralytic), reinforcing the homily's argument about Sabbath miracles.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Πηλὸν γὰρ ποιήσας διὰ τοῦ πτῦσαι χαμαὶ","severity":"caution","text":"The Greek text describes Jesus making clay by spitting, which is a detail from John 9:6 but may be considered unseemly; the homily defends it as a simple act.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'πέντε στοὰς εἶχε' (five porticoes) is a topographical detail from John 5:2, but the exact configuration of the Pool of Bethesda is debated; the homily assumes it as known."],"confidence":"high","notes":[]},{"i":20,"ref":"p20","source":"Ἰατροὶ τοιοῦτοι παρεγένοντο, οὐδεὶς ἐθεράπευσε· πένης ἔκειτο ὁ ἄθλιος, μηδὲ τὸν ῥίπτοντα εἰς τὴν κολυμβήθραν ἔχων. Τοιοῦ τος ὁ θαυματοποιὸς καὶ καινότερα ἐργαζόμενος, ὁ τοσαύτην δύναμιν τῷ παραλυτικῷ δοὺς, ὡς μὴ μόνον ἀναστῆναι, ἀλλὰ καὶ βαστάσαι τὸν κράββατον. Τυφλὸν ἡ πονηρία. Καὶ κρίνουσι τὸν σωθέντα, καὶ λέγουσιν αὐτῷ· «Οὐκ ἔξεστί σοι ἆραι τὸν κράββατον ἐν Σαββάτῳ.» Ἀπεκρίνατο ἐκεῖνος· «Ὁ ποιήσας με ὑγιῆ, ἐκεῖνός μοι εἶπεν.» Θεοῦ τὸ ἔργον τὸ προσταχθέν. Ἀσύνηθές ἐστι καὶ τὸ παραλυτικὸν διὰ τριάκοντα καὶ ὀκτὼ ἐτῶν θεραπευθῆναι. Ἐκ τοῦ αὐτοῦ στόματος ἤκουσα τοῦ· Βαστάσαι τὸν κράββατον. Εἰ τὸ σῶμα ἐπήκουσε καὶ ὑγιὲς ἐγένετο, ἐγὼ ἀγνώμων ἔσομαι, τῷ μὴ βαστάσαι τὸν κράββατον; Πάλιν οἱ Ἰουδαῖοι οὐκ ἐζήτουν αὐτὸν, ἵνα μάθωσι πῶς ἐθεράπευσε, καὶ προσκυνήσωσι τὸν δόντα τοιαῦτα, ἀλλ' ἵνα αὐτῷ ἐπιβουλεύσωσι. Γέγονε κἀκεῖνο τρίτον τὸ νῦν ἀναγνω σθέν. Εἰσῆλθεν εἰς τὴν συναγωγὴν, πονηρευομένων συναγωγή. Τί γὰρ πονηρότερον εὐεργετουμένων καὶ ἐπιβουλευόντων; Ἐν τῇ συναγωγῇ τῶν Ἰουδαίων ἄνθρωπος ἦν χεῖρα ἔχων ξηράν. Ξηρὸς ἦν τις τὴν χεῖ ρα, καὶ οἱ παρόντες ξηροὶ τὴν διάνοιαν, καὶ οὐκ ἔβλε πον τὸν τότε παρόντα· οὐδὲ ὑπώπτευον τὸ θαυματούργημα τοῦ ἐργαζομένου. Ὁ δὲ Σωτὴρ, πρὶν ποιῆ σαι τὸ ἔργον, διὰ λόγων ἐγεώργει τὴν διάνοιαν. Εἰδὼς γὰρ τὸ πονηρὸν τῆς διανοίας, καὶ τὸ βάθος τὸ πικρὸν, πρῶτον αὐτοῖς προπαρηγόρει τοῖς λόγοις, καὶ τὸ","english":"Such physicians were present, yet no one healed; the wretched man lay there in poverty, not even having someone to throw him into the pool. Such was the wonder-worker, performing ever newer deeds, who gave such strength to the paralytic that he not only rose but also carried his bed. Blindness is wickedness. And they judge the one who was saved, and say to him: \"It is not lawful for you to carry the bed on the Sabbath.\" That man replied: \"The one who made me healthy, that one told me.\" The work commanded is God's work. It is also unusual for a paralytic to be healed after thirty-eight years. From the same mouth I heard: \"Carry the bed.\" If the body obeyed and became healthy, shall I be ungrateful, by not carrying the bed? Again, the Jews did not seek him in order to learn how he healed and to worship the one who gave such things, but to plot against him. And that third thing has now happened, which was read. He entered the synagogue, a synagogue of those acting wickedly. For what is more wicked than those who are benefited and yet plot? In the synagogue of the Jews there was a man with a withered hand. Someone had a withered hand, and those present were withered in mind, and they did not see the one then present; nor did they suspect the wonder-working of the one performing the deed. But the Savior, before doing the work, cultivated their mind through words. For knowing the wickedness of their mind and the bitter depth, he first consoled them with words, and the","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"πένης ἔκειτο ὁ ἄθλιος, μηδὲ τὸν ῥίπτοντα εἰς τὴν κολυμβήθραν ἔχων","severity":"info","text":"The phrase describes the paralytic as destitute, lacking even someone to throw him into the pool (Siloam), emphasizing his helplessness before Christ's healing.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τὸν κράββατον","severity":"info","text":"The bed (κράββατος) appears in John 5:8-9, where the healed paralytic is told to carry it on the Sabbath, a detail Athanasius uses to contrast Jewish legalism with Christ's authority.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τριάκοντα καὶ ὀκτὼ ἐτῶν","severity":"info","text":"The thirty-eight years of paralysis alludes to John 5:5, where the man had been ill that long; Athanasius notes the unusual duration to highlight the miracle's magnitude.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Γέγονε κἀκεῖνο τρίτον τὸ νῦν ἀναγνωσθέν","severity":"info","text":"This marks the third healing narrative in the homily (after the blind man and paralytic), now introducing the man with the withered hand, structuring the sermon as a series of Gospel miracles.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"πονηρευομένων συναγωγή","severity":"info","text":"Athanasius calls the synagogue 'of those acting wickedly,' a rhetorical inversion that condemns the Jewish leaders as spiritually blind despite witnessing healings, reflecting anti-Jewish polemic common in patristic homilies.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ἐκ τοῦ αὐτοῦ στόματος ἤκουσα τοῦ· Βαστάσαι τὸν κράββατον","severity":"caution","text":"The Greek is ambiguous: 'from the same mouth I heard: Carry the bed' could refer to Christ's command or the healed man's report; the translation takes it as the latter, but the syntax allows either.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Ἐκ τοῦ αὐτοῦ στόματος ἤκουσα τοῦ· Βαστάσαι τὸν κράββατον' is ambiguous: it may mean the healed man heard Christ say 'carry the bed' or that the preacher heard the man say it; the translation opts for the man's report."],"confidence":"high","notes":[]},{"i":21,"ref":"p21","source":"ἄγριον τῆς διανοίας ἡμεροῦν ἐβούλετο, καί φησι πρὸς αὐτούς· «Ἔξεστιν ἀγαθοποιῆσαι ἐν Σαββάτῳ, ἢ κακοποιῆσαι; ψυχὴν σῶσαι, ἢ ἀπολέσαι; «Εἰ γὰρ εἶπεν αὐτοῖς, ἔξεστιν ἐργάσασθαι; εὐθέως ἂν ἔλεγον, Παρὰ τὸν νόμον λέγεις. Νυνὶ δὲ εἶπεν αὐτοῖς, ὃ καὶ ὁ νόμος ἐβούλετο· ὁ γὰρ περὶ τοῦ Σαββάτου νομοθετήσας προσετίθει, ὅτι Πλὴν τούτου, ὃ ἐπὶ ψυχὴν ποιηθήσεται. Αὐ τίκα ἐὰν Σαββάτῳ πέσῃ ἄνθρωπος εἰς βάθη, ἔξεστιν Ἰουδαίοις ἀνασπάσαι· οὐ μόνον ἄνθρωπον, ἀλλὰ καὶ βοῦν καὶ ὄνον. Οὕτω τὰ ἐπὶ σωτηρίᾳ συνεχώρει ὁ νόμος γίνεσθαι, καὶ ἐτρέφοντο Ἰουδαῖοι ἐν Σαββάτῳ. Ἠρώτησέ τις νῦν αὐτοὺς οὐ τὸ ἀντιλεγόμενον, ἀλλὰ τὸ ὁμολογούμενον· Ἔξεστιν ἀγαθοποιῆσαι; Ἀλλ' οὐδὲ λέγουσι, Ναί· οὐ γὰρ ἦσαν ἀγαθῆς προαιρέσεως. «Ὁ γὰρ ἀγαθὸς ἄνθρωπος ἐκ τοῦ ἀγαθοῦ θησαυροῦ προ φέρει τὸ ἀγαθόν.» Πονηροὶ δὲ ὄντες Ἰουδαῖοι, περὶ ἀγαθῶν οὐ συντίθενται, καὶ οὔτε ἀγαθοποιῆσαι ὡμολόγουν, οὔτε κακοποιῆσαι εἰπεῖν ἠδύναντο· ἀναίσχυντον γὰρ ἦν τὸ ῥῆμα· ἀλλὰ σιωπῶσιν. Ὅτε δὲ διὰ φλυαρίαν, πολλὰ φλυαροῦσιν· ὅτε διὰ κατηγορίαν, μεγάλα κραυγάζουσιν· «Αἶρε, αἶρε, σταύρωσον.» Οὗτος ὁ ἄνθρωπος τάδε καὶ τάδε ἐποίησεν. Ὅτι δεῖ ἀγαθοποιῆσαι, ἢ κακοποιῆσαι, ψυχὴν σῶσαι, ἢ ἀπολέσαι, οἱ μὲν σιωπῶσιν· ὁ δὲ, συλλυπούμενος τῇ καρδίᾳ ἐπὶ τῇ πωρώσει τῆς καρδίας αὐτῶν, εἶπε τῷ ἀνθρώπῳ· Οἱ βλέποντες βλεπέτωσαν, οἱ ἀνήκοοι, ὡς βούλονται πράττειν, πραττέτωσαν· οἱ σκληροκάρδιοι ἀπολιθούσθωσαν· ἁπαλυνέσθω δέ σου ἡ δεξιά. Ἔγειραι, μηκέτι προσαίτει. Τὸ γὰρ, ἔγειραι, τὸ καθέζεσθαι ἐδήλου.","english":"He wished to tame the wildness of their mind, and he says to them: \"Is it permitted to do good on the Sabbath, or to do evil? To save a soul, or to destroy it?\" For if he had said to them, \"Is it permitted to work?\" they would immediately have said, \"You speak contrary to the law.\" But now he said to them what the law also intended; for the one who legislated concerning the Sabbath added, \"Except for this, which will be done for the sake of a soul.\" For instance, if a man falls into a pit on the Sabbath, it is permitted for Jews to pull him out—not only a man, but also an ox and a donkey. Thus the law allowed such things to be done for the sake of salvation, and Jews were fed on the Sabbath. Now he asked them not what was disputed, but what was agreed upon: \"Is it permitted to do good?\" But they do not even say, \"Yes\"; for they were not of good disposition. \"For the good man brings forth good from the good treasure.\" But being wicked, the Jews do not agree concerning good things, and they neither admitted to doing good nor could they say doing evil; for the word was shameless; but they are silent. When it comes to nonsense, they babble much; when it comes to accusation, they shout loudly: \"Away, away, crucify him. This man did such and such.\" That one must do good or evil, save a soul or destroy it—they are silent; but he, grieving in his heart at the hardening of their hearts, said to the man: \"Let those who see see; let those who are disobedient act as they wish; let the hard-hearted be turned to stone; but let your right hand be softened. Rise, no longer beg.\" For \"rise\" indicated the act of sitting.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐκ τοῦ ἀγαθοῦ θησαυροῦ προφέρει τὸ ἀγαθόν","severity":"info","text":"This phrase echoes Matthew 12:35, where Jesus says the good man draws good from the treasury of the heart. The homily adapts the verse to contrast Jewish wickedness with Christian virtue.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Σαββάτῳ","severity":"info","text":"The discussion of Sabbath labor reflects Jewish legal debates about exceptions for life-saving acts (pikuach nefesh). The homily uses this to argue that healing the paralytic is lawful, aligning with rabbinic principles.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Αἶρε, αἶρε, σταύρωσον","severity":"info","text":"The crowd's cry 'Away, away, crucify him' parallels the passion narrative (e.g., Mark 15:13-14). This rhetorical move casts the Jewish opponents as persecutors of Christ, intensifying the homily's polemic.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἔγειραι, μηκέτι προσαίτει","severity":"info","text":"The command 'Rise, no longer beg' concludes the narrative unit, mirroring the healing miracle. The gloss 'for rise indicated the act of sitting' clarifies a Coptic or Greek wordplay, linking resurrection to the paralytic's former posture.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"πώρωσις","severity":"info","text":"πώρωσις (hardening) is a medical term for callus formation, used metaphorically for spiritual obstinacy. The homily contrasts the Jews' 'hardening of heart' with the softening of the paralytic's right hand, echoing patristic tropes.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἀγαθοποιῆσαι","severity":"caution","text":"The Greek ἀγαθοποιῆσαι (to do good) is ambiguous: it could mean moral action or, in context, healing. The homily exploits this ambiguity to trap the Jewish interlocutors, but the precise legal referent is unclear.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'οἱ βλέποντες βλεπέτωσαν' may be a proverbial expression; its exact referent (the healed man or the audience) is ambiguous. The reading taken treats it as addressed to the paralytic, urging him to ignore the Jews."],"confidence":"high","notes":[]},{"i":22,"ref":"p22","source":"Ὁ δὲ ξηρὰν ἔχων τὴν χεῖρα τί ἐκαθέζετο, ἢ πάντως εἰς τὸ προσαιτεῖν; Οὐ δίδωμί σοι ἀργύριον, ἵνα μὴ ἀναλώσῃς· ὑγείαν σοι δίδωμι, μη δέποτε δαπανωμένην. Μηδὲ διὰ τὸ ξηρὰν ἔχειν τὴν χεῖρα προσαίτει, ἀλλ' ἀπολαβὼν αὐτὴν ὑγιῆ, λοιπὸν καὶ σώαν ἐργασάμενος, ἔκτεινον τὴν χεῖρά σου πτωχῷ. Ἔγειραι, καὶ στῆθι εἰς τὸ μέσον· γενοῦ θέατρον τοῖς βλέπουσιν. Ἐν σοὶ ὁ ἀγὼν λοιπὸν ἀγωνίζεται ὁ περὶ Σαββάτου. Στῆθι εἰς τὸ μέσον, ἵνα καὶ οἱ χω λεύοντες τὰς ἰγνύας στῶσιν, ἐὰν ἄρα ἀκούσωσιν, ἐὰν ἄρα ἴδωσι. Στῆθι εἰς τὸ μέσον, καὶ λαλήσας πρὸς τοὺς Ἰουδαίους τὰ εἰρημένα, ὅτι ἔξεστι τόδε ποιῆσαι ἢ οὔ; Τότε λέγει πρὸς αὐτόν· Ἔκτεινον τὴν χεῖρά σου· οὐκ ἐγὼ ἅπτομαι, ἵνα μὴ Ἰουδαῖοι κατηγορήσωσιν· ἵνα μὴ τὸ ἅψασθαι ἔργον εἶναι νομίσωσι, λόγῳ λαλῶ. Οὐκ εἶπεν ὁ Θεὸς, Μὴ λάλει ἐν Σαββάτῳ. Ἐὰν δὲ ὁ λόγος ἔργον γένηται, θαυμαζέσθω ὁ λαλήσας. Ἔκτεινον τὴν χεῖρά σου. Βλέπε μοι διαφορὰν πράγματος· ὁ Πέτρος ἐν Ὡραίᾳ πύλῃ παραλυτικὸν σώζων, πιάσας δεξιᾶς χειρὸς ἤγειρεν. Ὁ δοῦλος κρατῶν ἐκτείνει· ὁ δεσπότης κελεύων ἐκτείνει. Ἔκτεινον τὴν χεῖρά σου· σοὶ δίδωμι τὴν δύναμιν, καὶ τὴν ἐνέργειαν τῆς θεραπείας. Διὰ τῶν λόγων κελεύσας ἐντίθημι· Ἔκτεινον τὴν χεῖρά σου. Ὁ μὲν εἶπεν, ὁ δὲ ἐποίησε. Καὶ ἡ μὲν ξηρὰ χεὶρ ἀποκατεστάθη· τὸ δὲ ξηρὸν τῆς διανοίας τῶν Ἰουδαίων οὐκ ἐθεραπεύθη· ἀλλ' ἐξελθόντες, κατὰ τὸ ἀρτίως ἀνάγνωσμα, διελογίζοντο, τί ἂν ποιήσειαν τῷ Ἰησοῦ. Διαλογίζῃ, τί ποιήσεις; προσκύνησον ὡς Θεὸν, προσκύνησον τὸν θαυματοποιὸν, προσκύνησον ἄνθρωπον τὰ ὑπὲρ ἄνθρωπον ἐργασάμενον.","english":"But the one with the withered hand—why was he sitting there, unless entirely for begging? I do not give you silver, lest you spend it; I give you health, never to be consumed. Do not beg because your hand is withered, but having received it sound, and having worked it whole thereafter, stretch out your hand to a pauper. Rise, and stand in the midst; become a spectacle to those who see. In you the contest concerning the Sabbath is now being contested. Stand in the midst, so that even those who are lame in the knees may stand, if indeed they hear, if indeed they see. Stand in the midst, and having spoken to the Jews the things that have been said—that it is permitted to do this or not? Then he says to him: Stretch out your hand. I do not touch, lest the Jews accuse me; lest they think that the touching is a work, I speak with a word. God did not say, Do not speak on the Sabbath. But if the word becomes a work, let the speaker be marveled at. Stretch out your hand. Observe for me the difference in the matter: Peter, at the Beautiful Gate, saving the paralytic, seized him by the right hand and raised him. The servant, grasping, stretches out; the master, commanding, stretches out. Stretch out your hand. I give you the power and the energy of the healing. Having commanded through words, I instill it: Stretch out your hand. One spoke, the other acted. And the withered hand was restored, but the witheredness of the mind of the Jews was not healed; but having gone out, according to the recent reading, they deliberated what they might do to Jesus. You deliberate: what will you do? Worship him as God, worship the wonder-worker, worship a man who has done things beyond man.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ξηρὰν ἔχων τὴν χεῖρα","severity":"info","text":"The phrase 'the one with the withered hand' refers to the man healed by Jesus, a narrative element that frames the homily's argument about Sabbath observance.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἔκτεινον τὴν χεῖρά σου","severity":"info","text":"The command 'Stretch out your hand' echoes the healing miracle in the Gospels, likely alluding to Mark 3:1-5 or a similar account, though no direct citation is given.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Σαββάτου","severity":"info","text":"The Sabbath controversy reflects early Christian-Jewish debates; Athanasius argues that speech is permitted on the Sabbath, distinguishing it from manual labor, a common patristic trope.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Πέτρος ἐν Ὡραίᾳ πύλῃ","severity":"info","text":"The reference to Peter at the Beautiful Gate healing a paralytic parallels Acts 3:1-10, where Peter performs a similar miracle, contrasting the servant's action with Christ's command.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἔγειραι, καὶ στῆθι εἰς τὸ μέσον","severity":"info","text":"The repeated call to 'stand in the midst' structures the passage as a dramatic exhortation, turning the healed man into a visual lesson for the audience.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ξηρὸν τῆς διανοίας τῶν Ἰουδαίων","severity":"info","text":"The 'witheredness of the mind of the Jews' reflects a common patristic trope of Jewish obstinacy, emphasizing that physical healing does not guarantee spiritual conversion.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'recent reading' (ἀρτίως ἀνάγνωσμα) is unclear; it may refer to a specific Gospel passage or a liturgical reading known to the audience."],"confidence":"high","notes":[]},{"i":23,"ref":"p23","source":"Οὐκ ἐμπλάστρους προσέθηκεν, οὐκ ἐμβροχαῖς τισιν ἡπάλυνεν, οὐ μυρία φάρμακα ἰατρικὰ προσήνεγκεν. Εἰς τὸ μέσον ἦν ὁ ἑστὼς, πάντες ἔβλεπον τὸ γενόμενον· μὴ γὰρ κρύφιον ἦν τὸ ἐργαζόμενον· ἵνα μή τις εἴπῃ· Βοτάνην προσήνεγκεν, ἔμπλαστρον προσέθηκεν. Ἔγειραι, στῆθι εἰς τὸ μέσον, ἵνα πάντως μὴ κατηγορήσωσι τῆς ἀληθείας· ἵνα ἀσυκοφάντητον γένηται τὸ πρᾶγμα. Ἐξελθόντες δὲ ἐκεῖνοι διελογίζοντο, τί ποιήσωσι τῷ Ἰησοῦ· ὡς καὶ ἐνταῦθα κατὰ τήνδε τὴν ὥραν, ἕστηκέ τις ξηρὰν ἔχων τὴν χεῖρα, ὁ μὴ ἐκτείνων πτωχῷ ἐλεημοσύνην. Οὗτος κἀν ὑγιαίνῃ τὸ σῶμα, ξηρός ἐστι τὴν διάνοιαν. Ἄκουσον καὶ σὺ κατὰ τήνδε τὴν ὥραν τῶν σωτηρίων λόγων λεγόντων· Ἔκτεινον τὴν χεῖρά σου· καὶ ἀπὸ τοῦ σήμερον ἄρξαι ποιεῖν\n\nἐλεημοσύνην πτωχῷ. Καὶ ἄλλως δὲ αὐτὸ λάβωμεν. Πολλοί τινές εἰσιν ἀμελεῖς εἰς προσευχὰς, καὶ πᾶσαν μὲν τὴν ἡμέραν ἀσχολοῦνται περὶ ἐργασίας ἀνθρωπίνας, καταφρονοῦσι δὲ τῆς θείας ἐργασίας τῶν προσευχῶν. Καὶ πρὸς τοῦτον λεγέτω ὁ Σωτήρ· Ἔκτεινον τὴν χεῖρά σου, καθὼς λέγει ὁ Ἀπόστολος· «Βούλομαι προσεύχεσθαι τοὺς ἄνδρας, ἐν παντὶ τόπῳ ἐπαίροντας ὁσίους χεῖρας.» Αὐτάρκως δὲ τῶν λόγων ἡμῶν προχωρησάντων, ἀναστάντες καὶ ἡμεῖς ἐκτείνωμεν τὰς χεῖρας, καὶ μὴ μόνον ἐν ἡμέρᾳ, ἀλλὰ καὶ ἐν νυκτί· «Ταῖς νυξὶν ἐπάρατε τὰς χεῖρας ὑμῶν εἰς τὰ ἅγια, καὶ εὐλογεῖτε τὸν Κύριον.» Καὶ διαπετάσωμεν χεῖρας ὁσίους, νιψάμενοι ἐν ἀθώοις· ἵνα, τὸν τῶν ὅλων Θεὸν ἐπικαλούμενοι, τῆς παρ' αὐτοῦ βοηθείας ἀπολαύσωμεν, τῆς ἐν Χριστῷ Ἰησοῦ τῷ Κυρίῳ ἡμῶν, δι' οὗ τῷ Θεῷ ἡ δόξα ἅμα τῷ ἁγίῳ Πνεύματι νῦν καὶ ἀεὶ καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων.","english":"He did not apply plasters, he did not soften with any poultices, he did not bring countless medical drugs. The man stood in the midst; all saw what happened, for the deed was not hidden, so that no one might say, \"He brought a herb, he applied a plaster.\" \"Rise, stand in the midst,\" so that they might not at all slander the truth, so that the matter might be free from false accusation. And those men went out and deliberated what they should do to Jesus. So also here at this very hour, someone stands with a withered hand, one who does not extend alms to a beggar. Even if his body is healthy, he is withered in mind. Listen also you at this very hour to the saving words saying, \"Extend your hand, and from today begin to do alms to a beggar.\" And let us take it in another way. There are many who are negligent in prayers, and occupy themselves all day with human labors, but despise the divine work of prayers. And to such a one let the Savior say, \"Extend your hand,\" as the Apostle says: \"I desire that men pray, raising holy hands in every place.\" Since our words have proceeded sufficiently, let us also rise and extend our hands, not only by day but also by night: \"By night raise your hands to the holy things, and bless the Lord.\" And let us spread out holy hands, having washed them in innocence, so that, invoking the God of all, we may enjoy his help, that which is in Christ Jesus our Lord, through whom glory is to God together with the Holy Spirit, now and always and unto the ages of ages.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Βούλομαι προσεύχεσθαι τοὺς ἄνδρας, ἐν παντὶ τόπῳ ἐπαίροντας ὁσίους χεῖρας","severity":"info","text":"The phrase 'I desire that men pray, raising holy hands in every place' is not a direct biblical quotation but echoes 1 Timothy 2:8 and Psalm 134:2 LXX, adapted freely.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ταῖς νυξὶν ἐπάρατε τὰς χεῖρας ὑμῶν εἰς τὰ ἅγια, καὶ εὐλογεῖτε τὸν Κύριον","severity":"info","text":"The night-time hand-raising exhortation recalls Psalm 134:2 LXX ('Lift up your hands in the nights') and early Christian liturgical practice.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἐμπλάστρους ... ἐμβροχαῖς ... φάρμακα","severity":"info","text":"The rejection of plasters, poultices, and drugs contrasts Christ's miraculous healing with contemporary medical remedies, a common apologetic trope.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Καὶ ἄλλως δὲ αὐτὸ λάβωμεν","severity":"info","text":"This phrase marks a second allegorical interpretation, shifting from literal almsgiving to prayer as spiritual hand-extension.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ἀσυκοφάντητον","severity":"info","text":"The rare term 'un-slandered' (ἀσυκοφάντητον) underscores the homily's concern with defending miracle claims against sceptics.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἐξελθόντες δὲ ἐκεῖνοι διελογίζοντο, τί ποιήσωσι τῷ Ἰησοῦ","severity":"caution","text":"The reference to 'those men' deliberating against Jesus is abrupt; the antecedent is unclear, possibly the Pharisees from the gospel narrative.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'those men' (ἐκεῖνοι) who deliberate against Jesus is not specified in the passage; likely the Pharisees from the preceding gospel context.","The phrase 'at this very hour' (κατὰ τήνδε τὴν ὥραν) may refer to the liturgical moment of the homily or a general present."],"confidence":"high","notes":[]},{"i":24,"ref":"p24","source":"Ἀμήν.","english":"Ἀμήν.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἀμήν","severity":"info","text":"The single word 'Ἀμήν' marks the conclusion of the homily, a standard liturgical closing in Greek Christian manuscripts.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"Ἀμήν","severity":"info","text":"The passage consists only of 'Ἀμήν', indicating that the Coptic narrative section has ended and the homily is complete. The Greek text is preserved in the khazarzar edition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ἀμήν","severity":"caution","text":"The abrupt ending with only 'Ἀμήν' may reflect a manuscript break or a deliberate truncation; the preceding English draft is cut off mid-sentence, suggesting the Coptic source may be incomplete.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The passage ends with only 'Ἀμήν'; it is unclear whether the original homily continued beyond this point or if the manuscript is fragmentary."],"confidence":"high","notes":[]}]}