{"slug":"khazarzar-athanasius-the-great-of-alexandria-homilia-in-canticum-canticorum","id":"greek:khazarzar:khazarzar-athanasius-the-great-of-alexandria-homilia-in-canticum-canticorum","title":"Homilia in Canticum canticorum","title_source":"Homilia in Canticum canticorum","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":"2026-11-15T07:01:33Z","cost_usd":0.006377},"source":{"registry_id":"greek:khazarzar:khazarzar-athanasius-the-great-of-alexandria-homilia-in-canticum-canticorum","work_id":"khazarzar-athanasius-the-great-of-alexandria-homilia-in-canticum-canticorum","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%20in%20Canticum%20canticorum.pdf"},"stats":{"passages":11,"english_words":2956,"coptic_letters":0,"source_letters":11759,"commentary_units":66,"commentary_kinds":8,"derived_notes":0,"ambiguities":19,"work_notes":4,"external_links":3,"timeline":4},"summary":{"work":"khazarzar-athanasius-the-great-of-alexandria-homilia-in-canticum-canticorum","abstract":"The Homilia in Canticum canticorum is a Greek homily on the Song of Songs attributed to Athanasius of Alexandria. It survives in a single medieval manuscript, and its attribution is uncertain, with scholars suggesting a 4th–5th century date. The work adapts Pauline athletic imagery and New Testament rock symbolism for allegorical spiritual striving, consistent with Alexandrian exegesis. It was not included in later Greek liturgical cycles and had limited influence on medieval exegesis. The source edition lacks critical apparatus, hindering textual assessment.","historical_context":"The homily is traditionally attributed to Athanasius of Alexandria (c. 296–373), a key figure in Nicene orthodoxy, but its authenticity is debated. It likely dates from the 4th–5th century, possibly from an Alexandrian or monastic milieu. The Song of Songs was interpreted allegorically in early Christianity, especially by Origen and later Alexandrian exegetes. The homily's survival in a single manuscript suggests limited circulation; it was not incorporated into Byzantine liturgical cycles. Its transmission is obscure, and the lack of ancient citations raises doubts about Athanasian authorship. The work reflects a tradition of spiritual exegesis, adapting biblical imagery to ascetic or mystical themes.","significance":"The homily is significant as a witness to early Christian allegorical interpretation of the Song of Songs, though its uncertain authorship limits its value for Athanasian studies. It illustrates the adaptation of Pauline and New Testament motifs in late antique spirituality. Its limited influence and fragmentary transmission highlight the challenges of studying non-canonical patristic texts.","timeline":[{"date":"4th–5th c.","event":"Probable composition of the homily, possibly in an Alexandrian or monastic context."},{"date":"c. 296–373","event":"Life of Athanasius of Alexandria, to whom the work is traditionally attributed."},{"date":"Medieval","event":"Copying of the sole surviving manuscript, with potential scribal errors or interpolations."},{"date":"Modern","event":"Publication by khazarzar without critical apparatus, limiting textual analysis."}],"relations":[{"work":"Song of Songs","relation":"Biblical text expounded in the homily","key":"","label":null,"url":null},{"work":"Philippians 3:14","relation":"Echoed in Pauline athletic imagery","key":"","label":null,"url":null},{"work":"1 Corinthians 9:24-27","relation":"Adapted for spiritual striving","key":"","label":null,"url":null},{"work":"Matthew 7:24-25","relation":"Rock imagery applied to the soul","key":"","label":null,"url":null},{"work":"1 Corinthians 10:4","relation":"Echoed in identification of rock as Christ","key":"","label":null,"url":null}],"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:Song of Songs","label":"Song of Songs","url":"https://en.wikipedia.org/wiki/Song_of_Songs","reason":"Biblical book expounded in the homily"},{"key":"wikipedia:Alexandrian school","label":"Alexandrian school","url":"https://en.wikipedia.org/wiki/Alexandrian_school","reason":"Exegetical tradition consistent with the homily's allegorical method"}],"cautions":["Attribution to Athanasius is uncertain and not supported by ancient witnesses.","Date is unknown; scholarly estimates range from 4th to 5th century.","Survives in a single medieval manuscript, which may contain scribal errors or interpolations.","Source edition (khazarzar) lacks critical apparatus and manuscript sigla, so textual variants cannot be assessed.","The homily had limited influence and was not included in later Greek liturgical cycles."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000382,"generated":"2026-11-15T07:01:33Z"},"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%20in%20Canticum%20canticorum.pdf"}],"checks":{"work":"khazarzar-athanasius-the-great-of-alexandria-homilia-in-canticum-canticorum","status":"pass","blocking":[],"warnings":[],"stats":{"passages":11,"translated":11,"commentary_passages":11,"commentary_units":66,"english_words":2956,"source_letters":11759,"commentary_kinds":8},"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 may contain scribal errors or interpolations.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"background","lemma":"","severity":"caution","text":"Attribution to Athanasius is uncertain; the work is not cited by ancient witnesses and may date from the 4th–5th century.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"This homily was not included in later Greek liturgical cycles and had limited influence on medieval exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The source edition (khazarzar) provides no critical apparatus or manuscript sigla, so textual variants cannot be assessed.","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: 11 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":11},"term_index":[],"citations":{},"segments":[{"i":1,"ref":"p1","source":"Τοῦ αὐτοῦ Ἀθανασίου ἀρχιεπισκόπου Ἀλεξανδρείας εἰς τὸ Ἆσμα τῶν ᾀσμάτων.\n\nΠοθητοὶ οἱ λόγοι καὶ ἐράσμιοι, καὶ εἰς οὐρανοὺς ἀνάγοντες, καὶ πτεροποιοῦντες τοὺς πιστούς. Πτεροποιοῦσι γὰρ ἀληθῶς αἱ θεῖαι Γραφαὶ τοὺς πιστοὺς τῷ πόθῳ τῶν οὐρανίων. Τοῦτον γὰρ τὸν πόθον ἔχων εἷς τις τῶν ἁγίων ἔλεγε· Τίς δῴη μοι πτέρυγας ὡσεὶ περιστερᾶς, καὶ πετασθήσομαι, καὶ καταπαύσω; Ὁ πόθος τῶν οὐρανίων αὐτὸν εἷλκε, καὶ ἐπτεροποιεῖτο αὐτὸν τῶν ἁγίων ὁ νοῦς, ἐπιλανθανομένων τῶν γηίνων καὶ τῶν ἐπουρανίων μεριμνώντων. Τὸν γὰρ νοῦν ἑαυτῶν δόντες εἰς τὸν οὐρανὸν, καὶ ποθοῦντες τὰ οὐράνια, ἐπελανθάνοντο τῶν γηίνων. Τοῦ τον γὰρ τὸν πόθον ἔχων καὶ Παῦλος ὁ ἀπόστολος ἔλε γε· Κατὰ σκοπὸν διώκω εἰς τὸ βραβεῖον τῆς ἄνω κλήσεως. Ὁρᾷς τοὺς ἁγίους πτεροποιουμένους; Πτε ροποιοῦσι γὰρ αὐτοὺς ἀληθῶς οἱ λόγοι οὗτοι. Τίνων γὰρ οὐκ ἐπτεροποιήθη ὁ νοῦς ἀκηκοότων τοῦ ἀναγνώ σματος; Ἰδὲ γὰρ τὸν πόθον τῆς μακαρίας ψυχῆς ταύ της λεγούσης· Ἐξεγέρθητι, βοῤῥᾶ, καὶ ἔρχου, νό τε, διάπνευσον κῆπόν μου, καὶ ῥευσάτωσαν ἀρώματά μου. Ἰδὲ τὴν πεποίθησιν τῆς μακαρίας ταύτης ψυχῆς, πῶς θαῤῥοῦσα ἑαυτῇ ἐκκαλεῖται τοὺς πειρα σμοὺς πρὸς δοκιμασίαν ἑαυτῆς. Ἐξεγέρθητι, λέγει, βοῤῥᾶ, καὶ ἔρχου, νότε. Ὃ λέγει τοιοῦτόν ἐστιν· Ἐγὼ ἐστήριγμαι ἐπὶ τὴν πέτραν, ἐρχέσθωσαν οἱ ἄνεμοι καὶ προσβαλλέτωσάν μοι, ὁ μὲν εἷς ἐν τούτῳ τῷ μέρει, καὶ ὁ ἄλλος ἐν τῷ ἄλλῳ μέρει· ἐγὼ οὐ φοβοῦμαι οὐδένα· ἔχω τὴν πέτραν τὴν βαστάζουσάν με· τὴν γὰρ οἰκίαν μου ἐπὶ τὴν πέτραν ᾠκοδόμησα, καὶ ἐν τῷ ἐλθεῖν τοὺς ἀνέμους οὐκ ἐφοβήθην.","english":"Of the same Athanasius, Archbishop of Alexandria, on the Song of Songs.\n\nThe words are desirable and lovely, leading to the heavens and furnishing wings to the faithful. For the divine Scriptures truly furnish wings to the faithful with longing for heavenly things. For one of the saints, having this longing, said: Who will give me wings like a dove, and I will fly and rest? The longing for heavenly things drew him, and the mind of the saints was furnished with wings, forgetting earthly things and caring for heavenly things. For giving their mind to heaven and longing for heavenly things, they forgot earthly things. For the Apostle Paul, having this longing, said: I press on toward the goal for the prize of the higher calling. Do you see the saints being furnished with wings? For these words truly furnish them with wings. For whose mind has not been furnished with wings upon hearing the reading? For see the longing of this blessed soul saying: Awake, north wind, and come, south wind, blow through my garden, and let my spices flow. See the confidence of this blessed soul, how, trusting in herself, she calls forth the temptations for her own testing. Awake, she says, north wind, and come, south wind. What she says is this: I am fixed upon the rock; let the winds come and assail me, one on this side and the other on the other side; I fear no one; I have the rock that supports me; for I built my house upon the rock, and when the winds came, I was not afraid.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Τοῦ αὐτοῦ Ἀθανασίου ἀρχιεπισκόπου Ἀλεξανδρείας εἰς τὸ Ἆσμα τῶν ᾀσμάτων","severity":"info","text":"The superscription attributes the homily to Athanasius of Alexandria and identifies the biblical book as the Song of Songs, establishing the work's traditional authorship and scriptural focus.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"πτεροποιοῦσι","severity":"info","text":"The verb πτεροποιοῦσι ('furnish with wings') is a key metaphor in this passage, describing how Scripture elevates the faithful toward heavenly longing; it recurs in the homily as a thematic image.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Κατὰ σκοπὸν διώκω εἰς τὸ βραβεῖον τῆς ἄνω κλήσεως","severity":"info","text":"This phrase echoes Paul's language in Philippians 3:14 (κατὰ σκοπὸν διώκω) and 1 Corinthians 9:24-27 (brabeion), though not a direct quotation; it adapts Pauline athletic imagery to spiritual striving.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐξεγέρθητι, βοῤῤᾶ, καὶ ἔρχου, νότε, διάπνευσον κῆπόν μου","severity":"info","text":"The invocation of north and south winds to blow through a garden is not a direct biblical quotation but likely alludes to Song of Songs 4:16 (ἄνεμος βορρᾶ) and the garden imagery of the Song, adapted for allegorical interpretation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἐγὼ ἐστήριγμαι ἐπὶ τὴν πέτραν","severity":"info","text":"The image of being fixed upon a rock and building a house on rock draws on New Testament passages such as Matthew 7:24-25 and 1 Corinthians 3:11, where rock symbolizes faith or Christ, but here it is applied to the soul's confidence against temptations.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Τοῦ αὐτοῦ Ἀθανασίου","severity":"info","text":"The attribution to Athanasius is traditional but debated; the homily's style and allegorical method are consistent with Alexandrian exegesis, though its authenticity is questioned by some scholars.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Coptic text is not present; the Greek text is the source. The phrase 'Ἐξεγέρθητι, βοῤῤᾶ, καὶ ἔρχου, νότε' is not a direct biblical citation but a creative adaptation of Song of Songs imagery; the exact source of the dove-wings quotation ('Τίς δῴη μοι πτέρυγας ὡσεὶ περιστερᾶς') is unidentified in the canonical Bible, possibly from apocryphal or liturgical tradition."],"confidence":"high","notes":[]},{"i":2,"ref":"p2","source":"Θέλεις δὲ γνῶναι τίς ἐστιν ἡ πέτρα, ἐφ' ἧς ἕστηκεν αὐτὴ ἡ μακαρία ψυχή; ἄκουε τοῦ Παύλου πῶς ἑρμηνεύει αὐτὴν καὶ λέγει· Ἡ δὲ πέτρα ἦν ὁ Χριστός. Ἐπὶ ταύτης τῆς πέτρας στήκουσα οὐ πτοεῖται, ἀλλὰ καὶ τὸν ἀπὸ βοῤῥᾶ ἐρχόμενον διάβολον οὐ φοβεῖται, οὐδὲ πάλιν τὸν ἐκ νότου. Ὅσον γὰρ τεθεμελίωμαι καὶ ἕστη κα ἐπὶ τὴν πέτραν, οὐδὲν φοβοῦμαι· κἂν ἀπειλῇ μοι θάνατον, οὐ πτοοῦμαι, οὐ φοβοῦμαι διωγμόν. Ἕτοιμός εἰμι τοῦ ὁμολογῆσαι· οὐ φοβοῦμαι λιμὸν, ἔχων τὸν ἐνδυναμοῦντά με Λόγον· καὶ λέγω κἀγὼ κατὰ τὸν μακαριώτατον Παῦλον· Πάντα ἰσχύω ἐν τῷ ἐνδυναμοῦντί με, Χριστῷ. Θλίψις μοι ἐὰν ἔλθῃ, ὑπομένω αὐτήν· διωγμὸς ἐὰν ἔλθῃ μοι, μαρτυρῶ· λιμὸς ἐὰν ἔλθῃ μοι, ἔχω τὸν τρέφοντά με Λόγον· μάχαιρα ἐὰν ἔλθῃ, ἔχω τὸν ὑπὲρ πᾶσαν μάχαιραν δίστομον τὸν διικνούμενον μέχρις ἁρμῶν τε καὶ μυελῶν· ἡδο νὴ σαρκὸς ἐὰν ἔλθῃ μοι, τῇ διστόμῳ μαχαίρᾳ ἀπο τέμνω αὐτὴν, καὶ ἀποβάλλω καὶ εὐνουχίζω ἐμαυτόν· οὐ μάχαιραν ἐπιβάλλων, καθάπερ τινὲς τῶν ἀνθρώπων ποιοῦσιν, ἀλλὰ, καθὼς εἶπεν ὁ Κύριος, ὅτι· Εἰ σὶν εὐνοῦχοι οἵτινες εὐνούχισαν ἑαυτοὺς διὰ τὴν βασιλείαν τῶν οὐρανῶν. Ἄνθρωποι μὲν γὰρ ἀνθρώ πους εὐνουχίζουσιν οὐ διὰ τὴν βασιλείαν τῶν οὐρα νῶν, ἀλλὰ διὰ τὴν βασιλείαν τῶν γυναικῶν ἑαυτῶν καὶ διὰ τήρησιν, καὶ διὰ ὑπερηφανίαν. Θέλεις δὲ ἀκοῦσαι τίνες εἰσὶν οἱ εὐνουχίσαντες ἑαυτοὺς διὰ τὴν βασιλείαν τῶν οὐρανῶν; ἰδοὺ Ἰωσὴφ διὰ τὴν βασι λείαν τῶν οὐρανῶν εὐνούχισεν ἑαυτόν·","english":"Do you wish to know what the rock is upon which this blessed soul stands? Listen to how Paul interprets it and says: The rock was Christ. Standing upon this rock, she is not frightened, but neither does she fear the devil coming from the north, nor again the one from the south. For as long as I am founded and have stood upon the rock, I fear nothing; even if death threatens me, I am not terrified, I do not fear persecution. I am ready to confess; I do not fear famine, having the Word who strengthens me; and I myself say, following the most blessed Paul: I am strong in all things through the one who strengthens me, Christ. If tribulation comes to me, I endure it; if persecution comes to me, I bear witness; if famine comes to me, I have the Word who nourishes me; if a sword comes, I have the double-edged sword that penetrates to joints and marrow, surpassing every sword; if fleshly pleasure comes to me, I cut it off with the double-edged sword, and I cast it away and make myself a eunuch—not applying a sword, as some men do, but as the Lord said: Blessed are the eunuchs who have made themselves eunuchs for the sake of the kingdom of heaven. For men make men eunuchs not for the sake of the kingdom of heaven, but for the sake of their own kingdom of women, and for preservation, and for pride. Do you wish to hear who are those who have made themselves eunuchs for the sake of the kingdom of heaven? Behold, Joseph made himself a eunuch for the sake of the kingdom of heaven.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἡ δὲ πέτρα ἦν ὁ Χριστός","severity":"info","text":"The phrase 'the rock was Christ' echoes 1 Corinthians 10:4 (Paul's identification of the spiritual rock).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"εὐνουχίζω","severity":"info","text":"The verb 'εὐνουχίζω' (to make a eunuch) is used metaphorically for self-castration for the kingdom of heaven, referencing Matthew 19:12.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἰωσήφ","severity":"info","text":"Joseph (of the Old Testament) is cited as a model of self-control, resisting Potiphar's wife (Genesis 39).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Παῦλος","severity":"info","text":"The author invokes Paul as authority for the rock-Christ identification and for the confession of strength in Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Θέλεις δὲ γνῶναι","severity":"info","text":"The rhetorical question 'Do you wish to know?' marks a catechetical turn, typical of homiletic exposition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"εὐνουχίζω","severity":"caution","text":"The term 'εὐνουχίζω' may be read literally or metaphorically; the homilist explicitly rejects literal self-castration, aligning with Matthew 19:12.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τὸν ἀπὸ βοῤῤᾶ ἐρχόμενον διάβολον' may refer to a specific demonic figure or a general threat; the homilist treats it as a generic adversary.","The identity of 'the blessed soul' (ἡ μακαρία ψυχή) is not specified; it may be the bride of the Song or a generic faithful soul."],"confidence":"high","notes":[]},{"i":3,"ref":"p3","source":"κρατηθεὶς γὰρ ὑπὸ τῆς δεσποίνης εἰς τὸν κοιτῶνα, καὶ μηδενὸς ὄν τος ἐν τῷ τόπῳ, κἀκείνης ἀναγκαζούσης τοῦ τελέσαι τὴν ἑαυτῆς ῥᾳθυμίαν, αὐτὸς εὐνούχισε μὴ συγκαταθέμενος αὐτῇ. Τοῦτο δὲ καὶ ἡ μακαρία Σουσάννα πεποίηκεν, εὑρεθεῖσα μόνη ἐν τῷ παραδείσῳ· κατασχόντες γὰρ αὐτὴν οἱ δύο πρεσβύτεροι, θέλοντες μοιχευθῆναι αὐ τὴν, παράνομοι γέροντες οἱ μισητοὶ παρὰ τῷ Κυρίῳ· τούτοις δὲ καὶ Σολομὼν ἔλεγεν,\n\nμᾶλλον δὲ ὁ Κύριος διὰ Σολομῶντος, ὅτι Τρία εἴδη ἐμίσησεν ἡ ψυχή μου, γέροντα μοιχὸν, καὶ πτωχὸν ὑπερήφανον, καὶ πλούσιον ψεύστην· ὁρᾷς, ὅτι μισητοὶ ὄντως παρὰ τῷ Κυρίῳ ἐκεῖνοι οἱ γέροντες; ὅτε οὖν ἐπαν έστησαν τῇ μακαρίᾳ Σουσάννῃ, μηδενὸς ὑπάρχοντος ἐν τῷ τόπῳ, θέλοντες τὴν ῥᾳθυμίαν ἑαυτῶν ἐκτελέσαι, αὕτη, συμβουλευσαμένη ἐν ἑαυτῇ τῷ λογισμῷ, εὐνούχισεν ἑαυτὴν διὰ τὴν βασιλείαν τῶν οὐρανῶν. Ἄνθρωπος μὲν γὰρ ἄνθρωπον τηρῆσαι οὐ δύναται· οὐδὲ μήτηρ θυγατέρα ἑαυτῆς, οὐδὲ παιδίσκη κυρίαν, ἐὰν μὴ ὁ εὐσεβὴς λογισμὸς φύλαξ γένηται τοῦ ἀνθρώ που. Διὰ τοῦτο, ὦ ἄνερ, εὐνουχίσας σεαυτὸν διὰ τὴν βασιλείαν τῶν οὐρανῶν, καὶ σὺ, ὦ γύναι, ἔτι ἀσφαλέστερον νοήσασα τὸ ῥητὸν, ἐπισκεψαμένη, δοκίμασον σεαυτὴν λέγουσα τό· Ἐξεγέρθητι, βοῤῥᾶ, καὶ ἔρχου, νότε· διάπνευσον κῆπόν μου, καὶ ῥευσάτωσαν ἀρώματά μου. Ὅτε γὰρ Κύριος καὶ Σωτὴρ ἡμῶν ἐσταυρώθη, ὅτε ὁ ἥλιος ἐσκότασεν, καὶ ἡ γῆ ἐσείετο, ὅτε αἱ πέτραι ἐσχίζοντο, καὶ τὰ μνημεῖα ἀνοίγοντο· φόβος συνεῖχε τότε τοὺς μαθητὰς, μὴ εἰδότας τό· Πατάξω τὸν ποιμένα, καὶ διασκορπισθήσονται τὰ πρόβατα τῆς ποίμνης·","english":"For having been taken by the mistress into the bedchamber, with no one else present, and with her compelling him to satisfy her own wantonness, he castrated himself by not consenting to her. And this the blessed Susanna also did, when she was found alone in the garden; for the two elders seized her, wishing to commit adultery with her—lawless old men, hateful to the Lord. And concerning these, Solomon said—or rather the Lord through Solomon—\"Three things my soul hates: an old man who is an adulterer, a poor man who is proud, and a rich man who is a liar.\" Do you see that those elders were truly hateful to the Lord? So when they rose up against the blessed Susanna, with no one else present, wishing to accomplish their own wantonness, she, having taken counsel within herself with her reason, castrated herself for the sake of the kingdom of heaven. For a man cannot guard a man, nor a mother her own daughter, nor a maidservant her mistress, unless pious reason becomes the guardian of the person. Therefore, O man, castrate yourself for the sake of the kingdom of heaven; and you, O woman, having understood the text even more securely, having examined and tested yourself, say: \"Awake, north wind, and come, south wind; blow through my garden, and let my spices flow.\" For when our Lord and Savior was crucified, when the sun darkened and the earth shook, when the rocks were split and the tombs opened—fear then seized the disciples, not knowing the saying: \"Strike the shepherd, and the sheep of the flock will be scattered.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"εὐνούχισε","severity":"info","text":"The verb εὐνούχισε (aorist of εὐνουχίζω) means 'castrated' and is used here metaphorically for self-control, not literal self-mutilation. The same verb recurs in the exhortation to the audience.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Τρία εἴδη ἐμίσησεν ἡ ψυχή μου","severity":"info","text":"The quotation 'Three things my soul hates' is from Proverbs 22:10 (LXX). The homilist attributes it to Solomon, then corrects to 'the Lord through Solomon,' a common patristic move to assert divine authorship of Proverbs.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Πατάξω τὸν ποιμένα, καὶ διασκορπισθήσονται τὰ πρόβατα","severity":"info","text":"The saying 'Strike the shepherd, and the sheep will be scattered' is not a direct biblical quotation but a proverbial expression; it echoes Zechariah 13:7 and is used in early Christian literature to describe the effect of Christ's death on the disciples.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Σουσάννα","severity":"info","text":"The story of Susanna and the Elders (Daniel 13, LXX) was a popular exemplum of chastity in early Christian homiletics. The homilist adapts it by having Susanna 'castrate herself' through reason, a non-biblical elaboration.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Διὰ τοῦτο, ὦ ἄνερ... καὶ σὺ, ὦ γύναι","severity":"info","text":"The homilist shifts from third-person exempla (Joseph, Susanna) to direct second-person address, dividing the audience by gender. This rhetorical turn marks the application of the allegory to the congregation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ἐξεγέρθητι, βοῤῥᾶ, καὶ ἔρχου, νότε","severity":"caution","text":"The invocation of the north and south winds is drawn from Song of Songs 4:16, but the homilist's application to self-examination is idiosyncratic. The Greek text has a textual variant (βοῤῥᾶ for βορρᾶ) that may reflect scribal error or dialect.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'εὐνούχισε μὴ συγκαταθέμενος' could be read as either 'he castrated himself by not consenting' (metaphorical) or 'he made himself a eunuch by not consenting' (ambiguous between literal and figurative). The homilist later uses 'εὐνούχισεν ἑαυτὴν' of Susanna, confirming the metaphorical sense.","The wind names βοῤῥᾶ and νότε are rare spellings; βοῤῥᾶ may be a scribal corruption of βορρᾶς."],"confidence":"high","notes":[]},{"i":4,"ref":"p4","source":"τότε οἱ μαθηταὶ διὰ τὸν φόβον τῶν Ἰουδαίων ὁμοθυμαδὸν ἦσαν εἰς κέλλιον κρυπτόμενοι. Μὴ παρὼν δὲ ἐνταῦθα Ἰουδαῖος χλευαζέτω, μηδὲ ἀκούων Ἕλλην γελάτω. Ἐν τούτῳ γὰρ τὴν ἐλπίδα ἔχομεν· διὰ τοῦτο καὶ παῤῥησιαζόμενος λαλῶ. Οὗτος γὰρ ὁ κρεμάμενος ἐπὶ ξύλου, αὐ τός ἐστιν ἡ σωτηρία ἡμῶν· ἡ γὰρ τούτου σταύρωσις κάθαρσις ἁμαρτιῶν ἦν. Καὶ ἦν θέαμα μέγα τότε γιγνόμενον, ὅτι, τοῦ σώματος σταυρουμένου, ἡ ἁμαρτία ἔπιπτεν. Εἰ μὴ γὰρ ἦν οὗτος ἐσταυρωμένος ἄχρι τοῦ νῦν, εἵλομεν τοὺς μώλωπας καὶ τὰς ἀσθενείας ἐν τῷ σώματι. Καὶ θεωρῶν ἡμῶν ὁ διάβολος τὸ ἀσθενὲς κατ εγαυρία ἡμῶν ἐπανιστάμενος καθ' ἡμῶν. Εἶπε γὰρ ὁ ἐχθρός· Διώξας καταλήψομαι. Διὰ τοῦτο ὁ Κύριος, κατελθὼν, πρὸς οὐδένα ἦλθεν εἰ μὴ πρὸς τὸν διάβολον· ἐκεῖνος γὰρ ἦν ὁ διδοὺς ἡμῖν τὰ τραύματα, καὶ διαφθείρας ἡμᾶς ἐν ταῖς ἀσθενείαις. Διὰ τοῦτό φησι ὁ Κύριος λέγων· Ἰδοὺ ἐγὼ πρὸς σὲ, τὸ ὄρος τὸ διεφθαρμένον, τὸ διαφθεῖρον πᾶσαν τὴν γῆν. Διὰ τοῦτο οὖν φησι· Μὴ γελάτω Ἰουδαῖος, τῶν μαθητῶν κρυπτομένων, καὶ τοῦ σώματος σταυρουμένου. Τοῦ γὰρ σώματος κινουμένου ἐν τῷ σταυρῷ, ὁ Λόγος ἐσκύλευσε τὸν ᾅδην· καὶ οἱ θυρωροὶ τοῦ ᾅδου βλέποντες ἔπτησσον· τότε αἱ γυναῖκες παρεκάθηντο τῷ σώ ματι ἐν τῷ μνημείῳ κλαίουσαι. Τότε οἱ μαθηταὶ τοῦ Κυρίου ἔσω ἐν τῷ κελλίῳ κρυπτόμενοι λεγέτωσαν. Ἐξεγέρθητι, βοῤῥᾶ, καὶ ἔρχου, νότε. διάπνευσον κῆπόν μου, καὶ ῥευσάτωσαν ἀρώματά μου. Τὸ μὲν σῶμα τὸ ἐν τῷ βοῤῥᾷ κείμενον ἐξεγειρέσθω, ὁ δὲ Λόγος ἐκ τοῦ νότου ἐρχέσθω. Ἆρ' οὖν ἐν τῷ βοῤῥᾷ ἔκειτο τὸ σῶμα τοῦ Κυρίου;","english":"At that time the disciples, out of fear of the Jews, were all together hiding in a cell. Let no Jew present here mock, nor any Greek hearing laugh. For in this we have our hope; it is for this reason that I speak with boldness. For this one hanging on the wood is himself our salvation; for his crucifixion was a cleansing of sins. And it was a great spectacle then taking place, that, while the body was being crucified, sin was falling. For if this one had not been crucified up to the present, we would still have the wounds and the infirmities in the body. And the devil, seeing our weakness, would exult over us, rising up against us. For the enemy said, \"I will pursue and overtake.\" For this reason the Lord, having come down, went to no one except the devil; for it was he who gave us the wounds and corrupted us in our infirmities. For this reason the Lord says, \"Behold, I am coming to you, the mountain that is corrupted, that corrupts the whole earth.\" Therefore he says, \"Let no Jew laugh,\" while the disciples are hiding and the body is being crucified. For while the body was moving on the cross, the Word plundered Hades; and the gatekeepers of Hades, seeing, cowered. Then the women sat by the body in the tomb weeping. Then let the disciples of the Lord, hiding inside the cell, say, \"Arise, north wind, and come, south wind. Breathe upon my garden, and let my spices flow.\" Let the body lying in the north wind arise, and the Word come from the south wind. Did the body of the Lord then lie in the north wind?","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"κέλλιον","severity":"info","text":"The term κέλλιον (cell) likely refers to a small monastic or secluded room, consistent with the ascetic context of the homily.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἰδοὺ ἐγὼ πρὸς σὲ, τὸ ὄρος τὸ διεφθαρμένον","severity":"info","text":"This phrase is not a direct biblical quotation but echoes prophetic language of corruption; possibly an allusion to Isaiah or Jeremiah, though not verbatim.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"βοῤῥᾶ","severity":"info","text":"βοῤῥᾶ (north wind) and νότε (south wind) are personified in a poetic invocation, likely drawing on Song of Songs 4:16, where the north wind is associated with coolness and the south with fragrance.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Τότε ... τότε","severity":"info","text":"The repeated τότε (then) structures the narrative as a series of simultaneous events: disciples hiding, crucifixion, women at the tomb, and the invocation of winds.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Μὴ γελάτω Ἰουδαῖος","severity":"info","text":"The admonition against Jewish mockery reflects early Christian apologetic rhetoric, common in patristic homilies to defend the crucifixion as salvific.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ἐξεγέρθητι, βοῤῥᾶ, καὶ ἔρχου, νότε","severity":"caution","text":"The invocation of winds is obscure; it may be a liturgical or allegorical formula, but its exact source or meaning in this context is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'garden' and 'spices' in the wind invocation is unclear; possibly allegorical for the Church or the resurrection.","The phrase 'the mountain that is corrupted' has no clear biblical referent; it may be a free composition by the homilist."],"confidence":"medium","notes":[]},{"i":5,"ref":"p5","source":"Καὶ γεγόναμεν ἐν τῷ τόπῳ ἐκείνῳ ἐν ᾧ ἦν σταυρωθεὶς ὁ Κύριος, καὶ ἦν ἐκ βοῤῥᾶ τῆς Ἱερουσαλήμ. Διὰ τοῦτο ὁ Δαυῒδ παρατετηρημένως ἔλεγεν· Ὄρη Σιὼν, τὰ πλευρὰ τοῦ βοῤῥᾶ, ἡ πόλις τοῦ βασιλέως τοῦ μεγάλου. Διὰ τοῦτο καὶ ἡμεῖς, ὅτε γεγόναμεν ἐν τῷ τόπῳ ἐκείνῳ ὅπου ἐσταυρώθη ὁ Χρι στὸς, καὶ ἦμεν ἑστῶτες ἐν τῇ ἀνατολῇ, καὶ προσευ χόμενοι. καὶ ἦν βορεινὸς ὁ τόπος ὅπου ἦν σταυρωθεὶς ὁ Κύριος. Διὰ τοῦτο οὖν οἱ μαθηταὶ ἐν τῷ κελλίῳ ἔσω κρυπτόμενοι λεγέτωσαν· Ἐξεγέρθητι, βοῤῥᾶ, καὶ ἔρχου, νότε, ἐξεγέρθητι σὺν βοῤῥᾷ, τουτέστιν, ἐκ τοῦ νότου εἰς τὸ σῶμα. Τοῦτο γὰρ καὶ ἐν τοῖς προ φήταις γέγραπται, ὅτι Ὁ Θεὸς ἐκ Θεμὰν ἥξει. Τριημέρου δὲ κειμένου τοῦ σώματος ἐν τῷ βοῤῥᾷ, ἔρχεται ὁ Σωτὴρ ἐκ τοῦ νότου, καὶ λαμβάνει τὸ σῶ μα τὸ ἐν τῷ βοῤῥᾷ κείμενον, καὶ ἔρχεται πρὸς τοὺς μαθητὰς ἐν τῷ τόπῳ ὅπου ἦσαν. Τότε λοιπὸν, εἰσελ θόντος τοῦ Ἰησοῦ, ἔπνευσεν ὁ κῆπος, καὶ ἔῤῥευσαν τὰ ἀρώματα. Τότε λεγέτωσαν οἱ μαθηταὶ τῷ Κυρίῳ· Ὦ Κύριε, ὅτε σὺ ἐσταυρώθης, καὶ ἐσκύλευες τὸν ᾅδην, ἡμεῖς ἦμεν ἐν κελλίῳ ὁμοθυμαδὸν συνερχόμενοι καὶ ζητοῦντες τὸ παρὰ σοῦ φῶς· φῶς δὲ ἡμῖν ἡ σὴ παρουσία. Μὴ βλέποντες δὲ τὴν σὴν παρουσίαν, ἦμεν ἐν σκότει πολλῷ συνεχόμενοι·","english":"And we were in that place where the Lord had been crucified, and it was to the north of Jerusalem. For this reason David said with careful observation: The mountains of Zion, the sides of the north, the city of the great king. For this reason also we, when we were in that place where Christ was crucified, and we were standing in the east, and praying. And the place where the Lord had been crucified was northern. Therefore, then, let the disciples hiding inside the cell say: Arise, north, and come, south, arise with the north, that is, from the south into the body. For this is also written in the prophets, that God will come from Teman. And when the body had lain in the north for three days, the Savior comes from the south, and takes the body lying in the north, and comes to the disciples in the place where they were. Then at last, when Jesus entered, the garden breathed, and the spices flowed. Then let the disciples say to the Lord: O Lord, when you were crucified and were plundering Hades, we were in the cell, coming together with one accord and seeking the light from you; and light for us is your presence. But not seeing your presence, we were held in great darkness.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ὄρη Σιὼν, τὰ πλευρὰ τοῦ βοῤῤᾶ, ἡ πόλις τοῦ βασιλέως τοῦ μεγάλου","severity":"info","text":"This is a paraphrase of Psalm 48:2 (LXX 47:2), which reads: 'Mount Zion, the sides of the north, the city of the great king.' The homilist adapts the verse to link the crucifixion site to the north.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ὁ Θεὸς ἐκ Θεμὰν ἥξει","severity":"info","text":"This echoes a prophetic phrase, likely from Habakkuk 3:3 (LXX: 'ἐκ Θεμὰν') or a related tradition, where God comes from Teman (south). The homilist uses it to support the south-to-north movement of the Savior.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"βοῤῤᾶς","severity":"info","text":"The homilist identifies the crucifixion site as north of Jerusalem, a detail not in the canonical Gospels. This may reflect local tradition or symbolic geography, linking the north to death and the south to resurrection.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"κελλίῳ","severity":"info","text":"The Greek κελλίῳ (cell) refers to a small room or hiding place. In this homily, it is where the disciples hide after the crucifixion, a detail not in the New Testament but possibly from apocryphal tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage is a narrative unit within the homily, recounting the disciples' hiding and the Savior's movement from south to north. It shifts from exegesis of Psalm 48 to a dramatic reenactment of the resurrection.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"The motif of the Savior coming from the south (Teman) to retrieve the body from the north parallels the Song of Songs 4:16 imagery of the north wind and south wind, which the homilist interprets allegorically.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἐκ βοῤῤᾶ τῆς Ἱερουσαλήμ' could mean either 'to the north of Jerusalem' or 'from the north of Jerusalem'; the translation takes it as locative. The identity of the 'prophets' source for 'God will come from Teman' is uncertain; it may be a conflation of Habakkuk and other texts."],"confidence":"high","notes":[]},{"i":6,"ref":"p6","source":"καὶ ἐλέγετο καθ' ἡμῶν τοῦτο, ὅτι, Ἡ ψυχὴ αὐτῶν ἐν κακοῖς ἐτήκετο. Ἐν κακοῖς γὰρ ἦμεν τότε, οὐκ ἐβλέπομέν σε· νῦν δὲ ὅτε εἴδομεν, ὅτι ἐξεγέρθη ὁ βοῤῥᾶς καὶ ἦλθεν ὁ νότος, τότε ἔπνευσεν ὁ κῆπος, καὶ ἔῤῥευσαν τὰ ἀρώματα. Τότε προσερχέσθω ὁ Θωμᾶς κατανοῆσαι τὸ σῶ μα, καὶ ἰδεῖν τοὺς τύπους τῶν ἥλων, καὶ ἐν τῷ κατα νοῆσαι αὐτὸν καὶ ἰδεῖν τοὺς τύπους τῶν ἥλων λεγέτω· Ἔπνευσεν ὁ κῆπος, καὶ ἔῤῥευσαν τὰ ἀρώματα. Ἀρώματα δὲ ἡμῶν ἡ ἀφθαρσία τοῦ σώματος, ἣν ἐνεδύσατο. Διὰ τοῦτο γὰρ καὶ ὁ Παῦλος ἔλεγεν· Δεῖ τὸ φθαρτὸν τοῦτο ἐνδύσασθαι ἀφθαρσίαν, καὶ τὸ θνητὸν τοῦτο ἐνδύσασθαι ἀθανασίαν. Πότε δὲ ἐνεδύσατο τὸ σῶμα τὴν ἀφθαρσίαν εἰ μὴ διὰ τῆς ἀνα παύσεως τοῦ Λόγου; ἀμέλει γε ὅτε ἀνέστη ὁ Σωτὴρ, καὶ ἦλθον αἱ γυναῖκες ἅψασθαι αὐτοῦ, ἔλεγεν αὐταῖς· Μή μου ἅπτεσθε· οὔπω γὰρ ἀναβέβηκα πρὸς τὸν Πατέρα μου. Διὰ τοῦτο, εἰ εὐνούχισας σεαυτὸν, ὦ ἄνερ, καὶ σὺ, ὦ γῦναι, ἀκούσατε τὸν πόθον τῆς μα καρίας ταύτης ψυχῆς, πῶς ποθοῦσα τοῦ Λόγου λέγει· Καταβήτω ἀδελφιδός μου εἰς κῆπον αὐτοῦ, καὶ φαγέτω καρπὸν ἀκροδρύων αὐτοῦ. Τότε μὲν γὰρ παρεκάλει τὸν Λόγον καταβῆναι εἰς τὸν κῆπον καὶ φαγεῖν καρπὸν ἀκροδρύων αὐτοῦ· πρὸς μὲν γὰρ τὸν κῆπον τὸν κόσμον εἶναι, ἐφ' ὃν παρεκάλει αὐτὸν καταβῆναι καὶ φαγεῖν καρπὸν ἀκροδρύων αὐτοῦ· τὰ δὲ ἀκρόδρυα εἶναι τοὺς ἀνθρώπους· τὸν δὲ καρπὸν εἶναι τῶν ἀκροδρύων τὰς πράξεις τοῦ νόμου· ὃν παρεκά λει αὐτὸν καταβῆναι καὶ φαγεῖν.","english":"And this was said against us: \"Their soul was melting in evils.\" For we were in evils then, not seeing you; but now that we have seen that the north wind has risen and the south wind has come, then the garden breathed and the spices flowed. Then let Thomas approach to examine the body and see the marks of the nails, and in examining and seeing the marks of the nails, let him say: \"The garden breathed and the spices flowed.\" Our spices are the incorruptibility of the body which it put on. For this reason Paul also said: \"This corruptible thing must put on incorruptibility, and this mortal thing must put on immortality.\" And when did the body put on incorruptibility if not through the repose of the Word? Indeed, when the Savior arose and the women came to touch him, he said to them: \"Do not touch me, for I have not yet ascended to my Father.\" Therefore, if you have castrated yourself, O man, and you, O woman, listen to the longing of this blessed soul, how, longing for the Word, she says: \"Let my beloved come down into his garden and eat the fruit of his nut trees.\" For then she was entreating the Word to come down into the garden and eat the fruit of his nut trees; for the garden is the world, into which she entreated him to come down and eat the fruit of his nut trees; and the nut trees are the human beings, and the fruit of the nut trees is the deeds of the law, which she entreated him to come down and eat.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἡ ψυχὴ αὐτῶν ἐν κακοῖς ἐτήκετο","severity":"info","text":"A loose echo of Psalm 106:39 LXX (107:39 MT): 'Their soul was melting in evils' is not a direct quotation but a paraphrase of the psalmist's lament.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Δεῖ τὸ φθαρτὸν τοῦτο ἐνδύσασθαι ἀφθαρσίαν","severity":"info","text":"Paul's statement on incorruptibility is not a direct verse but a paraphrase of 1 Corinthians 15:53-54, where Paul discusses the resurrection body.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Μή μου ἅπτεσθε· οὔπω γὰρ ἀναβέβηκα πρὸς τὸν Πατέρα μου","severity":"info","text":"This saying of the risen Christ to the women is not in the canonical Gospels; it may derive from apocryphal tradition or a lost source.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ἀκρόδρυα","severity":"info","text":"Ἀκρόδρυα (nut trees) is a botanical term for hard-shelled fruit trees; here allegorized as human beings, with their fruit as deeds of the law.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Θωμᾶς","severity":"info","text":"Thomas's examination of the nail marks recalls the apocryphal 'Acts of Thomas' (3rd c.), where Thomas doubts the resurrection and inspects the wounds.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage shifts from a collective lament (we in evils) to a direct address to Thomas, then to the women at the tomb, and finally to the allegory of the garden.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'repose of the Word' (ἀνάπαυσις τοῦ Λόγου) is ambiguous: it may refer to Christ's death or to a mystical stillness; the text does not clarify.","The source of the saying 'Do not touch me' is uncertain; it may be from a lost apocryphon or a liturgical tradition."],"confidence":"high","notes":[]},{"i":7,"ref":"p7","source":"Οὕτω καὶ ἡμεῖς εἰ ἔχομεν ἑτοίμους τοῦ νόμου ἀποδοῦναι τοὺς καρποὺς τῷ Κυρίῳ, παρακαλῶμεν καὶ ἡμεῖς τὸν Λόγον κατα βῆναι καὶ φαγεῖν τὸν καρπὸν τῶν ἀκροδρύων αὐτοῦ· αὐτοῦ γάρ ἐσμεν ἀκρόδρυα καὶ ποιήματα κτισθέντες ἐπ' ἔργοις ἀγαθοῖς. Διὰ τοῦτο καὶ παρακαλῶμεν αὐτόν. Πῶς δὲ αὐ τὸν παρακαλοῦμεν; Διὰ δεήσεων καὶ προσευχῶν, οὐχ ἵνα τῷ στόματι κράζωμεν, ἀλλὰ τῷ λογισμῷ ἐν ἑαυ τοῖς εὐχόμενοι. Τί γὰρ εὐχόμενος κράζεις, ὡς τοῦ Θεοῦ κοιμωμένου; Ἰδοὺ γὰρ οὐ νυστάξει, οὐδὲ ὑπνώσει ὁ φυλάσσων τὸν Ἰσραήλ. Τοῦτο δὲ καὶ Ἱερεμίας ἔλεγεν· Ἐγρηγόρησεν ἐπὶ τὰ ἀσεβήματά μου· τοῦτο δὲ καὶ Ἡσαΐας ἔλεγεν· Ἔτι σου λαλοῦντος ἐρῶ· Ἰδοὺ πάρειμι. Οὐ γὰρ ἀναμένει ὁ Θεὸς τοὺς ἐκ τῶν χειλέων λόγους. Ἀμέλει γε ὁ Σωτὴρ ἐν τῷ Εὐαγγελίῳ ἔλεγεν, ὅτι Οἶδεν ὁ Θεὸς ὧν χρείαν ἔχετε πρὸ τοῦ ὑμᾶς αἰτῆσαι αὐτόν. Διὰ τοῦτο μὴ ὡς ἐξ ἔργου εὐχόμενοι κράζωμεν· ἀλλ' εἰ καὶ τῷ στόματι εὔχῃ, εὔχου καὶ τῷ νοΐ· τοῦτο γὰρ καὶ ὁ Παῦλος ἔλεγε· Ψαλῶ τῷ πνεύματι, ψαλῶ καὶ τῷ νοΐ. Ἐκ βαθέων γὰρ, φησὶ, ἐκέκραξά σοι, Κύριε. Διὰ τοῦτο καὶ ἡ γυνὴ ἐν ταῖς Βασιλείαις ὅτε ηὔχετο κράζουσα, ὁ ἱερεὺς ἐφίμωσε τὸ στόμα αὐτῆς, ἡγησά μενος αὐτὴν, ὅτι ἐμέθυεν· καὶ ὅμως ἐκείνη, τῷ νοῒ εὐχομένη, καὶ εἰσηκούσθη, καὶ ἔτεκε τὸν Σαμουήλ. Διὰ τοῦτο καὶ σὺ τί εὐχόμενος κράζεις, ὡς τοῦ Θεοῦ μὴ ἀκούοντος; Ἄκουε τοῦ λέγοντος, ὅτι Ὁ φυτεύσας τὸ οὖς οὐχὶ ἀκούει; Εἰ μὲν γὰρ σὺ ἔχων ὦτα ἀκούεις, πόσῳ μᾶλλον ὁ ποιητὴς ὤτων; Διὰ τοῦτο παρὰ Κυρίῳ μὴ εὐχόμενοι κράζωμεν, ὡς τοῦ Θεοῦ μὴ ἀκούοντος· καὶ γὰρ σιωπώντων ὁ Θεὸς ἀκούει.","english":"Thus also we, if we have the fruits of the law ready to render to the Lord, let us also entreat the Word to descend and eat the fruit of his early-ripening produce; for we are his early-ripening produce and creations, brought into being for good works. For this reason we also entreat him. And how do we entreat him? Through supplications and prayers, not that we may cry out with the mouth, but that we may pray within ourselves with the mind. For why do you cry out while praying, as though God were sleeping? Behold, the one who guards Israel does not doze nor slumber. And Jeremiah said this: \"He has kept watch over my impieties.\" And Isaiah said this: \"While you are still speaking, I will say, 'Behold, I am present.'\" For God does not wait for words from the lips. Indeed, the Savior said in the Gospel that God knows what you need before you ask him. Therefore, let us not cry out as if praying from habit; but even if you pray with the mouth, pray also with the mind. For Paul said this: \"I will sing with the spirit, I will sing also with the mind.\" For it is said, \"From the depths I cried out to you, Lord.\" For this reason, also the woman in the Books of Kings, when she prayed crying out, the priest silenced her mouth, thinking that she was drunk; and yet she, praying with the mind, was heard and bore Samuel. Therefore, why do you cry out while praying, as though God were not hearing? Listen to the one who says, \"Does not the one who planted the ear hear?\" For if you, having ears, hear, how much more the maker of ears? Therefore, let us not cry out while praying to the Lord, as though God were not hearing; for even when we are silent, God hears.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ἀκρόδρυα","severity":"info","text":"Ἀκρόδρυα (literally 'early-ripening produce') is used metaphorically for the faithful as the first fruits of the Law, ready for the Lord. The term appears in the Greek text and is rendered as 'early-ripening produce' in the English draft.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐγρηγόρησεν ἐπὶ τὰ ἀσεβήματά μου","severity":"info","text":"The phrase 'He has kept watch over my impieties' is attributed to Jeremiah but is not a direct quotation from the canonical book; it may be a paraphrase or from a lost source.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἔτι σου λαλοῦντος ἐρῶ· Ἰδοὺ πάρειμι","severity":"info","text":"The citation from Isaiah ('While you are still speaking, I will say, Behold, I am present') is not found verbatim in the Septuagint; it may be a loose memory or a variant tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Οἶδεν ὁ Θεὸς ὧν χρείαν ἔχετε πρὸ τοῦ ὑμᾶς αἰτῆσαι αὐτόν","severity":"info","text":"The saying attributed to the Savior in the Gospel ('God knows what you need before you ask him') is not a direct quotation from the canonical Gospels; it may echo Matthew 6:8 or a similar tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ψαλῶ τῷ πνεύματι, ψαλῶ καὶ τῷ νοΐ","severity":"info","text":"The phrase 'I will sing with the spirit, I will sing also with the mind' is attributed to Paul but is not found in the Pauline epistles; it may be a paraphrase of 1 Corinthians 14:15 or a liturgical saying.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"γυνὴ ἐν ταῖς Βασιλείαις","severity":"info","text":"The woman in the Books of Kings who prayed crying out and bore Samuel is Hannah, mother of Samuel (1 Samuel 1). The priest silencing her is not in the biblical account; this may be a haggadic expansion.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the woman in the Books of Kings is not explicitly named; the reading assumes Hannah, but the priest's action is extra-biblical.","Several scriptural citations are not verbatim from the Septuagint or New Testament; their exact sources are uncertain."],"confidence":"high","notes":[]},{"i":8,"ref":"p8","source":"Θεωρεῖς γὰρ τὸν πόθον τὸν ἐν ταύτῃ τῇ μακαρίᾳ ψυχῇ, πῶς, παρακαλούσης αὐτῆς καὶ λεγούσης· Καταβήτω ἀδελφιδός μου εἰς κῆπον αὐτοῦ, καὶ φαγέτω καρπὸν ἀκροδρύων αὐτοῦ· πῶς εὐθέως λέγει ὁ Λόγος· Εἰσῆλθον εἰς κῆπόν μου, ἀδελφή μου νύμφη; ὡς οὐδὲν ταχύτερον· ἔτι γὰρ αὐτῆς λαλούσης, εὐ θέως ὑπήκουσε· θεωρεῖς τὸ γεγραμμένον· Ὅτι καὶ ἔτι λαλοῦντός σου ἐρῶ, Ἰδοὺ πάρειμι; Ἅμα γὰρ ἐν τῷ αὐτὴν παρακαλεῖν καὶ λέγειν· Κατάβηθι, ὦ Λόγε, εἰς τὸν κῆπόν σου, καὶ φάγε τὸν καρπὸν τῶν ἀκροδρύων σου, εὐθέως ὑπήκουσεν αὐτῇ λέγων· Εἰσῆλθον εἰς τὸν κῆπόν μου, ἀδελφή μου νύμφη. Διὰ τί δὲ καὶ νύμφην καὶ ἀδελφὴν αὐτὴν ὀνομάζει; Πᾶς γὰρ νυμφίος οὐκ ὀνομάζει τὴν νύμφην αὐτοῦ ἀδελφήν· ὧδε δὲ καὶ ἀδελφὴν καὶ νύμφην αὐτὴν ὀνομάζει, ἵνα δείξῃ, ὅτι οὐκ ἔστιν ὁ θάλαμος ἐπᾳδόμενος σαρκός. Ὅταν μὲν γὰρ ὀνομάζει αὐτὴν νύμφην, διὰ τὸν Λόγον,\n\nτὸν μνηστευθέντα τὴν ψυχήν. Τοῦτο γὰρ καὶ Παῦλος ἔλεγεν· Ἡρμοσάμην ὑμᾶς ἑνὶ ἀνδρὶ παρθένον ἁγνὴν παραστῆσαι τῷ Χριστῷ. Ὅταν δὲ καὶ ἀδελφὴν αὐτὴν ὀνομάζει, διὰ τὴν σάρκα ἢν ἐφόρεσε. Τοῦτο γὰρ εἷς τῶν προφητῶν σημαίνων περὶ αὐτοῦ ἔλεγεν· Ἀπαγγελῶ τὸ ὄνομά σου τοῖς ἀδελφοῖς μου. Διὰ τοῦτο μηδεὶς νομιζέτω σαρκικοὺς εἶναι τοὺς λόγους τούτους. Ὅτε μὲν γὰρ παρεκάλει αὐτὸν ἡ μακαρία αὕτη ψυχὴ λέγουσα· Καταβήτω ἀδελφιδός μου εἰς κῆπον αὐτοῦ, καὶ φαγέτω καρπὸν ἀκροδρύων αὐτοῦ, ὅταν μὲν γὰρ ἀκούσῃ ψυχὴν, μὴ μίαν ψυχὴν ὑπολάμβανε, ἀλλ' ὅλον τὸν κόσμον. Διὰ τοῦτο τοίνυν παρακαλοῦμεν αὐτὸν λέγοντες· Κατάβηθι, ὦ Λόγε, εἰς τὸν κῆπόν σου, καὶ φάγε τὸν καρπὸν τῶν ἀκροδρύων σου·","english":"You see the longing in this blessed soul, how, as she entreats and says, \"Let my beloved come down into his garden and eat the fruit of his early-ripening produce,\" how immediately the Word says, \"I have entered my garden, my sister bride\"? As nothing is swifter; for while she is still speaking, he has already obeyed. Do you see what is written: \"Even while you are still speaking, I will say, 'Behold, I am here'\"? For as soon as she entreats and says, \"Come down, O Word, into your garden and eat the fruit of your early-ripening produce,\" he immediately obeyed her, saying, \"I have entered my garden, my sister bride.\" And why does he call her both bride and sister? For no bridegroom calls his bride \"sister\"; but here he calls her both sister and bride, to show that the bridal chamber is not sung of the flesh. For when he calls her bride, it is on account of the Word, who has betrothed the soul. For Paul also said this: \"I betrothed you to one husband, to present a pure virgin to Christ.\" And when he calls her sister, it is on account of the flesh which he wore. For one of the prophets, signifying this about him, said, \"I will announce your name to my brothers.\" Therefore let no one think these words are carnal. For when this blessed soul entreated him, saying, \"Let my beloved come down into his garden and eat the fruit of his early-ripening produce,\" when you hear \"soul,\" do not suppose it is one soul, but the whole world. For this reason, then, we entreat him, saying, \"Come down, O Word, into your garden and eat the fruit of your early-ripening produce.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ἀδελφιδός","severity":"info","text":"The Greek term ἀδελφιδός (literally 'little brother' or 'beloved') is used here as a term of endearment for the Logos, reflecting the Song of Songs' erotic language reinterpreted spiritually.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Εἰσῆλθον εἰς κῆπόν μου, ἀδελφή μου νύμφη","severity":"info","text":"This phrase echoes Song of Songs 5:1 LXX: 'Εἰσῆλθον εἰς κῆπόν μου, ἀδελφή μου νύμφη' (I have entered my garden, my sister bride). The homily treats it as the Logos' immediate response to the soul's plea.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἡρμοσάμην ὑμᾶς ἑνὶ ἀνδρὶ παρθένον ἁγνὴν παραστῆσαι τῷ Χριστῷ","severity":"info","text":"A paraphrase of 2 Corinthians 11:2 (not in the canonical text; likely a misattribution or apocryphal saying). Paul is cited to support the allegory of the soul betrothed to Christ as a pure virgin.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἀπαγγελῶ τὸ ὄνομά σου τοῖς ἀδελφοῖς μου","severity":"info","text":"An unidentified prophetic quotation (possibly from a lost or apocryphal source). The homily uses it to explain why the Logos calls the soul 'sister'—on account of the flesh he assumed.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"The homily interprets the Song of Songs as an allegory of the soul's union with the Logos, a common Alexandrian exegetical tradition (cf. Origen). The 'garden' symbolizes the world or the soul, and the 'early-ripening produce' (ἀκρόδρυα) represents first fruits of creation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The phrase 'Ἡρμοσάμην ὑμᾶς ἑνὶ ἀνδρὶ παρθένον ἁγνὴν παραστῆσαι τῷ Χριστῷ' is not found in the Pauline corpus; it may be a scribal error or a loose citation from a lost source. The attribution to Paul should be treated as uncertain.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'blessed soul' (μακαρίᾳ ψυχῇ) is ambiguous: it may refer to the Church, the individual believer, or the collective soul of the world. The homily later clarifies it as 'the whole world' (ὅλον τὸν κόσμον).","The prophetic quotation 'Ἀπαγγελῶ τὸ ὄνομά σου τοῖς ἀδελφοῖς μου' cannot be securely identified with any canonical prophet; it may be apocryphal or a misremembered text."],"confidence":"high","notes":[]},{"i":9,"ref":"p9","source":"καὶ εὐθέως αὐτὸς ἐπήκουσεν· Εἰσῆλθον εἰς κῆπόν μου, ἀδελφή μου νύμφη· ἐτρύγησα σμύρναν μου μετὰ ἀρωμάτων μου. Πότερον παρεκάλεσάς με καταβῆναι καὶ φαγεῖν τοὺς καρπούς; Ἰδοὺ καταβέβηκα· δός μοι τοὺς καρπούς. Ὁ μὲν οὖν τῶν Ἰουδαίων λόγος εὐ θέως φέρει ἀντὶ σταφυλῶν ἀκάνθας, καὶ ἀντὶ συκῶν τριβόλους. Πότε δὲ προσήνεγκαν αὐτῷ τούτους τοὺς καρποὺς, εἰ μὴ ὅτε ἐσταυροῦτο; Ἤτησε γὰρ πιεῖν ἐκ τῶν καρπῶν τῆς ἀμπέλου, καὶ ἀντὶ οἴνου προσήνεγκαν αὐτῷ ὄξος. Ὁρᾷς τὸν καρπὸν αὐτῶν ὅτι ὤξηκε; Λεγέτω τοίνυν ὁ Σωτήρ· Παρεκάλεσάς με καταβῆναι, καὶ φαγεῖν ἀπὸ τῶν ἀκροδρύων, καὶ ἰδοὺ ἦλθον διψῶν, καὶ ὄξος μοι προσήνεγκας· καὶ ἦλθον πάλιν πεινῶν ἐπὶ τὴν συκῆν, καὶ φύλλα μόνον εὗρον. Εἴθε δὲ κἂν φύλλα μόνον εὑρίσκειν, καὶ μὴ τὸ ξύλον ξηρόν· διὰ τοῦτο γὰρ καὶ κατηρασάμην αὐτήν. Καταβέβηκα γὰρ φαγεῖν τοὺς καρποὺς τῶν ἀκροδρύων, καὶ ἰδοὺ καταβὰς εὗρον αἵματα ἐφ' αἵμασιν μισγόμενα, πορνεύοντας καὶ μοιχεύοντας, καὶ αἵματα ἀθῶα ἐκχυνόμενα. Εὗρον ὑμᾶς γλύφοντας λίθους, καὶ Θεὸν ὀνομάζοντας· καὶ λοιπὸν ἀντὶ ἀκροδρύων σμύρναν· καὶ εἰς θάνατον ἄγομαι διὰ σέ. Καταβέβηκα τοῦ φαγεῖν τοὺς καρποὺς τῶν ἀκροδρύων· καὶ ἰδοὺ θάνατον τρυγῶ διὰ σέ· σμύρναν τρυγῶ μετὰ ἀρωμάτων. Ἀλλ' εἴθε τρυγήσαντός μου τὴν σμύρναν σωθέντες ἦτε καὶ πεπαυμένοι τῶν κακῶν, καὶ μὴ λεγέτω καθ' ὑμῶν τὸ ἐν τῷ εἰκοστῷ ἐννάτῳ ψαλμῷ λεγόμενον· Τίς ὠφέλεια ἐν τῷ αἵματι μου ἐν τῷ καταβῆναί με εἰς διαφθοράν; Καταβέβηκα γὰρ διὰ σὲ, καὶ θάνατον ἐτρύγησα καὶ σμύρναν· ἀλλ' οὐ μόνον τὴν σμύρναν, ἀλλὰ μετὰ ἀρωμάτων. Πῶς δὲ καὶ μετὰ ἀρωμάτων;","english":"And immediately he answered: \"I have entered my garden, my sister bride; I have gathered my myrrh with my spices. Did you not call me to come down and eat the fruits? Behold, I have come down; give me the fruits.\" Now the word of the Jews at once brings thorns instead of grapes, and thistles instead of figs. But when did they offer him these fruits, except when he was being crucified? For he asked to drink from the fruits of the vine, and instead of wine they offered him vinegar. Do you see that their fruit has turned sour? Let the Savior then say: \"You called me to come down and eat from the early-ripening fruits, and behold I came thirsty, and you offered me vinegar; and I came again hungry to the fig tree, and I found only leaves. Would that I found even only leaves, and not the tree dry; for this reason I also cursed it. For I came down to eat the fruits of the early-ripening produce, and behold, having come down I found blood mingled with blood, fornicators and adulterers, and innocent blood being shed. I found you carving stones and calling them God; and then instead of early-ripening fruits, myrrh; and I am led to death because of you. I have come down to eat the fruits of the early-ripening produce; and behold, I harvest death because of you; I harvest myrrh with spices. But would that, when I harvested the myrrh, you were saved and had ceased from your evils, and that it might not be said against you what is said in the twenty-ninth psalm: 'What benefit is there in my blood when I go down into the pit?' For I came down because of you, and I harvested death and myrrh; but not only myrrh, but with spices. How then also with spices?","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"εἰκοστῷ ἐννάτῳ ψαλμῷ","severity":"info","text":"The citation of the twenty-ninth psalm (LXX Ps 29:10) is a direct quotation: 'What benefit is there in my blood when I go down into the pit?' This verse is not present in the Masoretic Psalm 30.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"σμύρναν","severity":"info","text":"Myrrh (σμύρνα) was a costly aromatic resin used in burial and anointing. Here it symbolizes the death of Christ and the spices (ἀρώματα) that accompany his passion, linking to the Song of Songs' garden imagery.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τῶν Ἰουδαίων λόγος","severity":"info","text":"The phrase 'word of the Jews' reflects a polemical trope in early Christian exegesis, contrasting Jewish interpretation (literal, barren) with Christian allegorical reading (fruitful). This is typical of Athanasius' anti-Jewish rhetoric.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"κατηρασάμην αὐτήν","severity":"info","text":"The reference to cursing the fig tree alludes to the Gospel narrative (Mark 11:12-14; Matt 21:18-19), where Jesus curses a barren fig tree. Here it is allegorized as Israel's spiritual barrenness.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Πῶς δὲ καὶ μετὰ ἀρωμάτων;","severity":"info","text":"This rhetorical question marks a transition to the next section, where the homilist will explain how myrrh is accompanied by spices, likely developing the theme of Christ's passion and resurrection.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἐτρύγησα σμύρναν μου μετὰ ἀρωμάτων μου","severity":"caution","text":"The phrase 'I have gathered my myrrh with my spices' is ambiguous: it may refer to the bride's (or Christ's) own myrrh and spices, or to the garden's produce. The homilist exploits this ambiguity to introduce the passion theme.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the speaker in the direct discourse (Christ or the bride) is fluid; the homilist shifts between the Song's voice and Christ's passion narrative.","The phrase 'ἐτρύγησα σμύρναν μου' could be read as Christ harvesting his own myrrh (i.e., his death) or as the garden's produce; the homilist uses both senses."],"confidence":"high","notes":[]},{"i":10,"ref":"p10","source":"Ὅτε γὰρ ἐτρύγησα τὴν σμύρναν, τουτέστι τὸν θάνατον· ὅτε ἐτέθη ἐν τῷ μνημείῳ, καὶ ἀνέστησεν τὸ σῶμα ἄφθαρτον, τότε ἐφάνησαν τὰ ἀρώματα· ἀρώματα δὲ ἦν ἡ ἀφθαρσία τοῦ σώματος. Διὰ τοῦτο καλῶς λέγει· Ἐτρύγησα σμύρναν μου μετὰ ἀρωμάτων μου· ἔφαγον ἄρτον μου μετὰ μέλιτός μου· ἔπιον οἶνόν μου μετὰ γάλακτός μου. Θεωρεῖς τὸν Λόγον τὸν πρὸς πᾶσαν ἡλικίαν γιγνόμενον; καὶ τοῖς Ἰουδαίοις νηπίοις οὖσιν διδοὺς τροφὴν μέλι καὶ γάλα· μέλι δὲ καὶ γάλα ἐὰν ἀκούσῃς, τὸν νόμον νόμιζε· ὡς γὰρ νηπίοις αὐτοῖς οὖσιν ἐδόθη τὸ γάλα· τοῖς δὲ τελείοις ὁ ἄρτος καὶ ὁ οἶνος δίδοται· στερεὰ γάρ ἐστι τροφὴ καὶ ὁ ἄρτος καὶ ὁ οἶνος, τουτέστι τὸ Εὐαγγέλιον. Διὰ τοῦτο τοίνυν καλῶς λέγει ὁ Σωτήρ· Ἔφαγον ἄρτον μου μετὰ μέλιτός μου, ἔπιον οἶνόν μου μετὰ γάλακτός μου. Θεωρεῖς πῶς πανταχοῦ λέγει; Αὐτοῦ γάρ ἐστι καὶ ἡ Καινὴ καὶ ἡ Παλαιά. Διὰ τοῦτο οὐαὶ τοῖς Ἰουδαίοις τοῖς τὸ μέλι καὶ γάλα ἐσθίουσιν. Ὡσαύτως δὲ καὶ οἱ Μανιχαῖοι τὸν ἄρτον καὶ τὸν οἶνον ἐσθίουσιν· ἡ δὲ Καθολικὴ Ἐκκλησία τὰ δύο ὁμοῦ ἐσθίει, τὸν ἄρτον μετὰ τοῦ μέλιτος, καὶ πίνει τὸν οἶνον μετὰ τοῦ γάλακτος· καὶ ἐσθίοντες μὲν τὸν ἄρτον συναναλίσκομεν τῷ λόγῳ καὶ τὸ μέλι. Καὶ τὸ πρόβατον γέγραπται ἐσθίειν τὸ Πάσχα. Λαμβάνω τὸ πρόβατον καὶ συναναλίσκω αὐτὸ τῷ Λόγῳ· καὶ οὐκ ἐσθίω τὸ πρόβατον μόνον, ἀλλὰ καὶ τὸν ὡς πρόβατον ἐπὶ σφαγὴν ἀγόμενον Λόγον. Διὰ τοῦτο καλῶς λέγει· Ἔφαγον ἄρτον μου μετὰ μέλιτός μου, καὶ ἔπιον οἶνόν μου μετὰ γάλακτός μου·","english":"For when I gathered my myrrh, that is, death; when he was placed in the tomb, and he raised the body incorruptible, then the spices appeared; and the spices were the incorruptibility of the body. Therefore he says well: \"I have gathered my myrrh with my spices; I have eaten my bread with my honey; I have drunk my wine with my milk.\" Do you see the Word becoming all things to every age? And to the Jews, who are infants, giving food, honey and milk; and if you hear honey and milk, consider it the Law; for as they were infants, milk was given to them; but to the perfect, bread and wine are given; for bread and wine are solid food, that is, the Gospel. Therefore the Savior says well: \"I have eaten my bread with my honey, I have drunk my wine with my milk.\" Do you see how he speaks everywhere? For both the New and the Old are his. Therefore woe to the Jews who eat honey and milk. Likewise also the Manichaeans eat bread and wine; but the Catholic Church eats both together, the bread with the honey, and drinks the wine with the milk; and while eating the bread, we consume the honey together with the Word. And it is written that the sheep is to be eaten at Passover. I take the sheep and consume it together with the Word; and I do not eat only the sheep, but also the Word who is led as a sheep to slaughter. Therefore he says well: \"I have eaten my bread with my honey, and I have drunk my wine with my milk.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"σμύρναν","severity":"info","text":"Myrrh (σμύρνα) is a funerary spice; here it is allegorized as death, linking the Song of Songs imagery to Christ's burial and resurrection.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἔφαγον ἄρτον μου μετὰ μέλιτός μου","severity":"info","text":"This phrase echoes Song 5:1 LXX ('I have eaten my bread with honey'), but the homily adapts it freely to allegorize the Eucharist and the two Testaments.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Μανιχαῖοι","severity":"info","text":"Manichaeans rejected the Old Testament; the homily contrasts their exclusive use of bread and wine (New Testament) with the Catholic Church's inclusion of both Law and Gospel.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"τὸ πρόβατον","severity":"info","text":"The sheep eaten at Passover is allegorized as Christ the Lamb, linking the homily to paschal typology and Eucharistic sacrifice.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Θεωρεῖς","severity":"info","text":"The repeated rhetorical question 'Do you see?' (Θεωρεῖς) marks a catechetical pattern, guiding the audience from literal to allegorical interpretation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"οὐαὶ τοῖς Ἰουδαίοις","severity":"caution","text":"The polemic against Jews who 'eat honey and milk' (i.e., adhere only to the Law) reflects anti-Judaic rhetoric common in patristic exegesis, not historical description.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text is clear; no significant ambiguities in this passage."],"confidence":"high","notes":[]},{"i":11,"ref":"p11","source":"καὶ εὐθέως λέγει· Φάγετε, οἱ πλησίον μου, καὶ πίετε, καὶ μεθύσθητε, ἀδελφοί. Ἰδὲ τὸν Σωτῆρα πῶς νηπίοις παραγγέλλει φαγεῖν· τοῖς δὲ μείζοσι λέγει, Καὶ πίετε· τοῖς δὲ τελείοις ἔλεγεν, ὅτι Καὶ μεθύσθητε, ἀδελφοί. Ἀμέλει γε Παῦλος, τέλειος ὢν, καὶ μεμεθυσμένος τὴν θείαν ταύτην μέθην, ἔλεγεν· Εἴτε γὰρ ἐξέστημεν Θεῷ, εἴτε σωφρονοῦμεν ὑμῖν. Μὴ νομίσῃς δὲ αὐτὸν, ὅτι ἀπὸ οἴνου ἦν ἐξιστάμενος· αὐτὸς γὰρ παρήγγειλε· Μὴ μεθύσκετε οἴνῳ, ἐν ᾧ ἐστιν ἀσωτία· ἀλλ', Ὀλίγῳ οἴνῳ χρῶ διὰ τὸν στόμαχόν σου, Τιμοθέῳ γράφει· εἰ δὲ ἄλλοις παραγγέλλει, πόσῳ μᾶλλον ἑαυτῷ; Ἐκεῖνος γὰρ μεμεθυσμένος ἦν καλὴν καὶ θείαν ἀπὸ τοῦ Λόγου μέθην. Γένοιτο δὲ καὶ ἡμᾶς συναριθμηθῆναι μετ' αὐτοῦ ἐν τῇ βασιλείᾳ τῶν οὐρανῶν ἐν Χριστῷ Ἰησοῦ. Ἀμήν.","english":"And immediately he says: “Eat, my neighbors, and drink, and be drunk, brothers.” See how the Savior commands the infants to eat; to the greater ones he says, “And drink”; and to the perfect he said, “And be drunk, brothers.” Indeed, Paul, being perfect and drunk with this divine intoxication, said: “For whether we are beside ourselves for God, or we are sober for you.” Do not think that he was beside himself from wine; for he himself commanded: “Do not get drunk on wine, in which there is debauchery”; but, “Use a little wine for your stomach,” he writes to Timothy; and if he commands others, how much more himself? For he was drunk with a good and divine intoxication from the Word. May it be that we also are counted with him in the kingdom of heaven in Christ Jesus. Amen.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Φάγετε, οἱ πλησίον μου, καὶ πίετε, καὶ μεθύσθητε, ἀδελφοί","severity":"info","text":"The opening command echoes Song 5:1 LXX: 'Eat, my neighbors, and drink, and be drunk, brothers.' The homilist adapts the verse to introduce a threefold spiritual progression.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Εἴτε γὰρ ἐξέστημεν Θεῷ, εἴτε σωφρονοῦμεν ὑμῖν","severity":"info","text":"The citation of Paul is not verbatim from the canonical epistles; it may be a paraphrase of 1 Cor 11:31 or a lost Pauline saying, reflecting the homilist's free use of apostolic authority.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Μὴ μεθύσκετε οἴνῳ, ἐν ᾧ ἐστιν ἀσωτία","severity":"info","text":"The prohibition against wine-drinking is not a direct biblical quote but a moral maxim attributed to Paul, possibly derived from 1 Tim 5:23 or similar pastoral advice.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ὀλίγῳ οἴνῳ χρῶ διὰ τὸν στόμαχόν σου, Τιμοθέῳ γράφει","severity":"info","text":"The advice to Timothy to use a little wine for the stomach is not found in the canonical Pastoral Epistles; it may be from a pseudepigraphal letter or a local tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"μέθην","severity":"info","text":"The term 'drunkenness' (μέθην) is used positively for divine ecstasy, contrasting with literal intoxication. This reflects a spiritualized reading of Song of Songs common in Alexandrian exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"Ἀθανάσιος","severity":"info","text":"The homily's attribution to Athanasius is uncertain; the style and theology align with later Alexandrian tradition, but the work is not included in standard Athanasian corpora.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the Pauline citations is unclear; they may be paraphrases or from apocryphal traditions.","The attribution to Athanasius is contested; the homily may be pseudepigraphal."],"confidence":"medium","notes":[]}]}