{"slug":"khazarzar-athanasius-the-great-of-alexandria-sermo-exhortatoriu1","id":"greek:khazarzar:khazarzar-athanasius-the-great-of-alexandria-sermo-exhortatoriu1","title":"Sermo exhortatoriu1","title_source":"Sermo exhortatoriu1","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":"2026-11-15T06:29:38Z","cost_usd":0.001985},"source":{"registry_id":"greek:khazarzar:khazarzar-athanasius-the-great-of-alexandria-sermo-exhortatoriu1","work_id":"khazarzar-athanasius-the-great-of-alexandria-sermo-exhortatoriu1","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/Sermo%20exhortatoriu1.pdf"},"stats":{"passages":3,"english_words":615,"coptic_letters":0,"source_letters":2550,"commentary_units":18,"commentary_kinds":8,"derived_notes":0,"ambiguities":5,"work_notes":4,"external_links":0,"timeline":4},"summary":{"work":"khazarzar-athanasius-the-great-of-alexandria-sermo-exhortatoriu1","abstract":"The Sermo exhortatorius is a Greek homily attributed to Athanasius of Alexandria (c. 296–373) but of uncertain date and authenticity. It survives only in the khazarzar digital edition, which provides no manuscript basis, critical apparatus, or variant readings. The text is not attested in any ancient patristic florilegium, Byzantine liturgical reading, or medieval translation, and its reception history is virtually nonexistent. The homily offers moral exhortation structured around a triadic formula of faith, truth, and purity, and references ascetic practices such as fasting on Wednesday and Friday, the sign of the cross, and an anomalous claim about women fasting always. Its content reflects early Eastern Christian piety but may include later interpolations or textual corruption.","historical_context":"The homily is attributed to Athanasius of Alexandria, a key fourth-century theologian and bishop known for his role in the Arian controversy and his defense of Nicene orthodoxy. However, the work's date, place, and community of origin are unknown due to the lack of external attestation and manuscript evidence. The khazarzar edition does not specify its source, and no critical edition or collation of witnesses exists. The text's references to fasting on Wednesday (Tetrade) and Friday (Paraskeue) and the sign of the cross align with practices common in Eastern Christianity from the fourth century onward, but these elements alone cannot securely date the homily. The absence of citations in ancient lists, florilegia, or translations suggests it may be a later composition or a spurious attribution. The sole digital transmission without verification means the text's relationship to Athanasius's authentic corpus remains speculative.","significance":"The Sermo exhortatorius is significant primarily as a test case for the challenges of studying unattested, digitally transmitted texts attributed to major patristic authors. Its uncertain authenticity and lack of manuscript foundation highlight the need for critical digital editions and caution in using such sources for historical reconstruction. The homily's content, including its anomalous claim about women fasting always, may offer insights into later ascetic or misogynistic interpolations, but its value is limited without verifiable provenance.","timeline":[{"date":"4th c.","event":"Life of Athanasius of Alexandria (c. 296–373), to whom the homily is attributed."},{"date":"4th–5th c.","event":"Earliest possible composition if authentic; fasting practices mentioned become standard in Eastern Christianity."},{"date":"Undated","event":"Composition of the homily; no external evidence for date."},{"date":"21st c.","event":"Publication of the khazarzar digital edition, the sole source for the text."}],"relations":[{"work":"Athanasius, Festal Letters","relation":"Authentic Athanasian works on fasting and ascetic practice; contrast with this homily's uncertain attribution.","key":"","label":null,"url":null},{"work":"Didache","relation":"Early Christian text prescribing fasting on Wednesdays and Fridays, similar to practices in the homily.","key":"","label":null,"url":null},{"work":"Apostolic Constitutions","relation":"Later liturgical compilation with similar fasting rules and moral exhortation.","key":"","label":null,"url":null}],"external_links":[],"cautions":["The sole source is the khazarzar digital edition, which does not specify its manuscript base; no critical edition or collation of witnesses exists.","Attribution to Athanasius is uncertain; no ancient lists or citations confirm Athanasian authorship.","The homily is not attested in any known patristic florilegium, Byzantine liturgical reading, or medieval translation.","The claim that God made women to fast always is anomalous and may reflect textual corruption or interpolation.","Date of composition is unknown; the text cannot be securely placed in a specific century or community."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000432,"generated":"2026-11-15T06:29:38Z"},"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/Sermo%20exhortatoriu1.pdf"}],"checks":{"work":"khazarzar-athanasius-the-great-of-alexandria-sermo-exhortatoriu1","status":"pass","blocking":[],"warnings":[],"stats":{"passages":3,"translated":3,"commentary_passages":3,"commentary_units":18,"english_words":615,"source_letters":2550,"commentary_kinds":8},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"transmission","kind":"transmission","basis":"external","lemma":"","severity":"info","text":"The sole source for this text is the khazarzar digital edition, which does not specify its manuscript base. No critical edition or collation of witnesses is known.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"background","lemma":"","severity":"caution","text":"The homily is attributed to Athanasius of Alexandria (c. 296–373), but its date and authenticity are uncertain. No external evidence from ancient lists or citations confirms Athanasian authorship.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"This homily is not attested in any known Greek patristic florilegium, Byzantine liturgical reading, or medieval translation. Its reception history is effectively nil.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"The khazarzar edition provides no apparatus, variant readings, or indication of scribal emendation. The user cannot verify the text against any manuscript.","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: 3 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":3},"term_index":[],"citations":{},"segments":[{"i":1,"ref":"p1","source":"Τρία γὰρ ἀπαιτεῖ ὁ θεὸς παρὰ παντὸς Χριστιανοῦ· πίστιν ὀρθὴν, ἀλήθειαν ἀπὸ γλώσσης καὶ ἁγνείαν ἀπὸ τοῦ σώματος. Καὶ τὰ ἄλλα ὁμοίως φύλαττε, πρῶτον μὲν μὴ λαλήσῃς, ἄλλ' ὅτε ἀκούσῃς τινὸς καταλαλοῦντος, φύγε ἀναχώρησον ἵνα μὴ καὶ σὺ ὅμοιος γένῃς τοῦ καταλαλοῦντος, καὶ ἀπέλθῃς εἰς κόλασιν αἰώνιον, εἰς δράκοντας πυρίνους τρώγοντας τὴν γλῶσσαν. Εἶπεν γὰρ ὁ Θεὸς διὰ τοῦ προφήτου ὅτι τῶν διανευόντων οἱ ὀφθαλμοὶ, ὑπὸ ἀνελεημόνων ἀγγέλων ἐξορύσσονται. Τότε οἱ γελῶντες πικρῶς κλαύσουσιν, τότε οἱ φλυαροῦντες ἐλεεινὰ στενάξουσιν, καταδικαζόμενοι εἰς τὸν πύρινον ποταμὸν, εἰς τὸν δυνὸν Ἅδην, εἰς τὸν σκώληκα τὸν ἀκοίμητον, εἰς τὸν πικρὸν κλαυθμὸν, εἰς τὸν βρυγμὸν τῶν ὀδόντων. Τετράδην καὶ παρασκευὴν νήστευε, τὰς δὲ ἄλλας ἡμέρας ἐξουσίαν ἔχεις, κἂν θέλῃς νήστευε, κἂν θέλῃς μὴ νήστευε. Ὥσπερ ἐποίησεν ὁ θεὸς τὸν ἄνθρωπον κατὰ φύσιν τὸ ἀναπνέειν, οὕτως ἐποίησεν ἁρμόζειν καὶ τὰς γυναῖκας ἵνα πάντοτε νηστεύωσι. Ἀνισταμένου σου τὸ πρωῒ τὸν τύπον τοῦ τιμίου σταυροῦ ποίει εἰς πάντα τὰ μέλη σου. Καὶ περιπατῶν καὶ κοιμώμενος καὶ πάντοτε λέγε· Κύριε Ἰησοῦ Χριστὲ βοήθησον ἡμῖν. Ἑσπέρας καὶ πρωῒ εἰς τὴν ἐκκλησίαν ἀπέρχου, καὶ ἐξομολογοῦ τῷ θεῷ τὰς ἁμαρτίας σου ἅσπερ ἔπραξας, καὶ βλέπε, ἄνθρωπε, μὴ ὀμόσῃς μήτε ἐν τῷ οὐρανῷ μήτε ἐν τῇ γῇ, ὁ γὰρ οὐρανὸς θρόνος τοῦ δεσπότου ἐστὶν, ἡ δὲ γῆ ὑποπόδιον τῶν ποδῶν αὐτοῦ, ἀλλὰ ἐὰν βία σοι γένηται παρὰ τινὸς τοῦ ὀμόσαι, εἶπε αὐτῷ· Ἀλήθειαν λέγω καὶ οὐ ψεύδομαι. Μετὰ ἀνδρῶν καὶ γυναικῶν φλυάρων, μὴ συνκαθίσῃς ποτέ.","english":"God requires three things from every Christian: right faith, truth from the tongue, and purity from the body. And likewise keep the other things: first, do not speak when you hear someone slandering; flee, withdraw, so that you do not become like the slanderer and go to eternal punishment, to fiery serpents devouring the tongue. For God said through the prophet that the eyes of those who wink are gouged out by merciless angels. Then those who laugh bitterly will weep; then those who chatter pitiably will groan, condemned to the fiery river, to dread Hades, to the sleepless worm, to bitter lamentation, to gnashing of teeth. Fast on Wednesday and Friday; on the other days you have freedom: if you wish, fast; if you wish, do not fast. Just as God made man by nature to breathe, so He made it fitting for women always to fast. When you rise in the morning, make the sign of the precious cross on all your limbs. And while walking and sleeping and always say: Lord Jesus Christ, help us. In the evening and in the morning go to church, and confess to God the sins you have committed. And see, man, that you do not swear, neither by heaven nor by earth, for heaven is the throne of the Lord, and earth the footstool of His feet; but if force is put upon you by someone to swear, say to him: I speak the truth and do not lie. Never sit down with men and women who are chatterers.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Τρία γὰρ ἀπαιτεῖ ὁ θεὸς","severity":"info","text":"The passage opens with a triadic formula (faith, truth, purity) that structures the ensuing moral exhortation as a series of specific applications.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Εἶπεν γὰρ ὁ Θεὸς διὰ τοῦ προφήτου","severity":"info","text":"The reference to God speaking through a prophet about eyes being gouged out is not a direct biblical quotation but may echo Psalm or Wisdom traditions; the source is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Τετράδην καὶ παρασκευὴν νήστευε","severity":"info","text":"Fasting on Wednesday (Tetrade) and Friday (Paraskeue) was a standard ascetic practice in early Eastern Christianity, often linked to the betrayal and crucifixion of Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"τύπον τοῦ τιμίου σταυροῦ","severity":"info","text":"The phrase 'sign of the precious cross' refers to the gesture of making the sign of the cross, a common devotional act in Byzantine Christianity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ὥσπερ ἐποίησεν ὁ θεὸς ... ἁρμόζειν καὶ τὰς γυναῖκας ἵνα πάντοτε νηστεύωσι","severity":"caution","text":"The claim that God made women to fast always is anomalous; it may reflect a textual corruption or a misogynistic interpolation, as it contradicts the earlier allowance of freedom on non-fast days.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"εἰς τὸν δυνὸν Ἅδην","severity":"info","text":"The phrase 'dread Hades' reflects a Hellenistic Jewish and Christian appropriation of pagan underworld imagery, common in early Christian apocalyptic and homiletic literature.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the prophet quotation about eye-gouging is unclear; it may be apocryphal or a loose paraphrase.","The statement that women must always fast is textually problematic and may be a scribal error or interpolation."],"confidence":"medium","notes":[]},{"i":2,"ref":"p2","source":"Καὶ βλέπε, ἄνθρωπε, μὴ ὀξυνθῇς, ὅτι ὁ διάβολος ἐπιφέρει τὴν ὀξυχολίαν, ἵνα ὀξυνθῇς, καὶ ἀπολέσῃς τὴν ψυχήν σου, τὴν δὲ πραΰτητα ὁ θεὸς διδοίη, ἵνα διὰ τῆς πραΰτητος καὶ τῆς ἐλεημοσύνης σωθῇς. Καὶ βλέπε, ἄνθρωπε, τὸν καλλωπισμὸν τῶν ἱματίων μὴ ἀγαπήσῃς, μηδὲ τὴν βλακείαν ποθῇς, ἀλλὰ μᾶλλον ταπεινὰ φόρει καὶ εὐτελῆ διὰ τὸν θεὸν, ἵνα ἐκεῖθεν ἐνδύσῃ σε ὁ θεὸς ἡμῶν στολὴν δόξης, ἔνδυμα ἀφθαρσίας, στέφανον κάλλους, διάδημα βασιλείας, ἵνα τότε ἔχῃ ἡ ψυχή σου παῤῥησίαν πρὸς τὸν θεὸν λέγουσα· Κύριε ἐν τῷ κόσμῳ τούτῳ τῷ ματαίῳ πολλὰ ὑστερήθην ἵνα τὴν βασιλείαν σου ἀπολαύω δέσποτα, καὶ τότε ἐρεῖ ὁ δεσπότης ἡμῶν Χριστὸς φιλάνθρωπος καὶ ἐλεήμων· οὗ μὲν ὀλίγα ἐκοπίασας, πρῶτα ἡτοίμασά σοι ἐγὼ, ἀλλὰ δεῦρο εἴσελθε εἰς τὸν νυμφῶνα τῆς δόξης μου, καὶ ἀπόλαυσον ἃ ὀφθαλμὸς οὐκ εἶδεν, καὶ οὖς οὐκ ἤκουσεν, καὶ ἐπὶ καρδίαν ἀνθρώπου οὐκ ἀνέβη ὅσα ἡτοίμασα τοῖς ἀγαπῶσιν τὸ ὄνομά μου. Ἐν ὀγδοήκοντα γὰρ ἔτη πληροῦται ὁ χρόνος τοῦ ἀνθρώπου, εἰ καὶ τρυφῶμεν καὶ πλουτῶμεν πεντήκοντα ἔτη καὶ ἑκατὸν καὶ μετὰ ταῦτα τί πρόκειται; Μακάριοι οἱ σπουδάζοντες ἐπιτυχεῖν τῆς ἀτελευτήτου βασιλείας. Μακάριος ὁ ἄνθρωπος ἐκεῖνος ὁ διὰ τοῦ ἰδίου πλούτου λυτρώσηται τὴν ἑαυτοῦ ψυχὴν ἐκ τῆς κολάσεως, λυτροῦται γὰρ τὸν ἄνδρα ὁ ἴδιος πλοῦτος, καὶ πάλιν· Μακάριος ὁ συνιὼν ἐπὶ πτωχὸν καὶ πένητα, ἐν ἡμέρᾳ πονηρᾷ ῥύσηται αὐτὸν ὁ Κύριος. Ποίαν ἡμέραν πονηρὰν λέγει ὁ προφήτης; ἐδιηγεῖτο μὲν ἡμῖν περὶ τὴν ἡμέραν τῆς κρίσεως, τί γὰρ χειρότερον κολάσεως; ὄντως οὐδέν.","english":"And see, man, that you do not become sharp-tempered, for the devil brings on irascibility so that you become sharp-tempered and destroy your soul; but God gives meekness, so that through meekness and mercy you may be saved. And see, man, that you do not love the adornment of garments, nor desire vanity, but rather wear humble and cheap clothes for God's sake, so that from there our God may clothe you in a robe of glory, a garment of incorruption, a crown of beauty, a diadem of royalty, so that then your soul may have boldness before God, saying: Lord, in this vain world I was deprived of many things so that I might enjoy your kingdom, O Master; and then our Master Christ, the lover of mankind and merciful, will say: You labored but little, yet I have prepared first things for you; but come, enter into the bridal chamber of my glory, and enjoy what the eye has not seen, nor the ear heard, nor has it entered into the heart of man—all that I have prepared for those who love my name. For in eighty years the time of man is fulfilled, even if we live in luxury and wealth for fifty years or a hundred, and after this what lies ahead? Blessed are those who strive to attain the unending kingdom. Blessed is that man who by his own wealth ransoms his own soul from punishment, for his own wealth ransoms the man; and again: Blessed is he who understands concerning the poor and needy; on an evil day the Lord will rescue him. What evil day does the prophet speak of? He was telling us about the day of judgment, for what is worse than punishment? Truly nothing.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ὀξυχολίαν","severity":"info","text":"The Greek term ὀξυχολίαν (irascibility) is a key vice in ascetic literature, often linked to demonic temptation. The homily warns that the devil brings this to destroy the soul.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὀφθαλμὸς οὐκ εἶδεν, καὶ οὖς οὐκ ἤκουσεν, καὶ ἐπὶ καρδίαν ἀνθρώπου οὐκ ἀνέβη","severity":"info","text":"This phrase echoes biblical descriptions of heavenly rewards (cf. 1 Enoch 104:13; also similar language in John Chrysostom). It is not a direct quotation but a common eschatological trope.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"νυμφῶνα τῆς δόξης","severity":"info","text":"The 'bridal chamber of glory' is a metaphor for the heavenly kingdom, drawing on early Christian imagery of the soul as bride of Christ (cf. Origen, Commentary on the Song of Songs).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Μακάριοι","severity":"info","text":"The passage shifts to a series of beatitudes ('Blessed are...'), a rhetorical device common in early Christian homilies to exhort the audience toward virtue and eschatological hope.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"λυτροῦται γὰρ τὸν ἄνδρα ὁ ἴδιος πλοῦτος","severity":"info","text":"This saying resembles Proverbs 13:8 LXX: 'A man is ransomed by his own wealth.' The homily adapts it to spiritual ransom from punishment through almsgiving.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ἐν ὀγδοήκοντα γὰρ ἔτη πληροῦται ὁ χρόνος τοῦ ἀνθρώπου","severity":"caution","text":"The claim that human life is fulfilled in eighty years is a rhetorical generalization, not a biblical or scientific statement. It may reflect a common ancient lifespan estimate (cf. Psalm 90:10 LXX).","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'πρῶτα ἡτοίμασά σοι ἐγώ' is ambiguous: it could mean 'I prepared first things for you' (i.e., the best rewards) or 'I prepared them before you labored.' The translation opts for the former.","The identity of the 'prophet' in 'Ποίαν ἡμέραν πονηρὰν λέγει ὁ προφήτης' is unspecified; it may refer to a scriptural prophet (e.g., Malachi or Zephaniah) or a generic prophetic voice."],"confidence":"high","notes":[]},{"i":3,"ref":"p3","source":"Τί γὰρ ἀδυνατεῖ τῷ θεῷ ὄμβρους χρυσοῦ κατενεγκεῖν ἐπὶ τὴν γῆν ἵνα πάντες πλοῦτον ἔχωμεν; παρὰ τῷ θεῷ πάντα δυνατά εἰσι. Ἵνα ὁ πένης ἄφεσις τῶν ἁμαρτιῶν τοῦ πλουσίου γένηται, καὶ ὁ πλούσιος τοῦ πένητος, ὅτι τῷ θεῷ πρέπει τιμὴ καὶ δόξα εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.","english":"For what is impossible for God, to bring down showers of gold upon the earth so that we all might have wealth? All things are possible for God. Let the poor man become the remission of the rich man's sins, and the rich man the remission of the poor man's, because honor and glory are due to God for ever and ever. Amen.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ὄμβρους χρυσοῦ","severity":"info","text":"The phrase 'showers of gold' is a rhetorical hyperbole for divine omnipotence, not a literal meteorological claim.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"πάντα δυνατά","severity":"info","text":"The assertion 'All things are possible for God' echoes a common biblical theme (cf. Job 42:2 LXX; Wisdom 19:6), though no direct citation is given.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἀμήν","severity":"info","text":"The closing 'Amen' marks the end of the homily, consistent with liturgical conclusions in Greek Christian literature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"πένης ... πλούσιος","severity":"info","text":"The reciprocal relationship between poor and rich for remission of sins reflects early Christian almsgiving theology, common in patristic exhortations.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ὄμβρους χρυσοῦ","severity":"info","text":"The image of gold showers recalls the myth of Danaë (cf. Pindar, Pythian 12), but here repurposed to illustrate God's power, not pagan narrative.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἄφεσις ... γένηται","severity":"caution","text":"The syntax 'Let the poor man become the remission...' is ambiguous: it may mean the poor man serves as the means of remission for the rich, or that remission is mutual; the translation opts for the latter.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἄφεσις ... γένηται' could be read as the poor man being the remission (i.e., the agent) or as remission being mutual; the English draft takes the reciprocal sense."],"confidence":"high","notes":[]}]}