{"slug":"khazarzar-athanasius-the-great-of-alexandria-homilia-in-illud-ite-in-castellum","id":"greek:khazarzar:khazarzar-athanasius-the-great-of-alexandria-homilia-in-illud-ite-in-castellum","title":"Homilia in illud Ite in castellum","title_source":"Homilia in illud Ite in castellum","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":"2026-11-15T06:53:26Z","cost_usd":0.006067},"source":{"registry_id":"greek:khazarzar:khazarzar-athanasius-the-great-of-alexandria-homilia-in-illud-ite-in-castellum","work_id":"khazarzar-athanasius-the-great-of-alexandria-homilia-in-illud-ite-in-castellum","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%20illud%20Ite%20in%20castellum.pdf"},"stats":{"passages":10,"english_words":2568,"coptic_letters":0,"source_letters":10578,"commentary_units":60,"commentary_kinds":6,"derived_notes":0,"ambiguities":16,"work_notes":4,"external_links":0,"timeline":5},"summary":{"work":"khazarzar-athanasius-the-great-of-alexandria-homilia-in-illud-ite-in-castellum","abstract":"The homily 'Ite in castellum' is a Greek sermon traditionally attributed to Athanasius of Alexandria, but its authorship and dating remain uncertain. Surviving in a single manuscript tradition, it lacks a clear manuscript base in the available edition, limiting textual verification. The homily is not cited in major patristic florilegia or Byzantine lectionaries, suggesting limited circulation. Its style may reflect later 4th-century developments, and it opens with 'Again' (Πάλιν), indicating it may be part of a larger series. The text engages with themes of free will and eschatology, citing a non-canonical saying and paraphrasing 1 Corinthians 15:32.","historical_context":"The homily is attributed to Athanasius the Great (c. 296–373), bishop of Alexandria, a central figure in 4th-century Trinitarian controversies. However, the work's uncertain dating and single-manuscript survival caution against firm attribution. It may originate from late 4th-century Egypt or Syria, where homiletic traditions flourished. The opening 'Again' suggests it was part of a continuous series, possibly a commentary or catechetical cycle. Its limited later circulation contrasts with Athanasius's widely transmitted works, hinting at a marginal or local origin. The homily's use of a non-canonical saying and its dualistic eschatology reflect early Christian debates on free will and the material world, common in ascetic and monastic circles. The lack of manuscript details in the source edition hinders precise localization.","significance":"The homily provides insight into early Christian preaching on free will and eschatology, possibly from a non-Alexandrian tradition. Its attribution to Athanasius, though uncertain, links it to broader 4th-century theological currents. The work's survival in a single manuscript and absence from major collections highlight the fragility of textual transmission and the need for cautious attribution.","timeline":[{"date":"4th c.","event":"Probable composition of the homily, possibly in Egypt or Syria."},{"date":"c. 296–373","event":"Life of Athanasius of Alexandria, to whom the homily is traditionally attributed."},{"date":"4th–5th c.","event":"Development of Greek homiletic traditions, including series of sermons."},{"date":"Medieval period","event":"Limited circulation; not cited in major florilegia or lectionaries."},{"date":"Modern","event":"Edition published by khazarzar without manuscript details."}],"relations":[{"work":"1 Corinthians 15:32","relation":"Paraphrased in the homily as a source for a hedonistic saying.","key":"","label":null,"url":null},{"work":"Athanasius, Contra Gentes","relation":"Similar themes of free will and apologetics, though authorship is more secure.","key":"","label":null,"url":null},{"work":"Athanasius, De Incarnatione","relation":"Shared theological concerns with eschatology and human agency.","key":"","label":null,"url":null},{"work":"Didache","relation":"Possible parallel in early Christian ethical dualism, though not directly cited.","key":"","label":null,"url":null},{"work":"Epicurean sayings","relation":"The non-canonical saying echoes Epicurean hedonism, critiqued in the homily.","key":"","label":null,"url":null}],"external_links":[],"cautions":["Attribution to Athanasius is traditional but uncertain; the homily is not securely dated.","The homily survives in a single manuscript tradition; the source edition does not specify the manuscript base.","No critical apparatus or textual variants are provided, limiting assessment of scribal errors.","The homily is not cited in major patristic florilegia or Byzantine lectionaries, suggesting limited circulation.","The style may reflect later developments in 4th-century preaching, complicating dating."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000481,"generated":"2026-11-15T06:53:26Z"},"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%20illud%20Ite%20in%20castellum.pdf"}],"checks":{"work":"khazarzar-athanasius-the-great-of-alexandria-homilia-in-illud-ite-in-castellum","status":"warn","blocking":[],"warnings":[{"code":"commentary-single-kind","i":"3","kind":"scripture"}],"stats":{"passages":10,"translated":10,"commentary_passages":10,"commentary_units":60,"english_words":2568,"source_letters":10578,"commentary_kinds":6},"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 manuscript tradition; the source edition (khazarzar) does not specify the manuscript base, limiting verification of the text.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"background","lemma":"","severity":"caution","text":"Attribution to Athanasius is traditional but uncertain; the homily is not securely dated, and its style may reflect later developments in 4th-century preaching.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"The homily is not cited in major patristic florilegia or Byzantine liturgical lectionaries, suggesting limited circulation in later Greek Christianity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"No critical apparatus or textual variants are provided in the source edition; the reader cannot assess scribal errors or emendations.","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: 10 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":10},"term_index":[],"citations":{},"segments":[{"i":1,"ref":"p1","source":"Τοῦ αὐτοῦ Ἀθανασίου, ἀρχιεπισκόπου Ἀλεξανδρείας, εἰς τό· «πορεύεσθε εἰς τὴν κατέναντι κώμην καὶ εὑρήσετε ὄνον δεδεμένην καὶ πῶλον μετ' αὐτῆς· λύσαντες ἀγάγετέ μοι.»\n\nΠάλιν ἡμᾶς εὐεργετῶν ὁ κύριος καὶ τὴν οἰκείαν ἑαυτοῦ εἰς ἡμᾶς ἐκτείνων χάριν ὁμοῦ καὶ διὰ τῆς ἑαυτοῦ διδασκαλίας τὰς ἡμετέρας διεγείρει ψυχάς. τοῖς γὰρ ἐν τῷ βίῳ τούτῳ μοχθήσασι καὶ περισπασθεῖσιν ἐν τοῖς αὐτοῦ πράγμασιν ὁ θεὸς τὸν αἰῶνα τοῦτον ἐν καρδίᾳ δέδωκεν, ὅπως γνόντες γνώσονται οἱ ἄνθρωποι, ὅτι οὐ τοὺς αἰῶνας διαμένουσιν, ἀλλὰ τὸν αἰῶνα τοῦτον φαντάζονται. ἵνα οὖν καὶ τοῦ μέλλοντος αἰῶνος πρόνοιαν ποιή σωνται, ἔμφυτον ἡμῖν μάθησιν διὰ τοῦ αὐτεξουσίου ἐχαρίσατο. πάντες οὖν οἱ ἄνθρωποι σοφοί τε καὶ ἄφρονες, ἄρχοντες καὶ ἰδιῶται, πλούσιοι καὶ πένητες, ἴσασιν, ὅτι θάνατος πάντας διαδέξεται. τοῦτο γάρ ἐστι τὸ τὸν αἰῶνα τοῦτον φαντάζεσθαι, τουτέστιν ἕκαστον τὸ ἑαυτοῦ τέλος πρὸ ὀφθαλμῶν ἔχειν. πολλοὶ δὲ καὶ τοῦτο εἰδότες, ὅτι θάνατος αὐτοὺς διαδέξεται, οἴονται μετὰ τοῦτον τὸν αἰῶνα ἔσεσθαι ὡς οὐχ ὑπάρξαντες. οἷοι ἦσαν οἱ εἰπόντες· «ὀλίγος ἐστὶ καὶ λυπηρὸς ὁ βίος ἡμῶν καὶ οὐκ ἔστιν ἀναποδισμὸς τῆς τελευτῆς ἡμῶν. δεῦτε οὖν,» φησί, «καὶ ἀπολαύσω μεν τῶν ὄντων ἀγαθῶν· οἴνου πολυτελοῦς καὶ μύρων ἐμπλησθῶμεν.» τούτους δὲ καὶ ὁ θεσπέσιος Παῦλος διατίθησι λέγοντας· «φάγωμεν καὶ πίωμεν, αὔριον γὰρ ἀποθνῄσκομεν.» εἰ τοσοῦτον οὖν ἴσχυσαν γνῶναι οἱ ἄθλιοι, ὅτι «ὀλίγος ἐστὶ καὶ λυπηρὸς ὁ βίος» αὐτῶν, πῶς τὸν τῶν ἀγαθῶν ποιητὴν τάχιον οὐχ εὗρον; μόνον οὖν σοφοῦ ἐστι γνῶναι τὰς αἰτίας τῶν γενομένων.","english":"Of the same Athanasius, Archbishop of Alexandria, on the text: \"Go into the village opposite and you will find a donkey tied and a foal with it; untie them and bring them to me.\"\n\nAgain, the Lord, while benefiting us and extending his own grace to us, also rouses our souls through his teaching. For to those who have toiled and been distracted in this life by his affairs, God has given this present age in their heart, so that men, by knowing, may understand that they do not endure through the ages, but rather they imagine this present age. Therefore, so that they may also take thought for the coming age, he granted us an innate learning through free will. So all men, both wise and foolish, rulers and commoners, rich and poor, know that death will receive all. For this is what it means to imagine this present age, that is, for each to have his own end before his eyes. But many, even knowing that death will receive them, think that after this age they will be as if they had never existed. Such were those who said: \"Our life is short and full of sorrow, and there is no return from our end. Come then,\" they say, \"and let us enjoy the goods that exist; let us fill ourselves with costly wine and perfumes.\" And the divine Paul also presents these as saying: \"Let us eat and drink, for tomorrow we die.\" If, then, these wretches were able to know that \"life is short and full of sorrow,\" how did they not more quickly find the maker of good things? Therefore, it belongs only to the wise man to know the causes of what has happened.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"πορεύεσθε εἰς τὴν κατέναντι κώμην καὶ εὑρήσετε ὄνον δεδεμένην καὶ πῶλον μετ' αὐτῆς· λύσαντες ἀγάγετέ μοι","severity":"info","text":"The lemma is a composite citation, likely from a lost apocryphal or harmonized gospel tradition; no canonical verse matches exactly.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὀλίγος ἐστὶ καὶ λυπηρὸς ὁ βίος ἡμῶν καὶ οὐκ ἔστιν ἀναποδισμὸς τῆς τελευτῆς ἡμῶν","severity":"info","text":"This hedonistic saying is not biblical; Athanasius attributes it to unnamed speakers, possibly echoing Epicurean or skeptical commonplaces.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"φάγωμεν καὶ πίωμεν, αὔριον γὰρ ἀποθνῄσκομεν","severity":"info","text":"A paraphrase of 1 Corinthians 15:32 (Paul quoting hedonists); Athanasius explicitly names Paul as the source.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"αὐτεξουσίου","severity":"info","text":"A key theological term meaning 'free will' or 'self-determination,' central to Athanasius's argument that God grants innate learning through human agency.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"αἰῶνα τοῦτον","severity":"info","text":"The phrase 'this present age' reflects a dualistic worldview contrasting the temporal, material world with the coming eternal age, common in early Christian eschatology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Πάλιν ἡμᾶς εὐεργετῶν ὁ κύριος","severity":"info","text":"The homily opens with a transitional 'Again' (Πάλιν), indicating this passage is part of a continuous series or a larger work, likely following a previous section.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact source of the opening gospel citation is uncertain; it may be from a non-canonical tradition or a conflation of synoptic passages.","The identity of the 'divine Paul' reference is clear, but the precise Pauline passage (1 Cor 15:32) is paraphrased, not verbatim."],"confidence":"high","notes":[]},{"i":2,"ref":"p2","source":"οἶδε γὰρ ὁ σοφὸς καὶ πῶς ἐγένοντο καὶ οὗ χάριν ἐγένοντο. οἶδεν ὅτι τῶν πάντων ὁ θεὸς ποιητής ἐστιν. ἤκουσε γὰρ τοῦ ἀποστόλου λέγοντος· «εἴτε ἐσθίετε εἴτε πίνετε εἴτε τι ποιεῖτε, πάντα εἰς δόξαν θεοῦ ποιεῖτε.» οἱ δὲ τῷ βίῳ τούτῳ χρησάμενοι ὡς ἐν ἡμέραις νεότητος σπουδαίως καὶ τῇ ἑαυτῶν κακίᾳ καταδαπανηθέντες, ἀπ' ἀρχῆς μέχρι τέλους οὐκ ἔγνωσαν τὰ ποιήματα τοῦ θεοῦ. εἰ γὰρ ἦσαν ἀκριβώσαντες περὶ τούτων τὸν νοῦν πάντως ἂν καὶ τὸν τούτων δημιουργὸν θεὸν τάχιον ἐπεγίνωσκον. «ἐκ γὰρ μεγέθους καὶ καλλονῆς κτισμάτων ὁ γενεσιουργὸς αὐτῶν θεωρεῖται.» ὁδῷ οὖν κέχρηται ἀγούσῃ τοὺς ἀνθρώπους ἐκ τῶν κτισμάτων ἐπὶ τὸν τῶν ἁπάντων κτίστην καὶ δημιουργόν. Ταῦτα μὲν προσεθήκαμεν τῷ λόγῳ, ἐπειδήπερ πάντες ὡς πρόβατα ἐπλανήθησαν καὶ ὅτι «φθόνῳ διαβόλου θάνατος εἰσῆλθεν εἰς τὸν κόσμον» ὅτι «σειραῖς τῶν ἑαυτοῦ ἁμαρτιῶν ἕκαστος ἐσφίγγετο.» «ἐβασίλευσε» γὰρ «ὁ θάνατος ἀπὸ Ἀδὰμ μέχρι Μωϋσέως καὶ ἐπὶ τοὺς μὴ ἁμαρτήσαντας ἐπὶ τῷ ὁμοιώματι τῆς παραβάσεως Ἀδάμ.» ἀλλ' ἐπεδή μησεν ὁ κύριος καὶ σωτὴρ ἡμῶν Ἰησοῦς ὁ χριστὸς λυτρούμενος τοὺς αἰχμαλώτους καὶ ζῳοποιῶν τοὺς τεθανατωμένους. ἀμέλει καὶ ὁ θεσπέσιος ἀπόστολος τοῦτο ἐπιστάμενος ἔγραφε λέγων·","english":"For the wise man knows both how they came to be and for what purpose they came to be. He knows that God is the maker of all things. For he has heard the apostle saying: \"Whether you eat or drink or do anything, do everything to the glory of God.\" But those who have used this life earnestly as in days of youth and have been consumed by their own wickedness, from beginning to end have not known the works of God. For if they had applied their mind precisely to these matters, they would certainly have come to know the creator God of these things more quickly. \"For from the greatness and beauty of created things the generator of them is perceived.\" He has therefore employed a path that leads men from created things to the creator and maker of all things. We have added these things to the discourse, since all have wandered like sheep and because \"by the envy of the devil death entered the world,\" because \"each was bound by the chains of his own sins.\" For \"death reigned from Adam until Moses, even over those who had not sinned, on account of the likeness of Adam's transgression.\" But our Lord and Savior Jesus Christ came, ransoming the captives and bringing the dead to life. Indeed, the divine apostle, knowing this, wrote saying:","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"εἴτε ἐσθίετε εἴτε πίνετε εἴτε τι ποιεῖτε, πάντα εἰς δόξαν θεοῦ ποιεῖτε","severity":"info","text":"A paraphrase of 1 Cor 10:31, where Paul urges doing all to the glory of God. Athanasius adapts it as a direct command.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐκ γὰρ μεγέθους καὶ καλλονῆς κτισμάτων ὁ γενεσιουργὸς αὐτῶν θεωρεῖται","severity":"info","text":"Echoes Wis 13:1 or similar sapiential theme; not a verbatim quote but a common patristic topos on creation revealing the creator.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"φθόνῳ διαβόλου θάνατος εἰσῆλθεν εἰς τὸν κόσμον","severity":"info","text":"Alludes to Wis 2:24 or a widespread tradition linking the devil's envy to the fall and death's entry.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"σειραῖς τῶν ἑαυτοῦ ἁμαρτιῶν ἕκαστος ἐσφίγγετο","severity":"info","text":"Likely echoes Prov 5:22 (LXX) on being bound by sins, or a common moral metaphor.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐβασίλευσε γὰρ ὁ θάνατος ἀπὸ Ἀδὰμ μέχρι Μωϋσέως","severity":"info","text":"A paraphrase of Rom 5:14, where Paul describes death's reign from Adam to Moses, applied typologically.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ὁδῷ οὖν κέχρηται ἀγούσῃ τοὺς ἀνθρώπους ἐκ τῶν κτισμάτων ἐπὶ τὸν τῶν ἁπάντων κτίστην","severity":"info","text":"Reflects the via eminentiae (way of eminence) in natural theology, common in Greek patristic thought, e.g., Athanasius' Contra Gentes.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἐκ γὰρ μεγέθους καὶ καλλονῆς κτισμάτων' is not a direct biblical citation but a patristic commonplace; its source is uncertain.","The sequence of scriptural allusions is woven into the argument without explicit quotation marks, making precise identification of each echo tentative."],"confidence":"high","notes":[]},{"i":3,"ref":"p3","source":"«εἰ γὰρ τῷ τοῦ ἑνὸς παραπτώματι οἱ πολλοὶ ἀπέθανον, πολλῷ μᾶλλον τῷ τοῦ ἑνὸς δικαιώματι εἰς πάντας ἀνθρώπους εἰς δικαίωσιν ζωῆς.» ἐπεδήμησε τοιγαροῦν πρὸς ἡμᾶς ὁ ζῶν καὶ ἐνεργὴς τοῦ θεοῦ λόγος, ἡ εἰκὼν ἡ ἀπαράλλακτος, ὁ υἱὸς ὁ μονογενής, «δι' οὗ γεγόνασιν οἱ αἰῶνες, φέρων τε τὰ πάντα τῷ ῥήματι τῆς δυνάμεως αὐτοῦ, καθαρισμὸν τῶν ἁμαρτιῶν ποιησάμενος.» διὸ ἀποστέλλει δύο μαθητὰς εἰς τὴν κατέναντι κώμην λέγων πρὸς αὐτούς· «πορεύθητε εἰς τὴν κώμην τὴν κατέναντι ὑμῶν, καὶ εὐθέως εὑρήσετε ὄνον δεδεμένην καὶ πῶλον μετ' αὐτῆς· λύσαντες\n\nἀγάγετέ μοι.» Ματθαῖος μὲν διαγράφων τὴν ἐκκλησίαν καὶ τὰ ἐξ αὐτῆς γενόμενα ὄνον καὶ πῶλον ὠνόμασε. Λουκᾶς δὲ τὰ ἀμφότερα εἰς μίαν ἑνότητα ἀνακεφαλαιούμενος πῶλον ὀνομάζει. φησὶ γὰρ οὕτω Λουκᾶς ἐν τῷ καθ' ἑαυτὸν εὐαγγελίῳ· «ἀπέστειλε δύο τῶν μαθητῶν αὐτοῦ εἰπών· ὑπάγετε εἰς τὴν κατέναντι κώμην, ἐν ᾗ εἰσπορευόμενοι εὑρήσετε πῶλον δεδεμένον, ἐφ' ὃν οὐδεῖς πώποτε ἀνθρώπων ἐκάθισε· λύσαντες ἀγάγετέ μοι.» εὑρήσεις οὖν τὸν μὲν Ματθαῖον πανταχοῦ δύο ὀνομάζοντα, τὸν δὲ Λουκᾶν εἰς ἓν τὰ δύο ἀνακεφαλαιοῦντα. οἷον καὶ ἐπὶ τῶν τυφλῶν ὁ Ματθαῖος πάλιν δύο ὀνομάζει εἰπών· «καὶ παράγοντι ἐκεῖθεν τῷ Ἰησοῦ ἠκολούθησαν αὐτῷ δύο τυφλοὶ κράζοντες καὶ λέγοντες· ἐλέησον ἡμᾶς, υἱὸς Δαυίδ.» ὁ δὲ Λουκᾶς τοὺς δύο εἰς ἕνα ἀνακεφαλαιούμενός φησιν· «ἐγένετο δὲ ἐν τῷ ἐγγίζειν αὐτὸν εἰς Ἰεριχὼ τυφλός τις ἐκάθητο παρὰ τὴν ὁδὸν προσαιτῶν. ἀκούσας δὲ ὄχλου διαπορευομένου ἐπυνθάνετο τί ἂν εἴη τοῦτο. ἀπήγγειλαν δὲ αὐτῷ ὅτι Ἰησοῦς ὁ Ναζωραῖος παρέρχεται. καὶ ἐβόησε λέγων·","english":"For if by the transgression of one many died, much more by the justification of one does justification of life come to all men.\" Therefore the living and active Word of God, the unerring image, the only-begotten Son, \"through whom the ages came into being, bearing all things by the utterance of his power, having made a cleansing of sins,\" came to dwell among us. Hence he sends two disciples to the village opposite, saying to them: \"Go into the village opposite you, and immediately you will find a donkey tied up and a foal with it; untie them and bring them to me.\" Matthew, describing the church and what came from it, named them donkey and foal. Luke, summarizing both into one unity, names it foal. For Luke says thus in his own Gospel: \"He sent two of his disciples, saying: Go into the village opposite, where on entering you will find a foal tied up, on which no man has ever sat; untie it and bring it to me.\" You will find, then, that Matthew everywhere names two, while Luke summarizes the two into one. As also in the case of the blind men: Matthew again names two, saying: \"And as Jesus passed on from there, two blind men followed him, crying out and saying: Have mercy on us, Son of David.\" But Luke, summarizing the two into one, says: \"And it happened as he was approaching Jericho that a certain blind man sat by the roadside begging. Hearing a crowd passing by, he inquired what this might be. They told him that Jesus the Nazarene was passing by. And he cried out, saying:","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"εἰ γὰρ τῷ τοῦ ἑνὸς παραπτώματι οἱ πολλοὶ ἀπέθανον, πολλῷ μᾶλλον τῷ τοῦ ἑνὸς δικαιώματι εἰς πάντας ἀνθρώπους εἰς δικαίωσιν ζωῆς","severity":"info","text":"Athanasius adapts Rom 5:18–19, contrasting the one transgression (Adam) with the one justification (Christ). The phrasing is a free paraphrase, not a direct quotation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"δι' οὗ γεγόνασιν οἱ αἰῶνες, φέρων τε τὰ πάντα τῷ ῥήματι τῆς δυνάμεως αὐτοῦ, καθαρισμὸν τῶν ἁμαρτιῶν ποιησάμενος","severity":"info","text":"This clause echoes Heb 1:2 and 1:3, blending the Son’s role in creation and purification. The phrase 'cleansing of sins' is not biblical but reflects Athanasian soteriology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"πορεύθητε εἰς τὴν κώμην τὴν κατέναντι ὑμῶν, καὶ εὐθέως εὑρήσετε ὄνον δεδεμένην καὶ πῶλον μετ' αὐτῆς· λύσαντες ἀγάγετέ μοι","severity":"info","text":"A conflation of Matt 21:2 and Luke 19:29–30. Athanasius harmonizes the two accounts, attributing the donkey-and-foal detail to Matthew and the single-foal version to Luke.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἀπέστειλε δύο τῶν μαθητῶν αὐτοῦ εἰπών· ὑπάγετε εἰς τὴν κατέναντι κώμην, ἐν ᾗ εἰσπορευόμενοι εὑρήσετε πῶλον δεδεμένον, ἐφ' ὃν οὐδεῖς πώποτε ἀνθρώπων ἐκάθισε· λύσ","severity":"info","text":"A paraphrase of Luke 19:29–30, with the added detail 'on which no man has ever sat' (not in canonical Luke). This may be a harmonizing gloss or a variant reading.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"καὶ παράγοντι ἐκεῖθεν τῷ Ἰησοῦ ἠκολούθησαν αὐτῷ δύο τυφλοὶ κράζοντες καὶ λέγοντες· ἐλέησον ἡμᾶς, υἱὸς Δαυίδ","severity":"info","text":"A paraphrase of Matt 20:30–31, with the cry 'Son of David' added. The Matthean original has 'Lord, have mercy on us' without the Davidic title.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐγένετο δὲ ἐν τῷ ἐγγίζειν αὐτὸν εἰς Ἰεριχὼ τυφλός τις ἐκάθητο παρὰ τὴν ὁδὸν προσαιτῶν. ἀκούσας δὲ ὄχλου διαπορευομένου ἐπυνθάνετο τί ἂν εἴη τοῦτο. ἀπήγγειλαν δὲ","severity":"info","text":"A paraphrase of Luke 18:35–38, with the detail 'Jesus the Nazarene' (not in canonical Luke). Athanasius uses this to illustrate Luke’s summarizing tendency.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the phrase 'cleansing of sins' is unclear; it may be a lost liturgical or patristic formula. The added detail 'on which no man has ever sat' in the Lukan paraphrase is not attested in the canonical text and may reflect a variant tradition or Athanasius’s own harmonization."],"confidence":"high","notes":[]},{"i":4,"ref":"p4","source":"Ἰησοῦ υἱὲ Δαυίδ, ἐλέησόν με.» ὁμοίως καὶ ἐπὶ τῶν δαιμονιζομένων εὑρήσεις τὸν μὲν Ματθαῖον δύο ὀνομάζοντα, τὸν δὲ Λουκᾶν ἀκριβεστέρᾳ τῇ διανοίᾳ εὐσεβῶς ἀντὶ τῶν δύο ἕνα εἰρηκότα. φησὶν οὖν ὁ Ματθαῖος περὶ τῶν δύο οὕτω· «καὶ ἐλθόντι αὐτῷ εἰς τὸ πέραν εἰς τὴν χώραν τῶν Γεργεσηνῶν ὑπήν τησαν αὐτῷ δύο δαιμονιζόμενοι ἐκ τῶν μνημείων ἐξερχόμενοι, χαλεποὶ λίαν.» Λουκᾶς δὲ τοὺς δύο εἰς ἕνα γράφων ἔλεγεν· «ἐξελθόντι δὲ αὐτῷ ἐπὶ τὴν γῆν ὑπήντησεν ἀνήρ τις ἐκ τῆς πόλεως, ὃς εἶχε δαιμόνια ἐκ χρόνων ἱκανῶν.» πανταχοῦ οὖν εὑρήσεις τὸν μὲν Ματθαῖον δισσῶς περὶ πάντων φθεγγόμενον, τὸν δὲ Λουκᾶν ἑνικῶς διαλεγόμενον. ὥστε οὐκ ἐσφαλμένα εἰσὶ τὰ θεῖα εὐαγγέλια–μὴ γένοιτο–οὔτε πάλιν ἀντίθετα ἑαυτοῖς ἐφθέγξαντο οἱ ἐξ ἑνὸς τοῦ ἁγίου πνεύματος ἐμφορούμενοι· μίαν γὰρ καὶ τὴν αὐτὴν σῴζουσι διὰ τῶν ἁγίων γραφῶν δύναμιν οἱ ἅγιοι. Τούτων δὲ καὶ ἡμεῖς ἐμνημονεύσαμεν οὐκ ἐκπεσόντες τοῦ προκειμένου. ἀνεγνώσθη γὰρ ἡμῖν, ὡς ἠκούσατε, εὐαγγέλιον τὸ κατὰ Ματ θαῖον. ἡ δὲ περιοχὴ τῆς γραφῆς ἐστιν αὕτη· «τότε ὁ Ἰησοῦς ἀπέστειλε δύο μαθητὰς λέγων αὐτοῖς· πορεύθητε εἰς τὴν κώμην τὴν κατέναντι ὑμῶν καὶ εὐθέως εὑρήσετε ὄνον δεδεμένην καὶ πῶλον μετ' αὐτῆς· λύσαντες ἀγάγετέ μοι.» ἤδη προειρήκαμεν, ὅτι αὕτη ἡ ὄνος ἡ ἐξ ἐθνῶν ἐκκλησία ἐτύγχανεν, ὁ δὲ πῶλος ὁ πατὴρ ἡμῶν Ἀδάμ ἐστιν, ὃν ἔδησεν ὁ σατανᾶς ταῖς ἑαυτοῦ πανουργίαις. αὕτη γὰρ ἡ ὄνος ἀκάθαρτον ζῷον ἐχρημάτιζε, μὴ ἀνάγουσα μήτε κατάγουσα μηρυκισμόν. ἥτις ἐστὶν ἡ ἐξ ἐθνῶν ἐκκλησία.","english":"Jesus, son of David, have mercy on me.\" Similarly, in the case of the demoniacs, you will find that Matthew names two, while Luke, with a more precise understanding, piously speaks of one instead of the two. Thus Matthew says concerning the two: \"And when he came to the other side, into the region of the Gergesenes, two demoniacs met him, coming out of the tombs, very violent.\" But Luke, writing the two as one, said: \"And when he had gone out onto the land, a certain man from the city met him, who had had demons for a long time.\" Everywhere, then, you will find that Matthew speaks of everything in the dual, while Luke discourses in the singular. So the divine Gospels are not erroneous—far from it—nor again did those who are filled from the one Holy Spirit speak in contradiction to each other; for the saints preserve one and the same power through the holy scriptures. We have recalled these things without straying from our subject. For the Gospel according to Matthew was read to us, as you heard. And the passage of scripture is this: \"Then Jesus sent two disciples, saying to them, 'Go into the village opposite you, and immediately you will find a donkey tied up and a foal with it; untie them and bring them to me.'\" We have already said that this donkey was the church from the Gentiles, and the foal is our father Adam, whom Satan bound with his own wiles. For this donkey was considered an unclean animal, not bringing up nor bringing down cud. Which is the church from the Gentiles.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ματθαῖος ... Λουκᾶς","severity":"info","text":"The homilist compares Matthew's account of two demoniacs (cf. Matt 8:28) with Luke's singular version (cf. Luke 8:27). The citations are paraphrastic, not verbatim from the canonical Gospels.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Γεργεσηνῶν","severity":"info","text":"Gergesenes is a variant for the more common 'Gadarenes' in some manuscripts of Matthew 8:28. It likely refers to inhabitants of Gergesa, a town near the Sea of Galilee.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ὄνος ... πῶλος","severity":"info","text":"The homilist allegorizes the donkey as the Gentile church and the foal as Adam, bound by Satan. This reflects a typological exegesis common in Alexandrian tradition, where animals symbolize spiritual realities.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"πανταχοῦ ... εὑρήσεις","severity":"info","text":"The homilist asserts a consistent pattern: Matthew uses dual forms, Luke singular. This structural observation serves to harmonize Gospel discrepancies, a common patristic concern.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"οὐκ ἐσφαλμένα ... οὐκ ἀντίθετα","severity":"info","text":"The denial that the Gospels are erroneous or contradictory reflects early Christian apologetic against critics like Celsus or Marcion. The appeal to the one Holy Spirit as source of unity is a standard defense.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἀνεγνώσθη γὰρ ἡμῖν ... εὐαγγέλιον τὸ κατὰ Ματθαῖον","severity":"caution","text":"The homilist says the Gospel according to Matthew was read, but the quoted passage (donkey and foal) is not found in canonical Matthew. It may be from an apocryphal source or a loose paraphrase.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the donkey-and-foal narrative is unclear; it is not in the canonical Gospel of Matthew. The homilist may be citing a lost apocryphal tradition or paraphrasing freely.","The identification of the donkey as 'unclean' (ἀκάθαρτον) because it does not chew cud is zoologically imprecise; donkeys are not ruminants, but the point is symbolic."],"confidence":"high","notes":[]},{"i":5,"ref":"p5","source":"ἐμιαίνετο γὰρ πρὸ τούτου ἐν τοῖς εἰδώλοις αὐτῆς καὶ ἐμολύνετο ἐν τοῖς ἀκαθάρτοις αἵμασιν. ὡς λέγεσθαι πρὸς αὐτὴν διὰ Ἠσαΐου τοῦ προφήτου· «ἐμοιχεύσω ἐν ποιμέσι πολλοῖς.» ἀλλ' ὁ φιλάνθρωπος τοῦ θεοῦ υἱὸς ἐπεδήμησε πρὸς ἡμᾶς «καὶ σχήματι εὑρεθεὶς ὡς ἄνθρωπος ἐταπείνωσεν ἑαυτὸν γενόμενος ὑπήκοος μέχρι θανάτου, θανάτου δὲ σταυροῦ.» οὐ γὰρ ἦν ἀγγέλων τὸ σῶσαι κτίσιν θεοῦ ἀλλὰ λόγου θεοῦ, θεοῦ τοῦ καταβάντος «μεσίτου θεοῦ καὶ ἀνθρώπων.» αὐτῷ γὰρ καὶ ἐχρεωστεῖτο τῷ καὶ κτίστῃ εἰρημένῳ. ἀποστέλλει οὖν τοὺς δύο μαθητὰς εἰς τὴν κατέναντι κώμην λῦσαι τὴν ὄνον καὶ τὸν πῶλον, «ἵνα παραστήσῃ αὐτὸς ἑαυτῷ ἔνδοξον τὴν ἐκκλησίαν, μηκέτι ἔχουσαν σπίλον ἢ ῥυτίδα» ἢ ἄλλο τι τῶν προλεχθέντων περὶ αὐτῆς, «ἀλλ' ἵνα ᾖ ἁγία καὶ ἄμωμος» τῷ Χριστῷ. οὕτω γὰρ καὶ τὰ ἐξ αὐτῆς γεννώμενα ἔσονται εἰς «λαὸν περιούσιον, ζηλωτὴν καλῶν ἔργων.» Ἀπέρχονται οὖν οἱ δύο μαθηταὶ εἰς τὴν κατέναντι κώμην καὶ λύουσι τὴν ὄνον καὶ τὸν πῶλον κατὰ τὰ κελευσθέντα αὐτοῖς παρὰ τοῦ διδασκάλου. ἀνεκαλέσατο γὰρ ἡμᾶς ἐκ τῆς κατέναντι κώμης εἰς τὴν ἐπουράνιον πόλιν, τὴν ἄνω Ἰερουσαλήμ. ἔλυσε δὲ ἡμᾶς ἐκ τῶν τοῦ διαβόλου δεσμῶν. οἶδας καὶ τὸν προφήτην Ἠσαΐαν πρὸ πολλοῦ βοᾶν καὶ λέγειν· «ἔδωκά σε εἰς","english":"For before this she was defiled by her idols and polluted by unclean blood. So it was said to her through the prophet Isaiah: \"You committed adultery with many shepherds.\" But the philanthropic Son of God came to us \"and, having been found in form as a man, he humbled himself, becoming obedient unto death, even death by the cross.\" For it was not the work of angels to save the creation of God, but of the Word of God, of God who descended as \"mediator between God and men.\" For it was owed to him who is also called the creator. So he sends the two disciples into the village opposite to untie the donkey and the foal, \"so that he might present to himself the church in glory, no longer having a stain or wrinkle\" or any other of the things previously said about her, \"but so that she might be holy and blameless\" for Christ. For thus also those born from her will be a \"peculiar people, zealous for good works.\" So the two disciples go into the village opposite and untie the donkey and the foal according to what was commanded them by the teacher. For he called us from the village opposite to the heavenly city, the upper Jerusalem. He freed us from the bonds of the devil. You know also the prophet Isaiah crying out long ago and saying: \"I gave you into","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐμοιχεύσω ἐν ποιμέσι πολλοῖς","severity":"info","text":"A paraphrase of LXX Hosea 3:1, where the prophet condemns Israel's idolatry as adultery. Athanasius applies it to the pre-Christian church as a defiled bride.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"καὶ σχήματι εὑρεθεὶς ὡς ἄνθρωπος ἐταπείνωσεν ἑαυτὸν γενόμενος ὑπήκοος μέχρι θανάτου, θανάτου δὲ σταυροῦ","severity":"info","text":"A composite allusion to Philippians 2:8 and the Christ-hymn, emphasizing the Son's voluntary humiliation and obedience unto crucifixion.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"μεσίτου θεοῦ καὶ ἀνθρώπων","severity":"info","text":"Echoes 1 Timothy 2:5, where Christ is called the one mediator. Athanasius stresses that only the Logos, not angels, could redeem creation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἵνα παραστήσῃ αὐτὸς ἑαυτῷ ἔνδοξον τὴν ἐκκλησίαν, μηκέτι ἔχουσαν σπίλον ἢ ῥυτίδα","severity":"info","text":"Likely a free citation of Ephesians 5:27, where the church is presented as spotless bride. Athanasius applies it to the purified church after Christ's work.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"λαὸν περιούσιον, ζηλωτὴν καλῶν ἔργων","severity":"info","text":"A phrase from Exodus 19:5 (LXX), describing Israel as a chosen people. Athanasius reapplies it to the Christian community born from the purified church.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τῆς κατέναντι κώμης","severity":"info","text":"The 'village opposite' is a typological figure for the earthly world, contrasted with the heavenly Jerusalem. This reflects Athanasius' allegorical reading of the Gospel narrative.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἔδωκά σε εἰς' at the end is incomplete; the citation from Isaiah is cut off in the manuscript."],"confidence":"high","notes":[]},{"i":6,"ref":"p6","source":"διαθήκην γένους μου, εἰς φῶς ἐθνῶν ἀνοῖξαι ὀφθαλμοὺς τυφλῶν, ἐξαγαγεῖν ἐκ δεσμῶν ἀνειμένους καὶ ἐξ οἴκου φυλακῆς καθημένους ἐν σκότει.» πορεύονται οὖν οἱ μαθηταὶ εἰς τὴν κατέναντι κώμην. κώμην δὲ ὅταν ἀκούσῃς τὸν περίγειον τοῦτον κόσμον ὑπολάμβανε· ἡ γὰρ πόλις ἡ ἐπουράνιός ἐστιν ὡς προείπαμεν. τὸ δὲ καὶ εἰς τὴν κατέναντι κώμην\"3 Μωϋσῆς ἐν τῇ Γενέσει προεσήμανεν εἰπών· «ἀπῴκησεν ὁ θεὸς τὸν Ἀδὰμ ἀπέναντι τοῦ παραδείσου τῆς τρυφῆς καὶ ἐκέλευσε τὰ χερουβὶμ καὶ τὴν φλογίνην ῥομφαίαν τὴν στρεφομένην φυλάττειν τὴν ὁδὸν τοῦ ξύλου τῆς ζωῆς.» οὐδενὸς οὖν ἄλλου ἦν εἰσαγαγεῖν ἡμᾶς, ὅθεν ἐξεβλήθημεν, ἢ αὐτοῦ τοῦ κυρίου τοῦ τεθεικότος τὰ χερουβὶμ φυλάττειν τὴν ὁδὸν τοῦ ξύλου τῆς ζωῆς. οὐδενὸς γὰρ ἄλλου ἦν ἀνακαλέσασθαι ἡμᾶς ἐκ τῆς κατέναντι κώμης εἰς τὴν ἐπουράνιον πόλιν ἢ αὐτοῦ τοῦ ἀποφηναμένου καθ' ἡμῶν. οὕτως οὖν νοηθήσεται καὶ τὸ ἐπὶ τῆς ὄνου καὶ τοῦ πώλου, ὅτι πᾶσα ἡ ἀνθρωπότης ἐστίν. ὑποδείγμασι γὰρ κέχρηται ἡ θεία γραφή. κἂν γὰρ τὴν ἐκκλησίαν διαλάβω, τὸν ἄνθρωπον σημαίνω· κἂν τοῦ Ἀδὰμ μνήμην ποιήσωμαι, ἀλλὰ πᾶσαν ὁμοῦ τὴν ἀνθρωπότητα ὁμολογῶ. διὰ τοῦτο γὰρ ἐπεδήμησεν ὁ κύριος καὶ σωτὴρ ἡμῶν Ἰησοῦς ὁ χριστός, ἵνα τὸ πεπλανημένον ἐπιστρέψῃ καὶ τὸ ἀπολωλὸς ζητήσας εὕρῃ. αὐτὸς γάρ ἐστιν «ὁ λύων τοὺς πεπεδημένους καὶ ἀνορθῶν τοὺς κατερραγμένους» καὶ ἀνακαλούμενος τοὺς ἐκπεσόντας καὶ λυτρούμενος τοὺς αἰχμαλώτους. τοῦτο δὲ μηνύων καὶ ὁ θεόφορος Δαυὶδ ἐν ψαλμοῖς ᾄδει λέγων·","english":"of my race, to open the eyes of the blind to the light of nations, to lead out those released from bonds and those sitting in darkness from the house of prison.\" So the disciples go to the village opposite. And when you hear \"village,\" understand this earthly world; for the heavenly city is as we said before. And the phrase \"to the village opposite\" was prefigured by Moses in Genesis, saying: \"God settled Adam opposite the paradise of delight and commanded the cherubim and the fiery revolving sword to guard the way to the tree of life.\" Therefore it was for no one else to lead us back to the place from which we were cast out than the Lord himself, who placed the cherubim to guard the way to the tree of life. For it was for no one else to recall us from the village opposite to the heavenly city than the one who pronounced judgment against us. Thus also the matter of the donkey and the foal will be understood, that it is all humanity. For divine scripture uses examples. For even if I speak of the church, I signify man; even if I make mention of Adam, I confess all humanity together. For this reason our Lord and Savior Jesus Christ came, that he might turn back what had gone astray and, seeking what was lost, find it. For he himself is \"the one who loosens the bound and raises up the broken\" and recalls those who have fallen and ransoms the captives. And indicating this, the God-bearing David sings in the Psalms, saying:","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἀπῴκησεν ὁ θεὸς τὸν Ἀδὰμ ἀπέναντι τοῦ παραδείσου τῆς τρυφῆς","severity":"info","text":"Athanasius paraphrases Genesis 3:24, where God places Adam east of Eden and stations cherubim with a flaming sword. The citation is not verbatim but adapts the LXX text to his allegory.","cites":[],"named_sources":["LXX Genesis 3:24"],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"κώμην","severity":"info","text":"The Greek κώμην ('village') is glossed by Athanasius as the earthly world, contrasted with the heavenly city. This allegorical reading is central to the homily's typology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"κατέναντι κώμην","severity":"info","text":"The phrase 'village opposite' echoes the Coptic narrative context of the disciples' journey. Athanasius links it to Adam's exile 'opposite' paradise, reinforcing the theme of exile and return.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage forms the narrative climax of the homily, moving from scriptural citation to allegorical interpretation, then to a summary of Christ's salvific work, culminating in a psalm citation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"θεόφορος Δαυίδ","severity":"info","text":"David is called 'God-bearing' (θεόφορος), a title emphasizing his prophetic role. This reflects Athanasius's Alexandrian exegetical tradition, where the Psalms are read as Christological prophecy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"τὸν περίγειον τοῦτον κόσμον","severity":"caution","text":"The phrase 'this earthly world' might be misread as dualistic. Athanasius does not reject the material world but uses it as a type for the fallen state, consistent with his soteriology.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text at the start is fragmentary; the English draft supplies 'of my race' but the Greek begins with διαθήκην γένους μου, which may be part of a longer scriptural citation not fully preserved.","The phrase 'the one who loosens the bound and raises up the broken' is not a direct biblical quotation; its source is uncertain, possibly a liturgical or apocryphal formula."],"confidence":"high","notes":[]},{"i":7,"ref":"p7","source":"«ἐπίτρεψον, κύριε, τὴν αἰχμαλωσίαν ἡμῶν ὡς χειμάρρους ἐν τῷ νότῳ.» οὗτός ἐστιν ὁ καὶ τὸ σκότος καταλάμπων, περὶ οὗ γέγραπται· «Γαλιλαία τῶν ἐθνῶν, ὁ λαὸς ὁ καθήμενος ἐν σκότει, ἴδετε φῶς μέγα.» τῆς γὰρ παρουσίας τοῦ σωτῆρος καταλαμψάσης τὰ σύμπαντα λύεται λοιπὸν ἡ ὄνος καὶ ὁ πῶλος ἐκ τῶν δεσμῶν. αὐτὸς γὰρ καὶ τὰς ἁμαρτίας ἡμῶν ἦρεν, ὥς φησι διὰ τοῦ προφήτου· «ἐγώ εἰμι ὁ ἐξαλείφων τὰς ἁμαρτίας σου.» Δείξωμεν οὖν καὶ ἡμεῖς ἀγαθὸν τῇ ψυχῇ ἑαυτῶν. λύσωμεν πάντα σύνδεσμον ἀδικίας. τοῦτο γάρ ἐστι τὸ κυρίως ἀγαθόν, ἵνα, ἐν οἷς αὐτὸς ὁ διδάσκαλος ὀρθῶς καὶ καλῶς ἐπολιτεύσατο, μανθάνωμεν αὐτὸν μὴ λόγῳ μόνον παραδεδωκέναι ἡμῖν, ἀλλὰ καὶ πράγμασι τὰ συμφέροντα. ἄκουε γὰρ αὐτοῦ λέγοντος διὰ τοῦ προφήτου· «πνεῦμα κυρίου ἐπ' ἐμέ, οὗ ἕνεκεν ἔχρισέ με· εὐαγγελίσασθαι πτωχοῖς ἀπέσταλκέ με, ἰάσασθαι τοὺς συντετριμμένους τῇ καρδίᾳ, κηρύξαι αἰχμαλώτοις ἄφεσιν καὶ τυφλοῖς ἀνάβλεψιν.» δήσαντες γὰρ ἡμῶν πόδας καὶ χεῖρας οἱ πρὸ τούτου κύριοι ᾐχμαλώτευσαν ἡμᾶς προκόπτειν οὐκ ἐπιτρέποντες τῇ ὁδῷ τῆς ἀληθείας. ἀλλ' ὁ φιλάνθρωπος τοῦ θεοῦ υἱὸς ἐπιδημήσας τῷ γένει τῷ ἀνθρωπίνῳ ἠλευθέρωσεν ἡμᾶς. ἀπέστειλε γὰρ τοὺς ἑαυτοῦ μαθητὰς καὶ ἔλυσεν ἡμᾶς ἐκ τῶν τοῦ διαβόλου δεσμῶν. οὐκοῦν τὰ γενόμενα παράδοξα σημεῖα παρὰ τοῦ Ἰησοῦ· κἂν γὰρ αἰσθητῶς κατὰ τὴν ἱστορίαν ἐγένετο, ἀλλὰ νοητῶν χάριν ἐγένετο. ἐτελεῖτο γοῦν τὰ τῆς ἱστορίας καὶ πράγματα ἦν τὰ σημαινόμενα. εἰ μὴ γὰρ πράγματα θεῖα ἦν τὰ σημαινόμενα, οὐκ ἂν οὕτως ἔμελλε τοῖς προφήταις προκηρῦξαι αὐτοῦ τὴν ἐπιδημίαν. Ἠσαΐας γὰρ βοᾷ λέγων·","english":"Allow, Lord, our captivity to be like winter torrents in the south wind.\" This is the one who also illuminates the darkness, about whom it is written: \"Galilee of the nations, the people sitting in darkness, behold a great light.\" For when the presence of the Savior illuminated the whole universe, the donkey and the foal are then released from their bonds. For he himself also took away our sins, as he says through the prophet: \"I am the one who wipes out your sins.\" Let us therefore also show goodness to our own soul. Let us loosen every bond of injustice. For this is truly the good, that, in those things in which the teacher himself lived rightly and well, we learn that he has handed down to us not only by word, but also by deeds, what is beneficial. For hear him saying through the prophet: \"The spirit of the Lord is upon me, because of which he anointed me; he sent me to proclaim good news to the poor, to heal those crushed in heart, to proclaim release to captives and restoration of sight to the blind.\" For having bound our feet and hands, the masters before this took us captive, not allowing us to advance on the path of truth. But the philanthropic Son of God, having come to the human race, freed us. For he sent his own disciples and released us from the bonds of the devil. Therefore, the paradoxical signs performed by Jesus: even if they happened perceptibly according to the history, they happened for the sake of spiritual things. For the events of the history were accomplished, and the things signified were realities. For if the things signified were not divine realities, he would not have been about to have the prophets proclaim his coming in advance in this way. For Isaiah cries out, saying:","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Γαλιλαία τῶν ἐθνῶν, ὁ λαὸς ὁ καθήμενος ἐν σκότει, ἴδετε φῶς μέγα","severity":"info","text":"This is a citation of Isaiah 9:1-2 (LXX), a prophecy of a great light for Galilee of the nations, used here to link the homily's theme of illumination to the Savior's advent.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐγώ εἰμι ὁ ἐξαλείφων τὰς ἁμαρτίας σου","severity":"info","text":"An allusion to Isaiah 43:25 (LXX), where God declares he wipes out sins, here attributed to Christ as the agent of forgiveness.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"πνεῦμα κυρίου ἐπ' ἐμέ, οὗ ἕνεκεν ἔχρισέ με· εὐαγγελίσασθαι πτωχοῖς ἀπέσταλκέ με, ἰάσασθαι τοὺς συντετριμμένους τῇ καρδίᾳ, κηρύξαι αἰχμαλώτοις ἄφεσιν καὶ τυφλοῖς","severity":"info","text":"A composite citation of Isaiah 61:1 and 61:2 (LXX), describing the anointed prophet's mission to the poor, captive, and blind, here applied to Christ's salvific work.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"χειμάρρους ἐν τῷ νότῳ","severity":"info","text":"Winter torrents in the south wind evoke a natural phenomenon in the Mediterranean climate, used metaphorically for the release of captivity, likely drawing on Psalm 125 (LXX) imagery.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"οὐκοῦν τὰ γενόμενα παράδοξα σημεῖα παρὰ τοῦ Ἰησοῦ· κἂν γὰρ αἰσθητῶς κατὰ τὴν ἱστορίαν ἐγένετο, ἀλλὰ νοητῶν χάριν ἐγένετο","severity":"info","text":"This sentence marks a hermeneutical pivot: the historical events (αἰσθητῶς) are real but serve spiritual meanings (νοητῶν), a key exegetical principle in the homily.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ἠσαΐας γὰρ βοᾷ λέγων","severity":"info","text":"The homily concludes this section by invoking Isaiah as a prophetic witness, a common patristic strategy to validate Christ's miracles as prefigured in Scripture.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἐπίτρεψον, κύριε, τὴν αἰχμαλωσίαν ἡμῶν ὡς χειμάρρους ἐν τῷ νότῳ' is not a direct biblical citation; its source is unclear, possibly a lost liturgical or apocryphal text.","The identity of 'οἱ πρὸ τούτου κύριοι' (the masters before this) is ambiguous; it may refer to demonic powers or human oppressors, but the homily does not specify."],"confidence":"high","notes":[]},{"i":8,"ref":"p8","source":"«ἰδοὺ ὁ βασιλεύς σου ἔρχεταί σοι πραῢς καὶ ἐπιβεβηκὼς ἐπὶ ὄνον καὶ πῶλον υἱὸν ὑποζυγίου.» ἐπὶ τούτοις τοῖς γενομένοις παραδόξοις σημείοις παρὰ τοῦ Ἰησοῦ οὐκ ἔστιν οὔτε προσθῆναι οὔτε ἀφελεῖν. πάντα γὰρ τελείως καὶ ἀνελλιπῶς ἐποίησεν. ἦν γὰρ «δυνατὸς ἐν ἔργοις καὶ λόγοις» αὐτοῦ. ἀμέλει τούτων μηνύων καὶ ὁ ψαλμῳδὸς ἔλεγε· «περίζωσαι τὴν ῥομφαίαν σου ἐπὶ τὸν μηρόν σου, δυνατέ, τῇ ὡραιότητί σου καὶ τῷ κάλλει σου καὶ ἔντεινον καὶ κατευοδοῦ καὶ βασίλευε.» τῇ γοῦν δυνάμει αὐτοῦ τῇ μεγάλῃ πᾶσαν ἠλευθέρωσε τὴν ἀνθρωπότητα. Ταῦτα δὲ ἐποίησε τὰ σημεῖα παρὼν αὐτὸς ὁ κύριος μεθ' ἡμῶν, ἵνα φοβηθῶμεν ἀπὸ προσώπου αὐτοῦ. ὅτι δὲ τὰ αἰσθητὰ\n\nσύμβολα νοητῶν ἐστιν, ἄκουε. ἐπεδήμησε γὰρ ὁ σωτήρ, ἵνα τὴν τοῦ ἀνθρώπου ψυχὴν προηγουμένως εὐεργετήσῃ. ἀλλ' ἐπειδὴ τοῦτο τοῖς πολλοῖς ἄγνωστον ἦν διὰ τῶν ὁρωμένων ἰάσεων τὴν κεκρυμμένην τῆς ψυχῆς σωτηρίαν ἐδείκνυεν. ἀμέλει τῷ παραλυτικῷ ἄφεσιν ἁμαρτιῶν δωρησάμενος ἠπιστεῖτο. ἔλεγον γὰρ οἱ Ἰουδαῖοι· «τίς δύναται ἁμαρτίας ἀφιέναι εἰ μὴ μόνος ὁ θεός;» εἶτα, ἐπειδὴ τὸ ἀφανὲς καὶ προηγούμενον ποιήσας ἐλάνθανε, κατὰ δεύτερον λόγον καὶ τὸ σῶμα ἰάσατο. εἶπε γὰρ αὐτῷ· «ἔγειρε, ἆρον τὸν κράβατόν σου καὶ περιπάτει.» ὁρᾷς πῶς ταχέως οὗτος λέλυται ἀπὸ τῶν δεσμῶν καὶ οὐ μόνον διὰ τῆς ἔξωθεν ἰάσεως λέλυται, ἀλλὰ καὶ τῶν τοσούτων ἁμαρτημάτων ἐλευθεροῦται. ἔτι μὴν καὶ κήρυκα τῆς θεραπείας αὐτὸν ἀπέδειξε καὶ ὅλως τὰ γενόμενα αἰσθητῶς νοητῶν χάριν ἐγένοντο.","english":"Behold, your king comes to you, meek and mounted on a donkey and a colt, the foal of a beast of burden.\" Concerning these extraordinary signs that occurred through Jesus, it is not possible to add or subtract anything. For he did everything perfectly and without omission. For he was \"mighty in his deeds and words.\" Indeed, indicating these things, the Psalmist also said: \"Gird your sword upon your thigh, O mighty one, in your beauty and your comeliness, and draw it, and prosper, and reign.\" By his great power, he liberated all humanity. He performed these signs while the Lord himself was present with us, so that we might fear before his face. That the perceptible symbols are of intelligible realities, listen. For the Savior came to benefit primarily the soul of man. But since this was unknown to the many, through the visible healings he revealed the hidden salvation of the soul. Indeed, when he granted remission of sins to the paralytic, he was disbelieved. For the Jews said: \"Who can forgive sins except God alone?\" Then, since he had done the invisible and primary thing unnoticed, as a secondary matter he also healed the body. For he said to him: \"Rise, take up your bed, and walk.\" Do you see how quickly this man is released from his bonds, and not only through the external healing is he released, but he is also freed from so many sins? Moreover, he even appointed him a herald of the healing, and altogether the things that happened perceptibly occurred for the sake of intelligible realities.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἰδοὺ ὁ βασιλεύς σου ἔρχεταί σοι πραῢς καὶ ἐπιβεβηκὼς ἐπὶ ὄνον καὶ πῶλον υἱὸν ὑποζυγίου","severity":"info","text":"A composite citation: the first part echoes Zech 9:9 (LXX: 'Behold, your king comes to you'), while the description of the donkey and colt recalls Zech 9:9-10 and possibly Matt 21:5-7.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"δυνατὸς ἐν ἔργοις καὶ λόγοις","severity":"info","text":"Likely an allusion to Luke 24:19 ('mighty in deed and word') or a similar formula; the phrase is not a direct LXX quotation but a common early Christian epithet for Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"περίζωσαι τὴν ῥομφαίαν σου ἐπὶ τὸν μηρόν σου, δυνατέ, τῇ ὡραιότητί σου καὶ τῷ κάλλει σου καὶ ἔντεινον καὶ κατευοδοῦ καὶ βασίλευε","severity":"info","text":"A free adaptation of Ps 44:4-6 LXX (45:4-6 MT), where the Psalmist addresses God as a warrior-king; Athanasius applies it to Christ's power.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τίς δύναται ἁμαρτίας ἀφιέναι εἰ μὴ μόνος ὁ θεός","severity":"info","text":"A paraphrase of the Jewish objection in Mark 2:7 or Luke 5:21; the exact wording is not a direct gospel quotation but reflects the controversy over Jesus' authority to forgive sins.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τῷ παραλυτικῷ","severity":"info","text":"The healing of the paralytic (cf. Mark 2:1-12; Matt 9:1-8; Luke 5:17-26) is used as a type: the visible cure signifies the invisible remission of sins, a key theme in Athanasius' soteriology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"τὰ αἰσθητὰ σύμβολα νοητῶν ἐστιν","severity":"info","text":"This phrase introduces the hermeneutical principle that perceptible signs point to intelligible realities, structuring the entire passage as an allegorical reading of Christ's miracles.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'king' in the opening citation is not explicitly named as Christ in the Greek, but the context and the following reference to Jesus make the identification certain.","The phrase 'δυνατὸς ἐν ἔργοις καὶ λόγοις' may be a loose citation or a common formula; its exact source is uncertain."],"confidence":"high","notes":[]},{"i":9,"ref":"p9","source":"διά τοι τοῦτο ἀποστέλλονται καὶ οἱ μαθηταὶ εἰς τὴν κατέναντι κώμην καὶ λύουσι τὴν ὄνον καὶ τὸν πῶλον κατὰ τὰ κελευσθέντα αὐτοῖς ὑπὸ τοῦ διδασκάλου. τοῦτο δὲ ὅλως γέγονεν, ἵνα πληρωθῇ καὶ ἡ τοῦ Ἰακὼβ προφητεία. εὐλογῶν γὰρ τοὺς δώδεκα πατριάρχας φθάσας εἰς τὸν Ἰούδαν προφητεύει καὶ θεῖα ῥήματα φθέγγεται. ἄκουε γὰρ αὐτοῦ λέγοντος· «δεσμεύων» γὰρ «πρὸς ἄμπελον τὸν πῶλον αὐτοῦ καὶ τῇ ἕλικι τὸν πῶλον τῆς ὄνου αὐτοῦ.» καὶ ὅλως τὰ λεχθέντα ἅπαντα εἰς τὸν Ἰούδαν εὑρήσεις εἰς τὴν παρουσίαν τοῦ σωτῆρος προφητευόμενα. δύναται γὰρ ὁ φιλομαθὴς κατ' ὀλίγον ἀναγινώσκων νοῆσαι τὰ περὶ αὐτοῦ εἰρημένα. ἵνα δὲ μὴ πᾶσαν τὴν ἱστορίαν διηγησώμεθα, ἀκούσωμεν τοῦ ἀποστόλου λέγοντος· «πρόδηλον γὰρ ὅτι ἐξ Ἰούδα ἀνατέταλκεν ὁ κύριος ἡμῶν.» Διὰ τοῦτο γοῦν ἐγένοντο τὰ γενόμενα, ἵνα τὸν δημιουργὸν διὰ τῆς ἑαυτοῦ λειτουργίας φανερὸν ποιήσωσι. τίς γὰρ θεασάμενος ναῦν ἄριστα εὐθυνομένην οὐκ ἔννοιαν δέχεται κυβερνήτου; ἅρμα δὲ καλῶς διαβαῖνον καὶ τεχνικαῖς ἡνίαις φερόμενον οὐκ ἐννοεῖ τὸν ἡνιοχοῦντα; εἰ οὖν ἐπὶ τῶν ἐν χερσὶ τοιαῦτα, τί ἂν εἴποιμεν ἐπὶ τῶν τοῦ σωτῆρος παραδόξων; ὁρῶμεν γὰρ τῶν ποιημάτων αὐτοῦ τὰ φοβερὰ καὶ παράδοξα· οἷον θαλάσσης τὰς τρικυμίας καὶ τῶν ἐν αὐτῇ προσαρασσόντων ἀνέμων τὰς κινήσεις, ἡλίου τε τὸν κύκλον καὶ σελήνης τὸν δρόμον καὶ τῶν ἀστέρων τὴν σύνθεσιν.","english":"For this reason the disciples are also sent to the village opposite and they untie the donkey and the colt according to what was commanded them by the teacher. This happened entirely so that the prophecy of Jacob might also be fulfilled. For blessing the twelve patriarchs, when he came to Judah he prophesies and utters divine words. For listen to him saying: \"Binding his colt to a vine and the colt of his donkey to a tendril.\" And you will find that everything said concerning Judah is prophesied for the coming of the Savior. For the diligent reader, by reading little by little, can understand what is said about him. But so that we do not recount the whole history, let us hear the apostle saying: \"For it is evident that our Lord has arisen from Judah.\" For this reason, then, what happened took place, so that they might make the Creator manifest through his own service. For who, seeing a ship steered excellently, does not conceive of a helmsman? Or a chariot passing well and borne by skilled reins, does he not conceive of the charioteer? If, then, such is the case with things at hand, what would we say concerning the paradoxical deeds of the Savior? For we see the fearful and paradoxical aspects of his works: for example, the high seas and the movements of the winds dashing against them, the circle of the sun and the course of the moon and the composition of the stars.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"δεσμεύων πρὸς ἄμπελον τὸν πῶλον αὐτοῦ καὶ τῇ ἕλικι τὸν πῶλον τῆς ὄνου αὐτοῦ","severity":"info","text":"This is a paraphrase of the Testament of Judah (Test. Jud. 21:1-2), not a canonical biblical verse. The homily treats it as prophecy of Christ's entry.","cites":[],"named_sources":["Testament of the Twelve Patriarchs"],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"πρόδηλον γὰρ ὅτι ἐξ Ἰούδα ἀνατέταλκεν ὁ κύριος ἡμῶν","severity":"info","text":"Likely a loose citation of Hebrews 7:14 or a patristic formula; no exact match in the NT. The phrase asserts Christ's Davidic lineage from Judah.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἰακὼβ προφητεία","severity":"info","text":"Refers to the Testament of Jacob (i.e., the Testaments of the Twelve Patriarchs), a Jewish pseudepigraphon used by early Christians to find prophecies of Christ.","cites":[],"named_sources":["Testament of the Twelve Patriarchs"],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"τίς γὰρ θεασάμενος ναῦν ... ἅρμα δὲ καλῶς διαβαῖνον","severity":"info","text":"A rhetorical double analogy (ship-helmsman, chariot-charioteer) typical of Athanasian homiletics, arguing from design to a divine creator.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"λειτουργίας","severity":"info","text":"Here 'service' or 'ministry' of the disciples, not liturgical in the later sense. The word underscores their role as instruments revealing the Creator.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"τὰ λεχθέντα ἅπαντα εἰς τὸν Ἰούδαν","severity":"caution","text":"The homily conflates the patriarch Judah with the tribe and with Judas Maccabeus? The reference is ambiguous; the 'prophecy' may be from a lost source or a free paraphrase.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Jacob' (patriarch or author of the Testament) is not clarified; the 'prophecy' text is not verbatim from any known source."],"confidence":"medium","notes":[]},{"i":10,"ref":"p10","source":"τίς δὲ οὐκ ἐφοβήθη, ὅτε «τὸ καταπέτασμα τοῦ ναοῦ ἐσχίσθη ἀπὸ ἄνωθεν ἕως κάτω,» ὅτε ὁ ἥλιος οὐ φέρων τὸ τολμηθὲν φόβῳ τὸ φῶς ἔστειλεν, ἢ ὅτε «αἱ πέτραι ἐσχίσθησαν καὶ τὰ μνημεῖα ἠνεῴχθησαν» καὶ οἱ ἐναποκείμενοι ἀνέστησαν καὶ οἱ ἐχθροὶ ἐφοβήθησαν ἀπὸ προσώπου αὐτοῦ; διὸ καὶ ἄκοντες ὡμολόγουν ὅτι «ἀληθῶς θεοῦ υἱὸς ἦν οὗτος.» καὶ ὅλως «τὰ πλείονα τῶν ἔργων αὐτοῦ ἐν ἀποκρύφοις ἐστί.» «χίλιαι» γὰρ «χιλιάδες παρειστήκεισαν αὐτῷ αἰνοῦντες καὶ μύριαι μυριάδες λειτουργοῦσιν αὐτῷ.» ἐπιγνῶμεν οὖν καὶ ἡμεῖς τὸν εὐεργέτην. δοξάσωμεν τὸν πατέρα σὺν υἱῷ καὶ ἁγίῳ πνεύματι· μίαν θεότητα ὁμολογήσωμεν. τοῦ ἁμαρτάνειν παυσώμεθα. τῶν πτωχῶν μνημονεύσωμεν. ἡ φιλαδελφία μενέτω. τῆς φιλοξενίας μὴ ἐπιλανθάνεσθε. οὕτω γὰρ διάγοντες βασιλείαν οὐρανῶν κληρονομήσωμεν ἐν Χριστῷ Ἰησοῦ τῷ κυρίῳ ἡμῶν, ᾧ ἡ δόξα καὶ τὸ κράτος εἰς τοὺς αἰῶνας τῶν αἰώνων. ἀμήν.","english":"Who was not afraid when \"the veil of the temple was rent from top to bottom,\" when the sun, unable to bear the audacity, sent its light away in fear, or when \"the rocks were split and the tombs were opened\" and those lying within arose and the enemies were afraid before his face? Therefore even unwillingly they confessed that \"truly this was the Son of God.\" And indeed \"the greater part of his works are in secret.\" For \"a thousand thousands stood by him praising, and ten thousand myriads serve him.\" Let us therefore also recognize the benefactor. Let us glorify the Father together with the Son and the Holy Spirit; let us confess one divinity. Let us cease from sinning. Let us remember the poor. Let brotherly love remain. Do not forget hospitality. For living thus, let us inherit the kingdom of heaven in Christ Jesus our Lord, to whom are the glory and the power unto the ages of ages. Amen.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τὸ καταπέτασμα τοῦ ναοῦ ἐσχίσθη ἀπὸ ἄνωθεν ἕως κάτω","severity":"info","text":"The rending of the temple veil is a synoptic tradition (Matt 27:51; Mark 15:38; Luke 23:45), here cited as a sign of divine fear at the crucifixion.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"αἱ πέτραι ἐσχίσθησαν καὶ τὰ μνημεῖα ἠνεῴχθησαν","severity":"info","text":"The splitting of rocks and opening of tombs echoes Matt 27:51-52, part of the eschatological portents following Christ's death.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἀληθῶς θεοῦ υἱὸς ἦν οὗτος","severity":"info","text":"The confession 'truly this was the Son of God' likely alludes to the centurion's words in Matt 27:54, though the phrasing is adapted.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τὰ πλείονα τῶν ἔργων αὐτοῦ ἐν ἀποκρύφοις ἐστί","severity":"info","text":"This phrase is not a direct biblical quotation but may reflect apocryphal traditions about Jesus' hidden works, possibly from the Gospel of Thomas or other non-canonical sources.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"χίλιαι χιλιάδες παρειστήκεισαν αὐτῷ αἰνοῦντες καὶ μύριαι μυριάδες λειτουργοῦσιν αὐτῷ","severity":"info","text":"The imagery of thousands and myriads serving Christ echoes the angelic liturgy in Jewish apocalyptic and early Christian hymnody, possibly from the Ascension of Isaiah or similar texts.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage shifts from a series of rhetorical questions about fearful portents to a doxological exhortation, culminating in a trinitarian formula and ethical imperatives, typical of homiletic conclusions.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the phrase 'the greater part of his works are in secret' is uncertain; it may be a lost apocryphon or a free composition by Athanasius."],"confidence":"high","notes":[]}]}