{"slug":"khazarzar-didymus-the-blind-de-trinitate","id":"greek:khazarzar:khazarzar-didymus-the-blind-de-trinitate","title":"De trinitate","title_source":"De trinitate","author":"Didymus the Blind","genre":"treatise","date":null,"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-v4.1-flash:floor","provider":"Relace","generated":"2026-11-15T19:41:49Z","cost_usd":0.118211},"source":{"registry_id":"greek:khazarzar:khazarzar-didymus-the-blind-de-trinitate","work_id":"khazarzar-didymus-the-blind-de-trinitate","edition":"khazarzar","language":"","license":null,"url":null},"stats":{"passages":204,"english_words":56896,"coptic_letters":0,"source_letters":225457,"commentary_units":1220,"commentary_kinds":9,"derived_notes":6,"ambiguities":346,"work_notes":4,"external_links":5,"timeline":5},"summary":{"work":"khazarzar-didymus-the-blind-de-trinitate","abstract":"De trinitate by Didymus the Blind survives only in fragments, chiefly through citations in later authors such as Theodoret and the Second Council of Constantinople (553). No complete Greek manuscript is extant. The work is generally assigned to the late 4th century based on Didymus’s lifetime (c. 313–398) and doctrinal content, but its composition date remains uncertain. The present edition (khazarzar) is a digital compilation of fragments and testimonia without a critical apparatus or stemma, limiting verification of source manuscripts or editorial decisions.","historical_context":"Didymus the Blind (c. 313–398) was a prominent Alexandrian theologian and head of the catechetical school. He wrote extensively on Trinitarian theology, opposing Arian subordinationism. De trinitate likely dates to the late 4th century, though no external witness fixes its composition precisely. The work survives only in fragments, preserved through citations by Theodoret of Cyrus (5th c.) and the acts of the Second Council of Constantinople (553), which posthumously condemned Didymus as an Origenist. This condemnation limited direct transmission of his works, but his Trinitarian theology influenced later Greek and Syriac authors. The original Greek text is lost; the present digital edition compiles fragments and testimonia without a critical apparatus, making it difficult to verify source manuscripts or editorial decisions.","significance":"De trinitate is a key witness to late 4th-century Alexandrian Trinitarian theology and anti-Arian polemic. Its fragmentary survival illustrates the impact of the Origenist controversy on textual transmission. The work influenced later Greek and Syriac authors, and its citations in conciliar acts and patristic florilegia provide indirect evidence for Didymus’s thought, despite the loss of the original manuscript.","timeline":[{"date":"c. 313–398","event":"Lifetime of Didymus the Blind; De trinitate likely composed in the late 4th century."},{"date":"5th c.","event":"Theodoret of Cyrus cites fragments of De trinitate in his works."},{"date":"553","event":"Second Council of Constantinople condemns Didymus as an Origenist; citations from De trinitate appear in conciliar acts."},{"date":"Undated","event":"Original Greek manuscript of De trinitate is lost; only fragments survive through citations."},{"date":"Modern","event":"Khazarzar digital edition compiles fragments and testimonia without critical apparatus."}],"relations":[{"work":"De trinitate (Athanasius)","relation":"Similar anti-Arian Trinitarian theology; Didymus may have been influenced by Athanasius.","key":"","label":null,"url":null},{"work":"Contra Eunomium (Gregory of Nyssa)","relation":"Contemporary Trinitarian polemic; both oppose Arian subordinationism.","key":"","label":null,"url":null},{"work":"Eranistes (Theodoret of Cyrus)","relation":"Preserves fragments of Didymus’s De trinitate through citations.","key":"","label":null,"url":null},{"work":"Acts of the Second Council of Constantinople (553)","relation":"Contains citations from De trinitate used in condemnation of Origenism.","key":"","label":null,"url":null},{"work":"De trinitate (Didymus the Blind, Syriac tradition)","relation":"Later Syriac authors transmit Didymus’s Trinitarian ideas, possibly through indirect sources.","key":"","label":null,"url":null}],"external_links":[{"key":"wikipedia:Didymus the Blind","label":"Didymus the Blind","url":"https://en.wikipedia.org/wiki/Didymus_the_Blind","reason":"Biographical and historical context for the author."},{"key":"wikipedia:Second Council of Constantinople","label":"Second Council of Constantinople","url":"https://en.wikipedia.org/wiki/Second_Council_of_Constantinople","reason":"Council that condemned Didymus and preserved citations of De trinitate."},{"key":"wikipedia:Alexandrian school","label":"Alexandrian school","url":"https://en.wikipedia.org/wiki/Alexandrian_school","reason":"Theological tradition in which Didymus taught and wrote."},{"key":"wikipedia:Arianism","label":"Arianism","url":"https://en.wikipedia.org/wiki/Arianism","reason":"Heresy opposed by Didymus in De trinitate."},{"key":"wikipedia:Theodoret","label":"Theodoret","url":"https://en.wikipedia.org/wiki/Theodoret","reason":"Later author who cited fragments of De trinitate."}],"cautions":["The dating of De trinitate is uncertain; it is generally assigned to the late 4th century based on Didymus’s lifetime and doctrinal content, but no external witness fixes its composition precisely.","The work survives only in fragments, chiefly through citations in later authors; no complete manuscript of the original Greek text is extant.","The present edition (khazarzar) is a digital compilation of fragments and testimonia without a critical apparatus or stemma; the reader cannot verify the source manuscripts or editorial decisions behind the text."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000522,"generated":"2026-11-15T18:54:22Z"},"links":[],"checks":{"work":"khazarzar-didymus-the-blind-de-trinitate","status":"warn","blocking":[],"warnings":[{"code":"commentary-single-kind","i":"11","kind":"scripture"},{"code":"commentary-single-kind","i":"33","kind":"scripture"},{"code":"commentary-single-kind","i":"53","kind":"scripture"},{"code":"commentary-single-kind","i":"64","kind":"scripture"},{"code":"commentary-single-kind","i":"65","kind":"scripture"},{"code":"commentary-single-kind","i":"86","kind":"scripture"},{"code":"commentary-single-kind","i":"95","kind":"scripture"},{"code":"commentary-single-kind","i":"120","kind":"scripture"},{"code":"commentary-single-kind","i":"134","kind":"scripture"},{"code":"commentary-single-kind","i":"135","kind":"scripture"},{"code":"commentary-single-kind","i":"137","kind":"scripture"},{"code":"commentary-single-kind","i":"145","kind":"scripture"},{"code":"commentary-single-kind","i":"159","kind":"scripture"},{"code":"commentary-single-kind","i":"189","kind":"scripture"},{"code":"commentary-single-kind","i":"202","kind":"scripture"}],"stats":{"passages":204,"translated":204,"commentary_passages":204,"commentary_units":1220,"english_words":56896,"source_letters":225400,"commentary_kinds":9},"model":"deepseek/deepseek-v4.1-flash:floor"},"work_notes":[{"unit":"transmission","kind":"transmission","basis":"text","lemma":"","severity":"info","text":"The work survives only in fragments, chiefly through citations in later authors such as Theodoret and the Second Council of Constantinople (553). No complete manuscript of Didymus’s original Greek text is extant.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"Didymus was posthumously condemned as an Origenist at the Second Council of Constantinople (553), which limited the direct transmission of his works. His Trinitarian theology, however, influenced later Greek and Syriac authors.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"external","lemma":"","severity":"caution","text":"The dating of De trinitate is uncertain; it is generally assigned to the late 4th century based on Didymus’s lifetime (c. 313–398) and doctrinal content, but no external witness fixes its composition precisely.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"The present edition (khazarzar) is a digital compilation of fragments and testimonia; it does not provide a critical apparatus or stemma, and the reader cannot verify the source manuscripts or editorial decisions behind the text.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"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 Greek; no human has verified it. The commentary is model-written and cites only keys the pipeline could resolve."},{"kind":"register","severity":"info","text":"Register: other in ancient Greek; the English keeps the liturgical formulae and the vocatives rather than normalising them."},{"kind":"structure","severity":"info","text":"Passages: 204 narrative."},{"kind":"scripture","severity":"info","text":"6 scriptural phrase match(es) noted: John 1:1; John 1:14; John 1:29; John 4:10; Luke 1:28; Luke 2:14."},{"kind":"source","severity":"info","text":"Source edition: khazarzar."}],"derived_structure":{"narrative":204},"term_index":[],"citations":{"ed:khazarzar-didymus-the-blind-de-trinitate":{"label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}},"segments":[{"i":1,"ref":"p1","source":"Ἐκφεύγειν τοιγαροῦν τὸ ἔγκλημα τὸ περὶ τῆς δόξης τῶν κτιστῶν θεῶν τοὺς πιστεύοντας τῷ υἱῷ ὁ ἔννομος Παῦλος τῷ θεϊκῷ πνεύματι σεσοφισμένος ἐγγυᾶται. ἔτι δὲ καὶ \"ἀθέους\" ἀποκαλεῖ τοὺς πρὸ τούτου ἐκτὸς τοῦ υἱοῦ τὸν θεὸν καὶ πατέρα μόνον ἐγνωκότας, ἐπειδὴ οὐκ ἐν π̣ο̣ι̣ήμασι τ̣ελ̣εῖ, γράφων πῇ μὲν ὅτι «μνημονεύετε ὅτι ποτὲ ὑμεῖς τὰ ἔθνη ἐν σαρκί, οἱ λεγόμενοι ἀκροβυστία ὑπὸ τῆς λεγομένης περιτομῆς ἐν σαρκὶ χειροποιήτου, ὅτι ἦτε τῷ καιρῷ ἐκείνῳ χωρὶς Χριστοῦ, ἀπηλλοτρι̣ω̣μ̣ένοι τῆς ἐλπ̣ι´̣δος τοῦ Ἰσραὴλ καὶ ξένοι τῶν διαθηκῶν τῆς ἐπ̣αγγελίας, ἐλπίδα μὴ ἔχοντες καὶ ἄθεοι ἐν τῷ κ̣όσμῳ». πῇ δέ «ἀλλὰ τότε μὲν οὐκ εἰδότες θεὸν ἐδουλεύσατε τοῖς φύσει μὴ οὖσι θεοῖς–νῦν δὲ γνόντες θεόν, μᾶλλον γν̣ωσθέντες ὑπὸ θεοῦ, πῶς ἐπιστρέφετε πάλιν ἐπὶ τὰ ἀσθενῆ καὶ πτωχὰ στοιχεῖα, οἷς πάλιν ἄνωθεν δ̣ουλεύειν θ̣έλετε»; ἀλλὰ μὴν τοῦ πρεσβυτέρου νόμου τὸ ἀεὶ νέον καὶ οὐκ εἰς γῆρας ἀποκλῖνον σω̣τ̣η´̣ρ̣ιον κήρυγμα τὸ περὶ Χριστοῦ καὶ ἁγίου πνεύματος καὶ τὸν ἐκκλησιαστικὸν θεσμὸν προφερέστερον ἡγεῖται διὰ τὸ τέλ̣ε̣ι̣ο̣ν καὶ τὸ μὴ ἔχειν μήτε ἀνομ ἐνοχλοῦν μήτε κάλλιον ἢ μεῖζον χρὴ προτεθη ο λόγῳ ἢ τρόπῳ καλλ γὰρ τῷ χρήματι τούτῳ γράφει π̣ε̣π σι τὸ μὲν ὁ´̣τι «ἐγενόμην» «κατὰ ζῆλον διώκων τὴν ἐκκλησίαν, κατὰ δικαιοσύνην τὴν ἐν νόμῳ γενόμενος ἄμεμπτος· ἀλλὰ ἅτινα ἦν μοι κέρδη, ταῦτα ἥγημαι διὰ τὸν Χριστὸν ζημίαν. ἀλλὰ μὲν οὖν γε καὶ ἡγοῦμαι πάντα ζημίαν εἶναι διὰ τὸ ὑπερέχον τῆς γνώσεως Ἰησοῦ Χριστοῦ τ̣ο̣ῦ κυρίου ἡμῶν, δι' ὃν τὰ πάντα ἐζημιώθην καὶ ἡγοῦμαι σκύβαλα εἶναι, ἵνα Χριστὸν κερδήσω». Ῥωμαίοις δέ·","english":"Therefore, the lawful Paul, wise in the divine spirit, guarantees that those who believe in the Son escape the charge concerning the opinion of the created gods. And he even calls \"atheists\" those who before this knew only God the Father apart from the Son, since he does not end in creations, writing in one place that \"remember that you, the nations in the flesh, called the uncircumcision by the so-called circumcision in the flesh of a hand-made thing, were at that time without Christ, alienated from the hope of Israel and strangers to the covenants of the promise, having no hope and being atheists in the world.\" And in another place, \"but then, not knowing God, you served gods that are not gods by nature—now, having known God, or rather having been known by God, how do you turn back again to the weak and poor elements, to which you wish to serve again from the beginning?\" Indeed, he considers the always new and never declining into old age saving proclamation of the elder law concerning Christ and the Holy Spirit and the ecclesiastical ordinance more excellent because of its perfection and because it has neither lawlessness troubling it nor anything better or greater that must be set before it in word or manner. For in this matter he writes that \"I became\" \"persecuting the church out of zeal, becoming blameless according to the righteousness in the law; but what were gains to me, I have considered loss because of Christ. Indeed, I consider everything loss because of the surpassing knowledge of Jesus Christ our Lord, for whose sake I was deprived of everything and consider it rubbish, so that I might gain Christ.\" And to the Romans:","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"κτιστῶν θεῶν","severity":"info","text":"The phrase 'created gods' reflects Didymus's polemic against those who subordinate the Son to the Father, implying a hierarchy of divine beings. It is a key term in his anti-Arian argument.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"μνημονεύετε ... ἄθεοι ἐν τῷ κ̣όσμῳ","severity":"info","text":"This is a paraphrase of a Pauline passage, likely from Ephesians or Colossians, but not a direct quotation. The reference to 'atheists' is Didymus's interpretation of Paul's critique of Gentile ignorance of Christ.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἀλλὰ τότε μὲν ... δ̣ουλεύειν θ̣έλετε","severity":"info","text":"Another Pauline paraphrase, possibly from Galatians or Romans, contrasting former ignorance of God with present knowledge. Didymus uses it to argue for the necessity of the Son in true theism.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"πρεσβυτέρου νόμου","severity":"info","text":"The 'elder law' refers to the Old Testament, which Didymus claims contains a 'saving proclamation' about Christ and the Holy Spirit. This reflects his typological exegesis, common in Alexandrian theology.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ῥωμαίοις δέ","severity":"info","text":"The abrupt ending with 'And to the Romans' suggests the passage is a fragment, possibly from a longer work where Didymus continued with a citation from Romans. The Coptic manuscript may be incomplete.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"π̣ε̣π σι","severity":"caution","text":"The Greek text is corrupt here; 'π̣ε̣π σι' is unreadable. The English draft omits it, but the sense likely continues the citation from Paul. The exact wording is uncertain.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact Pauline sources for the paraphrases are not identified; the text may be a composite of multiple letters.","The phrase 'π̣ε̣π σι' is corrupt and its reading is uncertain; the translation skips it."],"confidence":"medium","notes":[]},{"i":2,"ref":"p2","source":"«εἰ μὲν γὰρ ὁ ἐρχόμενος ἄλλον Ἰησοῦν κηρύσσει, ὃν οὐκ ἐκηρύξαμεν, ἢ πνεῦμα ἕτερον λαμβάνετε, ὃ οὐκ ἐλάβετε». Ἆρα δὲ καὶ πρὸς τί ἀπιδὼν καὶ οἷα διανοηθεὶς ἀκραιφνοῦς θεογνωσίας αὖθις ἴδια γέγραφεν· Κορινθίοις μὲν τὸ δεύτερον ὅτι γε εἰ τῷ υ̣ἱῷ τις καταλλαγῇ, τῷ θεῷ κατηλλάγη κ̣αὶ ὅτ̣ι ἐν Χριστῷ η῾̣ πρὸς τὸν θεὸν σ̣ύμβασίς ἐστι τοῦ κόσμου· ἔχει δέ· «ὡς ὅτι θεὸς ἦν ἐν Χριστῷ κόσμον καταλλάσσων ἑαυτῷ, μὴ λογιζόμενος αὐτοῖς τὰ παραπτώμα̣τα αὐτῶν, καὶ θέμε̣νος ἐν ἡμῖν τὸν λόγον τῆς καταλλαγῆς. ὑπὲρ Χριστοῦ οὖν πρε̣σβεύομεν ὡς τοῦ θεοῦ παρακαλοῦντος δι' ἡμῶν. δεόμεθα ὑπὲρ Χριστοῦ· καταλλάγητε τῷ θεῷ». Καὶ πάλιν ὡς πάντα τὰ ἄλλα ᾶ παρεὶς ἐκήρυττεν μεγάλα αὐχῶν ὅτι καὶ τὸ δοκοῦν ἐπονείδιστον εἶναι Χριστῷ διὰ τὴν φιλάνθρωπον αὐτοῦ οἰκονομίαν, πᾶσαν εὔκλειαν καὶ ῥώμην βρύει, ἐγᾦμαι τοῦτο ποιῶν ἐξ ἔργου, ἵνα καὶ ὁ ἐκ τοῦ ἐνδόξου πάθους τὴν ἀγένητον καὶ ἀκήρατον καὶ ἀναλλοίωτον θεότητα μὴ κατοπτεύων γραφὴν ὑπερηφανίας ὀφλοῖ. ἔλεγεν δὲ τοιάδε· «οὐκ ἔκρινά τι εἰδέναι ἐν ὑμῖν εἰ μὴ Ἰησοῦν Χριστὸν καὶ τοῦτον ἐσταυρωμένον». Ῥωμαίοις δέ· «δικαιοσύνη δὲ θεοῦ διὰ πίστεως Ἰησοῦ Χριστοῦ εἰς πάντας τοὺς πιστεύοντας». διὰ τῆς εἰς τὸν υἱὸν φησ̣ὶ πίστεως δικαιοῦται ὑπὸ θεοῦ ἕκαστος. Γαλάταις δέ· «εἰδότες δὲ ὅτι οὐ δικαιοῦται ἄνθρωπος ἐξ ἔργων νόμου ἐὰν μὴ διὰ πίστεως Ἰησοῦ Χριστοῦ, καὶ ἡμεῖς εἰς Ἰησοῦν Χριστὸν ἐπιστεύσαμεν, ἵνα δικα̣ιωθῶμεν ἐκ πίστεως Χριστοῦ καὶ οὐκ ἐξ ἔργων νόμου, ὅτι ἐξ ἔργων νόμου οὐ δικαιωθήσεται πᾶσα σάρξ».","english":"For if the one who is coming proclaims another Jesus, whom we did not proclaim, or you receive a different spirit, which you did not receive.\" But then, with what aim and with what thoughts of pure knowledge of God did he again write his own things: to the Corinthians, the second letter, that if someone is reconciled to the Son, he is reconciled to God, and that in Christ is the reconciliation of the world with God. And it says: \"that God was in Christ reconciling the world to himself, not holding their transgressions against them, and placing in us the word of reconciliation. Therefore, we intercede on behalf of Christ as God exhorting through us. We pray on behalf of Christ: be reconciled to God.\" And again, as if setting aside all other things, he proclaimed great things, boasting that even what seems shameful to Christ because of his philanthropic economy abounds in all glory and strength, I think doing this from the work, so that even the one who does not perceive the unbegotten, pure, and unchangeable divinity from the glorious passion might incur the charge of arrogance. And he said such things: \"I judged that I knew nothing among you except Jesus Christ, and this one crucified.\" And to the Romans: \"But the righteousness of God through faith in Jesus Christ for all who believe.\" Through faith in the Son, he says, each person is justified by God. And to the Galatians: \"Knowing that a person is not justified by works of the law unless through faith in Jesus Christ, and we believed in Jesus Christ in order to be justified by faith in Christ and not by works of the law, because by works of the law no flesh will be justified.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"εἰ μὲν γὰρ ὁ ἐρχόμενος ἄλλον Ἰησοῦν κηρύσσει, ὃν οὐκ ἐκηρύξαμεν, ἢ πνεῦμα ἕτερον λαμβάνετε, ὃ οὐκ ἐλάβετε","severity":"info","text":"This is a paraphrase of 2 Corinthians 11:4 (or a variant tradition), warning against a different Jesus or spirit.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὡς ὅτι θεὸς ἦν ἐν Χριστῷ κόσμον καταλλάσσων ἑαυτῷ","severity":"info","text":"This echoes 2 Corinthians 5:19, where Paul describes God reconciling the world through Christ.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"οὐκ ἔκρινά τι εἰδέναι ἐν ὑμῖν εἰ μὴ Ἰησοῦν Χριστὸν καὶ τοῦτον ἐσταυρωμένον","severity":"info","text":"A citation of 1 Corinthians 2:2, emphasizing Paul's focus on the crucified Christ.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"δικαιοσύνη δὲ θεοῦ διὰ πίστεως Ἰησοῦ Χριστοῦ εἰς πάντας τοὺς πιστεύοντας","severity":"info","text":"A reference to Romans 3:22, linking justification to faith in Christ.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"εἰδότες δὲ ὅτι οὐ δικαιοῦται ἄνθρωπος ἐξ ἔργων νόμου ἐὰν μὴ διὰ πίστεως Ἰησοῦ Χριστοῦ","severity":"info","text":"A citation of Galatians 2:16, arguing that justification comes through faith in Christ, not law-works.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἀγένητον","severity":"info","text":"The term 'unbegotten' (ἀγένητον) is a key theological term in fourth-century Trinitarian debates, used to assert the Son's co-eternity with the Father.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text contains several scriptural citations that are paraphrased or loosely quoted; the exact biblical references are inferred from context.","The phrase 'τὸ δεύτερον' likely refers to 2 Corinthians, but the specific chapter and verse are not given."],"confidence":"high","notes":[]},{"i":3,"ref":"p3","source":"ἐξηγεῖται δὲ καὶ ἑτέρωθι ὅτι «οὔτε περιτομή τι ἰσχύει οὔτε ἀκροβυστία, ἀλλὰ καινὴ πίστις δ̣ι̣' α᾿̣γάπης ἐνεργουμένη». Τοῦ δὲ λόγου βαθύνοντος τὸν νοῦν ἀναπτυκτέον. διδάσκειν μὲν οὖν βούλεται ὡς ἡ Χριστοῦ ἐπιφάνεια καινήν̣ τινα καὶ τὴν μόνην πίστιν ἁ´̣πασιν ἀνθρώποις ἐξεύρετο· καθ' ἣν οὐδεμίαν χώραν οὔτε Ἰουδαισμῷ οὔτε Ἑλληνισμῷ καταλέλοιπεν. αὕτη δὲ νοηθ̣ε̣ι´̣η̣ ἂν καὶ κατὰ τό· «ἰδο̣υ`̣ τὰ ἀρχαῖα παρῆλθεν, καινὰ γέγονε̣ν πάν τα». καὶ ἵνα συνελ ε̣ι̣ παύεται μὲν̣ ὁ τὸν̣ θεὸν εἰδὼς νόμου ὡσ μὴ τελεία̣ν τὴν π̣εριτομὴν φησίν. ἀνέλαμψεν δὲ εἰς\n\nσωτη̣ρία̣ν̣ καὶ διδασ̣καλίαν πᾶσιν φῶς τὸ ἀληθινὸν καὶ ἐλεύθερο̣ν ὁ υἱός· καὶ παρίστησι τοῦτο τό τισιν αὐτῶν ἀγν̣οου´̣μενον μυστι̣κῶς διὰ τὴν ἔναυλον ἐν αὐτοῖς τῆς πολυθεΐας ἐξ Αἰγύπτου μνήμην· προσμαρτυρῶν τοίνυν ὁ σεπτο`̣ς θεοῦ υἱὸς τῇ οἰκείᾳ φύσει τὸ ἄνωθεν ἐλεύθερον καὶ μὴ ἀδελφὴν οἷον ἔχειν τὴν κτίσιν–δοῦλον γὰρ πᾶν τὸ παραχθὲν καὶ εἰς γένεσιν τοῦ παραγαγόντος καὶ τὸ κτισθὲν κτίσμα τοῦ κτίσαντος–λέγει πρὸς Πέτρον· «οἱ βασιλεῖς τῆς γῆς ἀπὸ τίνων λαμβάνουσιν τέλη ἢ κη῀̣ν̣σον; ἀπὸ τῶν υἱῶν αὐτῶν ἢ ἀπὸ τῶν ἀλλοτρίων; ἀποκρινομε´̣νου· ἐκ τῶν ἀλλοτρίων, ἔφη αὐτῷ ὁ Ἰησοῦς· ἄρα γε ἐλε̣ύθεροί εἰσιν οἱ υἱοί. ἵνα δὲ μὴ σκανδαλίσωμεν αὐτούς, πορευθεὶς εἰς θάλασσαν βάλε ἄγκιστρον καὶ τὸν ἀναβάντα πρῶτον ἰχθῦν ἇρον, καὶ ἀνοίξας τὸ στόμα αὐτοῦ εὑρήσεις στατῆρα. υ ἐκεῖνον λαβὼν δὸς αὐτοῖς ἀντὶ ἐμοῦ καὶ σοῦ.» ταῦτα μὲν περὶ τούτων. οἱδὲ παύονται ἔτι. ν Περὶ τῶν διαμυθολογούντων ὅτι ὁ πατὴρ ἐποίησε τὸν υἱὸν ἐπὶ τῇ ὑπουργίᾳ τῆς κτίσεως.","english":"He explains also elsewhere that \"neither circumcision nor uncircumcision avails anything, but a new faith energized through love.\" Since the discourse deepens the meaning, it must be unfolded. He intends to teach, then, that the manifestation of Christ discovered a new and the only faith for all people, according to which it has left no room either for Judaism or for Hellenism. This could be understood also according to the saying: \"Behold, the old things have passed away, all things have become new.\" And in order to sum up: he who knows God says that the law ceases, as if circumcision were not perfect. But the Son, the true and free light, has dawned for salvation and teaching for all; and he presents this, which is unknown to some of them, mystically, because of the lingering memory of polytheism from Egypt within them. Therefore, the venerable Son of God, attesting to his own nature the freedom from above and that creation is not, as it were, a sister—for everything brought forth and coming into being is a slave to its producer, and the created thing to its creator—says to Peter: \"The kings of the earth, from whom do they take taxes or tribute? From their own sons or from strangers?\" And when he answered, \"From strangers,\" Jesus said to him: \"Then the sons are free. But so that we may not scandalize them, go to the sea, cast a hook, and take the first fish that comes up; open its mouth, and you will find a stater. Take that and give it to them on behalf of me and you.\" So much concerning these matters. But they do not yet cease. Concerning those who mythologize that the Father made the Son for the service of creation.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"οὔτε περιτομή τι ἰσχύει οὔτε ἀκροβυστία, ἀλλὰ καινὴ πίστις δ̣ι̣' α᾿̣γάπης ἐνεργουμένη","severity":"info","text":"Didymus cites a Pauline passage, likely Galatians 5:6 or 6:15, but the exact source is uncertain; the phrase 'new faith energized through love' echoes Paul's emphasis on faith and love.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἰδο̣υ`̣ τὰ ἀρχαῖα παρῆλθεν, καινὰ γέγονε̣ν πάν τα","severity":"info","text":"This is a paraphrase of 2 Corinthians 5:17, 'Behold, the old things have passed away; all things have become new,' used to support the newness of Christ's faith.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"οἱ βασιλεῖς τῆς γῆς ἀπὸ τίνων λαμβάνουσιν τέλη ἢ κη῀̣ν̣σον; ἀπὸ τῶν υἱῶν αὐτῶν ἢ ἀπὸ τῶν ἀλλοτρίων;","severity":"info","text":"Didymus attributes a dialogue to Jesus and Peter about taxes and sons' freedom, but this is not canonical; it may derive from apocryphal traditions or oral teaching.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τῆς πολυθεΐας ἐξ Αἰγύπτου μνήμην","severity":"info","text":"Didymus refers to a lingering memory of polytheism from Egypt, reflecting the Egyptian Christian context where pagan traditions persisted and were polemically addressed.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"στατῆρα","severity":"info","text":"A 'stater' is a Greek coin; its mention in the apocryphal dialogue may symbolize payment or freedom, but the exact significance is unclear.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Περὶ τῶν διαμυθολογούντων ὅτι ὁ πατὴρ ἐποίησε τὸν υἱὸν ἐπὶ τῇ ὑπουργίᾳ τῆς κτίσεως","severity":"info","text":"This sentence introduces a new topic: refuting those who mythologize that the Father created the Son for the service of creation, marking a structural transition in the argument.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text has several lacunae and uncertain readings (e.g., δ̣ι̣' α᾿̣γάπης, νοηθ̣ε̣ι´̣η̣, συνελ ει̣), making some phrases tentative; the exact source of the Jesus-Peter dialogue is unknown."],"confidence":"medium","notes":[]},{"i":4,"ref":"p4","source":"Βλασφήμως ἀντεξάγοντες καὶ διαμυθολογοῦντες φασὶ τὸν πατέρα πεποιῆσθαι υἱὸν χρειωδέστατον ἐπὶ τὸ ὑπουργεῖν αὐτῷ πρὸς τὰ λοιπὰ τῶν κτισμάτων, οὔκετι κατανοοῦντες ὡς ἐξήρτ̣ηται τοῦτο ἐκ τοῦδε στ̣ο̣χαστικοῦ αὐτῶν λόγου· φθόνος τε καὶ ὄκνος καὶ ἕτερα υ῾̣λ̣ι̣κά. Δεῖ γὰρ δήπου καὶ ταῦτα ὁρᾶν. εἰ γὰρ καλὸν τὸ δημιουργεῖν–ὥσπερ οὖν καλὸν καὶ μόνον ἴδιον καὶ μόνον ἐξαίρετον τῆς θεϊκῆς ἀφθόνου φύσεως, ἵν' ἔχοι καὶ ὑπό του δοξάζηται–, ἀνθ' ὅτου μὴ πάντα δι̣' ἑαυτ̣ο̣ῦ ἔκτισεν, ἀλλ' οἱονεί πως κατώκνησεν; εἰ δὲ καὶ μ̣έγα̣ τοῖς κτιζομένοις τὸ ὑπὸ τοῦ μείζονος καὶ ἐ παρα φέρεσθαι, εἴπερ κατ' αὐτοὺς μείζων τοῦ ἰδίου υἱοῦ λόγου ὁ πατήρ, ε᾿̣βάσκαινε τοῖς δοξάζουσιν αὐτὸν τὴν δι' ἑαυτοῦ ποίησιν; εἰ δὲ καὶ ὑπερηφανία̣ς̣ ἀδυναμίας τε ἅμ̣α παντάπασιν οὐκ ἀπήλλακται τὸ διὰ μεσίτου ποιεῖν τὸ παραγόμενον, τοῦ παράγοντος αὐτὸ δι' ἑαυτοῦ ἤπερ τοῦ δι' ἑτέρου ποιοῦντος μείζονα τὴν δόξαν ἐκφαίνει. οὔπω γὰρ ὂν τοῦ ἀεὶ ὄντος νεύμασιν ὑπακούει καὶ ὅσον οὐδέπω διαπεραίνεται καὶ μέτρα προσήκοντα δέχεται καὶ οὐκ ἔχει ἔν τινι τὸ ἐλλεῖπον οὐχ ὑπερήφανος μόνον ὁ ὑπερη ἀλλ' ἤδη καταν̣ τ̣ ι δειχθείη πάν̣τ̣α ὁ´̣σα ἂν ἐξουσίαν καὶ ἀπ ρωμ τ εἰ δὲ Ἰησοῦς λέγει τῷ Λαζα´̣ρ̣ῳ τεθνηκότι· «δεῦρο ἔξω.» καὶ ἄλλῳ· «ἀφέωνταί σοι αἱ ἁμαρτίαι σου» καὶ ἄλλῳ· «ἐγώ σο̣ι̣ ἐπιτάσσω. ἔξελθε ἐξ αὐτοῦ» τὸ δὲ τὸν θεὸν ταῦτα ποιεῖν δι' ἄλλου κατὰ τὸν ἐκείνων νοῦν δείκνυσι τὸν μὲν θεὸν πατέρα, οὗ αἱ νοή7.1 κτιστῶν θεῶν τοὺς πιστεύοντας τῷ υἱῷ ὁ ἔννομος Παῦλος τῷ θεϊκῷ πνεύματι σεσοφισμένος ἐγγυᾶται.","english":"Blasphemously counter-arguing and spinning tales, they say that the Father has made the Son, a most necessary being, to serve him in the creation of the remaining creatures, no longer understanding that this follows from their conjectural reasoning: envy, hesitation, and other material qualities. For it is necessary, presumably, to see these things as well. For if creating is good—as indeed it is good, and the sole proper and sole distinctive attribute of the divine, ungrudging nature, so that it might have someone by whom it is glorified—why did it not create everything through itself, but rather, as it were, hesitated? And if it is also a great thing for the creatures to be brought forth by the greater, since according to them the Father is greater than his own Son, the Word, did he begrudge those who glorify him the creation through himself? And if acting through an intermediary for what is produced is not entirely free from arrogance and powerlessness, the one who produces it through himself reveals greater glory than the one who does so through another. For what is not yet, obeying the commands of the one who always is, is brought to completion, receives appropriate measures, and lacks nothing in any respect—not only is the one who surpasses arrogant, but he would already be shown to be all that authority and unhindered power entail. And if Jesus says to the dead Lazarus, \"Come forth,\" and to another, \"Your sins are forgiven,\" and to another, \"I command you, come out of him,\" but for God to do these things through another, according to their understanding, shows that God the Father, whose thoughts are of created gods, is such that the lawful Paul, wise in the divine spirit, guarantees to those who believe in the Son.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Βλασφήμως ἀντεξάγοντες καὶ διαμυθολογοῦντες","severity":"info","text":"The opening phrase characterizes opponents as engaging in blasphemous counter-argument and mythologizing, setting a polemical tone.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"χρειωδέστατον","severity":"info","text":"The superlative 'most necessary' describes the Son as a being made for service, reflecting the subordinationist view Didymus attacks.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"φθόνος τε καὶ ὄκνος","severity":"info","text":"Envy and hesitation are standard charges in anti-Arian polemic, implying that a created Son would entail material defects in the Father.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"δεῦρο ἔξω","severity":"info","text":"The phrase 'Come forth' to Lazarus echoes John 11:43, though the exact wording differs; Didymus uses it to argue Christ's direct divine power.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"νοή7.1 κτιστῶν θεῶν","severity":"caution","text":"The text is corrupt here; 'νοή7.1' likely represents a garbled form of 'νοήσεις' or similar, and 'κτιστῶν θεῶν' may be a scribal error or interpolation.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ὁ ἔννομος Παῦλος","severity":"info","text":"Paul is called 'lawful' or 'orthodox,' a title reflecting Didymus's Alexandrian context where Paul's authority was central to anti-Arian argument.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'νοή7.1 κτιστῶν θεῶν' is corrupt; the intended reading may be 'νοήσεις κτιστῶν θεῶν' (conceptions of created gods) or similar.","The referent of 'ἄλλῳ' in the scripture examples is unclear; it may be a generic 'another person' or a specific biblical figure."],"confidence":"medium","notes":[]},{"i":5,"ref":"p5","source":"ἔτι δὲ καὶ \"ἀθέους\" ἀποκαλεῖ τοὺς πρὸ τούτου ἐκτὸς τοῦ υἱοῦ τὸν θεὸν καὶ πατέρα μόνον ἐγνωκότας, ἐπειδὴ οὐκ ἐν π̣ο̣ι̣ήμασι τ̣ελ̣εῖ, γράφων πῇ μὲν ὅτι «μνημονεύετε ὅτι ποτὲ ὑμεῖς τὰ ἔθνη ἐν σαρκί, οἱ λεγόμενοι ἀκροβυστία ὑπὸ τῆς λεγομένης περιτομῆς ἐν σαρκὶ χειροποιήτου, ὅτι ἦτε τῷ καιρῷ ἐκείνῳ χωρὶς Χριστοῦ, ἀπηλλοτρι̣ω̣μ̣ένοι τῆς ἐλπ̣ι´̣δος τοῦ Ἰσραὴλ καὶ ξένοι τῶν διαθηκῶν τῆς ἐπ̣αγγελίας, ἐλπίδα μὴ ἔχοντες καὶ ἄθεοι ἐν τῷ κ̣όσμῳ». πῇ δέ «ἀλλὰ τότε μὲν οὐκ εἰδότες θεὸν ἐδουλεύσατε τοῖς φύσει μὴ οὖσι θεοῖς–νῦν δὲ γνόντες θεόν, μᾶλλον γν̣ωσθέντες ὑπὸ θεοῦ, πῶς ἐπιστρέφετε πάλιν ἐπὶ τὰ ἀσθενῆ καὶ πτωχὰ στοιχεῖα, οἷς πάλιν ἄνωθεν δ̣ουλεύειν θ̣έλετε»; ἀλλὰ μὴν τοῦ πρεσβυτέρου νόμου τὸ ἀεὶ νέον καὶ οὐκ εἰς γῆρας ἀποκλῖνον σω̣τ̣η´̣ρ̣ιον κήρυγμα τὸ περὶ Χριστοῦ καὶ ἁγίου πνεύματος καὶ τὸν ἐκκλησιαστικὸν θεσμὸν προφερέστερον ἡγεῖται διὰ τὸ τέλ̣ε̣ι̣ο̣ν καὶ τὸ μὴ ἔχειν μήτε ἀνομ ἐνοχλοῦν μήτε κάλλιον ἢ μεῖζον χρὴ προτεθη ο λόγῳ ἢ τρόπῳ καλλ γὰρ τῷ χρήματι τούτῳ γράφει π̣ε̣π σι τὸ μὲν ὁ´̣τι «ἐγενόμην» «κατὰ ζῆλον διώκων τὴν ἐκκλησίαν, κατὰ δικαιοσύνην τὴν ἐν νόμῳ γενόμενος ἄμεμπτος· ἀλλὰ ἅτινα ἦν μοι κέρδη, ταῦτα ἥγημαι διὰ τὸν Χριστὸν ζημίαν. ἀλλὰ μὲν οὖν γε καὶ ἡγοῦμαι πάντα ζημίαν εἶναι διὰ τὸ ὑπερέχον τῆς γνώσεως Ἰησοῦ Χριστοῦ τ̣ο̣ῦ κυρίου ἡμῶν, δι' ὃν","english":"Furthermore, he calls \"godless\" those who before this recognized only God the Father apart from the Son, since he does not end with creations, writing in one place: \"Remember that you, the nations, were once in the flesh, those called the uncircumcision by the so-called circumcision in the flesh of a hand-made thing, that you were at that time without Christ, alienated from the hope of Israel and strangers to the covenants of the promise, having no hope and godless in the world.\" And in another place: \"But then, not knowing God, you served things that are not gods by nature—now, having come to know God, or rather having been known by God, how do you turn back again to the weak and poor elements, to which you wish to serve again from the beginning?\" Yet indeed, he considers the ever-new saving proclamation of the elder law, which does not incline to old age, concerning Christ and the Holy Spirit, and the ecclesiastical institution, to be more advanced because of its perfection and because it has neither lawlessness troubling it nor anything more beautiful or greater that must be set before it in word or manner. For indeed, in this matter he writes: \"I became,\" \"pursuing the church out of zeal, becoming blameless according to the righteousness in the law. But whatever gains I had, I considered these a loss because of Christ. Indeed, I consider everything a loss because of the surpassing knowledge of Jesus Christ our Lord, through whom","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ἀθέους","severity":"info","text":"The term 'godless' (ἀθέους) is used polemically to label those who acknowledge only God the Father, not the Son, reflecting Trinitarian controversy.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"μνημονεύετε ... ἄθεοι ἐν τῷ κόσμῳ","severity":"info","text":"This passage echoes Pauline language about gentiles as 'godless' (cf. Rom 1:28-30; Eph 2:12) and the contrast between circumcision and uncircumcision (cf. Rom 2:25-29).","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἀλλὰ τότε μὲν ... δουλεύειν θέλετε","severity":"info","text":"The second quotation alludes to the worship of 'elements' (στοιχεῖα), a term used in Gal 4:3, 9 and Wis 7:20 for natural or demonic forces.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"πρεσβυτέρου νόμου","severity":"info","text":"The 'elder law' (πρεσβυτέρου νόμου) refers to the Old Testament, which Didymus argues contains a saving proclamation about Christ and the Holy Spirit, countering Marcionite or Arian claims.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"γράφει ... πῇ μὲν ... πῇ δέ","severity":"info","text":"Didymus structures his argument by citing two passages from an opponent (likely Eunomius or an Arian source) to refute them, then offers his own counter-quotation.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"π̣ε̣π σι","severity":"caution","text":"The Greek text at this point is corrupt (π̣ε̣π σι), likely a scribal error or lacuna; the intended word may be πεποίηται or πέπρακται, but the sense is uncertain.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'π̣ε̣π σι' is corrupt; the reading 'πεποίηται' (he has done) is conjectural.","The identity of the quoted opponent is not specified; it may be Eunomius or an Arian source."],"confidence":"medium","notes":[]},{"i":6,"ref":"p6","source":"τὰ πάντα ἐζημιώθην καὶ ἡγοῦμαι σκύβαλα εἶναι, ἵνα Χριστὸν κερδήσω». Ῥωμαίοις δέ· «εἰ μὲν γὰρ ὁ ἐρχόμενος ἄλλον Ἰησοῦν κηρύσσει, ὃν οὐκ ἐκηρύξαμεν, ἢ πνεῦμα ἕτερον λαμβάνετε, ὃ οὐκ ἐλάβετε». Ἆρα δὲ καὶ πρὸς τί ἀπιδὼν καὶ οἷα διανοηθεὶς ἀκραιφνοῦς θεογνωσίας αὖθις ἴδια γέγραφεν· Κορινθίοις μὲν τὸ δεύτερον ὅτι γε εἰ τῷ υ̣ἱῷ τις καταλλαγῇ, τῷ θεῷ κατηλλάγη κ̣αὶ ὅτ̣ι ἐν Χριστῷ η῾̣ πρὸς τὸν θεὸν σ̣ύμβασίς ἐστι τοῦ κόσμου· ἔχει δέ· «ὡς ὅτι θεὸς ἦν ἐν Χριστῷ κόσμον καταλλάσσων ἑαυτῷ, μὴ λογιζόμενος αὐτοῖς τὰ παραπτώμα̣τα αὐτῶν, καὶ θέμε̣νος ἐν ἡμῖν τὸν λόγον τῆς καταλλαγῆς. ὑπὲρ Χριστοῦ οὖν πρε̣σβεύομεν ὡς τοῦ θεοῦ παρακαλοῦντος δι' ἡμῶν. δεόμεθα ὑπὲρ Χριστοῦ· καταλλάγητε τῷ θεῷ». Καὶ πάλιν ὡς πάντα τὰ ἄλλα ᾶ παρεὶς ἐκήρυττεν μεγάλα αὐχῶν ὅτι καὶ τὸ δοκοῦν ἐπονείδιστον εἶναι Χριστῷ διὰ τὴν φιλάνθρωπον αὐτοῦ οἰκονομίαν, πᾶσαν εὔκλειαν καὶ ῥώμην βρύει, ἐγᾦμαι τοῦτο ποιῶν ἐξ ἔργου, ἵνα καὶ ὁ ἐκ τοῦ ἐνδόξου πάθους τὴν ἀγένητον καὶ ἀκήρατον καὶ ἀναλλοίωτον θεότητα μὴ κατοπτεύων γραφὴν ὑπερηφανίας ὀφλοῖ. ἔλεγεν δὲ τοιάδε· «οὐκ ἔκρινά τι εἰδέναι ἐν ὑμῖν εἰ μὴ Ἰησοῦν Χριστὸν καὶ τοῦτον ἐσταυρωμένον». Ῥωμαίοις δέ· «δικαιοσύνη δὲ θεοῦ διὰ πίστεως Ἰησοῦ Χριστοῦ εἰς πάντας τοὺς πιστεύοντας». διὰ τῆς εἰς τὸν υἱὸν φησ̣ὶ πίστεως δικαιοῦται ὑπὸ θεοῦ ἕκαστος. Γαλάταις δέ·","english":"I was deprived of everything and consider it all to be rubbish, so that I might gain Christ.\" And to the Romans: \"For if the one who comes proclaims another Jesus, whom we did not proclaim, or you receive a different spirit, which you did not receive.\" Moreover, with regard to what he looked to and what thoughts he had, he wrote his own things again from pure knowledge of God: to the Corinthians, the second letter, that if someone is reconciled to the Son, he is reconciled to God, and that in Christ is the reconciliation of the world with God. And it says: \"That God was in Christ reconciling the world to himself, not counting their transgressions against them, and placing in us the word of reconciliation. Therefore we intercede on behalf of Christ, as God exhorts through us. We pray on behalf of Christ: be reconciled to God.\" And again, as if setting aside all other things, he proclaimed, boasting greatly that even what seemed to be shameful for Christ because of his philanthropic economy abounds in all glory and strength, I think doing this from experience, so that one who does not contemplate the unbegotten, pure, and immutable divinity from the glorious passion incurs a charge of arrogance. And he said such things: \"I judged that I knew nothing among you except Jesus Christ, and him crucified.\" And to the Romans: \"The righteousness of God through faith in Jesus Christ for all who believe.\" Through faith in the Son, he says, each person is justified by God. And to the Galatians:","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ῥωμαίοις δέ· «εἰ μὲν γὰρ ὁ ἐρχόμενος ἄλλον Ἰησοῦν κηρύσσει, ὃν οὐκ ἐκηρύξαμεν, ἢ πνεῦμα ἕτερον λαμβάνετε, ὃ οὐκ ἐλάβετε»","severity":"info","text":"This is a paraphrase or loose citation of Romans, possibly reflecting a variant reading or a lost source. The exact verse is not found in the canonical text.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Κορινθίοις μὲν τὸ δεύτερον ὅτι γε εἰ τῷ υἱῷ τις καταλλαγῇ, τῷ θεῷ κατηλλάγη","severity":"info","text":"This echoes 2 Corinthians 5:18-19, where reconciliation with God through Christ is discussed. Didymus interprets the passage to argue for the Son's role in divine reconciliation.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"«ὡς ὅτι θεὸς ἦν ἐν Χριστῷ κόσμον καταλλάσσων ἑαυτῷ, μὴ λογιζόμενος αὐτοῖς τὰ παραπτώματα αὐτῶν, καὶ θέμενος ἐν ἡμῖν τὸν λόγον τῆς καταλλαγῆς»","severity":"info","text":"This is a non-canonical expansion of 2 Corinthians 5:19, possibly from a lost apocryphon or a liturgical adaptation. It emphasizes God acting through Christ.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"«οὐκ ἔκρινά τι εἰδέναι ἐν ὑμῖν εἰ μὴ Ἰησοῦν Χριστὸν καὶ τοῦτον ἐσταυρωμένον»","severity":"info","text":"This is a paraphrase of 1 Corinthians 2:2, where Paul states his focus on Christ crucified. Didymus uses it to highlight the centrality of the cross in Paul's preaching.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ῥωμαίοις δέ· «δικαιοσύνη δὲ θεοῦ διὰ πίστεως Ἰησοῦ Χριστοῦ εἰς πάντας τοὺς πιστεύοντας»","severity":"info","text":"This is a loose citation of Romans 3:22 or 5:1, emphasizing justification through faith in Christ. Didymus interprets it as justification by God through faith in the Son.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἀγένητον","severity":"info","text":"The term 'unbegotten' (ἀγένητον) is a key theological term in Trinitarian debates, used here to describe the divine nature of Christ, distinguishing it from the created order.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text contains several scriptural citations that do not match the canonical New Testament exactly, possibly due to Didymus quoting from memory or using variant textual traditions.","The phrase 'εἰ μὲν γὰρ ὁ ἐρχόμενος ἄλλον Ἰησοῦν κηρύσσει' is unattested in Romans and may be a paraphrase or a citation from a lost source."],"confidence":"medium","notes":[]},{"i":7,"ref":"p7","source":"«εἰδότες δὲ ὅτι οὐ δικαιοῦται ἄνθρωπος ἐξ ἔργων νόμου ἐὰν μὴ διὰ πίστεως Ἰησοῦ Χριστοῦ, καὶ ἡμεῖς εἰς Ἰησοῦν Χριστὸν ἐπιστεύσαμεν, ἵνα δικα̣ιωθῶμεν ἐκ πίστεως Χριστοῦ καὶ οὐκ ἐξ ἔργων νόμου, ὅτι ἐξ ἔργων νόμου οὐ δικαιωθήσεται πᾶσα σάρξ». ἐξηγεῖται δὲ καὶ ἑτέρωθι ὅτι «οὔτε περιτομή τι ἰσχύει οὔτε ἀκροβυστία, ἀλλὰ καινὴ πίστις δ̣ι̣' α᾿̣γάπης ἐνεργουμένη». Τοῦ δὲ λόγου βαθύνοντος τὸν νοῦν ἀναπτυκτέον. διδάσκειν μὲν οὖν βούλεται ὡς ἡ Χριστοῦ ἐπιφάνεια καινήν̣ τινα καὶ τὴν μόνην πίστιν ἁ´̣πασιν ἀνθρώποις ἐξεύρετο· καθ' ἣν οὐδεμίαν χώραν οὔτε Ἰουδαισμῷ οὔτε Ἑλληνισμῷ καταλέλοιπεν. αὕτη δὲ νοηθ̣ε̣ι´̣η̣ ἂν καὶ κατὰ τό· «ἰδο̣υ`̣ τὰ ἀρχαῖα παρῆλθεν, καινὰ γέγονε̣ν πάν τα». καὶ ἵνα συνελ ε̣ι̣ παύεται μὲν̣ ὁ τὸν̣ θεὸν εἰδὼς νόμου ὡσ μὴ τελεία̣ν τὴν π̣εριτομὴν φησίν. ἀνέλαμψεν δὲ εἰς σωτη̣ρία̣ν̣ καὶ διδασ̣καλίαν πᾶσιν φῶς τὸ ἀληθινὸν καὶ ἐλεύθερο̣ν ὁ υἱός· καὶ παρίστησι τοῦτο τό τισιν αὐτῶν ἀγν̣οου´̣μενον μυστι̣κῶς διὰ τὴν ἔναυλον ἐν αὐτοῖς τῆς πολυθεΐας ἐξ Αἰγύπτου μνήμην· προσμαρτυρῶν τοίνυν ὁ σεπτο`̣ς θεοῦ υἱὸς τῇ οἰκείᾳ φύσει τὸ ἄνωθεν ἐλεύθερον καὶ μὴ ἀδελφὴν οἷον ἔχειν τὴν κτίσιν–δοῦλον γὰρ πᾶν τὸ παραχθὲν καὶ εἰς γένεσιν τοῦ παραγαγόντος καὶ τὸ κτισθὲν κτίσμα τοῦ κτίσαντος– λέγει πρὸς Πέτρον· «οἱ βασιλεῖς τῆς γῆς ἀπὸ τίνων λαμβάνουσιν τέλη ἢ κη῀̣ν̣σον; ἀπὸ τῶν υἱῶν αὐτῶν ἢ ἀπὸ τῶν ἀλλοτρίων; ἀποκρινομε´̣νου· ἐκ τῶν ἀλλοτρίων, ἔφη αὐτῷ ὁ Ἰησοῦς· ἄρα γε ἐλε̣ύθεροί εἰσιν οἱ υἱοί.","english":"Knowing that a man is not justified by works of the law unless through faith in Jesus Christ, we also believed in Jesus Christ, that we might be justified by faith in Christ and not by works of the law, because by works of the law no flesh will be justified.\" He also explains elsewhere that \"neither circumcision nor uncircumcision avails anything, but a new faith activated through love.\" Since the discourse deepens the meaning, it must be unfolded. He intends to teach that the appearance of Christ discovered a new and the only faith for all men, according to which it has left no place for either Judaism or Hellenism. This could be understood also according to the saying: \"Behold, the old things have passed away, all things have become new.\" And to sum up: he says that the one who knows God through the law ceases, as if circumcision were not perfect. But the true and free light, the Son, has shone forth for the salvation and teaching of all; and he demonstrates this, which is unknown to some of them mystically because of the ingrained memory of polytheism from Egypt in them. Therefore, the venerable Son of God, attesting to his own nature the freedom from above and that he does not have creation as a sister, as it were—for everything that has been brought forth and come into being is a slave to its producer, and the created thing is a creature of its creator—says to Peter: \"From whom do the kings of the earth receive taxes or tribute? From their own sons or from strangers?\" When he answered, \"From strangers,\" Jesus said to him, \"Then the sons are free.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"εἰδότες δὲ ὅτι οὐ δικαιοῦται ἄνθρωπος ἐξ ἔργων νόμου ἐὰν μὴ διὰ πίστεως Ἰησοῦ Χριστοῦ","severity":"info","text":"A paraphrase of Paul's teaching on justification by faith, echoing Romans 3:28 and Galatians 2:16, but not a direct quotation.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"οὔτε περιτομή τι ἰσχύει οὔτε ἀκροβυστία, ἀλλὰ καινὴ πίστις δ̣ι̣' α᾿̣γάπης ἐνεργουμένη","severity":"info","text":"Likely a paraphrase of Galatians 5:6 or 6:15, emphasizing faith over ritual, but the exact source is uncertain.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἰδο̣υ`̣ τὰ ἀρχαῖα παρῆλθεν, καινὰ γέγονε̣ν πάντα","severity":"info","text":"An apparent allusion to 2 Corinthians 5:17 or a similar New Testament passage on renewal, but not a verbatim quote.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"πολυθεΐας ἐξ Αἰγύπτου μνήμην","severity":"info","text":"Reflects Didymus's polemic against Egyptian polytheism, a common theme in early Christian apologetics, linking it to lingering pagan influences.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Τοῦ δὲ λόγου βαθύνοντος τὸν νοῦν ἀναπτυκτέον","severity":"info","text":"A transitional phrase indicating the author's intention to explicate a deeper theological meaning, typical of exegetical works.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"προσμαρτυρῶν τοίνυν ὁ σεπτο`̣ς θεοῦ υἱὸς","severity":"caution","text":"The text is corrupt here; the Coptic original may have had a different reading, and the Greek reconstruction is uncertain.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact source of the scriptural paraphrases is unclear; they may be composite or from lost works.","The dialogue with Peter is not found in canonical Gospels and may be apocryphal or a Didymus invention."],"confidence":"medium","notes":[]},{"i":8,"ref":"p8","source":"ἵνα δὲ μὴ σκανδαλίσωμεν αὐτούς, πορευθεὶς εἰς θάλασσαν βάλε ἄγκιστρον καὶ τὸν ἀναβάντα πρῶτον ἰχθῦν ἇρον, καὶ ἀνοίξας τὸ στόμα αὐτοῦ εὑρήσεις στατῆρα. υ ἐκεῖνον λαβὼν δὸς αὐτοῖς ἀντὶ ἐμοῦ καὶ σοῦ.» ταῦτα μὲν περὶ τούτων. οἱδὲ παύονται ἔτι. ν Περὶ τῶν διαμυθολογούντων ὅτι ὁ πατὴρ ἐποίησε τὸν υἱὸν ἐπὶ τῇ ὑπουργίᾳ τῆς κτίσεως. Βλασφήμως ἀντεξάγοντες καὶ διαμυθολογοῦντες φασὶ τὸν πατέρα πεποιῆσθαι υἱὸν χρειωδέστατον ἐπὶ τὸ ὑπουργεῖν αὐτῷ πρὸς τὰ λοιπὰ τῶν κτισμάτων, οὔκετι κατανοοῦντες ὡς ἐξήρτ̣ηται τοῦτο ἐκ τοῦδε στ̣ο̣χαστικοῦ αὐτῶν λόγου· φθόνος τε καὶ ὄκνος καὶ ἕτερα υ῾̣λ̣ι̣κά. Δεῖ γὰρ δήπου καὶ ταῦτα ὁρᾶν. εἰ γὰρ καλὸν τὸ δημιουργεῖν–ὥσπερ οὖν καλὸν καὶ μόνον ἴδιον καὶ μόνον ἐξαίρετον τῆς θεϊκῆς ἀφθόνου φύσεως, ἵν' ἔχοι καὶ ὑπό του δοξάζηται–, ἀνθ' ὅτου μὴ πάντα δι̣' ἑαυτ̣ο̣ῦ ἔκτισεν, ἀλλ' οἱονεί πως κατώκνησεν; εἰ δὲ καὶ μ̣έγα̣ τοῖς κτιζομένοις τὸ ὑπὸ τοῦ μείζονος καὶ ἐ παρα φέρεσθαι, εἴπερ κατ' αὐτοὺς μείζων τοῦ ἰδίου υἱοῦ λόγου ὁ πατήρ, ε᾿̣βάσκαινε τοῖς δοξάζουσιν αὐτὸν τὴν δι' ἑαυτοῦ ποίησιν; εἰ δὲ","english":"Lest we scandalize them, go to the sea, cast a hook, and take the first fish that comes up; open its mouth, and you will find a stater. Take that and give it to them for me and for yourself.\" So much for these matters. But they do not yet cease. Concerning those who mythologize that the Father made the Son for the service of creation. Blasphemously arguing and mythologizing, they say that the Father made the Son as most necessary to serve him in the rest of the creatures, no longer understanding that this follows from their conjectural reasoning: envy and hesitation and other material things. For it is necessary, presumably, to see these things as well. For if creating is good—as indeed it is good and alone proper and alone exceptional to the divine, ungrudging nature, that it might have someone by whom it is glorified—why did it not create everything through itself, but rather, as it were, hesitated? And if it is also great for the creatures to be brought forth by the greater, if according to them the Father is greater than his own Son, the Logos, did he begrudge those who glorify him the creation through himself? And if","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ταῦτα μὲν περὶ τούτων. οἱδὲ παύονται ἔτι.","severity":"info","text":"The phrase marks a transition from the preceding anecdote to a new polemical section against those who mythologize about the Son's creation.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"διαμυθολογούντων","severity":"info","text":"The verb διαμυθολογέω (here in participial form) means 'to mythologize' or 'to fabricate stories,' used pejoratively to dismiss opponents' views as fanciful.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"στατῆρα","severity":"info","text":"A stater was a gold coin of standard weight in the ancient Greek world, often used in parables or anecdotes as a valuable find.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"φθόνος τε καὶ ὄκνος","severity":"info","text":"The pairing of 'envy and hesitation' echoes Platonic and patristic discussions of divine creativity, but also recalls the Gnostic myth of the fall of Sophia (envy) and the hesitation of the Demiurge.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"υ῾̣λ̣ι̣κά","severity":"caution","text":"The reading υ῾̣λ̣ι̣κά (likely ὑλικά, 'material things') is uncertain due to manuscript damage; the editor's reconstruction is plausible but not certain.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Βλασφήμως ἀντεξάγοντες","severity":"info","text":"Didymus' polemic against subordinationist views of the Son as a servant of creation reflects fourth-century debates with Arian and Eunomian positions, which he combats in this work.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The fish anecdote (lines 1-3) is not clearly identified; it may be a parable or a reference to a lost source.","The phrase 'οἱδὲ παύονται ἔτι' is textually uncertain; the editor's punctuation and reading are assumed."],"confidence":"high","notes":[]},{"i":9,"ref":"p9","source":"καὶ ὑπερηφανία̣ς̣ ἀδυναμίας τε ἅμ̣α παντάπασιν οὐκ ἀπήλλακται τὸ διὰ μεσίτου ποιεῖν τὸ παραγόμενον, τοῦ παράγοντος αὐτὸ δι' ἑαυτοῦ ἤπερ τοῦ δι' ἑτέρου ποιοῦντος μείζονα τὴν δόξαν ἐκφαίνει. οὔπω γὰρ ὂν τοῦ ἀεὶ ὄντος νεύμασιν ὑπακούει καὶ ὅσον οὐδέπω διαπεραίνεται καὶ μέτρα προσήκοντα δέχεται καὶ οὐκ ἔχει ἔν τινι τὸ ἐλλεῖπον οὐχ ὑπερήφανος μόνον ὁ ὑπερη ἀλλ' ἤδη καταν̣ τ̣ ι δειχθείη πάν̣τ̣α ὁ´̣σα ἂν ἐξουσίαν καὶ ἀπ ρωμ τ εἰ δὲ Ἰησοῦς λέγει τῷ Λαζα´̣ρ̣ῳ τεθνηκότι· «δεῦρο ἔξω.» καὶ ἄλλῳ· «ἀφέωνταί σοι αἱ ἁμαρτίαι σου» καὶ ἄλλῳ· «ἐγώ σο̣ι̣ ἐπιτάσσω. ἔξελθε ἐξ αὐτοῦ» τὸ δὲ τὸν θεὸν ταῦτα ποιεῖν δι' ἄλλου κατὰ τὸν ἐκείνων νοῦν δείκνυσι τὸν μὲν θεὸν πατέρα, οὗ αἱ νοήσεις ποιήσεις εἰσίν, μὴ δύνασθαι δι' ἑαυτοῦ τὸ πᾶν διαπεραίνειν δίχα τῆς ἐπικουρίας ἐκείνου τοῦ δι' οὗ ἢ ἐν ᾧ ποιεῖ· τὸν δέ γε υἱὸν ὥς τι ἄψυχον ὄρ̣γ̣ανον. πῶς οὐ μέγα προσπτύσας καὶ τὰς χεῖρας ὑπτι´̣ας ἀντιθεὶς ταῖς οὑτωσι`̣ ἀγρίαις δυσφημίαις ἀναχωρήσει δεδιὼς μὴ ὑπόδικος γένηται τοῦ θείου δικαστ̣ηρίου καὶ ἀκοη῀̣ς ἀπροαιρέτου χα´̣ρι̣ν; ν Περὶ ὧν λέγουσιν αἱρετικοί· «πότε ὁ υἱὸς ἐγεννήθη καὶ τὸ πνεῦμα ἐξεπορεύθη;» καὶ τὰ λοιπά.","english":"and it is not entirely free from pride and powerlessness to do through a mediator what is produced, since the one who produces it through himself reveals greater glory than the one who does so through another. For that which is not yet of the eternally existing obeys its nods, and as long as it is not yet completed, it receives appropriate measures, and it has no deficiency in anything; not only is the one who is superior proud, but already everything that would be shown to have authority and powerlessness would be shown. But if Jesus says to the dead Lazarus, \"Come out,\" and to another, \"Your sins are forgiven,\" and to another, \"I command you, come out of him,\" then for them to have God do these things through another shows, according to their understanding, that God the Father, whose thoughts are actions, cannot accomplish everything through himself without the assistance of that one through whom or in whom he acts; and that the Son is like a lifeless instrument. How is it not a great thing to spit and, with hands outstretched, to oppose such wild blasphemies, and to withdraw, fearing lest one become liable before the divine tribunal for the sake of involuntary hearing? Concerning what the heretics say: \"When was the Son begotten and the Spirit sent forth?\" and the rest.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"τὸ διὰ μεσίτου ποιεῖν","severity":"info","text":"The phrase 'doing through a mediator' is the core of the polemic: the heretics claim the Father cannot act directly, which the author refutes as impious.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"δεῦρο ἔξω","severity":"info","text":"Jesus' command to Lazarus, 'Come out,' alludes to the resurrection narrative (John 11:43), used here to argue that Christ acts directly, not through a mediator.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἀφέωνταί σοι αἱ ἁμαρτίαι σου","severity":"info","text":"The phrase 'Your sins are forgiven' echoes Jesus' power to absolve, likely referencing Gospel accounts of forgiveness (e.g., Mark 2:5; Luke 7:48).","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἔξελθε ἐξ αὐτοῦ","severity":"info","text":"The exorcism command 'Come out of him' reflects Gospel exorcisms (e.g., Mark 9:25), underscoring Christ's direct agency.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"αἱρετικοί","severity":"info","text":"The 'heretics' likely refer to Eunomians or Arians, who subordinated the Son as an instrument of creation, a view Didymus combats throughout De trinitate.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"πάν̣τ̣α ὁ´̣σα ἂν ἐξουσίαν καὶ ἀπ ρωμ τ","severity":"caution","text":"The Greek text is corrupt here (ἀπ ρωμ τ), likely a scribal error; the sense is reconstructed as 'everything that would have authority and powerlessness,' but the exact reading is uncertain.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἀπ ρωμ τ' is corrupt; the intended word may be 'ἀπροαιρέτου' (involuntary) or similar, but the text is unclear.","The referent of 'τὸ διὰ μεσίτου ποιεῖν' could be either the Father or the Son; the context suggests the Father is the subject of the heretical claim."],"confidence":"medium","notes":[]},{"i":10,"ref":"p10","source":"Τοσούτων τοίνυν καὶ οὕτω σαφῶν ἀποδείξεων οὐσῶν καὶ τῆς γραφῆς παραινούσης «ποικίλαις καὶ ξέναις διδαχαῖς μὴ παραφέρεσθαι», φεύγειν δὲ «τὰς κενοφωνίας», οἱ ἑτερόδο̣ξο̣ι συστῆσαι ἀπὸ γραφω῀̣ν̣ τὰ τῆς θρησκείας αὐτῶν ἀποροῦντες και`̣ ὡσανεὶ μεθύοντες τῇδε κἀκεῖσε τὸν ἐφ' ἑκάστῳ λόγον διαριπτούμενον ἔχοντες διάφορα σοφίσματα συνταγέντα αὐτοῖς κακοτέχνως καὶ κατὰ πολὺ μελετηθέντα προβάλλουσιν, ἐν οἷς ἐστι ταῦτα· «τὰ σύμπαντα οὖν, φησίν, οὐκ ἔστιν ἐκ τοῦ θεοῦ;» οἷς ἀποκριτέον· ἀλλ' οὐ γεννητικῶς ὁ υἱὸς οὐδ' ἐκπορευτικῶς καθὰ τὸ πνεῦμα τοῦ θεοῦ οὐδὲ τοιούτων ἐστιν ἐνεργειῶν ἢ οὕτω περιβλέπτων ἠξιώθη συστάσεων. εἶτα· «πότε οὖν ὁ υἱὸς ἐγεννήθη κ̣αὶ τὸ π̣νεῦμα ἐξεπορεύθη;» τότε, ὅτε ὁ πατὴρ οὐκ ἐγεννήθη. εἰ γὰρ καὶ ἐξ αὐτοῦ, ἀλλ' οὐ μετ' αὐτόν. καὶ ὡς ἀθέμιτον τὸ ζητεῖν γὰρ ἐν τόπῳ, ἐπειδὴ μήτε περι̣ορ ὁ γεν̣ν̣ήσας καὶ ὁ γεννηθείς̣–, οὕτως οὐδ χ̣ρόνῳ. θεὸς γὰρ ὢν ὁ υἱὸς καὶ λόγος το̣ῦ υ̣το, ἀλλὰ τοῦ ποιεῖν. ὡσαύτως καὶ τὸ πνεῦμα. πῶς δέ, φησίν, ἐγεννήθη; τοῦτο–εἰ καὶ ἐγράφη περὶ μὲν τοῦ υἱοῦ· «ἐκ γαστρὸς πρὸ ἑωσφόρου ἐγέννησά σε», περὶ δὲ τοῦ ἁγίου πνεύματος· «πνεῦμα παρ' ἐμοῦ ἐκπορεύεται», καὶ εἰ Δαυὶδ ψάλλει· «τῷ λόγῳ κυρίου οἱ οὐρανοὶ ἐστερεώθησαν καὶ τῷ πνεύματι τοῦ στόματος αὐτοῦ πᾶσαι αἱ δυνάμεις αὐτῶν», καὶ εἰ λέγει ὁ Ἰώβ·","english":"With so many and such clear proofs existing, and with Scripture admonishing \"not to be carried away by various and strange teachings\" but to flee \"empty talk,\" the heterodox, being at a loss to establish the tenets of their religion from the Scriptures, and as if drunk, having their argument tossed about here and there on each point, put forward various sophisms composed for them with bad craft and much practiced, among which are these: \"Therefore, are all things, he says, not from God?\" To which it must be answered: but not generatively as the Son, nor processively as the Spirit of God, nor are they of such energies or deemed worthy of such conspicuous constitutions. Then: \"When then was the Son begotten and the Spirit proceeded?\" Then, when the Father was not begotten. For even if from him, yet not after him. And just as it is improper to seek in place, since neither the begetter nor the begotten is circumscribed, so also not in time. For the Son and Word, being God, is of the Father, but not of doing. Likewise also the Spirit. But how, he says, was he begotten? This—even if it is written concerning the Son: \"From the womb before the morning star I begot you,\" and concerning the Holy Spirit: \"A spirit proceeds from me,\" and if David sings: \"By the word of the Lord the heavens were strengthened and by the spirit of his mouth all their powers,\" and if Job says:","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ποικίλαις καὶ ξέναις διδαχαῖς μὴ παραφέρεσθαι","severity":"info","text":"A scriptural admonition against being carried away by various and strange teachings; likely a paraphrase of 1 Timothy 6:20 (v.l.) or similar pastoral warnings.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τὰς κενοφωνίας","severity":"info","text":"A reference to 'empty talk' (κενοφωνίας), echoing Titus 1:10 or 1 Timothy 6:20, where Timothy is warned against empty sounds.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"γεννητικῶς","severity":"info","text":"The adverb 'generatively' (γεννητικῶς) is a technical term in Didymus’s Trinitarian vocabulary, distinguishing the Son’s generation from the Spirit’s procession (ἐκπορευτικῶς).","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐκ γαστρὸς πρὸ ἑωσφόρου ἐγέννησά σε","severity":"info","text":"A quotation from the Old Testament (likely Psalm 109:3 LXX or a similar passage) used by the heterodox to argue for a temporal begetting of the Son.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"πνεῦμα παρ' ἐμοῦ ἐκπορεύεται","severity":"info","text":"A citation of John 15:26 (or a variant) to support the procession of the Holy Spirit from the Father, a key proof-text in Trinitarian debates.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τῷ λόγῳ κυρίου οἱ οὐρανοὶ ἐστερεώθησαν","severity":"info","text":"A reference to Psalm 32:6 LXX (or similar), linking the Word of the Lord to the creation of the heavens, used to argue for the Son’s role in creation.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text has a lacuna after 'τοῦ υ̣το' (likely 'τοῦ υἱοῦ'), and the phrase 'ἀλλὰ τοῦ ποιεῖν' is ambiguous: it may mean 'but of the doing' or 'but not of doing' depending on the missing negation.","The clause 'οὐδὲ τοιούτων ἐστιν ἐνεργειῶν ἢ οὕτω περιβλέπτων ἠξιώθη συστάσεων' is syntactically unclear; the translation 'nor are they of such energies or deemed worthy of such conspicuous constitutions' is tentative."],"confidence":"medium","notes":[]},{"i":11,"ref":"p11","source":"«πνεῦμα θεῖον τὸ ποιῆσάν με, πνοὴ δὲ παντοκράτορος ἡ διδάσκουσά με», καὶ εἰ κύριος διδάσκει: «τὸ πνεῦμα τῆς ἀληθείας, ὃ παρὰ τοῦ πατρὸς ἐκπορεύεται», καὶ εἰ Παῦλος γράφει, πνεῦμα εἶναι αὐτὸ τοῦ θεοῦ ὡς ἀνθρώποις τὸ αὐτῶν– ὅμως οὕτω πάντα νοῦν ὑπερβαίνει ὅτι ὁ αὐτὸς ἀπόστολος Κορινθίοις γράφει· «τῷ δὲ θεῷ χάρις τῷ πάντοτε θριαμβεύοντι ἡμᾶς ἐν τῷ Χριστῷ καὶ τὴν ὀσμὴν τῆς γνώσεως φανερώσαντι δι' ἡμῶν», ὡς μὴ πάσης τῆς γνώσεως ἡμᾶς διὰ τὸ ἀχώρητον, ἀλλ' οἷόν τινος ἰνδάλματος ἢ αὔρας ὥσπερ μετασχόντας. καὶ πάλιν· «βλέπομεν δὲ δι' ἐσόπτρου καὶ ἐν αἰνίγματι» τὰ περὶ αὐτοῦ. καὶ μάλα εἰκότως. «δόξα γὰρ κυρίου κρύπτει λόγον» κατὰ τὸ θεῖον ῥητὸν ὑπερκειμένη ἀφράστῳ καὶ ἀπείρῳ λόγῳ πάσης αἰσθήσεως γενητῆς. οὐ διὰ τὸ ἀβάστακτον μόνον. ἀλλ' ὅτι τὸ προαιώνιον καὶ πρὸ πάσης κτίσ̣ε̣ω̣ς, εἰ μὴ ὑπὸ γραφῶν δεδήλωτο, τῇ κτίσει ἠγν̣οεῖτο· καὶ πάλιν τοῖς αὐτοῖς τὸ δεύτερον εἰς τοῦτο παγκαλο· «ἡμεῖς δὲ οὐκ εἰς τὰ ἄμετρα καυχησόμεθα, ἀλλὰ κατὰ τ̣ὸ μέτρον τοῦ κανόνος, οὗ ἐμέρισεν ἡμῖν ὁ θεὸς μέτρου, ἐφικέσθαι ἄχρι καὶ ὑμῶν». καὶ ἐν τῇ πρώτῃ δὲ ἐπιστολῇ φησιν· «εἴτις δοκεῖ ἐγνωκέναι τι, οὔπω ἔγνω κα θὼς θεῖ γνῶναι». τίς ἡ διαφορὰ τῆς γεννήσεως καὶ τῆς ἐκ πορ̣εύσεως; ω῾̣ς ὁ τρ̣όπος ἄγνωστος οὕτω καὶ ἡ διαφορά, εἴγε δὴ ἄρα ἐξὸν αὐτὸ","english":"Divine Spirit is what made me, and the breath of the Almighty is what teaches me,\" and if the Lord teaches: \"the Spirit of truth, which proceeds from the Father,\" and if Paul writes that it is the Spirit of God, as for men their own spirit—yet it so surpasses every mind that the same apostle writes to the Corinthians: \"But thanks be to God, who always triumphs over us in Christ and has revealed the fragrance of knowledge through us,\" as if not all knowledge is given to us because of its incomprehensibility, but we partake of it as of some image or breeze. And again: \"We see through a mirror and in an enigma\" the things concerning him. And this is quite reasonable. \"For the glory of the Lord conceals the word,\" according to the divine saying, surpassing by an ineffable and infinite reason every created perception. Not only because of its unbearable nature, but because that which is pre-eternal and before all creation, if it had not been revealed by the Scriptures, would be unknown to creation; and again, to the same people, the second [letter] excellently says: \"But we will not boast about the immeasurable, but according to the measure of the canon, which God has apportioned to us as a measure, to reach even to you.\" And in the first epistle he says: \"If anyone thinks he has known something, he has not yet known as one ought to know.\" What is the difference between generation and procession? Just as the manner is unknown, so too the difference, if indeed it is permissible to","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τὸ πνεῦμα τῆς ἀληθείας, ὃ παρὰ τοῦ πατρὸς ἐκπορεύεται","severity":"info","text":"A clear citation of John 15:26, a key proof-text for the procession of the Spirit from the Father, central to Didymus's argument.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τῷ δὲ θεῷ χάρις τῷ πάντοτε θριαμβεύοντι ἡμᾶς ἐν τῷ Χριστῷ καὶ τὴν ὀσμὴν τῆς γνώσεως φανερώσαντι δι' ἡμῶν","severity":"info","text":"A paraphrase of 2 Corinthians 2:14, adapted to emphasize the limited, sensory nature of human knowledge of God.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"βλέπομεν δὲ δι' ἐσόπτρου καὶ ἐν αἰνίγματι","severity":"info","text":"An echo of 1 Corinthians 13:12, used to illustrate the indirect and enigmatic perception of divine realities.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"δόξα γὰρ κυρίου κρύπτει λόγον","severity":"info","text":"A citation of Proverbs 25:20 LXX, supporting the idea that divine glory conceals understanding.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἡμεῖς δὲ οὐκ εἰς τὰ ἄμετρα καυχησόμεθα, ἀλλὰ κατὰ τ̣ὸ μέτρον τοῦ κανόνος, οὗ ἐμέρισεν ἡμῖν ὁ θεὸς μέτρου, ἐφικέσθαι ἄχρι καὶ ὑμῶν","severity":"info","text":"A paraphrase of 2 Corinthians 10:12, stressing the limits of human knowledge according to a divinely apportioned measure.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"εἴτις δοκεῖ ἐγνωκέναι τι, οὔπω ἔγνω κα θὼς θεῖ γνῶναι","severity":"info","text":"A paraphrase of 1 Corinthians 8:2-3, emphasizing the inadequacy of human knowledge of the divine.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text has several lacunae and uncertain readings (e.g., κτίσ̣ε̣ω̣ς, ἠγν̣οεῖτο, τ̣ὸ, ω῾̣ς, τρ̣όπος), which affect the precise wording but not the overall sense of the passage.","The phrase 'τὸ πνεῦμα θεῖον' could be read as a quotation or as Didymus's own statement; the English draft treats it as a quotation, but the Greek lacks explicit quotation marks."],"confidence":"high","notes":[]},{"i":12,"ref":"p12","source":"τοῦτο ἀκούειν ἢ λαλεῖν, τὸ γὰρ αἰτίας τῶν ὑπὲρ πᾶσαν αἰτίαν καὶ νόησιν ἀποδιδόναι τολμηρόν· τὸ δὲ θαυμάζειν τὸ θεῖον καὶ φόβον εἶναι τὴν περὶ αὐτοῦ ἔννοιαν φοβερὰν νομίζειν, ἀσφαλές. «Θέλων οὖν, φησίν, ἐγέννησεν ὁ θεὸς ἢ μὴ θέλων;» ἀλλ' ἡμᾶς χρὴ προειπεῖν τὸν σκοπὸν αὐτῶν καὶ οὕτως ἀποκρίνασθαι. ὁ οὖν σκοπός ἐστιν, ἵνα πρὸς ἀκεραίους ἀπὸ ἑκατέρας λέξεως τὴν ἀντίθεσιν ποιῶνται. ἤντε γὰρ δράξωνται τοῦ «μὴ θέλων ἐγέννησεν»–οὐδεὶς δὲ αὐτοῖς τοῦτο ἀποκρίνεται–λέγουσιν· «οὐκοῦν ὃ μὴ θέλει ὁ θεὸς ὑπομένει γεννήσας τὸν υἱόν, φύσεως ἀνάγκης εἰς τοῦτο ἄκοντα αὐτὸν περιαγούσης». ἤντε δοθῇ αὐτοῖς τὸ «θέλων ἐγέννησεν ἐπάγουσιν· «ἄρα ἡ γέννησις τοῦ υἱοῦ ἐξῆπται τῆς πατρικῆς θελήσεως, δημιουργικῶς ὕπαρξιν αὐτῷ παρεχούσης»· ἡ δὲ ἀπόκρισις αὕτη ἀνουστάτη τυγχάνει. τῆς θελήσεως γὰρ καὶ τῆς ἀνεθελησίας καὶ πάσης ἐννοίας προτερεύει ὅ τε γεννήσας θεὸς καὶ πατὴρ τό τε «ἀπαύγασμα τῆς δόξης αὐτοῦ», ὁ υἱός· καὶ οὐδὲν τούτου μέσον καὶ ἐκείνου, ἐξ οὗ ἐστιν, ἐπινοηθῆναι δύναται. Ὁμοίως δὲ καὶ ἡ «εἰκὼν τοῦ θεοῦ». ἔστιν δὲ πάλιν ὁ υἱὸς οὐκ ἀρχομένη οὐδὲ παυομένη πρώτη ὕπαρξις τῆς θελήσεως ἢ μὴ θελήσεως. ἐγέννησεν οὖν ἐν τῇ ὑπὲρ βουλὴν καὶ νοῦν φύσει. Ἀλλὰ καὶ ἥδε ἡ πρότασις αὐτῶν ἀτοπίας ἀνάμεστος. ἡγεῖται γὰρ τοῦ μὲν θέλειν πάθος ἐπιθυμίας, τοῦ δὲ μὴ θέλειν μέν, ποιεῖν δέ, ἡ ἐξ ἀνάγκης βία μετὰ τοῦ προεπινοεῖσθαι τὴν βούλησιν καὶ πρὸ ἐκείνης τὴν νόησιν τῆς τοῦ πατρὸς ὑποστάσεως τῆς πάντῃ τε καὶ πάντως ἐχούσης συνυφεστὸς τὸ ἀπαύγασμα.","english":"to hear or speak this, for it is rash to assign causes to that which is beyond all cause and conception; but to marvel at the divine and to consider fear to be the conception of it is safe. \"Therefore,\" he says, \"did God beget willing or unwilling?\" But we must first state their aim and then answer. Their aim is to make an antithesis from each expression against the simple-minded. For if they seize upon \"he begot unwilling\"—but no one answers them this—they say, \"Therefore God endures what he does not will, having begotten the Son, with necessity of nature leading him to this.\" Or if \"he begot willing\" is granted them, they add, \"Therefore the generation of the Son depends on the paternal will, providing him existence in a demiurgic manner.\" But this answer is most absurd. For the begetting God and Father, and the \"radiance of his glory,\" the Son, precede both will and unwillingness and every conception; and nothing can be conceived between this and that, from which it is. Likewise also the \"image of God.\" Again, the Son is not a beginning or ceasing first existence of will or unwillingness. Therefore he begot in the nature beyond counsel and intellect. But this proposition of theirs is also full of absurdity. For it considers willing as a passion of desire, and unwilling as doing, but the compulsion from necessity, with the will being preconceived and before that the intellection of the Father's hypostasis, which altogether and in every way has the radiance co-subsisting.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"τοῦτο ἀκούειν ἢ λαλεῖν","severity":"info","text":"The opening phrase dismisses the very act of hearing or speaking about the divine generation, establishing a tone of apophatic caution.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ἀπαύγασμα","severity":"info","text":"ἀπαύγασμα ('radiance') is a key term for the Son, drawn from Wisdom 7:25-26 and used by Origen and Athanasius to denote eternal, inseparable derivation from the Father.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"εἰκὼν τοῦ θεοῦ","severity":"info","text":"The phrase 'image of God' echoes Colossians 1:15 and Genesis 1:26-27, used here to affirm the Son's eternal co-subsistence with the Father.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"δημιουργικῶς","severity":"info","text":"The adverb δημιουργικῶς ('in a demiurgic manner') evokes Platonic and Gnostic cosmogonic frameworks, which Didymus rejects as implying temporal or voluntary creation of the Son.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"σκοπός","severity":"info","text":"Didymus identifies the opponents' σκοπός ('aim') as a rhetorical trap: forcing a choice between 'willing' or 'unwilling' generation, both of which he deems absurd.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἀνουστάτη","severity":"caution","text":"The adjective ἀνουστάτη ('most absurd') is a hapax or rare form; the text may be corrupt or reflect a non-standard orthography for ἀνοητοτάτη or ἀνόητος.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The precise identity of the opponents (Eunomians? Arians?) is not stated; the argument targets a generic 'they' who posit a temporal or volitional generation.","The reading ἀνουστάτη is uncertain; it may be a scribal error for ἀνοητοτάτη or a dialectal variant."],"confidence":"high","notes":[]},{"i":13,"ref":"p13","source":"Πρὸς τούτῳ εἰ πιστεύουσι τὰ πάντα ἐκ τῆς βουλήσεως τοῦ πατρὸς διὰ τοῦ υἱοῦ γεγονέναι, οὐ προϋπάρχει ἡ βούλησις. ἀμήχανον γὰρ καὶ ἀδύνατον μὴ τὸν δημιουργὸν ὑφεστάναι καὶ μετέπειτα δεδόχθαι τὸ δι' αὐτοῦ δημιουργῆσαι. Ἀλλὰ καὶ τοῦτο ἀσυνεσίας μεστόν. εἰ γὰρ αὐτός φησιν· «ἐγώ εἰμι καὶ οὐκ ἠλλοίωμαι», πῶς ἡ ἀναλλοίωτος φύσις ἀλλοίωσιν ὑποσταίη κατὰ τὰς ὑποστάσεις μὴ ἐν ταυτότητι τῶν προσώπων ἑστῶσα, ἀλλὰ κινουμένη καὶ μεταπίπτουσα; Ἔτι καὶ τοῦτο. εἰ ἀληθές, ὥσπερ οὖν ἀληθές, τό «ἅπερ ἂν ὁ πατὴρ ποιῇ, ταῦτα καὶ ὁ υἱὸς ὁμοίως ποιεῖ», ποιήσει καὶ ὁ υἱὸς ἄλλον υἱόν, ἵνα πάντα ὁμοίως τῷ πατρὶ ποιήσῃ. εἰ δὲ οὐκ ἐποίησεν οὐδὲ ποιεῖ, οὐκ ἔστιν κτίσμα οὐδ' ἡγεῖται αὐτοῦ πατρικὴ βούλησις. Εἴποιμι καὶ ἕτερον· εἰ λέγει ὁ σωτήρ· «θέλημα τοῦ πέμψαντός με, ἵνα πᾶς ὁ θεωρῶν τὸν υἱὸν καὶ πιστεύων εἰς αὐτὸν ἔχῃ ζωὴν αἰώνιον», οὐκ ἐκ θελήματος ὁ υἱὸς, ἀλλ' ὁ θεωρῶν αὐτόν. τὸ γὰρ θέλημα μετὰ τὸν υἱὸν κἀνταῦθα εὑρίσκεται. Ἀπεώσαιτο δ' ἂν καθ' ὅλου τις θᾶττον αὐτῶν καὶ τουτονὶ τὸν λόγον οὐκ ἐκ μόνων τῶν προλεχθέντων, ἀλλὰ καὶ τῶν ἐπαχθησομένων πρὸς ἡμῶν· τουτέστιν, εἴγε παραπλήσιον ἀντέρηται αὐτούς· «πότερον ποτὲ ὁ πατὴρ θελήσας ὑπάρχει ἢ οὔ;», τὰ ἴσα γὰρ ὧν ἐμελέτησαν ἀπαντήσει αὐτοῖς· πρὸς μὲν τὸ «οὐ θελήσας», ὅτι παρὰ σκοπὸν αὐτῷ συνέβη τὸ ὑφεστάναι, φύσεως ἀνάγκης εἰς τοῦτο αὐτὸν ἄκοντα περιτρεπούσης· πρὸς δὲ τὸ δεύτερον, ὅτι πρὸ τῆς θελήσεως οὐκ ἦν· ἀναχθήσεται γὰρ ἡ ὕπαρξις αὐτοῦ εἰς τὴν βούλησιν αὐτοῦ· δημιουργικῶς αὐτόν, κατὰ τὰς βαττολογίας αὐτῶν, εἰς ὑπόστασιν περιελαυνούσης.","english":"In addition to this, if they believe that all things have come to be from the will of the Father through the Son, the will does not pre-exist. For it is impossible and inconceivable that the creator should not subsist and only afterwards decide to create through himself. But this too is full of foolishness. For if he himself says, \"I am and I have not changed,\" how could the unchangeable nature undergo change according to the hypostases, not standing in the identity of the persons, but being moved and changing? And further this: if it is true, as indeed it is true, that \"whatever the Father does, the Son likewise does,\" then the Son will also make another Son, so that he may do everything like the Father. But if he has not made nor does he make one, he is not a creature, nor does a paternal will govern him. I would say also another thing: if the Savior says, \"The will of the one who sent me, that everyone who sees the Son and believes in him may have eternal life,\" the Son is not from will, but the one who sees him is. For the will is found after the Son even here. One might more quickly dismiss altogether this argument of theirs, not only from what has been said before, but also from what will be added by us; that is, if one were to ask them a similar question: \"Does the Father ever exist willing or not?\" For the same consequences that they have studied will meet them: in response to \"not willing,\" that it happened contrary to his purpose that he subsists, the necessity of nature turning him who has come to this point around; in response to the second, that before the willing he did not exist; for his existence will be traced back to his own will, driving him, according to their babbling, in a demiurgic manner into subsistence.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Πρὸς τούτῳ","severity":"info","text":"The phrase introduces a further argument against the Arian position that the Son is a creature of the Father's will.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐγώ εἰμι καὶ οὐκ ἠλλοίωμαι","severity":"info","text":"This is a paraphrase of Malachi 3:6 (LXX: 'ἐγώ εἰμι καὶ οὐκ ἠλλοίωμαι'), used to argue the Father's unchanging nature.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἅπερ ἂν ὁ πατὴρ ποιῇ, ταῦτα καὶ ὁ υἱὸς ὁμοίως ποιεῖ","severity":"info","text":"This echoes John 5:19 ('whatever the Father does, the Son does likewise'), a key text in Trinitarian debates.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"θέλημα τοῦ πέμψαντός με","severity":"info","text":"Alludes to John 14:6 and similar passages where Jesus speaks of the Father's will, used here to subordinate the will to the Son.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ὑποστάσεις","severity":"info","text":"Here 'hypostases' refers to the individual subsistences of the Trinity, a technical term in fourth-century Trinitarian theology.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"βαττολογίας","severity":"info","text":"The term 'babbling' (βαττολογία) is a rhetorical dismissal of opponents' arguments, common in polemical literature of the period.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text is clear; no significant ambiguities in this passage."],"confidence":"high","notes":[]},{"i":14,"ref":"p14","source":"Ὁμοίως καὶ ἄλλο, λέξει μόνον διαφέρον τοῦ πρὸ αὐτοῦ· «θελητῶς ὁ θεὸς ἀθάνατός ἐστιν καὶ ἀγαθὸς ἢ ἀνεθελήτως;» ἐπενεχθήσεται γὰρ τὰ αὐτά. Κάλλιον δέ τις ποιήσει, εἰ συντόμως ἀποκρίνηται αὐτοῖς, μηδὲν ἐπισυμβαίνειν τῷ παντελείῳ θεῷ μηδέ τι ἀπολιμπάνειν αὐτόν· καὶ ὥσπερ οὐ προηγεῖται τῆς πατρικῆς ὑπάρξεως καὶ ἀθανασίας καὶ ἀγαθότητος θέλημα, οὕτως οὐδὲ τῆς γεννήσεως· καὶ ἀπᾴδειν πάντα ὁπόσα τοιαῦτα τῆς περὶ τοῦ θεοῦ ἐνθυμήσεως· περὶ δὲ τῶν κτιστῶν τὸν Δαυῒδ ᾄδειν ἐν ριγʹ ψαλμῷ· «ὁ θεὸς ἡμῶν ἐν τῷ οὐρανῷ· καὶ ἐν τῇ γῇ, πάντα ὅσα ἐθέλησεν ἐποίησεν», καί «πάντα ἐν σοφίᾳ ἐποίησας», τουτέστιν ἐν τῷ υἱῷ, οὐχὶ δὲ ἐν θελήματι, καὶ ἐν οβʹ ψαλμῷ· «ἐκράτησας τῆς χειρὸς τῆς δεξιᾶς μου, ἐν τῇ βουλῇ\n\nσου ὡδήγησάς με καὶ μετὰ δόξης προσελάβου με», καὶ ἐν κθʹ· «ὅτι ὀργὴ ἐν τῷ θυμῷ αὐτοῦ καὶ ζωὴ ἐν τῷ θελήματι αὐτοῦ», καί ἐν· «κύριε, ἐν τῷ θελήματί σου παράσχου τῷ κάλλει μου δύναμιν», καὶ ἐν ιζʹ· «ῥύσεταί με, ὅτι ἠθέλησέν με». Καὶ γὰρ ὃν τρόπον, ὑπάρχων ὁ πατὴρ ἀθάνατός τε καὶ ἀγαθός, βούλεται εἶναι ταῦτα καὶ βουλόμενός ἐστιν ταῦτα, οὐκ αἰτίαν, ἵν' οὕτω φράσω, τὴν βούλησιν ἔχων οὔτε μὴν ἀνεθελήτως ὤν· οὕτως οὐδὲ τοῦ γεννῆσαι ἡ βούλησις αἰτία. περὶ ἡμᾶς δὲ τὸ τινὰ μὲν ἐκ τῆς τοῦ θεοῦ ἐνεργείας, τινὰ δὲ ἐκ τοῦ ἐφ' ἡμῖν θελήματος ἔχειν· καὶ γὰρ οὐ βουλήσει μὲν τῇ ἑαυτῶν, ἀλλὰ τῇ τοῦ θεοῦ κτώμεθα τὸ συνεστάναι ἐκ ψυχῆς καὶ σώματος καὶ τὸ εἶναι λογικοί· οἱ γὰρ οὔποτε ὄντες πῶς εἴχομεν βούλεσθαι ἢ μὴ βούλεσθαι;","english":"Similarly, another argument, differing only in wording from the one before it: \"Is God immortal and good by will or without will?\" For the same objections will be raised. But one will do better to answer them concisely, that nothing befalls the perfect God nor does anything leave him; and just as no will precedes the Father's existence, immortality, and goodness, so also no will precedes the generation; and that all such things are discordant with the conception of God; but concerning created things, David sings in Psalm 113: \"Our God is in heaven; and on earth, he did all that he willed,\" and \"You made all things in wisdom,\" that is, in the Son, not in will, and in Psalm 72: \"You took hold of my right hand, you led me by your counsel and took me up with glory,\" and in Psalm 30: \"For anger is in his wrath and life in his will,\" and in: \"Lord, in your will grant strength to my beauty,\" and in Psalm 17: \"He will deliver me, because he willed me.\" For just as the Father, being immortal and good, wills to be these things and is these things by willing, having, so to speak, the will not as a cause, nor yet being without will, so also the will to generate is not a cause. But concerning us, it is that some things we have from the energy of God, some from the will that is in our power; for it is not by our own will, but by that of God, that we acquire our constitution from soul and body and our being rational; for how could those who never existed have willed or not willed?","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Ὁμοίως καὶ ἄλλο","severity":"info","text":"This passage continues the dialectical pattern of the treatise, presenting a new argument that differs only in wording from the previous one, maintaining the same logical structure.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Psalm 113","severity":"info","text":"The citation of Psalm 113 (LXX numbering) is used to support the argument that God's creative acts are in wisdom (the Son) rather than in will, a key distinction in Didymus's anti-Arian polemic.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Psalm 72","severity":"info","text":"Psalm 72 is quoted to illustrate the relationship between divine counsel and human guidance, reinforcing the idea that will is not a cause in the divine generation.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Psalm 30","severity":"info","text":"The citation from Psalm 30 distinguishes between anger (in wrath) and life (in will), used to argue that divine will is not a separate cause but inherent in the Father's nature.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"βούλησις","severity":"info","text":"The term βούλησις (will) is central here; Didymus argues that the Father's will is not a cause (αἰτία) for his existence or generation, but is coextensive with his nature, a distinction against Eunomian subordinationism.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"","severity":"info","text":"The argument against will as a cause for divine generation reflects Didymus's engagement with Arian and Eunomian positions, which posited the Son as a product of the Father's will, thus subordinate.","cites":[],"named_sources":["Didymus the Blind, De trinitate"],"dropped_cites":[]}],"ambiguities":["The exact numbering of Psalms in the Greek text (e.g., ριγʹ, οβʹ, κθʹ, ιζʹ) follows the Septuagint; the English draft uses modern numbering (113, 72, 30, 17) which may differ from other traditions.","The phrase 'ἐν τῇ βουλῇ σου' in Psalm 72 is rendered as 'by your counsel' but could also be 'in your will', affecting the argument's nuance."],"confidence":"high","notes":[]},{"i":15,"ref":"p15","source":"προαιρέσει δὲ ἰδίᾳ ἔχομεν τὸ εἶναι καλοὺς ἢ κακούς, ἐπιστήμονάς τε κατ' ἐπιτηδειότητα ἢ ἀνεπιστήμονας κατὰ ῥαθυμίαν. Ἐληλύθασιν δὲ ἐπὶ τὸ κεφάλαιον τοῦτο οὐκ ἀτρεκεῖ θεωρήματι παραδεχόμενοι τό «οὗτός ἐστιν ὁ υἱός μου ὁ ἀγαπητός, ἐν ᾧ εὐδόκησα», ἐπεὶ ἂν αὐτόθεν εἶχον τῆς ὀρθῆς πίστεως ἄγκυραν βεβαίαν. νυνὶ δὲ φάσκουσιν, ὅτι τό «ἐν ᾧ εὐδόκησα» δείκνυσι κτίσμα τὸν υἱόν. καὶ μὴν πρὸς τὴν ἐνανθρώπησιν αὐτοῦ ὅλον νένευκε τὸ νόημα. ἐπειδὴ γὰρ λέγοντι αὐτῷ· «υἱὸς θεοῦ εἰμι» ἀντεφθέγγοντο· «βλασφημεῖς», ἐπεψηφίσατο αὐτῷ ὁ πατὴρ ὅτι «οὗτος μόνος ἐστὶν ὁ υἱός μου γνήσιος». Τὸ γάρ «οὗτος» καὶ τό «ἀγαπητός» καὶ τὸ μετὰ ἄρθρου ὠνομάσθαι «υἱός» τοῦτο δηλοῖ· ἐν τούτῳ, φησίν, εὐδόκησα διὰ τῆς ἐνανθρωπήσεως αὐτοῦ τὴν σωτηρίαν ὑμῖν πορισθῆναι. κἂν περὶ τῆς θεότητος δὲ ἐκλάβῃ τις τό «εὐδόκησα», τὸ σόφισμα αὐτῶν ἀκυροῦται· ἐπείπερ οὐ πᾶσα λέξις ῥηθεῖσα παρὰ τοῦ θεοῦ καὶ μάλιστα περὶ τοῦ θεοῦ λόγου κοσμικοῦ ἔθους ἀποτελεῖ νόημα. Ἔπειτα εἰ ἐπὶ τῷ ἤδη ὄντι υἱῷ ἔλεγεν· «ἐν ᾧ εὐδόκησα», οὐκ αἰτία ἡ εὐδοκία τῆς ὑπάρξεως αὐτοῦ εὑρίσκεται. Ὥστε δὲ σαφέστερον τὸ ὑπὸ τῆς τοιαύτης λέξεως δηλούμενον γενέσθαι, μάρτυρι χρησώμεθα τῷ ψάλλοντι ἐν ρμθʹ ψαλμῷ· «ὅτι εὐδοκεῖ κύριος ἐν τῷ λαῷ αὐτοῦ». οὐ γέγονεν δὲ ἡ εὐδοκία πρὸ τοῦ λαοῦ, ἀλλὰ μετ' αὐτόν. τότε γὰρ εὐδόκει ἐν αὐτῷ καὶ εἰρήνην καὶ χάριν ἔπεμπεν, ὅτε ὀρθῶς αὐτῷ ἐλάτρευεν· ὅτε δὲ μὴ ὀρθῶς, τοὐναντίον ἢ νῦν προφητεύει· «ὅταν ἀπέκτεννεν αὐτούς, τότε ἐξεζήτουν αὐτόν»· καὶ ἐν μγʹ ψαλμῷ·","english":"by our own choice we are good or evil, and knowledgeable by aptitude or ignorant by negligence. They have come to this point not accepting with accurate reasoning the phrase \"This is my beloved son, in whom I was well pleased,\" since they would have had a firm anchor of right faith from the start. But now they claim that the phrase \"in whom I was well pleased\" shows the Son to be a creature. Yet the whole meaning inclines toward his incarnation. For when he said, \"I am the Son of God,\" they objected, \"You are blaspheming,\" and the Father confirmed that \"this alone is my genuine son.\" For the words \"this\" and \"beloved\" and the naming of \"Son\" with the article indicate this: in this one, he says, I was well pleased that through his incarnation salvation should be procured for you. And even if one takes the phrase \"I was well pleased\" concerning the divinity, their sophism is invalidated, since not every expression spoken by God, especially concerning the divine Logos, produces a meaning of cosmic custom. Moreover, if he said \"in whom I was well pleased\" concerning the Son already existing, the well-pleasing is not found to be the cause of his existence. And to make clearer what is indicated by such an expression, let us use as witness the psalmist in Psalm 149: \"Because the Lord is well pleased in his people.\" The well-pleasing did not occur before the people, but after them. For then he was well pleased in them and sent peace and grace, when they served him rightly; but when they did not serve rightly, the opposite, as he now prophesies: \"When he killed them, then they sought him.\" And in Psalm 43:","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"οὗτός ἐστιν ὁ υἱός μου ὁ ἀγαπητός, ἐν ᾧ εὐδόκησα","severity":"info","text":"Didymus cites a dominical saying (cf. Matt 3:17; 17:5) as prooftext for the Son's genuine sonship, arguing the phrase 'in whom I was well pleased' refers to the incarnation, not to creation.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Psalm 149","severity":"info","text":"The reference to Psalm 149 is anomalous; the canonical Psalter has 150/151 psalms. Didymus likely cites a LXX or Coptic numbering where Psalm 149 corresponds to LXX 148 (or a different tradition). The quotation 'ὅτι εὐδοκεῖ κύριος ἐν τῷ λαῷ αὐτοῦ' is not verbatim in known LXX psalms.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Psalm 43","severity":"info","text":"The passage breaks off with 'And in Psalm 43:' without completing the citation. The intended verse likely continues the argument that divine well-pleasing follows, not precedes, the object's existence.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"εὐδόκησα","severity":"info","text":"Didymus distinguishes 'εὐδόκησα' (I was well pleased) from a creative act: the Father's approval presupposes the Son's existence, not his generation. This counters Arian readings that treat the term as implying the Son is a creature.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The opponents are likely 'Anomoean' or 'Eunomian' subordinationists who argued that the Father's 'well-pleasing' (εὐδοκία) indicates the Son's created status. Didymus counters by relocating the phrase to the incarnation, a standard Nicene strategy.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from a general principle (human moral agency) to a specific exegetical dispute, then to a scriptural argument from the Psalms. The break at 'Psalm 43' suggests the original text continued with further psalm citations.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact identity of the opponents is not named; they are likely Eunomians or Homoians. The psalm numbering (149) is non-standard and may reflect a Coptic or LXX variant. The citation of Psalm 43 is incomplete, leaving the intended argument unclear."],"confidence":"high","notes":[]},{"i":16,"ref":"p16","source":"«ὁ βραχίων αὐτῶν οὐκ ἔσωσεν αὐτούς, ἀλλ' ἡ δεξιά σου καὶ ὁ βραχίων σου καὶ ὁ φωτισμὸς τοῦ προσώπου σου, ὅτι εὐδόκησας ἐν αὐτοῖς», «δεξιὰν καὶ βραχίονα τοῦ θεοῦ» καί «φωτισμὸν τοῦ προσώπου αὐτοῦ» τὸν υἱὸν ἀνειπών· καὶ ἐν ρεʹ ψαλμῷ· «μνήσθητι ἡμῶν, κύριε, ἐν τῇ εὐδοκίᾳ τοῦ λαοῦ σου». ν Περὶ τοῦ λέγειν· «Εἰ ὅλος ἐστὶ γεννητικὸς ὁ ἀγέννητος θεός, οὐκ οὐσιωδῶς ἐγέννησεν» καὶ ὅτι «Εἰ μετεβλήθη ἡ οὐσία αὐτοῦ εἰς γέννημα, οὐκ ἀμετάβλητος ἡ οὐσία τοῦ θεοῦ». Αὐτῶν καὶ τοῦτό ἐστι τὸ εἰκαῖον καὶ πλημμελὲς λέξεσιν τοιαῖσδε τεθέν· «εἰ ὅλος ἐστὶ γεννητικὸς ὁ ἀγέννητος θεός, οὐκ οὐσιωδῶς ὁ γεννηθεὶς ἐγεννήθη, ὅλης ἐχούσης τῆς οὐσίας αὐτοῦ τὸ γεννᾶν, ἀλλ' οὐ τὸ γεννᾶσθαι.» ἀλλ' ἀκουέτωσαν ὅτιπερ «εἰ ὅλον ἐστὶ γεννητικὸν τὸ φῶς, οὐκ οὐσιωδῶς τὸ ἀπαύγασμα γεννᾷ, ἀλλ' ἔξωθεν προσλαμβάνει, ὅλης ἐχούσης τῆς οὐσίας αὐτοῦ τὸ γεννᾶν, ἀλλ' οὐ τὸ γεννᾶσθαι». εἰ δὲ τὸ φῶς οὐ προσλαμβάνει ἔξωθεν τὸ ἀπαύγασμα, ἀλλ' ἐκ πάσης τῆς οὐσίας αὐτὸ γεννᾷ ἀδιαστάτως, οὐδ' ὁ θεὸς ἐπεκτήσατο ἔξωθεν τὸν υἱόν, ἀλλ' ἐξ ὅλης τῆς ὑποστάσεως ἐγέννησεν ἀδιαστάτως, ἅτε ἀσώματος. ὅθεν ἀληθῶς ἐστι πατήρ. Ἐπάγουσι πάλιν, πανταχοῦ τὴν ἐναντίαν τάξιν τῆς γραφῆς διώκοντες· «εἰ μετασχηματισθεῖσα ἡ οὐσία τοῦ θεοῦ γέννημα λέγεται, οὐκ ἀμετάβλητος ἡ οὐσία αὐτοῦ, τῆς μεταβολῆς ἐργασαμένης τὴν τοῦ υἱοῦ ἰδιοποίησιν.» Ἀλλ' οὐδεὶς οὐδὲ τοῦτο συγχωρεῖ αὐτοῖς λέγειν. ἀλλότρια γὰρ εἶναι ταῦτα Χριστιανῶν ἡ μνημονευθεῖσα ἐλέγχει γραφή, παντὶ","english":"His arm did not save them, but your right hand and your arm and the light of your face, because you were well pleased in them,\" designating the Son as \"the right hand and arm of God\" and \"the light of his face\"; and in Psalm 105: \"Remember us, Lord, in the good will of your people.\" Concerning the statement: \"If the unbegotten God is entirely generative, he did not generate substantially,\" and that \"If his substance was changed into offspring, the substance of God is not immutable.\" This also is their vain and erroneous assertion set forth in such words: \"If the unbegotten God is entirely generative, the begotten was not generated substantially, since his entire substance has the property of generating, but not of being generated.\" But let them hear that \"if light is entirely generative, it does not generate the radiance substantially, but acquires it from without, since its entire substance has the property of generating, but not of being generated.\" If, however, light does not acquire the radiance from without, but generates it from its entire substance without separation, then neither did God acquire the Son from without, but generated him from his entire hypostasis without separation, since he is incorporeal. Hence he is truly Father. They again adduce, everywhere pursuing the contrary order of Scripture: \"If the substance of God, having been transformed, is called offspring, his substance is not immutable, since the change has effected the particularization of the Son.\" But no one grants them even this to say. For the aforementioned Scripture proves these things to be alien to Christians, to everyone.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"δεξιὰν καὶ βραχίονα τοῦ θεοῦ","severity":"info","text":"Didymus conflates two Old Testament passages: the first is from Exodus 15:6 (LXX) and the second from Psalm 44:4 (LXX). The phrase 'light of his face' echoes Psalm 89:16 (LXX).","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"μνήσθητι ἡμῶν, κύριε, ἐν τῇ εὐδοκίᾳ τοῦ λαοῦ σου","severity":"info","text":"This citation is from Psalm 105:45 (LXX), where 'εὐδοκία' (good will) is a key term in the Arian controversy, denoting God's will as distinct from his essence.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"οὐσιωδῶς","severity":"info","text":"The adverb 'οὐσιωδῶς' (substantially) is central to the debate: Didymus argues that the Son is generated from the Father's substance, not externally acquired, countering Arian claims of a created Son.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ἀπαύγασμα","severity":"info","text":"The analogy of light and radiance (ἀπαύγασμα) is a standard Nicene image for the Son's eternal generation from the Father, used by Athanasius and others to illustrate consubstantiality without change.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage follows a pattern: citation of opponents' arguments, then a rebuttal using analogy (light/radiance), then a return to the opponents' objection, each introduced by 'εἰ' (if) clauses.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"πανταχοῦ τὴν ἐναντίαν τάξιν τῆς γραφῆς διώκοντες","severity":"caution","text":"Didymus accuses opponents of 'pursuing the contrary order of Scripture everywhere,' but the exact scriptural passages they misuse are not specified, leaving the referent ambiguous.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἐν ρεʹ ψαλμῷ' (in Psalm 105) is ambiguous: it could refer to the LXX numbering (Psalm 105) or a different tradition; the English draft renders it as Psalm 105, but the Greek text does not specify the verse.","The identity of the opponents (likely Eunomians or Anomoeans) is not stated explicitly, only implied by the arguments about generation and substance."],"confidence":"high","notes":[]},{"i":17,"ref":"p17","source":"αἱρετικῷ ἀντιβαίνουσα παγχαλέπῳ πάθει. εἰ γὰρ μετασχηματισάμενον τὸ φῶς ἀπαύγασμα γίνεται, οὐκ ἀμετάβλητον τὸ φῶς, τῆς μεταβολῆς ἐργαζομένης τὴν τοῦ ἀπαυγάσματος ἰδιοποίησιν. Εἰ δὲ οὐ μεταβληθὲν τὸ φῶς ἀπαύγασμα γεγέννηκεν, μεῖναν καὶ αὐτὸ φῶς καὶ ἔχον τὸ ἀπαύγασμα συμφύτως ἐξ αὐτοῦ τέλειον, καὶ ὁ θεὸς μένει ἀτρέπτως θεός, ἀπαυγάσματος ἰδίου τυγχάνων πατήρ, οὔκετι ἔξωθεν αὐτὸ προσλαβών, ἀλλ' ἐκ τῆς οὐσίας γεννήσας τέλειον. ν Περὶ τῶν φλυαρούντων ὡς «ἐκ τῆς πατρὸς ὀνομασίας παρηλλαγμένη ἐστὶν ἡ οὐσία αὐτοῦ τοῦ υἱοῦ». Αὐτὰ περὶ τῶν αὐτῶν ἀνακυκλοῦντες καὶ ἕως τοῦ παντὸς παρασημαίνοντες τῆς ἀληθείας τὸ κάλλος, ἀφιλο̣θέως καὶ τοῦτο φάσκουσιν· ὧν τὰ ὀνόματά ἐστι διάφορα, τούτων παρηλλάχθαι καὶ τὰς οὐσίας ἀνάγκη. φησὶν γάρ· «ἡ πατὴρ λέξις οὐ σημαίνει τὴν υἱὸς οὐδ' αὖ υἱὸς ὀνομασία δηλοῖ τὴν πατρὸς ὑπόστασινʹ. Ἀκουέτωσαν δέ, ἓν μέν, ὅτι, εἰ μὴ καταλλήλῳ προσηγορίᾳ πεφανέρωντο αἱ θεῖαι ὑποστάσεις, ποίῳ συμβόλῳ ἄν τις χρησάμενος, μὴ λέγων τὴν πατρὸς προσηγορίαν, ἐμήνυσεν αὐτόν τε τὸν πατέρα καὶ ὅτι υἱὸν ἔχει; ἢ μὴ ὀνομάζων τὴν υἱὸς καὶ πνεῦμα προσηγορίαν, προσεφώνησεν αὐτόν τε τὸν υἱὸν ἢ τὸ πνεῦμα καὶ ὅτι ὁ μὲν υἱὸς πατέρα ἔχει, τὸ δὲ πνεῦμα τοῦ θεοῦ ἐστιν πνεῦμα; Ἕτερον δέ, ὅτι ἐπὶ τῆς ἁγίας τριάδος–πλὴν τοῦ πατέρα λέγεσθαι τὸν ἀληθῶς ὄντα τοῦτο, καὶ τοῦ μονογενῆ καλεῖσθαι τὸν φυσικῶς γεννηθέντα, καὶ τοῦ πνεῦμα θεοῦ προσαγορεύεσθαι τὸ ἀκριβῶς τοῦτο, ὃ κέκληται, τυγχάνον τοῦ πατρός–τἄλλα πάντα ὀνόματα καθέστηκεν τὰ αὐτά, ὡς τὸ θεός, κύριος, ἅγιος, δίκαιος, ἀγαθός, φῶς, ζωή.","english":"heretical opinion, opposing a very grievous passion. For if the light, having been transformed, becomes a radiance, the light is not immutable, since the change produces the particularity of the radiance. But if the light, not having been changed, has generated a radiance, remaining itself light and having the radiance as connaturally perfect from itself, then God also remains unchangeably God, being the father of his own radiance, no longer having received it from outside, but having generated it perfect from his own substance. \n\nConcerning those who babble that \"from the name 'father' the substance of the Son himself is different.\" They keep going over the same things about the same subjects and, distorting the beauty of the truth in every way, they also assert this without love of God: \"Since the names are different, it is necessary that their substances also differ.\" For they say: \"The word 'father' does not signify 'son,' nor does the name 'son' indicate the hypostasis of the father.\" Let them hear, first, that if the divine hypostases were not manifested by a corresponding appellation, by what symbol, not using the appellation 'father,' could one indicate the father himself and that he has a son? Or, not naming the appellations 'son' and 'spirit,' could one address the son himself or the spirit, and that the son has a father, and the spirit is the spirit of God? Second, that in the case of the holy Trinity—except that the one who truly is this is called father, and the one naturally begotten is called only-begotten, and the spirit of God is addressed as precisely that which it is called, being of the father—all other names are the same, such as God, Lord, holy, just, good, light, life.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ἀπαύγασμα","severity":"info","text":"The term 'radiance' (ἀπαύγασμα) is a key metaphor for the Son's generation from the Father, emphasizing both distinction and consubstantiality.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἰδιοποίησιν","severity":"info","text":"ἰδιοποίησιν ('particularity') denotes the distinct property of the radiance, crucial for arguing that the Son is not a mere transformation of the Father.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"αἱρετικῷ","severity":"info","text":"The 'heretical opinion' likely refers to Arian or Eunomian claims that different names imply different substances, a common fourth-century controversy.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Περὶ τῶν φλυαρούντων","severity":"info","text":"This section introduces a new argument against opponents who claim that different names (Father, Son) entail different substances, using a rhetorical question format.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"φῶς, ζωή","severity":"info","text":"The list of common names (God, Lord, holy, just, good, light, life) echoes earlier Trinitarian theology, e.g., in Athanasius and the Cappadocians, affirming shared attributes.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"παρασημαίνοντες","severity":"caution","text":"The verb παρασημαίνοντες ('distorting') may be textually uncertain; the manuscript reading is not fully secure, but the sense of misrepresentation is clear.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text has minor orthographic variations (e.g., ἀπαύγασμα vs. ἀπαύγασμα) but these do not affect the sense. The phrase 'παγχαλέπῳ πάθει' is ambiguous: it may refer to a specific heretical passion or a general grievous condition; the translation takes it as 'very grievous passion.'"],"confidence":"high","notes":[]},{"i":18,"ref":"p18","source":"Οὐκοῦν τοὐναντίον, ἐπὶ τῆς μακαρίας τριάδος μόνης, ὧν τὰ ὀνόματά ἐστιν τὰ αὐτά, τούτων καὶ ἡ οὐσία μία καθέστηκεν· ἵν' ἀκολουθῇ τὸ ὑπὸ ὁμοίου ὅμοιον χαρακτηρίζεσθαι. τῷ γὰρ ἀληθινῷ καὶ ἀϊδίῳ φωτί, πρὸς τὸ ἀληθινὸν καὶ ἀΐδιον φῶς, καὶ τῇ ὄντως «ἐγὼ ὁ θεός, καὶ οὐκ ἔστιν ἄλλος πλὴν ἐμοῦ. δίκαιος καὶ σωτὴρ οὐκ ἔστιν πάρεξ ἐμοῦ. ἐπιστράφητε πρός με καὶ σωθήσεσθε, οἱ ἀπ' ἐσχάτου τῆς γῆς. ἐγώ εἰμι ὁ θεός, καὶ οὐκ ἔστιν ἄλλος. κατ' ἐμαυτοῦ ὀμνύω· ἦ μὴν ἐξελεύ σεται ἐκ τοῦ στόματός μου δικαιοσύνη καὶ οἱ λόγοι μου οὐκ ἀποστραφήσονται, ὅτι ἐμοὶ κάμψει πᾶν γόνυ καὶ πᾶσα γλῶσσα ὀμιεῖται τὸν θεόν», ὅ ἐστιν ἐπιγνώσεται τὸν θεὸν ἤ «ἐξομολογήσεται τῷ θεῷ». οὐκ ἔστιν οὖν ἔμπροσθεν τοῦ υἱοῦ ὁ θεὸς καὶ πατήρ, οὐ τῷ ἀνάρχῳ, οὐ τῇ οὐσίᾳ, οὐ τῇ δόξῃ, ἀλλ' ἐπ' ἴσης, πλὴν εἰ μή που τῷ τῆς πατρότητος λόγῳ. ὅτι γὰρ τοῦ μονογενοῦς υἱοῦ τὰ ῥήματα, ὁ θεσπέσιος Παῦλος Ῥωμαίοις γράφων ἐσαφήνισεν οὕτως εἰπών· «πάντες γὰρ παραστησόμεθα τῷ βήματι τοῦ Χριστοῦ καθὼς γέγραπται· «ζῶ ἐγώ, λέγει κύριος, ὅτι ἐμοὶ κάμψει πᾶν γόνυ καὶ πᾶσα γλῶσσα ἐξομολο γήσεται τῷ θεῷ»». Ὁμοίως δὲ καὶ ὁ θεολόγος Ἰωάννης ἐν μὲν τῷ εὐαγγελίῳ εἶπεν· «ἐν ἀρχῇ ἦν ὁ λόγος, καὶ ὁ λόγος ἦν πρὸς τὸν θεὸν, καὶ θεὸς ἦν ὁ λόγος. οὗτος ἦν ἐν ἀρχῇ πρὸς τὸν θεόν. πάντα δι' αὐτοῦ ἐγένετο, καὶ χωρὶς αὐτοῦ ἐγένετο οὐδὲ ἓν ὁ γέγονεν. ἐν αὐτῷ ζωὴ ἦν καὶ ἡ ζωὴ ἦν τὸ φῶς τῶν ἀνθρώπων. καὶ τὸ φῶς ἐν τῇ σκοτίᾳ φαίνει καὶ ἡ σκοτία αὐτὸ οὐ κατέλαβεν». ἐν δὲ τῇ Ἀποκαλύψει· «ὁ ὢν καὶ ὁ ἦν καὶ ὁ ἐρχόμενος κύριος ὁ θεὸς ἡμῶν ὁ παντοκράτωρ».","english":"Therefore, on the contrary, in the case of the blessed Trinity alone, where the names are the same, their essence is also one, so that it follows that like is characterized by like. For the true and eternal light, in relation to the true and eternal light, and the truly \"I am God, and there is no other besides me. Righteous and savior, there is none except me. Turn to me and you will be saved, you from the ends of the earth. I am God, and there is no other. I swear by myself; verily, righteousness will come forth from my mouth and my words will not be turned away, for every knee will bend to me and every tongue will speak of God,\" which is to recognize God or \"confess to God.\" Therefore, God and Father is not before the Son, not in terms of beginninglessness, not in essence, not in glory, but equally, except perhaps in the sense of fatherhood. For that these are the words of the only-begotten Son, the divine Paul, writing to the Romans, made clear by saying: \"For we shall all stand before the judgment seat of Christ, as it is written: 'I live, says the Lord, that every knee will bend to me and every tongue will confess to God.'\" Similarly, the theologian John said in the Gospel: \"In the beginning was the Word, and the Word was with God, and the Word was God. This one was in the beginning with God. All things came to be through him, and without him not one thing came to be that has come to be. In him was life, and the life was the light of men. And the light shines in the darkness, and the darkness did not overcome it.\" And in the Apocalypse: \"The one who is and who was and who is coming, the Lord our God the Almighty.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Οὐκοῦν τοὐναντίον","severity":"info","text":"The phrase 'Therefore, on the contrary' signals a logical reversal of the preceding heretical argument about light and radiance, now applied to the Trinity.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"τῷ τῆς πατρότητος λόγῳ","severity":"info","text":"The phrase 'in the sense of fatherhood' (τῷ τῆς πατρότητος λόγῳ) is a technical term distinguishing the Father's relational property from shared essence, a key point in pro-Nicene theology.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐγὼ ὁ θεός, καὶ οὐκ ἔστιν ἄλλος πλὴν ἐμοῦ","severity":"info","text":"This extended quotation is a composite of Old Testament passages (e.g., Isa 45:14-15, 45:22 LXX) attributed to God, here presented as the Son's words, a distinctive exegetical move.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"πάντες γὰρ παραστησόμεθα τῷ βήματι τοῦ Χριστοῦ","severity":"info","text":"Didymus cites Rom 14:10 (Paul) and then a composite of OT phrases (e.g., Isa 45:23 LXX) as a scriptural proof that the Son speaks as Lord, equating his authority with the Father's.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐν ἀρχῇ ἦν ὁ λόγος","severity":"info","text":"The Johannine prologue (John 1:1-5) is quoted to affirm the Word's co-eternity with God and his divine status, supporting the argument for consubstantiality.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ὁ ὢν καὶ ὁ ἦν καὶ ὁ ἐρχόμενος κύριος ὁ θεὸς ἡμῶν ὁ παντοκράτωρ","severity":"info","text":"This phrase from Revelation (likely Rev 1:8, 4:8) is used to show the Son's eternal and eschatological lordship, a common anti-Arian prooftext.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text contains a long embedded quotation (from 'ἐγὼ ὁ θεός' to 'τῷ θεῷ') whose exact source is composite and not fully identified; the English draft treats it as a single speech, but the syntax is loose.","The phrase 'ζῶ ἐγώ, λέγει κύριος' in the Pauline citation is not a direct quote from Romans but a conflation; the exact referent is unclear."],"confidence":"high","notes":[{"kind":"scripture","severity":"info","ref":"John 1:1","text":"The English carries the scriptural phrase “in the beginning was the word”, which matches John 1:1. The match is on the English draft; check the Coptic before quoting the verse."}]},{"i":19,"ref":"p19","source":"Τό «ὁ ὤν» σημαίνει τὸ ἀεὶ ὂν τῆς θείας ὑποστάσεως καθὰ καὶ ἀλλαχοῦ ἔφαμεν. ἀόριστος γὰρ ἡ λέξις, ὅθεν ὄνομα ἑαυτοῦ ὁ θεὸς εἶπεν τό «ὁ ὤν». Τό «ἐν ἀρχῇ ἦν» ποιεῖ προῦπτον καὶ σφόδρα γε συμφανὲς τὸ ἄτοπον καὶ φευκτὸν τοῦ «ἦν ὅτε οὐκ ἦν». ἡ γὰρ λέξις ἡ «ἦν» ἀπαρέμφατός ἐστιν. ῥωμαϊστὶ δὲ ἡ ἀπαρέμφατος ἐκ δύο λέξεων σύγκειται· πλῃσθῃαμπερφεξτῃς, ἑρμηνεύεται δέ· πλέον ἢ τέλειος. ὥστε νῦν ἀπαιτεῖ νοηθῆναι ὑπεράχρονος ἢ ἄναρχος. τὸ γὰρ οὐκ ὢν ἐν τῇ ἀρχῇ εἴ τις ἂν εἴποι, ἀρχή ποτε ἀναίτιος οὐκ ἦν. καὶ πάλιν, ὁ μηδέπω ὢν χρόνος τοῦ ποιήσαντος αὐτὸν πῶς εἶναι μέτρον δύναται; Τό «ἦν πρὸς τὸν θεόν» παριστᾷ, ἣν υἱὸς ἔχει πρὸς θεὸν πατέρα φύσεως οἰκειότητα, καὶ\n\nτό–ἀφ' οὗ ἦν, εἰ θέμις οὕτως εἰπεῖν, ὁ αὐτογενὴς πατήρ–συνυπάρχειν αὐτῷ τὸν ἐξ αὐτοῦ υἱόν. ἐρρωμένως δὲ νοηθείη ἂν τό «ἦν πρὸς τὸν θεόν», ὅτι κατὰ τὸν θεὸν ἦν ἄναρχος, ἀγένητος, ἀχώρητος, ἀγαθός, ἀθάνατος, παμβασιλεύς. εἰ γὰρ μὴ οὕτως ἔχει ἐπὶ τῆς βρυθείσης σοφίας ταύτης, οὐχ ἕξει οὐδ' ἐπὶ τῆς πηγῆς τῆς βρυσάσης τὴν σοφίαν. ἔχει δὲ οὕτως ἐπ' ἀμφοῖν. ἐπιφανὴς γὰρ καὶ βέβαιος καὶ ἀπερίεργος καὶ πρὸς τὸ θεῖον ὁρῶν μόνον ὁ σκοπὸς καὶ ὁ θεοπαράδοτος λόγος τοῦ Ἰωάννου. Τό «θεὸς ἦν ὁ λόγος» συνιστᾷ τὸ οὐσιώδη εἶναι τὸν λόγον καὶ θεὸν εἶναι οἷός ἐστιν θεὸς ἐκεῖνος οὗ λόγος ἐστίν· καὶ αὖθις τὸ ἀναίτιον. Τό «πάντα δι' αὐτοῦ ἐγένετο, καὶ χωρὶς αὐτοῦ ἐγένετο οὐδὲ ἕν» ἀποφαίνει αὐτόν, ὡς ἤδη ἐλέχθη, μονονουχὶ δημιουργόν, ἀλλ' ὅτι καὶ οὐκ ἐκτίσθη.","english":"The phrase \"the one who is\" signifies the eternal being of the divine hypostasis, as we have also said elsewhere. For the expression is indefinite, whence God called himself \"the one who is.\" The phrase \"was in the beginning\" makes evident and very clear the absurdity and avoidability of \"there was when he was not.\" For the word \"was\" is an infinitive. In Latin, the infinitive is composed of two words: plusquamperfectus, which is interpreted as \"more than perfect.\" So now it requires being understood as supertemporal or without beginning. For if one were to say that which is not in the beginning, there was never a beginning without cause. And again, how can time, which does not yet exist, be a measure of that which made it? The phrase \"was with God\" represents the natural affinity that the Son has toward God the Father, and that the Son from him—if it is permissible to speak thus, from whom the self-generated Father is—coexists with him. The phrase \"was with God\" might be understood firmly, that he was with God without beginning, ungenerated, uncontained, good, immortal, universal king. For if it is not so with this welling wisdom, it will not be so with the source that wells forth wisdom. But it is so with both. For the aim and the God-given word of John are manifest, firm, uncurious, and looking only toward the divine. The phrase \"the Word was God\" establishes that the Word is substantial and is God such as that God is whose Word he is; and again, the causelessness. The phrase \"everything came to be through him, and without him not one thing came to be\" declares him, as was already said, virtually a creator, but also that he was not created.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ὁ ὤν","severity":"info","text":"The phrase 'the one who is' is treated as a divine name, signifying eternal being. Didymus connects it to the indefinite (ἀόριστος) character of the participle, echoing Exod 3:14 LXX.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐν ἀρχῇ ἦν","severity":"info","text":"Didymus cites the opening of John's Gospel ('In the beginning was the Word') to argue against the Arian slogan 'there was when he was not' (ἦν ὅτε οὐκ ἦν). The phrase is a direct allusion to John 1:1.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"πλῃσθῃαμπερφεξτῃς","severity":"info","text":"Didymus transliterates the Latin grammatical term 'plusquamperfectus' (pluperfect) into Greek letters, showing Latin influence in theological vocabulary. He interprets it as 'more than perfect' to argue for the Son's supertemporal existence.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Τό «ἦν πρὸς τὸν θεόν»","severity":"info","text":"Didymus structures his exegesis by analyzing key Johannine phrases in sequence: 'was in the beginning', 'was with God', 'was God', and 'everything came to be through him'. Each phrase is treated as a proof of the Son's coeternity and divinity.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ἀγένητος","severity":"info","text":"Didymus uses 'ungenerated' (ἀγένητος) of the Son, a term central to 4th-century Trinitarian debates. This aligns with the pro-Nicene position that the Son is not created but eternally generated from the Father.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"αὐτογενὴς πατήρ","severity":"caution","text":"The phrase 'self-generated Father' (αὐτογενὴς πατήρ) is unusual and potentially ambiguous. Didymus qualifies it with 'if it is permissible to speak thus', indicating awareness of its problematic implications for Trinitarian orthodoxy.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text has a lacuna or uncertain reading after 'συνυπάρχειν αὐτῷ τὸν ἐξ αὐτοῦ υἱόν' where the English draft inserts 'from whom the self-generated Father is'; the Greek as given reads 'ἀφ' οὗ ἦν, εἰ θέμις οὕτως εἰπεῖν, ὁ αὐτογενὴς πατήρ', which is syntactically awkward and may be corrupt.","The phrase 'πλῃσθῃαμπερφεξτῃς' is a garbled transliteration; the intended Latin is 'plusquamperfectus'."],"confidence":"high","notes":[]},{"i":20,"ref":"p20","source":"εἰ γὰρ μηδὲ ἓν κτιστὸν χωρὶς αὐτοῦ τὸ εἶναι ἐδέξατο, παντί που δῆλον ὡς αὐτὸς οὐκ ἐγένετο, ἀλλ' ἐγεννήθη θεϊκῶς. καὶ γὰρ ἀμήχανον ἐκ μὴ ὄντων εἰς τὸ εἶναι ἥκειν τὸν ὕπαρξιν τοῖς ὅλοις καὶ τοῖς λογικοῖς οὐσίωσιν καὶ ἀθανασίαν δεδωκότα. οὐδὲν γὰρ κτιστὸν οὐσιοῦν ἢ ἀπαθανατοῦν ἢ λογικοὺς ποιεῖν δύναται· ἀλλ' ἐκ τῆς ἤδη παρὰ τοῦ θεοῦ ἐξ οὐκ ὄντων παραχθείσης οὐσίας χρυσοῦ ἢ ἀργύρου ἢ χαλκοῦ ἢ σιδήρου ἢ ξύλου ἢ λίθου δημιουργοῖ ἄψυχον καὶ ἄλογον, ἀνδριάντα τυχὸν ἤ τι ἕτερον· αὐτὸ δέ, οὐσίαν μὴ οὖσαν προοῖσαι ἢ ἔμψυχον καὶ λογικὴν ἀναδεῖξαι μόνης τῆς πανδυνάμου καὶ αὐτοτελοῦς μιᾶς θεϊκῆς φύσεως ἴδιον καὶ ἐξαίρετον τυγχάνει ὄν. ἐποίησεν δὲ δι' αὐτοῦ ὁ πατὴρ ὡς φῶς δι' οἰκείου ἀπαυγάσματος καὶ ὡς νοῦς διὰ λόγου. Τό «ἐν αὐτῷ ζωὴ ἦν» ἐπεκδιδάσκει ὅτι αὐτός ἐστιν ἀνάρχως, ἡ ζωὴ τῆς μιᾶς καὶ ἀνωτάτω φύσεως ὑπάρχων, καὶ μηδαμῶς ὄντων πάντων αἴτιος ὢν τῶν ὄντων. διὸ καὶ αὐτός φησιν· «ἐγώ εἰμι ἡ ζωή, ἐγώ εἰμι τὸ φῶς». φιλοτιμεῖται δὲ τῷ ἀνάρχῳ τὰς μαρτυρίας τοσαυτάκις εἰπὼν τό «ἦν», ἵνα τῇ συνεχείᾳ τῆς τοιαύτης φωνῆς ἢ αἱρετικῶν τὰς κωφὰς ἀκοὰς διανοίξῃ ἢ μηδὲν περὶ τοῦ «ἦν ὅτε οὐκ ἦν» ἐν τῇ μελλούσῃ καθολικῇ καὶ ἀπαρεγκλίτῳ διαγνώσει πρόφασις ὑπολειφθείη. Τό «καὶ ἡ ζωὴ ἦν τὸ φῶς τῶν ἀνθρώπων» ἐκπαιδεύει αὖθις τὰ αὐτά. φησὶν γάρ· αὕτη ἡ ἀγένητος ζωὴ σύστασις τῆς γενητῆς ἀνθρώπων φύσεως ὑπάρχει. Τό «καὶ τὸ φῶς ἐν τῇ σκοτίᾳ φαίνει καὶ ἡ σκοτία αὐτὸ οὐ κατέλαβεν» οὐκ ἀνέχεται τῶν αἱρετικῶν δοξασμάτων.","english":"For if not a single created thing received its being without him, it is evident to all that he himself did not come into being, but was divinely begotten. For it is impossible that the one who has given existence to all things and essence and immortality to rational beings should come into being from non-existence. For no created thing can give essence or immortality or make rational beings; but from the substance already brought forth by God from non-existence—such as gold, silver, bronze, iron, wood, or stone—it can fashion a lifeless and irrational thing, such as a statue or something else; but to produce a substance that does not exist or to reveal it as animate and rational is the proper and exceptional attribute of the one all-powerful and self-sufficient divine nature alone. And the Father made through him, as light through its own radiance and as mind through reason. The phrase \"in him life was\" further teaches that he is without beginning, being the life of the one and highest nature, and that he is the cause of all beings when none existed. Hence he himself says: \"I am the life, I am the light.\" And he is zealous to attribute the testimonies to the beginningless by so often saying \"was,\" so that by the continuity of such a sound he might either open the deaf ears of heretics or leave no pretext for the phrase \"there was when he was not\" in the future catholic and unerring judgment. The phrase \"and the life was the light of men\" again teaches the same things. For it says: this unbegotten life is the constitution of the begotten nature of men. The phrase \"and the light shines in the darkness, and the darkness did not comprehend it\" does not tolerate the opinions of the heretics.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ἐγεννήθη θεϊκῶς","severity":"info","text":"The phrase 'was divinely begotten' distinguishes the Son's generation from creation, asserting a timeless, non-corporeal origin consistent with pro-Nicene theology.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"οὐσίαν","severity":"info","text":"οὐσίαν (essence/substance) here denotes the underlying reality of created things, as distinct from the divine nature which alone can produce substance ex nihilo.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐγώ εἰμι ἡ ζωή, ἐγώ εἰμι τὸ φῶς","severity":"info","text":"This is a conflation of John 14:6 ('I am the way, the truth, and the life') and John 8:12 ('I am the light of the world'), adapted to emphasize Christ's self-identification as life and light.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἐκ μὴ ὄντων","severity":"info","text":"The phrase 'from non-existence' reflects the late fourth-century debate on creatio ex nihilo, a key point against Arian subordinationism, asserting the Son's uncreated status.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Τό «ἐν αὐτῷ ζωὴ ἦν»","severity":"info","text":"The passage proceeds by glossing successive phrases from John 1:3-5, each introduced with 'The phrase...' to systematically refute Arian interpretations.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"αἱρετικῶν","severity":"info","text":"The repeated polemic against 'heretics' targets Arian or Eunomian positions that denied the Son's co-eternity, a common theme in Didymus's anti-Arian works.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text is fragmentary; the Coptic Vorlage may have influenced the ordering of scriptural citations. The phrase 'ἐκ μὴ ὄντων' could be read as either 'from non-existence' or 'from non-beings', but the context favors the former."],"confidence":"high","notes":[]},{"i":21,"ref":"p21","source":"οὐ κρυφίως γὰρ καὶ ἄγαν δριμέως δηλοῖ, ὡς ὅνπερ ἄν τις προχρόνιον χρόνον ἢ ἀκαιριαίαν ῥοπὴν ἢ προαιώνιον αἰῶνα ὑπολάβῃ, φαίνει ἀϊδίως ὡς ἀχώριστον ἀπαύγασμα τοῦ θεοῦ, καὶ οὔποτε σκοτία ἀνυπαρξίας αὐτὸ κατέλαβεν. Τό «ὁ παντοκράτωρ» οὐδὲ ἑρμηνείας δεῖται. δείκνυσι γὰρ ἀδιαίρετον ἔχειν πρὸς τὸν θεὸν πατέρα καὶ τὸ ἅγιον πνεῦμα αὐτοῦ τὴν βασιλείαν καὶ εἶναι «ἐπὶ πάντων θεόν». Τό «ὁ ἐρχόμενος» τὸν υἱὸν δηλοῖ μέλλοντα ἔρχεσθαι τὸ δεύτερον καὶ «κρίνειν ζῶντας καὶ νεκρούς». Συνιστῶν τοίνυν καὶ ὁ βαπτιστὴς Ἰωάννης, ὅτι τό «ὁ ὤν» περὶ τοῦ υἱοῦ εἴρηται, δηλοῖ τῷ δεσπότῃ· «σὺ εἶ» ἀντὶ τοῦ ἐκεῖνος ὁ ὤν, ὃν καὶ ἐν τῇ μήτρᾳ σε ὄντα τῆς παρθένου θεὸν ἐπιγνοὺς αὐτὸς ἐγὼ ἐν τῇ νηδύϊ τῆς στείρας ὢν διὰ τῆς σκιρτήσεως προσεκύνησα «ἢ ἕτερον προσδοκῶμεν;» Καὶ ἐν τῇ πρώτῃ δὲ ἐπιστολῇ Ἰωάννης ὁ φίλος καὶ ἀπόστολος τοῦ κυρίου γράφει· «ὃ ἦν ἀπ' ἀρχῆς, ὃ ἀκηκόαμεν, ὃ ἑωράκαμεν τοῖς ὀφθαλμοῖς ἡμῶν, ὃ ἐθεασάμεθα καὶ αἱ χεῖρες ἡμῶν ἐψηλάφησαν, περὶ τοῦ λόγου τῆς ζωῆς–καὶ ἡ ζωὴ ἐφανερώθη, καὶ ἑωράκαμεν καὶ μαρτυροῦμεν καὶ ἀπαγγέλλομεν ὑμῖν τὴν ζωὴν τὴν αἰώνιον, ἥτις ἦν πρὸς τὸν πατέρα καὶ ἐφανερώθη ἡμῖν–ὃ ἑωράκαμεν καὶ ἀκηκόαμεν, ἀπαγγέλλομεν καὶ ὑμῖν, ἵνα καὶ ὑμεῖς κοινωνίαν ἔχητε μεθ' ἡμῶν. καὶ ἡ κοινωνία δὲ ἡ ἡμετέρα μετὰ τοῦ πατρὸς καὶ μετὰ τοῦ υἱοῦ αὐτοῦ Ἰησοῦ Χριστοῦ». Πρόσχες καὶ αὖθις τῷ πλήθει τοῦ «ἦν», καὶ ὡς κοινωνίαν σωτηρίας οὐκ ἔχουσιν μετὰ τοῦ πατρὸς ἢ τοῦ μονογενοῦς οἱ μὴ ὁμολογοῦντες κατὰ φύσιν υἱὸν εἶναι αὐτὸν συνάναρχον τοῦ θεοῦ. πρὸς ταύτην γὰρ ἡμῖν τὴν πίστιν τὴν","english":"For it does not secretly or too sharply reveal that if one were to suppose a pre-temporal time or an untimely moment or a pre-eternal eternity, it shines eternally as an inseparable radiance of God, and never did the darkness of non-existence overtake it. The term \"the Almighty\" requires no interpretation. For it shows that he has an undivided kingship with God the Father and his Holy Spirit, and that he is \"God over all.\" The term \"the one who is coming\" indicates the Son, who is to come a second time to \"judge the living and the dead.\" Therefore John the Baptist also confirms that \"the one who is\" is said concerning the Son, and declares to the Lord: \"You are\" instead of \"that one who is,\" whom, when you were in the womb of the virgin, I myself, recognizing you as God while I was in the womb of a barren woman, worshipped through my leaping, \"or do we expect another?\" And in the first epistle, John, the friend and apostle of the Lord, writes: \"What was from the beginning, what we have heard, what we have seen with our eyes, what we have beheld and our hands have touched, concerning the Word of life—and life was manifested, and we have seen and bear witness and announce to you the eternal life, which was with the Father and was manifested to us—what we have seen and heard, we announce also to you, so that you too may have communion with us. And our communion is with the Father and with his Son Jesus Christ.\" Pay attention again to the abundance of \"was,\" and how those who do not confess that he is by nature the Son, co-eternal with God, have no communion of salvation with the Father or the Only-begotten. For to this faith of ours","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"προχρόνιον χρόνον","severity":"info","text":"The phrase 'pre-temporal time' is an oxymoron used to express the impossibility of conceiving the Son's origin in temporal terms. It underscores the Son's eternal, non-temporal generation.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὁ παντοκράτωρ","severity":"info","text":"The title 'the Almighty' (παντοκράτωρ) is a common Septuagintal and New Testament epithet for God (e.g., Rev 1:8). Didymus applies it here to the Son, asserting his co-equal kingship with the Father and the Holy Spirit.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"κρίνειν ζῶντας καὶ νεκρούς","severity":"info","text":"The phrase 'judge the living and the dead' echoes the Nicene Creed and 2 Tim 4:1, referring to Christ's second coming. Didymus uses it to identify the Son as the one who will return in judgment.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἰωάννης ... ἐν τῇ νηδύϊ τῆς στείρας","severity":"info","text":"Didymus refers to the apocryphal tradition that John the Baptist, while still in Elizabeth's womb (traditionally considered barren), recognized the unborn Jesus as God and leapt. This story appears in the Protevangelium of James and later Christian literature.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐν τῇ πρώτῃ ἐπιστολῇ Ἰωάννης","severity":"info","text":"The quotation attributed to 1 John is not found in the canonical epistle. It appears to be a free paraphrase or a citation from a non-canonical Johannine tradition, possibly from the Acts of John or a lost writing, emphasizing the Son's pre-existence and manifestation.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Πρόσχες καὶ αὖθις τῷ πλήθει τοῦ «ἦν»","severity":"info","text":"Didymus draws attention to the repeated use of 'was' (ἦν) in the preceding Johannine citation, arguing that it signifies the Son's eternal, co-eternal existence with the Father, against those who deny his eternal generation.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the Johannine quotation is uncertain; it may be a lost apocryphal text or a free composition by Didymus. The phrase 'ἢ ἕτερον προσδοκῶμεν;' is ambiguous in its referent, possibly a question from John the Baptist to Jesus."],"confidence":"medium","notes":[]},{"i":22,"ref":"p22","source":"παραδοθεῖσαν ἐν τῇ μυσταγωγίᾳ τοῦ φωτίσματος παρὰ τοῦ πάντων δεσπότου ἐστὶν ἡ κοινωνία ἣν Πέτρος ἔγραψεν· «ἵνα γένησθε θείας κοινωνοὶ φύσεως». τὸ γὰρ κτίσμα καὶ ὑπὸ χρόνον ὂν οὐ θεία φύσις ἐστίν. Μέμνησο δὲ πρὸς τούτοις, ὅτιπερ «τὴν κοινωνίαν ἡμῶν» εἶπεν «μετὰ τοῦ πατρὸς καὶ τοῦ υἱοῦ αὐτοῦ», ἰσοτίμως, καὶ οὐχί «διὰ τοῦ υἱοῦ αὐτοῦ». Καὶ ὁ Ἀμὼς δὲ προφητεύων «παντοκράτορα» ὁμοίως τὸν υἱὸν ὀνομάζει οὕτω που λέγων· «ὁ οἰκοδομῶν εἰς οὐρανὸν τὴν ἀνάβασιν αὐτοῦ καὶ τὴν ἐπαγγελίαν αὐτοῦ ἐπὶ γῆς θεμελιῶν, ὁ προσκαλούμενος τὸ ὕδωρ τῆς θαλάσσης καὶ ἐκχέων αὐτὸ ἐπὶ πρόσωπον πάσης τῆς γῆς, κύριος, ὁ θεός, ὁ παντοκράτωρ ὄνομα αὐτῷ». Περὶ ἦς ἀναβάσεως ψάλλει καὶ Δαυΐδ· «ἀνέβη ὁ θεὸς ἐν ἀλαλαγμῷ, κύριος ἐν φωνῇ σάλπιγγος». Ἄμφω ταῦτα περὶ τοῦ υἱοῦ. ὁ γὰρ πατὴρ οὔτε κατέβη οὔτε ἀνέβη, ὡς ὁ ἀπόστολος ἑρμηνεύει γράφων ὧδε· «τὸ δὲ «ἀνέβη» τί ἐστιν, εἰ μὴ ὅτι καὶ κατέβη πρῶτον; ὁ καταβὰς αὐτός ἐστιν καὶ ὁ ἀναβὰς ὑπεράνω πάντων τῶν οὐρανῶν, ἵνα πληρώσῃ τὰ πάντα» ὡς πάντων φησὶν ὑπερανεστηκὼς καὶ ὑπερφέρων ὁμοῦ τῷ τεκόντι πατρί, ἅτε ἀγένητος. φανερὸς γάρ ἐστι τοῦτο νοήσας, ἀφ' ὧν καὶ αἱ νοεραὶ δυνάμεις, ἐπειδὴ κτίσματα μεμετρημένα τυγχάνουσιν οὖσαι ἐν οὐρανῷ, ἀλλ' οὐχ ὑπεράνω τῶν οὐρανῶν, οὐδὲ πληροῦσαι τὰ πάντα εἰσίν. Καὶ Σοφωνίας «παντοκράτορα» ὡσαύτως ἀναγορεύει αὐτὸν λέγων· «αὕτη αὐτοῖς ἀντὶ τῆς ὕβρεως αὐτῶν, διότι ὠνείδισαν καὶ ἐμεγαλύνθησαν ἐπὶ τὸν κύριον τὸν παντοκράτορα.","english":"The tradition handed down in the mystagogy of illumination from the master of all is the communion which Peter wrote: \"that you may become partakers of divine nature.\" For that which is created and under time is not divine nature. Remember also in addition to these things that he said \"our communion with the Father and his Son,\" on equal terms, and not \"through his Son.\" And Amos likewise, prophesying, names the Son \"Pantocrator\" somewhere speaking thus: \"He who builds his ascent into heaven and establishes his promise upon earth, who summons the water of the sea and pours it upon the face of all the earth, Lord, God, Pantocrator is his name.\" Concerning which ascent David also sings: \"God ascended with a shout, the Lord with the sound of a trumpet.\" Both of these are about the Son. For the Father neither descended nor ascended, as the apostle interprets writing thus: \"But what is 'he ascended' if not that he also first descended? He who descended is the same as he who ascended above all the heavens, that he might fill all things,\" as he says, having risen above and surpassing together with the Father who begot him, since he is ungenerated. For it is clear that he understood this, from which even the intellectual powers, since they are measured creatures existing in heaven, are not above the heavens, nor do they fill all things. And Zephaniah likewise proclaims him \"Pantocrator\" saying: \"This is for them instead of their insolence, because they insulted and magnified themselves against the Lord the Pantocrator.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἵνα γένησθε θείας κοινωνοὶ φύσεως","severity":"info","text":"A paraphrase of 2 Peter 1:4, though the exact wording differs from the standard Greek text.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὁ οἰκοδομῶν εἰς οὐρανὸν τὴν ἀνάβασιν αὐτοῦ ... παντοκράτωρ ὄνομα αὐτῷ","severity":"info","text":"A composite citation from Amos (likely 9:6 LXX), though the wording is not verbatim from the Septuagint.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἀνέβη ὁ θεὸς ἐν ἀλαλαγμῷ, κύριος ἐν φωνῇ σάλπιγγος","severity":"info","text":"A citation from Psalm 46:6 LXX (47:6 MT), applied here to the Son.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τὸ δὲ «ἀνέβη» τί ἐστιν, εἰ μὴ ὅτι καὶ κατέβη πρῶτον; ... ἵνα πληρώσῃ τὰ πάντα","severity":"info","text":"An apostolic interpretation, possibly from a lost homily or commentary, not a direct biblical verse.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"αὕτη αὐτοῖς ἀντὶ τῆς ὕβρεως αὐτῶν ... ἐπὶ τὸν κύριον τὸν παντοκράτορα","severity":"info","text":"A citation from Zephaniah 2:8 LXX, applied to the Son as Pantocrator.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"παντοκράτωρ","severity":"info","text":"Didymus applies the title 'Pantocrator' to the Son, citing Amos, David, and Zephaniah to support the Son's co-equal divinity.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τὴν κοινωνίαν ἡμῶν' is attributed to Peter but its source is unclear; it may be a loose paraphrase of 2 Peter 1:4.","The apostolic interpretation of 'ascended' and 'descended' is not identified with a specific New Testament author or text."],"confidence":"high","notes":[]},{"i":23,"ref":"p23","source":"ἐπιφανήσεται κύριος ἐπ' αὐτούς, καὶ ἐξολοθρεύσει κύριος πάντας τοὺς θεοὺς τῶν ἐθνῶν τῆς γῆς, καὶ προκυνήσουσιν ἕκαστος ἐκ τοῦ τόπου αὐτοῦ». Καὶ Μαλαχίας ἑπομένως ἐκ προσώπου τοῦ δεσπότου φάσκει· «διότι ἀπὸ ἀνατολῶν ἡλίου καὶ ἕως δυσμῶν δεδόξασταί μου τὸ ὄνομα ἐν τοῖς ἔθνεσιν καὶ ἐν παντὶ τόπῳ θυμίαμα προσάγεται τῷ ὀνοματί μου καὶ θυσία καθαρά. διότι μέγα τὸ ὄνομά μου ἐν τοῖς ἔθνεσιν, λέγει κύριος παντοκράτωρ. ὑμεῖς δὲ βεβηλοῦτε αὐτό». Ἡ γὰρ μνήμη τῆς τε ἐπιφανείας καὶ τοῦ δοξάζεσθαι ἐν τοῖς ἔθνεσιν, τὸν υἱὸν σημαίνεσθαι δείκνυσιν, οὗ τὸ ὄνομα βεβηλοῦσιν Ἰουδαῖοι σὺν τοῖς κτισματολάτραις. καὶ αὐτὴ δὲ ἡ ἀκολουθία παντοκράτορα αὐτὸν εἶναι βούλεται, καθὸ εἰκὼν καὶ μονογενὴς παντοκράτορος κεχρεωστημένος τὸ καὶ ἐν τούτῳ εἰκὼν νοεῖσθαι τοῦ παντοκράτορος. Καὶ Παῦλος δὲ Ἑβραίοις γράφει· «ὃς ὢν ἀπαύγασμα τῆς δόξης τοῦ πατρός», τοῦτ' ἔστιν συνάναρχος καὶ ὁμοούσιος. ἵνα γὰρ τὰ ἀπαράβλητα παραβολικῶς πως παραδειχθείη, εἰ κἂν οὕτω ποσῶς εἰς νοῦν δεχθείη τὸ ὑπὲρ νοῦν, ἐρῶ– τὸ μέγα καὶ μόνον μέγα μικρῷ συμβάλλων–ὡς ἅμα τε ἥλιος, ἅμα ἐξ ἡλίου φύσεως καὶ ἐξ ὅλου τοῦ δίσκου ἀμερίστως καὶ ἀδιαστάτως καὶ ἰσομέτρως ὅλον τὸ φῶς συνεκφαίνεται καὶ συνενεργεῖ καὶ συμπαρέχει τὴν θέρμην τοῖς αἰσθήσεως δεκτικοῖς. καὶ τῆς τοῦ προέντος οὐσίας τὸ ἀμέσως καὶ οὐχ ὕστερον προχεόμενον καὶ συμπροϊὸν καὶ συνυφιστάμενον φῶς ὅλην ἐν ἑαυτῷ διεκφαίνει τὴν ποιότητα. Εἰ δέ, πρὸς τὸ εἶκον ἐκείνοις, «ἦν ὅτε οὐκ ἦν» τὸ ἀπαύγασμα, ποῦ ἡ ἀπαυγάζουσα αὐτὸ ὑπόστασις τοῦ φωτός; συνδιολισθήσει γάρ που πάντως ἐκείνῳ τοῦτο.","english":"The Lord will appear against them, and the Lord will destroy all the gods of the nations of the earth, and each will worship from his own place.\" And Malachi accordingly speaks in the person of the master: \"For from the rising of the sun to its setting my name has been glorified among the nations, and in every place incense is offered to my name and a pure sacrifice. For my name is great among the nations, says the Lord Almighty. But you profane it.\" For the mention of both the manifestation and being glorified among the nations shows that the Son is signified, whose name the Jews together with the creature-worshippers profane. And this very sequence intends him to be Almighty, inasmuch as he is image and only-begotten of the Almighty, being obligated to be conceived also in this as image of the Almighty. And Paul writes to the Hebrews: \"who is the radiance of the glory of the Father,\" that is, co-beginningless and consubstantial. For in order that the incomparable might be somehow set forth by way of comparison, if even thus to some degree the thing beyond mind might be received into mind, I will say—comparing the great and only great with something small—that just as the sun, at the same time from the nature of the sun and from the whole disk, undividedly and without interval and with equal measure, the whole light is co-manifested and co-energizes and co-supplies warmth to things capable of sensation. And the light of the essence of the one that has been emitted, poured forth immediately and not later, and co-proceeding and co-subsisting, manifests in itself the whole quality. But if, contrary to those things, \"there was a time when the radiance was not,\" where is the hypostasis of the light that radiates it? For this will necessarily slip away together with that.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐπιφανήσεται κύριος ἐπ' αὐτούς, καὶ ἐξολοθρεύσει κύριος πάντας τοὺς θεοὺς τῶν ἐθνῶν τῆς γῆς, καὶ προκυνήσουσιν ἕκαστος ἐκ τοῦ τόπου αὐτοῦ","severity":"info","text":"This is a composite citation, likely from Zephaniah (cf. LXX Zeph 2:15? 3:8?) and Amos (cf. LXX Amos 1:5? 2:4?), but the exact source is uncertain; Didymus may be paraphrasing or combining prophetic oracles.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"διότι ἀπὸ ἀνατολῶν ἡλίου καὶ ἕως δυσμῶν δεδόξασταί μου τὸ ὄνομα ἐν τοῖς ἔθνεσιν καὶ ἐν παντὶ τόπῳ θυμίαμα προσάγεται τῷ ὀνοματί μου καὶ θυσία καθαρά. διότι μέγα","severity":"info","text":"This is a free citation of Malachi 1:11 (LXX), with Didymus adapting the text to emphasize the Son's name being profaned by Jews and creature-worshippers.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὃς ὢν ἀπαύγασμα τῆς δόξης τοῦ πατρός","severity":"info","text":"This is a citation of Hebrews 1:3 (variant reading), where the Son is called the 'radiance of the glory of the Father'; Didymus uses it to argue for the Son's co-eternity and consubstantiality.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"συνάναρχος","severity":"info","text":"The term 'co-beginningless' (συνάναρχος) is a key Nicene term asserting the Son's co-eternity with the Father, used here to interpret the radiance analogy.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"κτισματολάτραις","severity":"info","text":"The term 'creature-worshippers' (κτισματολάτραις) is a polemical label for those who worship created beings, likely referring to pagans or heretics who deny the Son's divinity.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἀπαύγασμα","severity":"info","text":"The analogy of the sun and its radiance (ἀπαύγασμα) is a standard patristic illustration for the Son's eternal generation from the Father, used by Athanasius and others to counter Arian subordinationism.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The first scripture citation is not clearly identified; it may conflate Zephaniah and Amos or be a loose paraphrase. The phrase 'προκυνήσουσιν ἕκαστος ἐκ τοῦ τόπου αὐτοῦ' is not a direct LXX quote.","The citation of Malachi is adapted; the LXX Mal 1:11 reads differently, and Didymus may be quoting from memory or a variant text."],"confidence":"high","notes":[]},{"i":24,"ref":"p24","source":"καὶ μὴν καὶ Δανιὴλ προφητεύων εἶπεν· «καὶ φῶς μετ' αὐτοῦ ἦν» ἀντὶ τοῦ «ὁ υἱὸς μετὰ τοῦ πατρός». Τοῦτο γὰρ μάλιστα δείκνυσιν τὸ ἀσυνείκαστον καὶ μέγα τῆς θεότητος, ὅτι συνάναρχον αὐτοῦ καὶ σύναρχον ὁμοῦ δὲ καὶ τέλειον καὶ ἀπαράλλακτον ἀπαθῶς ἐγέννησεν ὁ πατήρ. κτίσματος γὰρ ἴδιον καὶ οὐ κτίστου, τρεπτοῦ καὶ οὐκ ἀτρέπτου, ὑπὸ κρίσιν καὶ οὐ κριτοῦ, ζωοποιουμένου καὶ οὐ ζωοποιοῦντος, ὑπὸ ἁμαρτίαν καὶ οὐ θεοῦ τὸ μὴ οὕτως γεννῆσαι καὶ γεννηθῆναι. εἰ γὰρ αὐτός, οὔπω ἐνεργείας ἄλλης οὐδεμιᾶς γενομένης, «ἐποίησεν τοὺς αἰῶνας», οἱ ἐκ τῶν χρόνων ἀποτελοῦνται, καὶ τοῖς πᾶσιν ἀρχὴν ἐπέθηκεν, οὐδὲν δὲ πρὸ τῶν χρόνων καὶ αἰώνων νοεῖσθαι δύναται εἰ μὴ ἡ ἀκατάληπτος καὶ ἀληθῶς μόνη πρωτίστη καὶ πρωτουργὸς φύσις ἡ μόνως οὖσα ἄναρχος καὶ αἰώνιος καὶ\n\nὕφεσιν πρὸς ἑτέραν οὐκ ἔχουσα, πῶς οὐκ ἀνάρχως ἐκ τῆς ὑποστάσεως γεννηθῆναι πιστεύεται τοῦ πατρὸς καὶ οὐκ ἐκ τῆς ἐνεργείας; χρόνου γὰρ οὐ διορίζοντος οὐκ ἔστιν πρότερον καὶ ὕστερον, ἀλλ' ὁ μὴ ὢν ὑπὸ χρόνον ἄναρχός ἐστιν, ὁ δὲ ἄναρχος ἄκτιστος. ὥσπερ γὰρ οὐκ ἔστι χρόνος ἀγένητος, οὕτως οὐδὲ κτίσις ἄχρονος, ἀλλ' ἔχει μέτρον τὸν χρόνον· σὺν αὐτῇ γὰρ καὶ ὁ χρόνος γέγονεν. καὶ εἰκότως πάντα μὲν ἀπὸ τοῦ δημιουργοῦ μετρεῖται ὡς δεύτερα, αὐτὸς δὲ ὑπ' οὐδενός, ἐπειδὴ ἄναρχος καὶ φύσει θεός. Τὰ δὲ ἴσα θεωρεῖται καὶ περὶ τοῦ ἁγίου πνεύματος. οὐ γὰρ γέγραπταί ποτε «ἐξεπορεύθη», ἀλλ' «ἐκπορεύεται». πῶς δὲ αὐτὴ ἡ ζωὴ ζωοποιεῖται ἢ τὸ ἀληθινὸν φῶς φωτίζεται; Ἦν δὲ ἄρα τό τε θεῖον φῶς καί «ζωὴ αἰώνιος» ἀεί, καὶ αὐτὸς ἑαυτὸν λέγει ὁ ἀψευδὴς καὶ μέγας θεός.","english":"And indeed Daniel, prophesying, said: \"And light was with him\" instead of \"the Son with the Father.\" For this especially demonstrates the incomparable and great nature of the divinity, that the Father begot him coeternal and co-originate, yet also perfect and unalterable, impassibly. For it is characteristic of a creature and not of the creator, of the mutable and not of the immutable, of that under judgment and not of the judge, of that given life and not of the giver of life, of that under sin and not of God, to beget and be born not in this way. For if he himself, when no other energy had yet occurred, \"made the ages,\" which are completed from times, and set a beginning for all things, and nothing before times and ages can be conceived except the incomprehensible and truly sole primary and primordial nature, which alone is unoriginate and eternal and admits of no descent to another, how is it not believed that he was begotten unoriginately from the hypostasis of the Father and not from his energy? For time does not define, and there is no earlier and later, but that which is not under time is unoriginate, and the unoriginate is uncreated. For just as there is no unbegotten time, so also there is no creation without time, but it has time as its measure; for time came into being together with it. And fittingly, all things are measured from the creator as secondary, but he himself is measured by nothing, since he is unoriginate and God by nature. The same things are observed also concerning the Holy Spirit. For it is never written \"he went forth,\" but \"he goes forth.\" And how is this life itself given life, or the true light illuminated? Therefore the divine light and \"eternal life\" always were, and the truthful and great God himself says so.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Δανιὴλ προφητεύων εἶπεν· «καὶ φῶς μετ' αὐτοῦ ἦν»","severity":"info","text":"Didymus attributes to Daniel a phrase not found in the canonical book; it may be a loose paraphrase of Dan 2:2 LXX or a lost apocryphon.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"συνάναρχον","severity":"info","text":"συνάναρχον ('coeternal') is a key Nicene term asserting the Son's eternal coexistence with the Father, against Arian subordinationism.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"ἀσυνείκαστον","severity":"info","text":"ἀσυνείκαστον ('incomparable') is rare in patristic Greek; Didymus uses it to stress the unique, non-figurative nature of the divine generation.","cites":[],"named_sources":["Lampe 1961"],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Τὰ δὲ ἴσα θεωρεῖται καὶ περὶ τοῦ ἁγίου πνεύματος","severity":"info","text":"This sentence marks a structural parallel: the argument about the Son's eternal generation is now applied to the Holy Spirit, using the same logic of timelessness.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐκπορεύεται","severity":"info","text":"Didymus contrasts the present tense ἐκπορεύεται ('goes forth') with aorist ἐξεπορεύθη, arguing the Spirit's eternal procession, not a temporal event.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"οὐ γὰρ γέγραπταί ποτε «ἐξεπορεύθη»","severity":"caution","text":"Didymus claims the aorist form never appears in Scripture; this is rhetorically overstated, as the verb's tense in John 15:26 is debated in manuscripts.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the Daniel citation is unclear; it may be a paraphrase or a non-canonical text.","The phrase 'ἐκ τῆς ὑποστάσεως' could be read as 'from the hypostasis' (person) or 'from the substance' of the Father; Didymus likely intends the former."],"confidence":"high","notes":[]},{"i":25,"ref":"p25","source":"οὐ μὴ ἦν ὅτε «ἀπαύγασμα δόξης καὶ χαρακτῆρα ὑποστάσεως καὶ εἰκόνα ἀγαθότητος καὶ δύναμιν καὶ σοφίαν καὶ δικαιοσύνην θεοῦ» ἃ ὑπάρχειν τὸν αὐτὸν μονογενῆ Παῦλος μαρτυρεῖ οὐκ εἶχεν ὁ πατήρ, ἀλλ', ὃ μὴ προσῆκεν εἰπεῖν, ὕστερον ὁτιοῦν προσέλαβεν. εἰ δὲ εἶχεν, ἦν ἀεὶ ὁ ταῦτα ὢν μονογενής. οὔτε γὰρ ὁ ταῦτα ὢν ἐκτὸς τοῦ θεοῦ οὔτε ὁ θεὸς χωρὶς τοῦ ὄντος αὐτοῦ ταῦτά ποτε νοηθῆναι δύναται. ταῦτα δὲ ὑπάρχει ὁ μονογενής, οὐ καθάπερ ἕξις ἢ ἐπιτηδειότης, ἀλλ' οὐσιωδῶς, καθὰ προείρηται. Εἰ δὲ καὶ ἐν τῇ ἀρχῇ τῆς κοσμογονίας τὰ πρῶτα δένδρα σὺν τοῖς ἐξ αὐτῶν καρποῖς συνυπέστη–καὶ παράδοξον οὐδέν, εἰ σὺν τῇ ῥίζῃ ὁ καρπὸς συνανέτειλεν–, πῶς ἀμήχανον κατ' ἀρχὰς τὸν εὐμήχανον πατέρα μὴ ἔγκαρπον γεγενῆσθαι τοῦ ἰδίου υἱοῦ καὶ εὐθὺς ἐκ τῆς δόξης τῆς ὑποστάσεως αὐτοῦ συνεκλάμψαι τὸ ἀπαύγασμα; καθὰ οὖν αὐτοῦ ἡ τῆς ἐνανθρωπήσεως κάτω γέννησις ἑτέρᾳ γεννήσει οὐ συγκρίνεται–ἐκ παρθένου γὰρ ἄρευστος, ἀπήμαντος, ὅπερ ἡ φύσις ἡμῶν οὐκ ἔχει–, οὕτω καὶ ἡ ἄνω γέννησις ἀκατάληπτος ὑπὲρ τὸ πλέον καὶ πᾶσαν ἐξαλλάττουσα γέννησιν ὑπάρχει. καὶ οὔτε ἀπιστεῖν χρὴ οὔτε μὴν ζητεῖν ἢ ἐξηγεῖσθαι τὸν τρόπον ἡμῖν ἀσφαλὲς τοῖς εἰπεῖν μὴ δυναμένοις, πῶς παρθένος ἔτεκεν μείνασα παρθένος μήτε δὲ τὴν ἰδίαν ἡμῶν γέννησιν ἐπισταμένοις. ὅπου γε καὶ τὴν καθ' ἡμᾶς εἰ ἐγινώσκομεν, οὐ πάντως καὶ τὴν τοῦ θεοῦ, ἥτις καὶ ταῖς ἐπουρανίοις δυνάμεσιν ἀκατάληπτος οὖσα τυγχάνει. Διὸ σὺν ἐκπλήξει ὁ προφήτης φησὶν περὶ μὲν τῆς κάτω γεννήσεως· «καὶ ἄνθρωπός ἐστιν καὶ τίς γνώσεται αὐτόν;» ἀντὶ τοῦ οὐδείς. περὶ δὲ τῆς ἄνω·","english":"There never was a time when the Father did not possess that \"radiance of glory and character of hypostasis and image of goodness and power and wisdom and righteousness of God,\" which Paul testifies the same only-begotten Son to be; but, which it would be improper to say, he later acquired something. But if he possessed it, the only-begotten Son, who is these things, always was. For neither can that which is these things be conceived outside of God, nor can God ever be conceived without that which is these things of his. The only-begotten Son is these things, not as a habit or disposition, but substantially, as has been said before. And if, at the beginning of the creation of the world, the first trees were co-substantiated with the fruits from them—and it is nothing strange if the fruit sprouted together with the root—how is it impossible that at the beginning the resourceful Father was not fruitful with his own Son, and that the radiance immediately shone forth from the glory of his hypostasis? Just as his lower birth from incarnation is not comparable to another birth—for it was from a virgin, without flux, without injury, which our nature does not have—so also the higher birth is incomprehensible beyond measure and surpasses every birth. And one must neither disbelieve nor indeed seek or explain the manner, for it is not safe for us, who are unable to say how a virgin gave birth while remaining a virgin, nor who understand our own birth. For even if we knew our own birth, we would not at all know that of God, which happens to be incomprehensible even to the heavenly powers. Therefore, the prophet says with astonishment concerning the lower birth: \"And he is a man, and who will know him?\" meaning no one. And concerning the higher:","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἀπαύγασμα δόξης καὶ χαρακτῆρα ὑποστάσεως καὶ εἰκόνα ἀγαθότητος καὶ δύναμιν καὶ σοφίαν καὶ δικαιοσύνην θεοῦ","severity":"info","text":"This phrase echoes Pauline language (cf. 2 Cor 4:6, Col 1:15, Heb 1:3) but is not a direct quotation; Didymus synthesizes several epithets for Christ as the Son.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"οὐσιωδῶς","severity":"info","text":"οὐσιωδῶς ('substantially') is a key Nicene term asserting that the Son's properties belong to his essence, not merely as an accident or disposition.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"συνυπέστη","severity":"info","text":"The analogy of trees and fruits co-substantiated at creation reflects contemporary debates on the co-eternity of the Son, using natural imagery to argue against subordinationism.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"πῶς παρθένος ἔτεκεν μείνασα παρθένος","severity":"info","text":"The virgin birth paradox parallels the incomprehensibility of the Son's eternal generation, a common trope in patristic theology (e.g., Gregory of Nyssa).","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"καὶ ἄνθρωπός ἐστιν καὶ τίς γνώσεται αὐτόν;","severity":"info","text":"This is a loose citation of Jeremiah 17:9 (LXX) or a similar prophetic text, used to emphasize the unknowability of Christ's incarnation.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"περὶ μὲν τῆς κάτω γεννήσεως ... περὶ δὲ τῆς ἄνω","severity":"info","text":"The passage contrasts the 'lower birth' (incarnation) and 'higher birth' (eternal generation), a chiastic structure that frames the argument for the Son's co-eternity.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text breaks off at 'περὶ δὲ τῆς ἄνω·' (concerning the higher:), leaving the conclusion incomplete; the English draft follows suit."],"confidence":"high","notes":[]},{"i":26,"ref":"p26","source":"«τὴν δὲ γενεὰν αὐτοῦ τίς ἐξηγήσεται, ὅτι αἴρεται ἀπὸ τῆς γῆς ἡ ζωὴ αὐτοῦ;» τὴν γέννησιν γενεάν, τὴν ὕπαρξιν ζωήν, τὸ ὑπερεξεπῆρθαι ἀμέτρως ἀπὸ τῆς γῆς καὶ ὑπερφέρειν παντὸς νοῦ «αἴρεται ἀπὸ τῆς γῆς» καλέσας μυστικώτατα. ὅτι γὰρ παντὸς χρόνου, ὃν ἂν νοήσῃ τις πολλὰ κυκλεύσας τῇ διανοίᾳ, ἀπεράντως ἀνώτατος καὶ ποσότητος πάσης ἀσυγκρίτως ἀμείνων καὶ τὴν οὐσίαν ἀπερινόητος καὶ πάντοθεν ἄποπτος εἰς ἅπαν καθέστηκεν–αὐτὸς ἑαυτὸν περιβαλὼν καὶ οὐδὲν ἑαυτοῦ ἔξωθεν ἔχων–, καὶ παραχωρεῖ τῷ τοσούτῳ αὐτοῦ ἀκαταλήπτῳ καὶ ἡ ἀγγέλων πληθύς, καὶ πᾶς οὐρανίων ταγμάτων δῆμος ἐκβοῶσιν ὡδί· ὁ μὲν Δαυῒδ ἐν ιζʹ ψαλμῷ· «ἔθετο σκότος ἀποκρυφὴν αὐτοῦ καὶ κύκλῳ αὐτοῦ ἡ σκηνὴ αὐτοῦ», ἡ δὲ ᾠδὴ Ἀμβακούμ· «ἐκάλυψεν οὐρανοὺς ἡ ἀρετὴ αὐτοῦ», ὁ δὲ Ματθαῖος «οὐδείς» φησίν «γινώσκει τὸν υἱόν, εἰ μὴ ὁ πατήρ, οὐδὲ τὸν πατέρα τις ἐπιγι νώσκει, εἰ μὴ ὁ υἱός». Τὸ μὲν γὰρ τεχθὲν παρὰ τῆς κτίσεως κατὰ κοινωνίαν ἄλλου πρὸς ἄλλο γεγέννηται καὶ οὐ συμφυὲς τῷ γεννήσαντι, οὐδὲ τέλειον εὐθὺς καὶ ἀπαθῶς ἐξελήλυθεν· ἐπὶ δὲ τῆς θεότητος τὸ ἔμπαλιν. ἐπειδὴ γὰρ ἡ κτίσις τοιῶσδε, ὁ γενεσιουργὸς ἐναντίως καὶ οὐχ ὁμοίως τῶν ἰδίων ποιημάτων, ἀλλ' ὡς οἶδεν ταῦτα μόνη ἡ μακαρία τριάς. οὐδὲ γὰρ ἀκατάληπτος, εἰ κατελαμβάνετο, οὐδὲ μυστήριον, εἰ ἐγινώσκετο, οὐδὲ θεῖον, εἰ ἐχωρεῖτο, οὐδὲ δημιουργὸς πάντων, εἰ ἀπὸ χρόνου, οὐδὲ ἀσύνθετος καὶ ἀμερής, εἰ πρὸς τὰ σώματα. καθάπερ γὰρ","english":"Who will recount his generation, that his life is lifted from the earth?\" He most mystically called birth \"generation,\" existence \"life,\" and the being immeasurably raised above the earth and transcending every mind \"lifted from the earth.\" For that he is infinitely superior to any time one might conceive by ranging far in thought, incomparably better than any quantity, incomprehensible in essence, and from every side utterly invisible to all—having enveloped himself and having nothing of himself outside—and that even the multitude of angels and every host of heavenly orders yield to his so great incomprehensibility, crying out thus: David in Psalm 17, \"He set darkness his hiding place, and his tent is around him\"; and the Ode of Habakkuk, \"His virtue covered the heavens\"; and Matthew says, \"No one knows the Son except the Father, nor does anyone know the Father except the Son.\" For what is born from creation has been generated through the communion of one with another and is not connatural with its begetter, nor does it come forth immediately perfect and impassibly; but in the case of the divinity, the opposite holds. For since creation is thus, the creator is opposite and not similar to his own products, but as only the blessed Trinity knows these things. For it would not be incomprehensible if it were comprehended, nor a mystery if it were known, nor divine if it were contained, nor creator of all if it were from time, nor uncompounded and indivisible if it were like bodies. For just as","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τὴν δὲ γενεὰν αὐτοῦ τίς ἐξηγήσεται, ὅτι αἴρεται ἀπὸ τῆς γῆς ἡ ζωὴ αὐτοῦ","severity":"info","text":"Didymus adapts Job 5:10 LXX, where the original reads 'θάνατος' (death) instead of 'ζωή' (life). This substitution aligns with his exegesis of eternal generation.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"γενεάν","severity":"info","text":"Didymus glosses γενεάν (generation) as γέννησιν (birth), distinguishing it from creaturely begetting. This lexical move supports his anti-Arian argument for the Son's eternal co-existence.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἔθετο σκότος ἀποκρυφὴν αὐτοῦ καὶ κύκλῳ αὐτοῦ ἡ σκηνὴ αὐτοῦ","severity":"info","text":"A citation of Psalm 17:12 LXX (17:13 MT). Didymus uses it to illustrate divine incomprehensibility, a common patristic trope.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐκάλυψεν οὐρανοὺς ἡ ἀρετὴ αὐτοῦ","severity":"info","text":"A citation of Habakkuk 3:3 LXX. Didymus reads 'ἀρετή' (virtue) as a divine attribute, consistent with his apophatic theology.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"οὐδείς γινώσκει τὸν υἱόν, εἰ μὴ ὁ πατήρ, οὐδὲ τὸν πατέρα τις ἐπιγινώσκει, εἰ μὴ ὁ υἱός","severity":"info","text":"A saying attributed to Matthew, not found in canonical Gospels. It echoes Matthew 11:27 but is likely from an apocryphal source or oral tradition, used to stress reciprocal knowledge within the Trinity.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"Didymus contrasts creaturely generation (requiring communion and imperfection) with divine generation (immediate, perfect, impassible). This reflects fourth-century anti-Arian polemic on the Son's eternal, non-temporal origin.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the Matthean logion is uncertain; it may be apocryphal or a loose paraphrase.","The Coptic Vorlage for this Greek passage is not extant; the Greek text may reflect Didymus's original or a later translation."],"confidence":"high","notes":[]},{"i":27,"ref":"p27","source":"ἀκούοντες περὶ τοῦ πατρός «ἀπὸ τοῦ αἰῶνος καὶ ἕως τοῦ αἰῶνος σὺ εἶ» καί «ἕως τῶν νεφελῶν ἡ ἀλήθεια αὐτοῦ» οὐχ ὅρους τιθέαμεν αὐτῷ, ἀλλὰ τὸ ἀΐδιον πιστεύομεν· οὐ γὰρ ὁμῆλιξ αὐτῷ ὁ αἰών, ὡσαύτως περί τε τοῦ υἱοῦ καῖ τοῦ ἁγίου πνεύματος φρονεῖν ὀφείλομεν, ἐπὶ γὰρ τῆς πάντων ἐπικρατούσης μιᾶς φύσεως, εἰς ἣν αὗται αἱ πάντιμοι ὑποστάσεις. τὰ ἴσα μελῳδεῖ καὶ περὶ τοῦ υἱοῦ· «σὺ ὁ αὐτὸς εἶ, καὶ τὰ ἔτη σοῦ οὐκ ἐκ λείψουσιν». καὶ εἰ μὴ μικρὸν τὸ περὶ τοῦ πατρὸς γεγράφθαι «ὁ ὑπάρχων πρὸ τῶν αἰώνων», οὐ μικρὸν οὐδὲ τὸ περὶ τοῦ υἱοῦ αὐτοῦ χρησμῳδηθέν, ὅτι «προαιώνιος θεός». δῆλον δ' ὡς ἀπερινόητος, καθὰ δειχθήσεται οὐ πολλῷ ὕστερον. καὶ καθὰ ὁ πατήρ «ἔχει ἀθανασίαν», μᾶλλον δὲ αὐτός ἐστιν ἡ ἀθανασία, οὕτως ὁ υἱός ἐστιν «ζωὴ αἰώνιος», ἔστιν δὲ τὸ αὐτό. Καὶ ὥσπερ ὁ πατήρ «εἷς θεός» εἴρηται, οὕτω ὁ υἱὸς κέκληται μονογενής, θεός, λόγος καί «εἷς κύριος Ἰησοῦς Χριστός». καὶ ὡς Ἰάκωβος περὶ αὐτοῦ γράφει «εἷς ἐστιν ὁ νομοθέτης καὶ κριτής, ὁ μόνος σώζειν δυνάμενος», οὕτω τὸ πνεῦμα παρὰ Παύλου Κορινθίοις καὶ Ἐφεσίοις γράψαντος ὕμνηται «ἕν» καί «τὸ αὐτό» καὶ μόνον, καὶ μόνον, ἵνα καὶ αὐτῷ τούτῳ τῷ ὡσανεὶ ἀριθμῷ, ἵν' οὕτω λεχθῇ, δείκνυνται φέρουσαι αἱ μακάριαι ὑποστάσεις αὗται τὸ ἑναδικὸν ἤτοι μοναδικὸν τῆς πατρικῆς θεότητος. καὶ εἰ ἐπὶ τοῦ πατρὸς ἀληθὲς τό «ὁ θεὸς καὶ κύριος», ἀψευδὲς καὶ ἐπὶ τοῦ υἱοῦ αὐτοῦ καὶ τοῦ πνεύματος. Ὡς γὰρ ἐπεμνήσθημεν πολλαχοῦ, ἥ τε πρεσβυτέρα διαθήκη τὴν ἰσοτιμίαν φυλάξασα διελάλησεν·","english":"Hearing concerning the Father, \"From eternity and to eternity you are\" and \"His truth is up to the clouds,\" we do not set boundaries for him, but we believe in his everlastingness; for eternity is not coeval with him. Likewise, concerning the Son and the Holy Spirit we must think, for regarding the one nature prevailing over all, into which these most honored hypostases [subsist]. It sings the same things also concerning the Son: \"You are the same, and your years will not fail.\" And if it is not insignificant that it is written concerning the Father, \"the one existing before the ages,\" it is not insignificant either that it was oracularly declared concerning his Son, that he is \"pre-eternal God.\" It is clear that he is incomprehensible, as will be shown not much later. And just as the Father \"has immortality,\" or rather he himself is immortality, so the Son is \"eternal life,\" and it is the same. And just as the Father is called \"one God,\" so the Son is called only-begotten, God, Word, and \"one Lord Jesus Christ.\" And as James writes concerning him, \"He is one lawgiver and judge, the only one able to save,\" so the Spirit, Paul writing to the Corinthians and Ephesians, is hymned as \"one\" and \"the same\" and only, and only, so that even by this, as it were, number, if one may speak thus, these blessed hypostases are shown to bear the henadic, that is, monadic, character of the paternal divinity. And if concerning the Father the statement \"God and Lord\" is true, it is also true concerning his Son and the Spirit. For as we have recalled in many places, the older covenant, preserving the equality of honor, proclaimed it.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἀπὸ τοῦ αἰῶνος καὶ ἕως τοῦ αἰῶνος σὺ εἶ","severity":"info","text":"A scriptural citation, likely from a psalm or liturgical text, emphasizing the Father's eternal nature. The exact source is not identified in the edition.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"προαιώνιος θεός","severity":"info","text":"A phrase attributed to the Son, 'pre-eternal God,' possibly from a creedal or liturgical formula. Didymus uses it to assert the Son's co-eternity with the Father.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ὑποστάσεις","severity":"info","text":"Hypostases: here referring to the three divine persons (Father, Son, Holy Spirit) as distinct subsistences within the single divine nature. Didymus stresses their unity of nature and equality of honor.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"ἑναδικὸν ἤτοι μοναδικὸν","severity":"info","text":"Didymus uses 'henadic' or 'monadic' to describe the unity of the divine nature shared by the hypostases, a technical term in Trinitarian theology to avoid subordinationism.","cites":[],"named_sources":["Didymus the Blind, De trinitate"],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ὁ πατὴρ ... εἷς θεός ... ὁ υἱὸς ... μονογενής, θεός, λόγος","severity":"info","text":"Didymus parallels the Father as 'one God' with the Son as 'only-begotten, God, Word,' and 'one Lord Jesus Christ,' asserting their co-equal divinity against Arian subordination.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"εἰς ἣν αὗται αἱ πάντιμοι ὑποστάσεις","severity":"caution","text":"The Greek syntax is elliptical: 'into which these most honored hypostases' lacks a main verb. The English draft supplies '[subsist]' to complete the sense, but the original may be corrupt or lacunose.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'εἰς ἣν αὗται αἱ πάντιμοι ὑποστάσεις' is grammatically incomplete; the intended verb is uncertain.","The scriptural source for 'ἀπὸ τοῦ αἰῶνος καὶ ἕως τοῦ αἰῶνος σὺ εἶ' is not identified in the edition."],"confidence":"high","notes":[]},{"i":28,"ref":"p28","source":"«εἶπεν ὁ κύριος τῷ κυρίῳ μου», καί «ἔβρεξεν κύριος παρὰ κυρίου», καί «ἐποίησεν ὁ θεὸς κατ' εἰκόνα θεοῦ τὸν ἄνθρωπον», καί «τίς θεὸς πάρεξ τοῦ κυρίου καί τίς θεὸς πλὴν τοῦ θεοῦ ἡμῶν;» Καὶ ἐν τῇ νέᾳ δὲ διαθήκῃ ὁ μὲν Ἰωάννης ἔφη, ἅπερ ἤδη ἐλέχθη. ὁ δὲ Θωμᾶς «ὁ κύριός μου καὶ ὁ θεός μου», καὶ ὁ Παῦλος «ὁ δὲ κύριος τὸ πνεῦμά ἐστιν, οὗ δὲ τὸ πνεῦμα κυρίου, ἐκεῖ ἐλευθερία», καὶ πάλιν. «καθάπερ ἀπὸ κυρίου πνεύματος» καὶ «δῴη κύριος εὑρεῖν ἔλεος παρὰ κυρίου τῷ Ὀνησιφόρου οἴκῳ». ὁ δὲ Ἰώβ· «πνεῦμα θεῖον τὸ ποιῆσάν με», καὶ «πνεῦμα θεῖον τὸ περιόν μοι ἐν ῥισίν». Ταὐτὸν δέ ἐστιν τῇ γραφῇ λέξαι «θεῖον» ἤ «θεόν», ὡς διδάσκουσιν Παῦλος μὲν Ῥωμαίοις γράφων· «ἥ τε ἀΐδιος αὐτοῦ δύναμις καὶ θεότης», αἱ δὲ Πράξεις· «οὐκ ὀφείλομεν νομίζειν χρυσῷ ἢ ἀργύρῳ ἢ λίθῳ, χαράγματι τέχνης ἢ ἐνθυμήσεως ἀνθρωπίνης, τὸ θεῖον εἶναι ὅμοιον», ὁ δὲ Πέτρος ἐν τῇ δευτέρᾳ ἐπιστολῇ· «ἵνα διὰ τούτων γένησθε θείας κοινωνοὶ φύσεως». Καὶ ὃν τρόπον ὁ πατὴρ ἀκατάληπτος, οὕτω καὶ τοῦ Χριστοῦ ὁ πλοῦτος ἀνεξιχνίαστος κατὰ τὸν Παῦλον τυγχάνει ὤν. φησὶν γάρ· «ἐμοὶ τῷ ἐλαχιστοτέρῳ πάντων ἀνθρώπων ἐδόθη ἡ χάρις, εὐαγγελίζεσθαι ἐν τοῖς ἔθνεσι τὸν ἀνεξιχνίαστον πλοῦτον τοῦ Χριστοῦ». ἀλλὰ καὶ «τῆς μεγαλωσύνης αὐτοῦ οὐκ ἔστιν πέρας» οὔτε «τῆς συνέσεως ἀριθμός» κατὰ τὸν Δαυΐδ, οὔτε «τῆς εἰρήνης ὅριον» κατὰ Ἠσαΐαν, καί «τὸ ἄφθαρτον δέ σου», φησίν, «πνεῦμά ἐστιν ἐν πᾶσιν», καί «πνεῦμα κυρίου πεπλήρωκεν τὴν οἰκουμένην».","english":"The Lord said to my lord,\" and \"The Lord rained from the Lord,\" and \"God made man according to the image of God,\" and \"Who is God apart from the Lord, and who is God except our God?\" And in the New Testament, John said what has already been stated. And Thomas said, \"My lord and my God,\" and Paul said, \"The Lord is the Spirit, and where the Spirit of the Lord is, there is freedom,\" and again, \"As from the Spirit of the Lord,\" and \"May the Lord grant that mercy be found from the Lord for the house of Onesiphorus.\" And Job said, \"A divine spirit made me,\" and \"A divine spirit is present in my nostrils.\" It is the same in Scripture to say \"divine\" or \"God,\" as Paul teaches writing to the Romans: \"His eternal power and divinity,\" and the Acts say, \"We ought not to think that the divine is like gold or silver or stone, the product of human art or thought,\" and Peter in the second epistle says, \"So that through these you may become partakers of the divine nature.\" And just as the Father is incomprehensible, so also the wealth of Christ is unsearchable, according to Paul. For he says, \"To me, the least of all men, was given the grace to proclaim among the nations the unsearchable wealth of Christ.\" But also \"there is no limit to his greatness\" nor \"number to his understanding\" according to David, nor \"boundary to his peace\" according to Isaiah, and \"your imperishable spirit,\" it says, \"is in all things,\" and \"the Spirit of the Lord has filled the inhabited world.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"εἶπεν ὁ κύριος τῷ κυρίῳ μου","severity":"info","text":"This phrase is not a direct biblical quotation but likely a paraphrase of Genesis 18:3 (LXX) or a similar passage where Abraham addresses the Lord. Didymus uses it to illustrate the use of κύριος for both Father and Son.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἔβρεξεν κύριος παρὰ κυρίου","severity":"info","text":"This echoes the LXX of Genesis 19:24 (the destruction of Sodom), where the Lord rains fire from the Lord. Didymus cites it to show scriptural precedent for distinguishing divine persons within a single κύριος.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τίς θεὸς πάρεξ τοῦ κυρίου","severity":"info","text":"This is a loose citation of the LXX of Psalm 18:1 (MT 19:1): 'The heavens declare the glory of God.' Didymus adapts it to argue for a distinction between θεός and κύριος.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὁ κύριός μου καὶ ὁ θεός μου","severity":"info","text":"This is Thomas's confession in John 20:28, used by Didymus to show that the apostles applied both κύριος and θεός to Christ, supporting the Son's divinity.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"πνεῦμα θεῖον τὸ ποιῆσάν με","severity":"info","text":"This is a paraphrase of Job 33:4 (LXX), where Elihu speaks of a divine spirit. Didymus uses it to argue that πνεῦμα θεῖον is equivalent to πνεῦμα θεοῦ, supporting the Holy Spirit's divinity.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἥ τε ἀΐδιος αὐτοῦ δύναμις καὶ θεότης","severity":"info","text":"This phrase is attributed to Paul writing to the Romans but is not found in the canonical Epistle to the Romans. It may come from a lost Pauline work or a pseudepigraphal source, reflecting Didymus's use of non-canonical traditions.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'εἶπεν ὁ κύριος τῷ κυρίῳ μου' is not a direct biblical citation; its source is uncertain, possibly a paraphrase of Genesis 18:3 or a liturgical formula. The reading taken is that it is a scriptural allusion.","The source of 'ἥ τε ἀΐδιος αὐτοῦ δύναμις καὶ θεότης' is unclear; it is not in the canonical Romans. The reading taken is that it is a non-canonical Pauline citation."],"confidence":"high","notes":[]},{"i":29,"ref":"p29","source":"οὐδεὶς γὰρ ἂν οὕτω παχύνους καὶ νωθὴς εὑρεθείη, ὅστις μὴ ἐκ τούτων τῶν ἀπλάστων καὶ καθαρῶν μαρτυριῶν τὸ ἀπέραντον τοῦ μονογενοῦς καὶ τοῦ παναγίου πνεύματος συνίδοι. Καὶ ἰσόσταθμα καὶ ὁμοιόλεκτα τὰ περὶ ἀμφοῖν τῶν ὑποστάσεων γραφέντα παρὰ τοῦ ἀποστόλου φημί, τά τε περὶ τοῦ πατρὸς διαλεγόμενα· «ὁ ἐπὶ πάντων καὶ διὰ πάντων καὶ ἐν πᾶσιν θεός», καί «ὁ θεὸς καὶ πατὴρ τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ οἶδεν, ὁ ὢν εὐλογητὸς εἰς τοὺς αἰῶνας, ὅτι οὐ ψεύδομαι»· τά τε περὶ τοῦ υἱοῦ Ῥωμαίοις γραφέντα· «ὁ ὢν ἐπὶ πάντων θεὸς εὐλογητὸς εἰς τοὺς αἰῶνας, ἀμήν». πρὸς τούτῳ καὶ «τὸ πλήρωμα τοῦ τὰ πάντα ἐν πᾶσιν πληρουμένου». Ἔτι ὅμοια τὰ χρησθέντα περὶ μὲν τοῦ πατρός· «ἵνα ᾖ ὁ θεὸς τὰ πάντα ἐν πᾶσιν», περὶ δὲ τοῦ υἱοῦ αὐτοῦ· «ὅπου οὐκ ἔνι Ἕλλην καὶ Ἰουδαῖος, βάρβαρος, Σκύθης, δοῦλος, ἐλεύθερος, ἀλλὰ τὰ πάντα ἐν πᾶσιν Χριστός». καὶ ἑτέρωθι· «ἵνα ἐν τῷ ὀνόματι Ἰησοῦ πᾶν\n\nγόνυ κάμψῃ ἐπουρανίων καὶ ἐπιγείων καὶ πᾶσα γλῶσσα ἐξομολογήσεται, ὅτι εἷς κύριος Ἰησοῦς Χριστός». Περὶ δὲ τοῦ πνεύματος κατά τε τὰ περὶ αὐτοῦ προσφάτως εἰρημένα καὶ καθὸ πάντα νοεῖσθαι κεχρεώστηται αὐτῷ, ὅσα ἐστὶν ὁ πατήρ, ὣς πνεῦμα αὐτοῦ, δίχα μέντοι τοῦ εἶναι πατέρα. ἐξεικονίζει γὰρ καὶ ἐν τούτῳ καὶ ἐν πᾶσιν τὸν θεόν, ᾗ διαγορεύει «ἐν τούτῳ γινώσκομεν, ὅτι ἐν ἡμῖν ἐστιν, ἐκ τοῦ πνεύματος αὐτοῦ, οὗ ἔδωκεν ἡμῖν». καὶ ἰσοδύναμον τῷ μελῳδηθέντι περὶ τοῦ θεοῦ πατρός· «σὺ εἶ μόνος ὕψιστος ἐπὶ πᾶσαν τὴν γῆν» τὸ περὶ τοῦ υἱοῦ χρησμῳδηθὲν ἐν πϛʹ ψαλμῷ· «μήτηρ Σιὼν ἐρεῖ·","english":"For no one could be found so thick-witted and sluggish as not to perceive, from these guileless and pure testimonies, the infinity of the Only-begotten and of the All-holy Spirit. And I declare that the things written by the apostle concerning both hypostases are of equal weight and similar wording, both those spoken about the Father: \"the God who is over all and through all and in all,\" and \"the God and Father of our Lord Jesus Christ knows, who is blessed unto the ages, that I do not lie\"; and those written about the Son in Romans: \"the God who is over all, blessed unto the ages, amen.\" In addition to this, \"the fullness of him who fills all things in all.\" Further, similar oracles concerning the Father: \"that God may be all things in all,\" and concerning his Son: \"where there is no Greek and Jew, barbarian, Scythian, slave, free, but Christ is all things in all.\" And elsewhere: \"that in the name of Jesus every knee of heavenly and earthly beings may bend, and every tongue confess that one Lord is Jesus Christ.\" And concerning the Spirit, both according to what has recently been said about it and insofar as it is owed to it that all things be conceived, whatever the Father is, as his Spirit, except, however, that it is not the Father. For it images God in this and in all things, as it declares: \"in this we know that he is in us, from his Spirit, which he gave us.\" And equivalent to the hymn sung about God the Father: \"You alone are the highest over all the earth,\" is the oracle about the Son in Psalm 85: \"Mother Zion will say:","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"τὸ ἀπέραντον τοῦ μονογενοῦς καὶ τοῦ παναγίου πνεύματος","severity":"info","text":"Didymus asserts the 'infinity' (τὸ ἀπέραντον) of both the Son and the Spirit, a term that underscores their co-equal transcendence with the Father.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὁ ἐπὶ πάντων καὶ διὰ πάντων καὶ ἐν πᾶσιν θεός","severity":"info","text":"This phrase is not a direct biblical quotation but a theological summary; it echoes Pauline language of God's omnipresence (cf. Eph 4:6).","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὁ ὢν ἐπὶ πάντων θεὸς εὐλογητὸς εἰς τοὺς αἰῶνας, ἀμήν","severity":"info","text":"This doxological formula, attributed to Romans, is not found in the canonical text; it may be a liturgical adaptation or a lost variant.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὅπου οὐκ ἔνι Ἕλλην καὶ Ἰουδαῖος, βάρβαρος, Σκύθης, δοῦλος, ἐλεύθερος, ἀλλὰ τὰ πάντα ἐν πᾶσιν Χριστός","severity":"info","text":"This echoes Col 3:11 but with a universalist expansion; Didymus adapts the verse to stress Christ's all-encompassing presence.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"μήτηρ Σιὼν ἐρεῖ·","severity":"caution","text":"The citation breaks off; the reference to Psalm 85 (LXX 84) is unclear, as the phrase 'Mother Zion' does not appear in that psalm. The text may be corrupt or allude to a lost source.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἰσόσταθμα καὶ ὁμοιόλεκτα","severity":"info","text":"Didymus argues that scriptural language about Father, Son, and Spirit is 'of equal weight and similar wording,' a key move in pro-Nicene polemic against subordinationism.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The citation from Psalm 85 is incomplete and the phrase 'Mother Zion' is unattested in that psalm; the intended reference is uncertain.","Several scriptural quotations are paraphrastic or non-canonical, making precise identification difficult."],"confidence":"medium","notes":[]},{"i":30,"ref":"p30","source":"ἄνθρωπος καὶ ἄνθρωπος ἐγενήθη ἐν αὐτῷ καὶ αὐτὸς ἐθεμελίωσεν αὐτὴν ὁ ὕψιστος» καὶ τὸ περὶ τοῦ ἁγίου πνεύματος ἐν εὐαγγελίῳ· «ὑμεῖς λήψεσθε δύναμιν ἐξ ὕψους ἐπελθόντος τοῦ ἁγίου πνεύματος ἐφ' ὑμᾶς». Καὶ καθὰ μέγας ὁ πατὴρ πρὸς τοῖς ἄλλοις, ὅτι οἶδεν τὸν υἱόν, οὕτω καὶ ὁ υἱὸς μέγας ἐστὶ καὶ διὰ τὸ γινώσκειν τὸν πατέρα· ὁμοίως καὶ τὸ ἅγιον πνεῦμα. φησὶν γάρ· «οὕτω καὶ τὰ τοῦ θεοῦ οὐδεὶς οἶδεν, εἰ μὴ τὸ πνεῦμα τοῦ θεοῦ». καὶ ἀπαράλλακτον τῷ παρὰ Παύλου Ἑβραίοις γραφέντι περὶ τοῦ πατρός· «ἔπρεπεν γὰρ αὐτῷ, δι' ὃν τὰ πάντα καὶ δι' οὗ τὰ πάντα» τὸ περὶ τοῦ υἱοῦ χρησμῳδηθέν· «πάντα δι' αὐτοῦ ἐγένετο» καὶ περὶ τοῦ πνεύματος· «τῷ λόγῳ κυρίου οἱ οὐρανοὶ ἐστερεώθησαν καὶ τῷ πνεύματι τοῦ στόματος αὐτοῦ πᾶσαι αἱ δυνάμεις αὐτῶν». Αἱ οὖν τῷ θεῷ καὶ πατρὶ ἐν ἴσῳ ἐκτετιμημέναι ἔνδοξοι ὑποστάσεις, ὡς τὴν ἐπὶ πάντων θεϊκὴν ἄμικτον καὶ ἀπαράβλητον αὐτοῦ φύσιν διακληρωσάμεναι, πῶς ἂν ἐν πᾶσιν ὑπὸ θεῷ, καθὸ κτιστὰς ψηφίζονται αὐτάς, συναριθ μηθείησαν; ὥσπερ γὰρ ἀδύνατόν ἐστιν μὴ τὸν πατέρα ἀνάρχως τε καὶ ἀληθῶς εἶναι πατέρα–οὐ γὰρ χρόνῳ οὐδ' ἐπίθετον ἔσχεν τὸ ὄνομα τοῦτο–, οὕτως ἀδύνατόν ἐστιν μὴ τὸν υἱὸν λόγον καὶ τὸ πνεῦμα αὐτοῦ ἀνάρχως τε καὶ φύσει εἶναι ἐκ τῆς ὑποστάσεως αὐτοῦ. ἅμα γὰρ πατήρ– συγχωρηθῇ δὲ τὸ οὕτως εἰπεῖν–ἀδιαστάτως ὁ μὲν ἐγεννήθη, τὸ δὲ ἐξεπορεύθη. καὶ τοῦ εἶναι οὖν πατέρα τοῦ μονογενοῦς καὶ τοῦ ἔχειν τὸ πνεῦμα αὐτοῦ ἐκπορευόμενον παρ' αὐτοῦ οὐ παρῄρηται. καὶ διὰ τὸ εἶναι πατέρα οὔτε χρόνῳ οὔτε οὐσίᾳ διαφέρει τοῦ υἱοῦ καὶ τοῦ πνεύματος αὐτοῦ.","english":"Man and man was born in him, and the Most High himself founded her,\" and concerning the Holy Spirit in the Gospel: \"You will receive power from on high when the Holy Spirit comes upon you.\" And just as the Father is great, among other things, because he knows the Son, so also the Son is great because he knows the Father; likewise the Holy Spirit. For it says: \"Thus no one knows the things of God except the Spirit of God.\" And it is identical to what was written by Paul to the Hebrews concerning the Father: \"For it was fitting for him, through whom are all things and by whom are all things,\" and the oracle concerning the Son: \"All things came to be through him,\" and concerning the Spirit: \"The heavens were established by the word of the Lord, and all their powers by the spirit of his mouth.\" Therefore, the glorious hypostases honored equally with God the Father, having received his divine, unmixed, and incomparable nature over all, how could they be numbered among all things under God, as if they were counted as creatures? For just as it is impossible for the Father not to be Father without beginning and truly—for he did not have this name in time or as an addition—so it is impossible for the Son Logos and his Spirit not to be without beginning and by nature from his hypostasis. For at the same time as the Father—if it may be said thus—without interval, one was begotten, the other proceeded. And so he is not deprived of being Father of the Only-begotten and of having his Spirit proceeding from him. And because he is Father, he differs neither in time nor in substance from his Son and his Spirit.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"οὕτω καὶ τὰ τοῦ θεοῦ οὐδεὶς οἶδεν, εἰ μὴ τὸ πνεῦμα τοῦ θεοῦ","severity":"info","text":"A scriptural citation, likely from 1 Corinthians 2:11 or a similar Pauline passage, though the exact source is uncertain; it supports the Spirit's unique knowledge of God.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τῷ λόγῳ κυρίου οἱ οὐρανοὶ ἐστερεώθησαν καὶ τῷ πνεύματι τοῦ στόματος αὐτοῦ πᾶσαι αἱ δυνάμεις αὐτῶν","severity":"info","text":"A citation from the Old Testament, possibly Psalm 33:6 LXX or a similar verse, used to parallel the roles of Son and Spirit in creation.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ὑποστάσεις","severity":"info","text":"The plural 'hypostases' refers to the three divine persons (Father, Son, Spirit) as distinct realities sharing the same nature, a key term in Trinitarian theology.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἀπαράλλακτον","severity":"info","text":"The term 'identical' (ἀπαράλλακτον) echoes anti-Arian arguments that the Son and Spirit are not subordinate but equal in dignity to the Father, a common theme in Didymus' works.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Αἱ οὖν τῷ θεῷ καὶ πατρὶ ἐν ἴσῳ ἐκτετιμημέναι ἔνδοξοι ὑποστάσεις","severity":"info","text":"This rhetorical question concludes the argument by asserting that the Son and Spirit, honored equally with the Father, cannot be counted among creatures, reinforcing the passage's logical flow.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἅμα γὰρ πατήρ– συγχωρηθῇ δὲ τὸ οὕτως εἰπεῖν–ἀδιαστάτως","severity":"caution","text":"The phrase 'at the same time as the Father—if it may be said thus—without interval' is a cautious formulation to avoid implying temporal priority in the generation of Son and Spirit, a sensitive point in Trinitarian orthodoxy.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact scriptural source for 'οὕτω καὶ τὰ τοῦ θεοῦ οὐδεὶς οἶδεν' is unclear; it may be a loose citation or paraphrase. The phrase 'ἄνθρωπος καὶ ἄνθρωπος ἐγενήθη ἐν αὐτῷ' in the opening is obscure and may be a corrupt or allusive reference."],"confidence":"high","notes":[]},{"i":31,"ref":"p31","source":"εἰ γὰρ ὕστερον ἐγέννα, μετεβάλλετο ἂν ἤτ' οὖν ἐτρέπετο, ὅπερ ἀλλότριον θεότητος μετὰ τοῦ εὑρίσκεσθαι τὸν θεόν ποτε μὴ λεγόμενον ἢ μὴ ὄντα πατέρα ὡς μήπου γεγεννηκότα. Καὶ Ἑβραίοις δὲ ὁ ἀπόστολος τὸ ἄναρχον καὶ ἀκατάληπτον τῆς τοῦ υἱοῦ τοῦ θεοῦ γεννήσεως παριστῶν γράφει περὶ τοῦ Μελχισεδέκ· «ἀπάτωρ, ἀμήτωρ, ἀγενεαλόγητος μηδὲ ἀρχὴν ἡμερῶν ἔχων, μηδὲ τέλος ζωῆς, ἀφωμοιωμένος τῷ υἱῷ τοῦ θεοῦ». ἀφωμοίωτο δέ–καθὸ οὐκ ἐγενεαλογήθη, ὡς ἔθος ἦν ποιεῖν ταῖς φυλαῖς τοῦ Ἰσραὴλ περὶ τῶν ἐν αὐταῖς ἐντίμων–διὰ τὸ εἶναι αὐτὸν τύπον καὶ ὑπογραμμόν τινα τοῦ δεσπότου, τοῦ ἄνω μὲν ἀμήτορος καὶ ἀχρόνου, κάτω δὲ ἀπάτορος καὶ ἀπὸ χρόνου. καίτοι ἐπιφανὴς ἱερεὺς γενόμενος ὁ Μελχισεδέκ, ὡς εὐλογηθῆναι παρ' αὐτοῦ τὸν Ἀβραὰμ καὶ δεκάτας αὐτῷ τῶν σκύλων παρασχεῖν, καθὰ ὁ αὐτὸς ἀπόστολος λέγει· «θεωρεῖτε δέ, πηλίκος οὗτος, ᾧ καὶ δεκάτην ἀπὸ πάντων ἐμέρισεν Ἀβραάμ». καὶ πάλιν· «καί, ὡς ἔπος εἰπεῖν, διὰ Ἀβραὰμ καὶ Λευῒ ὁ δεκάτας λαμβάνων δεδεκάτωται», τουτέστιν διὰ τοῦ προπάτορος Ἀβραάμ. «ἔτι γάρ», φησίν, «ἐν τῇ ὀσφύϊ τοῦ πατρὸς ἦν»–Λευΐ, ὁ ἀπόγονος Ἀβραάμ, παρ' οὖ ἡ δεκάτωσις τῷ κυρίῳ, γενικῶς ἐπινενόηται–»ὅτε συνήντησεν αὐτῷ» –τουτέστιν τῷ Ἀβραάμ–»ὁ Μελχισεδέκ». Τί δὴ οὖν τὸ βούλημα τῆς κενολογίας αὐτῶν καὶ πῇ τὸ ἄτοπον; σύνες γάρ· ὅσοι ἐθέλωσι λέγειν ἀρχήν, καὶ πέρας ὁμολογοῦσιν, καὶ τῷ γένεσιν ἐπαγγέλλεσθαι, καὶ τὴν ἐκ ταύτης θνῆσιν ἀποδέχονται·","english":"For if he were begetting later, he would have changed or been altered, which is alien to divinity, along with the fact that God would at some time be found not being called or not being Father, as not having yet begotten. And the apostle, in writing to the Hebrews, presenting the beginningless and incomprehensible nature of the generation of the Son of God, says concerning Melchizedek: \"Without father, without mother, without genealogy, having no beginning of days, nor end of life, made like the Son of God.\" And he was made like—in that he was not genealogized, as was the custom for the tribes of Israel concerning their honored members—because he was a type and a pattern of the Lord, who above is without mother and timeless, and below is without father and from time. Yet Melchizedek, having become a prominent priest, so that Abraham was blessed by him and gave him tithes of the spoils, as the same apostle says: \"You see how great this man is, to whom Abraham gave a tithe from all.\" And again: \"And, so to speak, through Abraham even Levi, who receives tithes, has been tithed,\" that is, through the forefather Abraham. \"For still,\" he says, \"he was in the loins of his father\"—Levi, the descendant of Abraham, through whom the tithing to the Lord was generally conceived—\"when he met him\"—that is, Abraham—\"Melchizedek.\" What then is the purpose of their empty talk and where is the absurdity? Understand: all who wish to posit a beginning also acknowledge an end, and those who claim a generation also accept the death that comes from it.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"εἰ γὰρ ὕστερον ἐγέννα, μετεβάλλετο ἂν ἤτ' οὖν ἐτρέπετο","severity":"info","text":"The argument denies temporal succession in the Father's begetting: if begetting were later, the Father would change, which is incompatible with divine immutability.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἀπάτωρ, ἀμήτωρ, ἀγενεαλόγητος μηδὲ ἀρχὴν ἡμερῶν ἔχων, μηδὲ τέλος ζωῆς, ἀφωμοιωμένος τῷ υἱῷ τοῦ θεοῦ","severity":"info","text":"Didymus cites a description of Melchizedek as without father, mother, or genealogy, likened to the Son of God. This is not a canonical verse but likely from a Jewish Christian or apocryphal source, possibly Clementine Homilies or a lost tradition.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Μελχισεδέκ","severity":"info","text":"Melchizedek is used typologically: his lack of genealogy prefigures the Son's generation, which is beginningless and incomprehensible. This typology appears in Hebrews and in early Christian debates on the Son's origin.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Τί δὴ οὖν τὸ βούλημα τῆς κενολογίας αὐτῶν","severity":"info","text":"The passage shifts from exegesis to a rhetorical question, marking a transition to refutation of opponents who posit a beginning for the Son, implying they also accept an end and death.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἀφωμοιωμένος","severity":"info","text":"The participle 'made like' indicates typological resemblance, not identity. Didymus uses it to stress that Melchizedek is a type, not an equal, of the Son of God.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the Melchizedek citation is unclear; it may be from a lost apocryphon or a paraphrase of Hebrews 7:3. The phrase 'ἀπάτωρ, ἀμήτωρ' is not in the canonical text."],"confidence":"high","notes":[]},{"i":32,"ref":"p32","source":"καὶ τῷ ἐξ οὐκ ὄντων ἢ ἐξ ἀνομοίας τῆς θεϊκῆς οὐσίας ὑπολαμβάνειν γεγενῆσθαι, θνητόν τε ἅμα καὶ ἀλλότριον τῆς τοῦ πατρὸς συνθεότητος ἀποφαίνονται, ὅπερ καὶ λεγόμενον μόνον, οὐχὶ καὶ δοξαζόμενον πάσης ἀθεΐας ἀνάμεστον. Ἀλλὰ πρὸς τό «ἐν ἀρχῇ\n\nἦν ὁ λόγος» τὰ ἐκείνων δῆθεν ἰσχυρά; ἐγράφη καὶ περὶ τῆς κτίσεως, φησίν, τό «ἦν». ἔχει γάρ «ἐν ἀρχῇ ἐποίησεν ὁ θεὸς τὸν οὐρανὸν καὶ τὴν γῆν, ἡ δὲ γῆ ἦν ἀόρατος καὶ ἀκατασκεύαστος», καί «ἦν ἄνθρωπος ἐξ Ἀρμαθὲμ Σιφά». Οὐδὲν δὲ κοινὸν τῷ «ἐν ἀρχῇ ἦν» καὶ τῷ «ἐν ἀρχῇ ἐποίησεν», οὐδὲ τῷ κτίστῃ πρὸς τὸ κτίσμα. τὸ γάρ «ἦν» ἐπὶ τῆς κτίσεως περὶ μόνου τοῦ ῥέοντος χρόνου τοῦ καὶ περατουμένου λέγεται καὶ πιστεύεται. Ἦν γὰρ ἡ κτίσις μετὰ τὸ ἐξ οὐκ ὄντων γενέσθαι. εἶπεν γὰρ προλαβὼν ὅτι ἐποίησεν αὐτήν, καὶ τότε ἐπήγαγεν τό «ἦν», ἵνα μὴ αὐτόματος νομισθῇ. Ἐπὶ δὲ τοῦ θεοῦ λόγου τὸ ὑπεράναρχον σημαίνει. «ἐν ἀρχῇ» γάρ, φησίν, «ἦν» καί «θεὸς ἦν», καὶ τό «ἐν ἀρχῇ ἦν» τὸ ἐκ μὴ ὄντων ἐξωθεῖ. Μαρτυροῦσι δὲ περὶ μὲν τοῦ εἶναι τὸν υἱὸν προαιώνιον καὶ ποιητὴν τῶν αἰώνων ὧδε· Παῦλος ἐπιστέλλων Ἑβραίοις μέν· «πολυμερῶς καὶ πολυτρόπως πάλαι ὁ θεὸς λαλήσας τοῖς πατράσιν ἐν τοῖς προφήταις ἐπ' ἐσχάτου τῶν ἡμερῶν τούτων ἐλάλησεν ἡμῖν ἐν υἱῷ, ὃν ἔθη κεν κληρονόμον πάντων, δι' οὗ καὶ τοὺς αἰῶνας ἐποίησεν». αὐτὸς οὖν τὰ ἑαυτοῦ κληρονομεῖ καὶ ὡς ποιητὴς αὐτῶν καὶ ὡς ἀληθινὸς υἱός· ἐτέθη δὲ κληρονόμος ὡς ἐνανθρωπήσας. Κορινθίοις δὲ ἐν τῇ πρώτῃ ἐπιστολῇ·","english":"and to suppose that he was generated either from non-existent things or from a substance dissimilar to the divine essence, they declare him both mortal and alien to the co-divinity of the Father, which, even if only spoken, not also believed, is full of every atheism. But as for the \"In the beginning was the Word,\" what are their supposedly strong arguments? It was also written concerning creation, they say, the \"was.\" For it says, \"In the beginning God made the heaven and the earth, and the earth was invisible and unformed,\" and \"There was a man from Armathaim Sipha.\" But there is nothing in common between \"In the beginning was\" and \"In the beginning made,\" nor between the creator and the creation. For the \"was\" concerning creation is said and believed only about flowing time, which is also finite. For creation was after it came into being from non-existence. For he said beforehand that he made it, and then he added the \"was,\" so that it might not be thought spontaneous. But concerning the Word of God, it signifies the pre-beginning. For \"In the beginning,\" he says, \"was\" and \"was God,\" and the \"In the beginning was\" excludes the notion of coming from non-existence. And they bear witness concerning the Son being pre-eternal and maker of the ages as follows: Paul, writing to the Hebrews, says: \"In many ways and in many forms, God long ago spoke to the fathers through the prophets; in these last days he has spoken to us through the Son, whom he appointed heir of all things, through whom he also made the ages.\" Therefore he inherits his own things, both as their maker and as true Son; but he was appointed heir as having become incarnate. And to the Corinthians in the first epistle:","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"συνθεότητος","severity":"info","text":"The term 'συνθεότητος' (co-divinity) is rare and emphasizes the Son's shared divine status with the Father, countering Arian subordinationism.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐν ἀρχῇ ἦν ὁ λόγος","severity":"info","text":"Quotation of John 1:1, a key verse in Trinitarian debates, here defended against Arian interpretations that equate it with creaturely temporality.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐν ἀρχῇ ἐποίησεν ὁ θεὸς τὸν οὐρανὸν καὶ τὴν γῆν","severity":"info","text":"Allusion to Genesis 1:1, used by opponents to argue that 'was' in John 1:1 implies temporal creation, which Didymus refutes.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἦν ἄνθρωπος ἐξ Ἀρμαθὲμ Σιφά","severity":"info","text":"Reference to 1 Samuel 1:1 (LXX: 'There was a man from Armathaim Sipha'), cited by opponents as a parallel to 'was' in John 1:1, implying mere temporal existence.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"πολυμερῶς καὶ πολυτρόπως πάλαι ὁ θεὸς λαλήσας ... ἐν υἱῷ","severity":"info","text":"Paraphrase of Hebrews 1:1-2, emphasizing the Son's pre-existence and role as maker of the ages, a key proof-text for Nicene theology.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"Didymus counters Arian exegesis that reads 'was' in John 1:1 as temporal, arguing it signifies pre-beginning existence, consistent with Origenist and Nicene traditions.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἐξ οὐκ ὄντων' could be read as 'from non-existent things' or 'from non-being'; the translation opts for the former to emphasize material creation.","The source of the quotation about Melchizedek in the previous passage is not identified in the Greek text."],"confidence":"high","notes":[]},{"i":33,"ref":"p33","source":"«θεμέλιον γὰρ οὐδεὶς δύναται θεῖναι παρὰ τὸν κείμενον, ὅς ἐστιν Ἰησοῦς Χριστός», τουτέστιν, ἀρχὴν ἐπινοηθῆναι τοῦ υἱοῦ ἀμήχανον. «ἐν αὐτῷ γὰρ καὶ δι' αὐτοῦ» πᾶσα ἀρχή. Δαυῒδ δὲ ἐν ογʹ ψαλμῷ περὶ τοῦ ἀνάρχου ψάλλων· «ὁ δὲ θεὸς βασιλεὺς ἡμῶν προαιώνιος εἰργάσατο σωτηρίαν ἐν μέσῳ τῆς γῆς». λέγει δὲ τὸν Γολγοθᾶν, τόπον μεσώτατον καὶ οἱονεὶ κέντρον τῆς ὑπ' οὐρανὸν ὀνομάζων αὐτόν· ἐν ᾧ τῇ μὲν θεϊκῇ αὐτοῦ προγνώσει πρὸ αἰῶνος εἰργάσατο ἡμῖν σωτηρίαν ἐν τῇ ἐνανθρωπήσει ὁ υἱός, τῷ δὲ πράγματι, ὅτε δι' ἀγαθότητα ἔπαθεν ὡς οἶδεν καὶ ἠθέλησεν ὁ ἀπαθὴς ὑπὲρ ἡμῶν καὶ ἕως «τῆς καρδίας τῆς γῆς», ὡς εἰπεῖν, ἐγένετο, καθὰ καὶ Ἰεζεκιὴλ προφητεύει τοιάδε· «αὐτὴν Ἱερουσαλήμ, εἰς μέσον τῶν ἐθνῶν τέθεικα αὐτήν». Καὶ ἐν ριηʹ ψαλμῷ· «εἰς τὸν αἰῶνα, κύριε, ὁ λόγος σου διαμένει ἐν τῷ οὐρανῷ». καὶ αὐτὸς περὶ ἑαυτοῦ ὁ δεσπότης αἱρετικοῖς που πάντως ἀποκλείων εἶπεν· «ἀμήν, ἀμήν, λέγω σοι, πρό» τοῦ τοὺς αἰῶνας γενέσθαι «ἐγώ εἰμι». Περὶ δὲ τοῦ καθεστάναι πάντων ἀσωμάτων τε καὶ σωματοειδῶν δημιουργόν, οὐχὶ δὲ ὑπουργὸν ἢ μεσίτην, ἐν ταὐτῷ δὲ καὶ ἄναρχον, πρὸς ταῖς ἤδη παρατεθείσαις μαρτυρίαις καὶ Δαυῒδ ἐν ριγʹ ψαλμῷ ᾄδει· «ὁ θεὸς ἡμῶν ἐν τῷ οὐρανῷ καὶ ἐν τῇ γῇ πάντα ὅσα ἠθέλησεν ἐποίησεν». οὐκ εἶπεν· «ὅσα ἐπετράπη». τίς οὖν καταρνήσαιτ' ἂν τῆς αὐτεξουσίου καὶ παντεξουσίου μονάδος οὐσίας ὑπάρχειν τὸν ἐθελουσίως αὐτουργοῦντα καὶ ἔχοντα ψιλῷ τῷ οἰκείῳ νεύματι πάντα δίχα μελλήσεως συντρέχοντα; Καὶ ἐν ραʹ ψαλμῷ· «κατ' ἀρχὰς τὴν γῆν σύ, κύριε, ἐθεμελίωσας, καὶ ἔργα τῶν χειρῶν σού εἰσιν οἱ οὐρανοί.","english":"For no one can lay a foundation besides the one that is laid, which is Jesus Christ,\" that is, it is impossible to conceive of a beginning of the Son. \"For in him and through him\" is every beginning. And David, in the 70th Psalm, singing of the one without beginning: \"But God, our king before the ages, wrought salvation in the midst of the earth.\" He refers to Golgotha, naming it the most central place and, as it were, the center of the region under heaven; in which, by his divine foreknowledge, the Son wrought salvation for us before the ages in his incarnation, but in actual fact, when through goodness he suffered as the impassible one knew and willed for our sake, and, so to speak, came to be \"unto the heart of the earth,\" just as Ezekiel prophesies thus: \"Jerusalem itself, I have placed it in the midst of the nations.\" And in the 118th Psalm: \"For eternity, O Lord, your word abides in heaven.\" And the Lord himself, speaking about himself, somewhere surely excluding heretics, said: \"Amen, amen, I say to you, before the ages came to be, I am.\" And concerning his being established as the creator of all things, both incorporeal and corporeal, and not as a servant or mediator, while also being without beginning, in addition to the testimonies already cited, David also sings in the 113th Psalm: \"Our God in heaven and on earth did all that he willed.\" He did not say: \"all that he was permitted.\" Who then would deny that the one who willingly works and, by his mere nod, has all things concur without delay, exists as the substance of the self-determined and all-determined monad? And in the 101st Psalm: \"In the beginning, O Lord, you founded the earth, and the works of your hands are the heavens.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"θεμέλιον γὰρ οὐδεὶς δύναται θεῖναι παρὰ τὸν κείμενον, ὅς ἐστιν Ἰησοῦς Χριστός","severity":"info","text":"This is a paraphrase of 1 Corinthians 3:11, where Paul speaks of the foundation of faith. Didymus applies it to Christ as the sole foundation.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὁ δὲ θεὸς βασιλεὺς ἡμῶν προαιώνιος εἰργάσατο σωτηρίαν ἐν μέσῳ τῆς γῆς","severity":"info","text":"A citation of Psalm 73 (LXX), interpreted by Didymus as referring to Golgotha and the pre-temporal work of salvation.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"αὐτὴν Ἱερουσαλήμ, εἰς μέσον τῶν ἐθνῶν τέθεικα αὐτήν","severity":"info","text":"A citation of Ezekiel 5:5 (LXX), used to support the idea of Jerusalem as central, paralleling Golgotha.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"εἰς τὸν αἰῶνα, κύριε, ὁ λόγος σου διαμένει ἐν τῷ οὐρανῷ","severity":"info","text":"A citation of Psalm 118:89 (LXX), emphasizing the eternal abiding of the Word in heaven.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἀμήν, ἀμήν, λέγω σοι, πρό","severity":"info","text":"A dominical saying, possibly from John 1:1 or a non-canonical source, asserting Christ's pre-existence before the ages.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὁ θεὸς ἡμῶν ἐν τῷ οὐρανῷ καὶ ἐν τῇ γῇ πάντα ὅσα ἠθέλησεν ἐποίησεν","severity":"info","text":"A citation of Psalm 113 (LXX), stressing God's absolute creative power, not limited by permission.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text has a lacuna after 'πρό' in the dominical saying; the English draft supplies 'τοὺς αἰῶνας γενέσθαι' from context, but the original is incomplete.","The psalm numbers in the Greek (ογʹ, ριηʹ, ριγʹ, ραʹ) correspond to LXX numbering, which differs from the Hebrew; the English draft uses modern numbering inconsistently."],"confidence":"high","notes":[]},{"i":34,"ref":"p34","source":"αὐτοὶ ἀπολοῦνται, σὺ δὲ διαμενεῖς. καὶ πάντες ὡς ἱμάτιον παλαιωθήσονται, καὶ ὡσεὶ περιβόλαιον εἱλίξεις αὐτούς, καὶ ἀλλαγήσονται. σὺ δὲ ὁ αὐτὸς εἶ, καὶ τὰ ἔτη σου οὐκ ἐκλείψουσιν», ἀντὶ τοῦ «ἄναρχος ὑπάρχεις καὶ ἀπέραντος.» Καὶ Παῦλος δὲ τὰ ἴσα γράφει πρὸς Ἐφεσίους μέν· «ἐν τῷ θεῷ τῷ τὰ πάντα κτίσαντι», πρὸς δὲ Κολοσσαεῖς· «ὅτι ἐν αὐτῷ ἐκτίσθη τὰ πάντα, τὰ ἐν τοῖς οὐρανοῖς καὶ τὰ ἐπὶ τῆς γῆς, ὁρατὰ καὶ ἀόρατα, εἴτε θρόνοι εἴτε κυριότητες εἴτε ἀρχαὶ εἴτε ἐξουσίαι· τὰ πάντα δι' αὐτοῦ καὶ εἰς αὐτὸν ἐκτίσθη, καὶ αὐτός ἐστι πρὸ πάντων, καὶ τὰ πάντα ἐν αὐτῷ συνέστηκεν». τοῦ γὰρ οὐσιωδῶς ἐξεικονίζοντος τὸν θεὸν καὶ τοῦ πρὸ πάντων τῇ θεότητι οὐδεὶς ὑπέρκειται οὐδὲ πρεσβυτερεύει, ὡς τοῦ μετὰ πάντας οὐδεὶς ὑπόκειται οὐδὲ ὑστερεύει. Καὶ ἄλλως· εἰ πρὸ πάντων ἐστὶν μόνος ἐκ μόνου καὶ μόνως, πρὸ πάσης ἐνεργείας ἀπορρήτως ἐγεννήθη καὶ οὐσιωδῶς υἱός ἐστι τοῦ πατρός. δεῖ γὰρ τὸν πρὸ πάντων ὄντα καὶ πάσης φύσεως ὑπερφυῶς ἐπιτροπεύοντα μηδὲν εἶναι τῶν πάντων, μηδὲ κτίσμα κατὰ σύγκρισιν νοεῖσθαι τῶν παρ' αὐτοῦ παροισθέντων","english":"They themselves will perish, but you will endure. And all will grow old like a garment, and you will roll them up like a cloak, and they will be changed. But you are the same, and your years will not fail,\" that is, \"you are without beginning and endless.\" And Paul writes the same things: to the Ephesians, \"in the God who created all things,\" and to the Colossians, \"that in him were created all things, those in the heavens and those on the earth, visible and invisible, whether thrones or dominions or principalities or powers; all things were created through him and into him, and he is before all things, and all things have been established in him.\" For of the one who substantially images God and who is before all things in divinity, no one is superior or older, just as of the one who is after all things no one is inferior or younger. And otherwise: if he is before all things, alone from the alone and uniquely, he was generated before all activity in an ineffable manner and is substantially the Son of the Father. For the one who is before all things and supernaturally governs every nature must be none of all things, nor be conceived as a creation in comparison with the things brought forth by him.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Psalm 70","severity":"info","text":"The Greek text quotes Psalm 70 (LXX 69) on God as king before the ages, a proof-text for the Son's eternity. The citation is woven into the argument without formal introduction.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Colossians 1:16-17","severity":"info","text":"The paraphrase of Colossians (likely 1:16-17) lists created orders (thrones, dominions, etc.) to show all things are created in Christ. The wording differs from the received text, suggesting a loose citation or exegetical adaptation.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"οὐσιωδῶς","severity":"info","text":"οὐσιωδῶς ('substantially') is a key theological term in Didymus, denoting the Son's essential, not accidental, imaging of the Father. It recurs in the passage to affirm consubstantiality.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"πρὸ πάντων","severity":"info","text":"The phrase 'before all things' (πρὸ πάντων) is a standard anti-Arian formula asserting the Son's pre-existence and co-eternity with the Father, not a temporal priority but a logical one.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Καὶ ἄλλως","severity":"info","text":"The phrase 'And otherwise' (Καὶ ἄλλως) marks a new argumentative move, shifting from scriptural proof to a logical deduction about the Son's generation before all activity.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"πρὸς Ἐφεσίους μέν· «ἐν τῷ θεῷ τῷ τὰ πάντα κτίσαντι»","severity":"caution","text":"The citation to Ephesians is not a direct quotation from the canonical letter; it may be a paraphrase or a reference to a lost work. The source is uncertain, and the text may be corrupt or misattributed.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'πρὸς Ἐφεσίους' may refer to a non-canonical text or a loose paraphrase; the exact referent is unclear.","The clause 'εἰ πρὸ πάντων ἐστὶν μόνος ἐκ μόνου καὶ μόνως' is syntactically dense; the reading 'alone from the alone and uniquely' follows the English draft but the Greek could also imply 'only from the only and in a unique manner'."],"confidence":"medium","notes":[]},{"i":35,"ref":"p35","source":"καὶ πᾶσαν εἰληχότων πρὸς αὐτὸν ἐξαλλαγήν. καὶ ἄλλως· ὃν ἄν τις παντὸς ποιήματος ποιητὴν ἀποφήναιτο καὶ πᾶσαν βαστάζοντα τὴν κτίσιν καὶ εἰκόνα τοῦ θεοῦ καὶ υἱὸν ὀνομάσοι, τῇ τε ἀληθείᾳ προσέχων καὶ ὑπὸ τῶν θείων λογίων πληροφορούμενος, τοῦτον πῶς ἂν ποίημα ἢ μικρότερον τοῦ φέροντος τὰ πάντα θεοῦ ἢ προγενέστερον ἔχοντα, εἰ μὴ μαίνοιτο, προσομολογήσοι; Περὶ δὲ τοῦ θεὸν καὶ ἄγγελον κεκλῆσθαι προφητεύουσιν Μαλαχίας μὲν οὕτως εἰπών· «ἥξει εἰς τὸν ναὸν αὐτοῦ κύριος, ὃν ὑμεῖς ζητεῖτε, καὶ ὁ ἄγγελος τῆς διαθήκης, ὃν ὑμεῖς θέλετε. ἰδοὺ ἔρχεται κύριος, καὶ τίς ὑπομενεῖ ἡμέραν εἰσόδου αὐτοῦ; ἢ τίς ὑποστήσεται ἐν τῇ ὀπτασίᾳ αὐτοῦ;» ἡ ἀρχὴ τοῦ ῥητοῦ τὴν οἰκονομίαν, τὸ δὲ ἑπόμενον τὴν φοβερὰν καὶ φιλάνθρωπον αὐτοῦ δευτέραν παρουσίαν δηλοῖ. Ἠσαΐας δὲ βοῶν τρόπῳ ᾧ εἰώθασιν οἱ συγχαίροντες ἀγγέλλειν τοῖς οὔπω τοῦ γενομένου ᾐσθημένοις· «παιδίον ἐγεννήθη ἡμῖν, υἱὸς καὶ ἐδόθη, καὶ καλεῖται τὸ ὄνομα αὐτοῦ μεγάλης βουλῆς ἄγγελος, θαυμαστὸς σύμβουλος, θεὸς ἰσχυρός, ἐξουσιαστής, ἄρχων εἰρήνης». Τοῦτον τὸν θεὸν λόγον καὶ Ἰακὼβ ἄγγελον καλεῖ, ὅτε πορευόμενος εἰς Μεσοποταμίαν κοιμηθεὶς εἶδεν ὄναρ. φησὶν γάρ· «καὶ ἰδοῦ κλίμαξ ἐστηριγμένη ἐπὶ τῆς γῆς, ἧς ἡ κεφαλὴ ἐφικνεῖτο εἰς τὸν οὐρανόν. καὶ οἱ ἄγγελοι τοῦ θεοῦ ἀνέβαινον καὶ κατέβαινον ἐπ' αὐτῆς, ὁ δὲ κύριος ἐπεστήρικτο ἐπ' αὐτῆς καὶ εἶπεν· ἐγὼ κύριος ὁ θεὸς τῶν πατέρων σου, ὁ θεὸς Ἀβραὰμ καὶ ὁ θεὸς Ἰσαάκ. μὴ φοβοῦ· ἡ γῇ, ἐφ' ἧς σὺ καθεύδεις, σοὶ δώσω αὐτὴν καὶ τῷ σπέρματί σου. καὶ ἐγὼ ἔσομαι μετά σου καὶ διαφυ λάξω σε ἐν τῇ ὁδῷ πάσῃ.","english":"and every alteration toward him. And otherwise: if someone were to declare the maker of every creation and the one who bears all creation, and were to name him image of God and son, attending to the truth and being fully assured by the divine scriptures, how could one, unless mad, agree that this one is a creation or lesser than the God who bears all things, or that he has a prior existence? Concerning his being called God and angel, Malachi prophesies, speaking thus: \"The Lord whom you seek will come into his temple, and the angel of the covenant whom you desire. Behold, the Lord comes, and who will endure the day of his entrance? Or who will withstand his appearance?\" The beginning of the saying reveals the economy, and what follows reveals his terrible and philanthropic second coming. And Isaiah, crying out in the manner of those who rejoice and announce to those not yet aware of what has happened: \"A child has been born to us, a son has been given, and his name is called angel of great counsel, wonderful counselor, mighty God, ruler, prince of peace.\" This God Word Jacob also calls an angel, when, going to Mesopotamia, he slept and saw a dream. For he says: \"And behold, a ladder set upon the earth, whose head reached into heaven. And the angels of God ascended and descended upon it, and the Lord was fixed upon it and said: I am the Lord, the God of your fathers, the God of Abraham and the God of Isaac. Do not fear; the land on which you sleep, I will give it to you and to your seed. And I will be with you and will guard you on the whole way.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἥξει εἰς τὸν ναὸν αὐτοῦ κύριος, ὃν ὑμεῖς ζητεῖτε, καὶ ὁ ἄγγελος τῆς διαθήκης, ὃν ὑμεῖς θέλετε. ἰδοὺ ἔρχεται κύριος, καὶ τίς ὑπομενεῖ ἡμέραν εἰσόδου αὐτοῦ; ἢ τίς","severity":"info","text":"Didymus cites Malachi (likely Mal 3:1 LXX) to support the title 'angel' for the Logos, interpreting the 'angel of the covenant' as a Christological reference.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"παιδίον ἐγεννήθη ἡμῖν, υἱὸς καὶ ἐδόθη, καὶ καλεῖται τὸ ὄνομα αὐτοῦ μεγάλης βουλῆς ἄγγελος, θαυμαστὸς σύμβουλος, θεὸς ἰσχυρός, ἐξουσιαστής, ἄρχων εἰρήνης","severity":"info","text":"Isaiah 9:6 LXX (or a variant) is quoted, where the child's titles include 'angel of great counsel', used by Didymus to equate the Logos with an angelic title.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"καὶ ἰδοῦ κλίμαξ ἐστηριγμένη ἐπὶ τῆς γῆς, ἧς ἡ κεφαλὴ ἐφικνεῖτο εἰς τὸν οὐρανόν. καὶ οἱ ἄγγελοι τοῦ θεοῦ ἀνέβαινον καὶ κατέβαινον ἐπ' αὐτῆς, ὁ δὲ κύριος ἐπεστήρι","severity":"info","text":"Jacob's dream of a ladder (Gen 28:12-15 LXX) is cited, where the Lord appears and identifies himself as the God of Abraham and Isaac, used by Didymus to show the Logos as an angel.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"οἰκονομίαν","severity":"info","text":"The Greek term 'oikonomia' here refers to the divine economy, i.e., the salvific plan of incarnation and history, contrasted with the 'second coming' (παρουσίαν).","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"","severity":"info","text":"Didymus the Blind (c. 310–398) was a leading Alexandrian theologian, known for his Trinitarian orthodoxy and use of allegorical exegesis; this passage defends the Son's divinity against subordinationist readings.","cites":[],"named_sources":["Didymus the Blind, 4th century"],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from a logical argument (the Son cannot be a creation) to a series of scriptural proofs (Malachi, Isaiah, Genesis) that the Logos is called both God and angel, reinforcing his divine status.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact LXX chapter and verse for the Malachi citation are uncertain; the text may conflate Mal 3:1 with other passages.","The Isaiah quotation does not match the standard LXX text exactly; it may be a variant or a conflation."],"confidence":"high","notes":[]},{"i":36,"ref":"p36","source":"ᾗ ἐὰν πορευθῇς, καὶ ἀποστρέψω σε μετὰ σωτηρίας εἰς τὸν οἶκον τοῦ πατρός σου. καὶ πλατυνθήσεται τὸ σπέρμα σου ἐπὶ λίβα καὶ θάλασσαν καὶ βορρᾶν καὶ ἀνατολάς». Προεφητεύετο δὲ διὰ μὲν τῆς κλίμακος ὁ σταυρός, δι' οὗ οἱ πιστοὶ ἐπὶ τὰς οὐρανίους ἀναβαίνουσιν σκηνάς, ὁ δὲ ἐπὶ τῇ κλίμακι ἐπεστηριγμένος θεὸς αὐτὸς ὁ ἑκουσίως τῷ σταυρῷ ὑπὲρ ἡμῶν προσηλωθείς. Καὶ μεθ' ἕτερα· «ηὔξατο», φησίν, «Ἰακώβ· ἐὰν ᾖ κύριος ὁ θεὸς μετ' ἐμοῦ καὶ διαφυλάξῃ με ἐν τῇ ὁδῷ, ᾖ πορεύομαι, καὶ δῷ μοι ἄρτον φαγεῖν καὶ ἱμάτιον περιβαλέσθαι καὶ ἀποστρέψῃ με μετὰ σωτηρίας εἰς τὸν οἶκον τοῦ πατρός μου, καὶ ἔσται μοι κύριος εἰς θεόν· καὶ ὁ λίθος οὗτος, ὃν ἔστησα στήλην, ἔσται μοι οἶκος θεοῦ. καὶ ἀπὸ πάντων, ὧν ἄν μοι δῷς, δεκάτην ἀποδεκατώσω σοι». Εἶτα πληθυνθεὶς παρὰ τῷ Λάβαν εἶδεν ἐν τῇ κισσήσει τῶν θρεμμάτων πάλιν ἐν ὀπτασίᾳ τὸν ἀνωτέρω ὀφθέντα αὐτῷ θεὸν καὶ διηγήσατο οὑτωσί· «εἶπέν μοι ὁ ἄγγελος τοῦ θεοῦ καθ' ὕπνον· Ἰακώβ, ἀνάβλεψον τοῖς ὀφθαλ μοῖς σου καὶ ἰδὲ τοὺς κριοὺς καὶ τοὺς τράγους ἀναβαίνοντας ἐπὶ τὰ πρόβατα καὶ τὰς αἶγας· οἶδα γάρ, ὅσα σοι Λάβαν ποιήσει. ἐγώ εἰμι ὁ θεὸς ὁ ὀφθείς σοι ἐν τῇ ὁδῷ, ᾗ ἤρχου, οὗ ἔστησάς μοι στήλην καὶ ηὔξω μοι ἐκεῖ εὐχήν». Καὶ ἐν Αἰγύπτῳ δὲ ὁ αὐτὸς Ἰακὼβ τοῖς υἱοῖς Ἰωσὴφ τούτου τοῦ ἀγγέλου καὶ «μεγάλου θεοῦ» τὴν εὐλογίαν αἰτεῖται εἰπών· «ὁ θεός, ᾧ εὐηρέστησαν οἱ πατέρες μου Ἀβραὰμ καὶ Ἰσαάκ, ὁ θεὸς ὁ τρέφων με ἐκ νεότητός μου ἕως τῆς ἡμέρας ταύτης, ὁ ἄγγελος ὁ ῥυόμενός με ἐκ πάν των τῶν κακῶν μου».","english":"wherever you go, and I will return you safely to the house of your father. And your seed will be spread over the south, the sea, the north, and the east.\" The ladder prefigured the cross, through which the faithful ascend to the heavenly dwellings, and the God who was set upon the ladder is the one who willingly was nailed to the cross for us. And after other things: \"Jacob prayed,\" it says, \"if the Lord God is with me and protects me on the road on which I travel, and gives me bread to eat and a garment to put on, and returns me safely to the house of my father, then the Lord will be my God; and this stone, which I set up as a pillar, will be my house of God. And from all that you give me, I will tithe a tenth to you.\" Then, having grown prosperous with Laban, he saw in the increase of the flocks again in a vision the God who had appeared to him above, and he related it thus: \"The angel of God said to me in a dream: 'Jacob, lift up your eyes and see the rams and the goats mounting the sheep and the goats; for I know all that Laban will do to you. I am the God who appeared to you on the road on which you were coming, where you set up a pillar for me and made a vow to me there.'\" And in Egypt, the same Jacob, for the sons of Joseph, asks for the blessing of this angel and \"great God,\" saying: \"The God with whom my fathers Abraham and Isaac were well pleased, the God who has nourished me from my youth until this day, the angel who has delivered me from all my evils.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Προεφητεύετο δὲ διὰ μὲν τῆς κλίμακος ὁ σταυρός","severity":"info","text":"The ladder (κλίμαξ) is interpreted as a type of the cross, a common typological reading in patristic exegesis, likely alluding to Jacob's ladder in Genesis 28:12.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ηὔξατο ... Ἰακώβ","severity":"info","text":"The prayer of Jacob and the subsequent vision of the angel are drawn from Genesis 28:20-22 and 31:10-13, though the wording is paraphrastic.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἄγγελος","severity":"info","text":"The term 'angel' (ἄγγελος) is used for the divine figure appearing to Jacob, which Didymus identifies with the Logos, consistent with his anti-Arian Christology.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"μεγάλου θεοῦ","severity":"info","text":"The phrase 'great God' (μεγάλου θεοῦ) applied to the angel reflects Didymus's exegetical strategy to assert the divinity of the Son against subordinationist readings.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Καὶ μεθ' ἕτερα","severity":"info","text":"The phrase 'And after other things' (Καὶ μεθ' ἕτερα) indicates a deliberate omission of intervening material, common in catena-like exegesis.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ὁ θεὸς ὁ τρέφων με ... ὁ ἄγγελος ὁ ῥυόμενός με","severity":"info","text":"Jacob's blessing formula equating God and angel is cited by Didymus to support the consubstantiality of the Son, a key point in fourth-century Trinitarian debates.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text conflates multiple Genesis passages; the exact source of the ladder typology is not explicitly cited."],"confidence":"high","notes":[]},{"i":37,"ref":"p37","source":"ν Περὶ τῶν λεγόντων, ὅτι «ἀσύγκριτος καὶ μείζων ὁ πατὴρ τοῦ υἱοῦ» καὶ ὅτι «ἄλλο εἰκὼν καὶ ἄλλο θεὸς» καὶ ὅτι «καὶ ἄνθρωπος εἰκὼν θεοῦ ἐγράφη καὶ δόξα». καὶ περὶ τοῦ μαρτυρεῖσθαι κατ' οὐδὲν διαφέρειν τοῦ υἱοῦ τὸν πατέρα. Καὶ τὸ ἀσύγκριτον δὲ καὶ μεῖζον τῷ πατρὶ διὰ τὸ ἀγέννητον ἀπονέμουσιν, τῷ δὲ υἱῷ τὸ ἀνόμοιον διὰ τὸ ἔχειν τὸ γεννητόν, καθέλκοντες πάλιν τὰ περὶ τῆς ἀρρητοτάτης θεότητος εἰς τὰ τῆς ἡμετέρας φύσεως ἀποτελέσματα καὶ τὰ νοητὰ τοῖς τῆς ὕλης ῥεύμασιν συνεξομοιοῦσθαι νομίζοντες. τὰ μὲν γὰρ ὑπερουράνια πάντα νοῦν καὶ πᾶσαν νόησιν ὑπερβαίνοντα, τὰ δὲ γήϊνα καὶ ταπεινὰ καὶ χρόνῳ γινόμενα καὶ ἀπογινόμενα τυγχάνει. Ἀλλὰ μάλιστα μὲν ἀνάρχως\n\nἐτέχθη, συνυπάρχων καὶ συμπράττων τῷ ἑαυτοῦ ἀληθινῷ πατρί, ὡς τὸ φῶς τῷ ἡλιακῷ δίσκῳ. ἔχει δὲ τὸ εἶναι καὶ ἀπὸ γραφῶν μαρτυρεῖσθαι θεός, κύριος, ἅγιος, δημιουργός, ἄφθαρτος, ζωή, φῶς καὶ πάντα ὅσα ὁ πατήρ. καὶ μᾶλλον ἐκ τῶν πλειόνων τὸ ὅμοιον καὶ ἴσον ἔχειν ὀφείλει ἤπερ ἀπὸ τοῦ ἑνὸς τὸ ἀνόμοιον. Πῶς δὲ ὁ Ἀδὰμ καὶ ἡ Εὔα οὐ γεννηθέντες οὐδὲ πατέρα ἐσχηκότες τοῖς ἐξ αὐτῶν ἡμῖν ἴσοι τῇ φύσει γεγόνασιν; ἢ ποίαν ἁπλῶς παράθεσιν ποιησάμενοι τοῦ ὡς λέγουσιν ἀνομοίου ἢ πῶς παραμετρήσαντες ἐπέστησαν τῷ «κρείττονι καὶ μείζονι»; γραφῆς μὲν οὔτε διοριζούσης τῇ φύσει τὴν ἁγίαν καὶ ἄναρχον μίαν καὶ ἀμέριστον τριάδα, οὐδ' αὖ πάλιν ἀφοριζούσης αὐτῇ τὸ πρώτιστα καὶ τὸ ἔπειτα; δήλων δὲ ὄντων δύο τούτων, ὅτι τε οὐ πάντως τὸ μεῖζον ἑτεροούσιόν ἐστι, καὶ ὅτι καθ' ὅλου τὰ συγκριτικὰ ἐπὶ ὁμοουσίων, ἀλλ' οὐκ ἐπὶ ἑτεροουσίων λέγεται.","english":"Concerning those who say that \"the Father is incomparable and greater than the Son\" and that \"the image is one thing and God is another\" and that \"man was also written as an image of God and glory.\" And concerning the fact that the Father is attested to differ in no respect from the Son. And they assign the incomparable and greater to the Father because of his being unbegotten, and the dissimilar to the Son because of his having the begotten, dragging down again the matters concerning the most ineffable divinity to the products of our own nature and thinking that intelligible things are made like the flux of matter. For all the supracelestial things surpass every mind and every intellection, while the earthly and lowly things come to be and pass away in time. But especially he was born without beginning, coexisting and cooperating with his own true Father, as light with the solar disc. And he has his being and is attested from the Scriptures as God, Lord, holy, creator, incorruptible, life, light, and everything that the Father is. And he ought to have the similar and equal from the majority rather than the dissimilar from the one. How is it that Adam and Eve, not being born nor having a father, have become equal in nature to us who are from them? Or what comparison have they simply made of the so-called dissimilar, or how have they measured and settled on the \"better and greater\"? Does Scripture neither define the holy, beginningless, one and undivided Trinity by nature, nor again delimit for it the first and the later? And these two things are clear: that the greater is not altogether of a different substance, and that comparatives are said of things of the same substance, not of things of a different substance.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ἀσύγκριτος καὶ μείζων","severity":"info","text":"The phrase 'incomparable and greater' is a slogan of the opponents, likely Eunomians, who stress the Father's superiority based on his being unbegotten.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ἀγέννητον","severity":"info","text":"The term 'unbegotten' (ἀγέννητον) is central to the debate: the opponents assign it to the Father to argue for his incomparability, while Didymus counters that such reasoning drags divine matters into human categories.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἀδὰμ καὶ ἡ Εὔα","severity":"info","text":"The reference to Adam and Eve (Gen 2–3) is used as an analogy: they were not born and had no father, yet are of the same nature as their descendants, challenging the opponents' claim that being unbegotten implies a different substance.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Eunomian controversy","severity":"info","text":"The passage engages the Eunomian controversy, where Eunomius argued that the Father's essence as 'unbegotten' made him superior in substance to the Son, who is 'begotten'. Didymus refutes this by insisting on consubstantiality.","cites":[],"named_sources":["Didymus the Blind 4th century"],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"δύο τούτων","severity":"info","text":"The passage concludes with a two-part argument: (1) 'greater' does not necessarily imply different substance, and (2) comparatives are used of things of the same substance, not of different substances.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἀνάρχως ἐτέχθη","severity":"caution","text":"The phrase 'born without beginning' (ἀνάρχως ἐτέχθη) is paradoxical: it asserts the Son's generation yet denies temporal origin, a key Nicene formulation. The Coptic may reflect a translation of a Greek technical term.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Coptic text is a translation from Greek; the exact wording of the opponents' slogans may be paraphrased. The phrase 'ἀνάρχως ἐτέχθη' is theologically dense and could be misread as implying a beginning in time."],"confidence":"high","notes":[]},{"i":38,"ref":"p38","source":"οὐκ ἂν δὲ οὐδ' ἐξ ἐπιβολῆς εἴποιεν καίριον, ὅτι οὐδὲ περὶ τοῦ «ἀσυγκρίτου καὶ μείζονος». Οὐ κατὰ μέγεθος ἤ τινα ὄγκον· ἀμεγέθης γὰρ καὶ ἀπλατής ἐστιν καὶ πηλικότητος πάσης καὶ συνθέσεως καὶ σχήματος ἀναχωρήσας ὁ θεὸς λόγος, καθὰ καὶ ὁ πατὴρ καὶ τὸ ἅγιον πνεῦμα αὐτοῦ, καὶ ὑπὸ μηδενὸς μὲν περιεχόμενος αὐτός, πάντα δὲ ἐμπεριέχων. διότι καὶ πάντων ἀρχὴ μεγεθῶν ὡς ποιητής ἐστιν. ποῦ γὰρ ἐν ταῖς ἀκροτάταις καὶ ὑπερασωμάτοις καὶ κρείττοσιν ὑποστάσεσιν μέγεθος; Οὐδὲ κατὰ τὸ ἄναρχον. συνυπάρχει γὰρ τῷ πατρὶ ὡς «ἀπαύγασμα τῆς δόξης αὐτοῦ» καὶ μὴ ἔχων πρὸ αὐτοῦ θεόν. καὶ γάρ φησιν· «ἐν ἀρχῇ ἦν ὁ λόγος». καὶ οὐδὲ συμμετρεῖται χρόνῳ θεὸς καὶ ποιητὴς ποιήματι. ἐπεὶ ἀνάγκη αὐτοὺς ἀπαιτεῖ– ὅπερ καὶ ἐννοεῖν σφαλερόν–πρότερον ὑποστῆσαι τοῦ ἀνάρχου καὶ ἀπερινοήτου θεοῦ καὶ πατρὸς χρόνον καὶ οὕτω συγκρίνειν. ἄνθρωποι δὲ εἰώθασι «μείζονας» καλεῖν τοὺς χρόνῳ τὴν γένεσιν προειληφότας, κατὰ τὸν Ἰσαὰκ διαταττόμενον· «ὁ μείζων δουλεύσει τῷ ἐλάττονι». Οὐδὲ ὡς αἴτιος. οὐ γὰρ αἴτιος αὐτοῦ. ἄναρχος γὰρ καὶ ὁ μονογενὴς υἱὸς ἐδείχθη· ἐπεὶ ὁμοίως αὐτοῦ τε καὶ ἡμῶν μείζων, ὅπερ μὴ γένοιτο εἰπεῖν ἢ ἀκοῦσαι. Οὐδὲ κατὰ τὴν οὐσίαν καὶ τὸ ὅμοιον. ἐξ αὐτοῦ γάρ «ὡς μονογενὴς παρὰ πατρός, πλήρης χάριτος καὶ ἀληθείας», καὶ ὡς «χαρακτὴρ τῆς ὑποστάσεως» πρὸς ἅπαντα ὢν χαρακτὴρ, καὶ ὡς «εἰκὼν τοῦ θεοῦ», ἣν «ὁ ἑωρακὼς ἑώρακε τὸν πατέρα». «ἐν αὐτῷ γὰρ κατοι κεῖ πᾶν τὸ πλήρωμα τῆς θεότητος». ἐπισπᾶται δὲ τοῦτο μαρτυρίᾳ καὶ τὸ «ποιήσωμεν ἄνθρωπον κατ' εἰκόνα καὶ ὁμοίωσιν ἡμετέραν».","english":"They would not even from a starting point speak appropriately, that not even concerning the \"incomparable and greater.\" Not according to magnitude or any bulk; for the God Logos is without magnitude and without extension, and has withdrawn from every size and composition and shape, just as also the Father and his Holy Spirit, and is himself contained by nothing, but contains everything. Because he is also the origin of all magnitudes as their maker. For where among the most ultimate and super-corporeal and superior hypostases is magnitude? Not even according to the beginningless. For he coexists with the Father as \"the radiance of his glory\" and has no God before him. And indeed it says: \"In the beginning was the Logos.\" And God and maker is not measured by time with a creation. Since it would be necessary for them to demand—which is even dangerous to conceive—to posit time prior to the beginningless and inconceivable God and Father, and thus to compare. But men are accustomed to call \"greater\" those who have preceded in time of generation, according to Isaac's ruling: \"The greater will serve the lesser.\" Not even as cause. For he is not his cause. For the only-begotten Son was shown to be beginningless; since he would be greater than both him and us alike, which may it never be to say or hear. Not even according to essence and likeness. For from him \"as only-begotten from a father, full of grace and truth,\" and as \"character of the hypostasis\" being character in all respects, and as \"image of God,\" which \"he who has seen has seen the Father.\" \"For in him resides the whole fullness of the divinity.\" And this is supported by the testimony: \"Let us make man according to our image and likeness.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ἀσυγκρίτου καὶ μείζονος","severity":"info","text":"The phrase 'incomparable and greater' is a polemical tag used by subordinationist opponents to distinguish Father from Son; Didymus refutes it point by point.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐν ἀρχῇ ἦν ὁ λόγος","severity":"info","text":"Quotation of John 1:1, used to argue the Logos’ co-eternity with the Father, countering the claim that the Son is later in time.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ποιήσωμεν ἄνθρωπον κατ' εἰκόνα καὶ ὁμοίωσιν ἡμετέραν","severity":"info","text":"Allusion to Genesis 1:26 (LXX), supporting the argument that humanity is made in God’s image, yet the Son is the perfect image.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Isaac's ruling","severity":"info","text":"Reference to Genesis 21:10 (LXX), where Abraham says the elder son will serve the younger; Didymus uses it to critique human notions of 'greater' based on temporal priority.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Οὐ κατὰ ... Οὐδὲ κατὰ ... Οὐδὲ ... Οὐδὲ ...","severity":"info","text":"A series of negations (not by magnitude, not by beginninglessness, not as cause, not by essence) structures the refutation, each rejecting a different basis for subordination.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἐπισπᾶται δὲ τοῦτο μαρτυρίᾳ","severity":"caution","text":"The phrase 'this is supported by the testimony' is ambiguous: it may refer to the preceding scriptural citations or to a lost source; the Coptic context does not clarify.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἐπισπᾶται δὲ τοῦτο μαρτυρίᾳ' could mean either that the preceding argument is confirmed by testimony or that a new testimony is introduced; the reading taken is that it introduces the Genesis citation.","The identity of the opponents is not specified; they are likely Eunomians or Arians, but the text does not name them."],"confidence":"high","notes":[{"kind":"scripture","severity":"info","ref":"Luke 1:28","text":"The English carries the scriptural phrase “full of grace”, which matches Luke 1:28. The match is on the English draft; check the Coptic before quoting the verse."}]},{"i":39,"ref":"p39","source":"Οὐδὲ κατὰ ποιότητος ἐπίτασιν, ἐπεὶ μὴ ποιότητες αἱ θεῖαι καὶ ἀπόρρητοι ὑποστάσεις· ἐν σώμασι γὰρ ἡ ποιότης· αἱ δὲ ἀσώματοι καὶ νοηταί. Ἀλλὰ μηδὲ νοεῖσθαι δύναται περὶ αὐτῶν, ὡς εἴη τοῦ καλοῦ κάλλιον καὶ τοῦ καλλίονος βέλτιον, παραπλησίως τῇ περὶ ἄλλου λεγούσῃ Παύλου φωνῇ· «νυνὶ δὲ μένει τὰ τρία ταῦτα· πίστις, ἐλπίς, ἀγάπη· μείζων δὲ τούτων ἡ ἀγάπη». διὰ γὰρ τὴν εἰς ἀρετὴν ἐπίτασιν ἀπένειμεν τῇ ἀγάπῃ τὸ «μείζων». ἀγαπήσαντες γάρ, φησί, πιστεύομεν καὶ πιστεύσαντες ἐλπίζομεν συμβασιλεῦσαι τῷ Χριστῷ. εἰ γὰρ ἀληθὲς τό «εἷς θέος» καὶ τό «ἵνα γένησθε θείας κοινωνοὶ φύσεως» καὶ οὐχί· φύσεων, ἓν εἶναι καὶ τὸ καθάπαξ καλὸν ἀποδέδεικται, φημὶ δέ· ἡ θεότης. Οὐδὲ κατὰ τὸ ἴσον, διότι μέγας καί «ἐπὶ πάντων» γέγραπται, «θεός» ὁ υἱός, «ἴσον ἑαυτὸν ποιῶν τῷ πατρί» καί «ὀμνύων καθ' ἑαυτοῦ, ἐπειδὴ μὴ ἔχει τὸν μείζονα». Οὐδὲ κατὰ τὴν δύναμιν. γέγραπται γάρ· «Χριστὸν θεοῦ δύναμιν καὶ θεοῦ σοφίαν», καί «πάντα ὅσα ἂν ποιῇ ὁ πατὴρ καὶ ὁ υἱὸς ὁμοίως ποιεῖ». Οὐδὲ κατὰ τὴν δόξαν ἤ τι ἀξίωμα. «εἰ γὰρ ᾔδεσαν», φησίν, «οὐκ ἂν τὸν κύριον τῆς δόξης ἐσταύρωσαν». καὶ θέλημά ἐστιν τοῦ πατρὸς κατὰ τὸν Ἰωάννην, «ἵνα πάντες τιμῶσι τὸν υἱόν, καθὼς τιμῶσι τὸν πατέρα». κατὰ τί οὖν λοιπὸν τὸ μείζω καὶ ἀνόμοιον; ὡς ἐδείχθη, κατ' οὐδέν. καὶ γοῦν ὁ ἀπόστολος τὰς εἰς τὸν μονογενῆ υἱὸν καὶ θεὸν ἀσεβεῖς ὑπολήψει αἱρετικῶν ἀναστέλλων, τὴν δὲ πρὸς τὸν πατέρα αὐτοῦ τῆς φύσεως ταυτότητα ἔτι δὲ","english":"Nor according to intensification of quality, since the divine and ineffable hypostases are not qualities; for quality exists in bodies, but they are incorporeal and intelligible. But it is not even possible to conceive concerning them that there could be something more beautiful than the beautiful and better than the better, similarly to the saying of Paul concerning another matter: \"But now these three remain: faith, hope, love; and love is greater than these.\" For on account of intensification toward virtue he assigned \"greater\" to love. For having loved, he says, we believe, and having believed, we hope to reign together with Christ. For if the statements \"God is one\" and \"that you may become partakers of divine nature\" are true, and not of natures, it has been demonstrated that the once-for-all good is one, I mean the divinity. Nor according to the equal, because it is written that the Son is great and \"God over all,\" \"making himself equal to the Father\" and \"swearing by himself, since he has no one greater.\" Nor according to power. For it is written: \"Christ, the power of God and the wisdom of God,\" and \"everything that the Father does, the Son does likewise.\" Nor according to glory or any dignity. \"For if they had known,\" he says, \"they would not have crucified the Lord of glory.\" And it is the will of the Father according to John \"that all honor the Son, just as they honor the Father.\" According to what then is the greater and dissimilar? As has been shown, according to nothing. And indeed the apostle, restraining the impious conceptions of heretics concerning the only-begotten Son and God, and the identity of nature with his Father, and further","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Οὐδὲ κατὰ ποιότητος ἐπίτασιν","severity":"info","text":"Didymus denies that the divine hypostases differ by intensification of quality, since quality belongs to bodies, not to incorporeal realities.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"νυνὶ δὲ μένει τὰ τρία ταῦτα· πίστις, ἐλπίς, ἀγάπη· μείζων δὲ τούτων ἡ ἀγάπη","severity":"info","text":"A quotation from 1 Corinthians 13:13, where Paul ranks love above faith and hope; Didymus uses it to illustrate that 'greater' can refer to moral intensification, not ontological superiority.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"εἷς θέος","severity":"info","text":"An allusion to the Shema or a creedal formula (Deuteronomy 6:4 LXX or similar), affirming monotheism; Didymus argues that divinity is one, not multiple natures.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἵνα γένησθε θείας κοινωνοὶ φύσεως","severity":"info","text":"A reference to 2 Peter 1:4, where believers are called to partake of divine nature; Didymus uses it to support the unity of divine nature.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐπὶ πάντων","severity":"info","text":"A phrase from the New Testament (e.g., Romans 9:5, Ephesians 4:6) applied to God; Didymus cites it to show the Son is called 'God over all' without implying inequality.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Χριστὸν θεοῦ δύναμιν καὶ θεοῦ σοφίαν","severity":"info","text":"A reference to 1 Corinthians 1:24, where Christ is called God's power and wisdom; Didymus uses it to argue that the Son shares the Father's power and actions.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text is fragmentary at the end; the English draft breaks off mid-sentence, and the Coptic original may have additional content not preserved here."],"confidence":"high","notes":[]},{"i":40,"ref":"p40","source":"καὶ τὸ συνάναρχον κηρύττων, γράψας, ὡς ἀνωτέρω ἐλέχθη· «ὃς ὢν ἀπαύγασμα τῆς δόξης τοῦ πατρός» ἐπήγαγεν· «καὶ χαρακτὴρ τῆς ὑποστάσεως αὐτοῦ». καὶ πάλιν πρὸς Κολοσσαεῖς καὶ πρὸς Ἑβραίους ἐπέστειλεν· «ὅς ἐστιν εἰκὼν τοῦ θεοῦ τοῦ ἀοράτου». καὶ ἐν τῷ κατὰ Ἰωάννην δὲ εὐαγγελίῳ ὁ υἱὸς τὴν ἑαυτοῦ οὐσίαν πατρικῷ χαρακτῆρι ἐσφραγίσθαι παριστῶν εἶπεν· «τοῦτον γὰρ ὁ πατὴρ ἐσφράγισεν ὁ θεός». συνυφεστηκυίας δὲ δηλονότι τῆς σφραγίδος τῷ ἀρχετύπῳ καὶ ἰσοτύπου οὔσης, καὶ ἐν ἑαυτῇ δὲ δεικνυούσης τελείως καὶ ἀληθῶς τὴν πατρὸς καὶ υἱοῦ καὶ πνεύματος ἁγίου μονάδα τῆς φύσεως. ἡ γὰρ σφραγίς, ὡς καὶ ὁ χαρακτήρ, τὸ ὅμοιον καὶ ἀνόθευτον σημαίνει. ἐπεὶ καιρὸς εἰπεῖν καὶ τὸν πατέρα μὴ ἀγενήτως καὶ ἀσυγκρίτως ἔχειν, εἴπερ ἐξεικονίζεται καὶ χαρακτηρίζεται ὑπὸ γενητοῦ καὶ ἀνομοίου. Τὰ θεῖα ταῦτα καὶ ἑρμηνείας ἀνεπιδεᾶ λόγια μὴ συνέντες ὀρθῶς, διαστρέφοντες δὲ καὶ ἀνθρωπίνοις νοήμασι μαχόμενοι τοῖς τοῦ θεοῦ ῥήμασι φάσκουσιν· «ἄλλο θεὸς καὶ ἄλλο εἰκὼν θεοῦ, ὡς ἄλλο ἄνθρωπος καὶ ἄλλο εἰκὼν ἀνθρώ που.» καὶ τρόπον τινὰ εἰκόνι ἀκινήτῳ τὸν ζῶντα καὶ ἐνεργὸν θεὸν λόγον ἀπεικάζουσιν. κατ' οὐσίαν δὲ καὶ κατὰ πάντα εἰκών ἐστιν ἀπλανεστάτη καὶ ἄναρχος τοῦ πατρός, καὶ οὐ κατὰ μορφὴν καὶ σχῆμα, ὡς ὁ πλαστουργηθεὶς ἢ γεγλυμμένος ἄπνους καὶ οὐκ αὐτοκίνητος ἀνδριάς, οὐδὲ κατὰ εἶδος καὶ χρῶμα, ὡς ἡ τεχνητὴ καὶ μιμητὴ ἄφωνος εἰκών. ταῦτα γὰρ οὐδὲ κατὰ φύσιν, οὐδὲ μὴν εἰς ὅλα τὰ ἄλλα ἐκφαίνουσιν τὸν πρωτότυπον. καὶ υἱὸς μὲν γὰρ ἀνθρώπου εἰκὼν οὐσίας τοῦ ἑαυτοῦ πατρός ἐστιν·","english":"and proclaiming the co-eternal, having written, as was said above, \"who is the radiance of the glory of the Father,\" he added, \"and the character of his hypostasis.\" And again, to the Colossians and to the Hebrews he wrote, \"who is the image of the invisible God.\" And in the Gospel according to John, the Son, representing that his own essence is sealed with the Father's character, said, \"for this one the Father, God, sealed.\" The seal obviously coexisting with the archetype and being of equal type, and in itself showing perfectly and truly the unity of nature of Father, Son, and Holy Spirit. For the seal, like the character, signifies likeness and genuineness. Since it is time to say that the Father does not have [his being] without generation and incomparably, if indeed he is depicted and characterized by something generated and dissimilar. These divine sayings, which need no interpretation, not understanding correctly, but distorting and contending with human thoughts against the words of God, they say, \"God is one thing and the image of God another, as man is one thing and the image of man another.\" And in a certain way they liken the living and active God Logos to a motionless image. But in essence and in all respects the image is most unerring and without beginning of the Father, and not according to form and shape, as a sculpted or carved breathless and not self-moving statue, nor according to species and color, as a crafted and imitative speechless image. For these things are not according to nature, nor do they reveal the prototype in all other respects. For the son of a man is an image of the essence of his own father.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"πρὸς Κολοσσαεῖς καὶ πρὸς Ἑβραίους","severity":"info","text":"The phrase 'who is the image of the invisible God' conflates Colossians 1:15 and Hebrews 1:3, both describing Christ as image of the invisible God.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τοῦτον γὰρ ὁ πατὴρ ἐσφράγισεν ὁ θεός","severity":"info","text":"This citation of John 3:33 (variant reading) is used by Didymus to argue that the Son's essence is sealed with the Father's character, supporting consubstantiality.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"συνάναρχον","severity":"info","text":"The term 'συνάναρχον' (co-eternal) is a key Nicene term asserting that the Son is without beginning along with the Father, countering Arian subordinationism.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"χαρακτὴρ τῆς ὑποστάσεως","severity":"info","text":"'Character of the hypostasis' is a technical phrase from Origenist tradition, used here to denote the Son as the exact imprint of the Father's substance, not a mere likeness.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"εἰκὼν τοῦ θεοῦ τοῦ ἀοράτου","severity":"info","text":"Didymus defends the Son as a living, active image of the Father against Eunomian or Arian opponents who liken the Logos to a lifeless statue or painted image.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ἐπεὶ καιρὸς εἰπεῖν","severity":"info","text":"The phrase 'since it is time to say' marks a rhetorical transition to a polemical argument: if the Son is an image, the Father cannot be 'without generation' in an absolute sense.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The citation of John 3:33 is a variant reading; the standard text reads 'τοῦτον γὰρ ὁ πατὴρ ἐσφράγισεν' without 'ὁ θεός'. Didymus may be quoting a version or adding 'ὁ θεός' for emphasis.","The phrase 'μὴ ἀγενήτως καὶ ἀσυγκρίτως ἔχειν' is ambiguous: it could mean the Father does not have his being 'without generation and incomparably' (i.e., he is not absolutely ungenerated if the Son is his image), or it could be a rhetorical concession to opponents."],"confidence":"high","notes":[]},{"i":41,"ref":"p41","source":"ἀλλὰ συμβαίνει παραλλάττειν ἡλικίαν ἢ εἶδος ἢ γνώμην ἢ δύναμιν ἢ ἀξίαν ἢ τὰ συναμφότερα ἢ καί τι ἕτερον. ὁ δὲ θεὸς λόγος ἀπαραλλάκτως καὶ ἀπηκριβωμένως εἰς ὅλα τὴν ἁπλῆν καὶ ἀσύνθετον καὶ ἀποίκιλον πατρικὴν θεότητα φυσικῶς καὶ ἀνάρχως ἐξεικονίζει. Οὐδὲ γὰρ νοεῖν ἐξόν, ὡς κατά τι θεοῦ εἰκὼν καὶ παρά τι παραλλάττει· οὐδὲ μὴν γίνεται «ἀσυγκρίτου» εἰκών· οὐδὲ δύναται διὰ τοῦ ἀνομοίου ἢ μικροτέρου ἢ ὑπεξουσίου τὸ ἀληθὲς καὶ ἀρχέτυπον καὶ μεῖζον καὶ αὐτεξούσιον καὶ ἀσύγκριτον φαίνεσθαι· οὐδ' αὖ διὰ τοῦ κτίσματος ἡ φυσικὴ μορφὴ τοῦ κτίσαντος κατανοεῖσθαι. Οὐδὲ γὰρ οὐδὲ ἄλλη φύσις τὴν ἑτέραν ἐν ἑαυτῇ ἐπιδείκνυσιν. Ἀλλὰ καὶ ὁ πατὴρ εὑρίσκεται ἀνυπόστατος γεγενῆσθαι, ὅτε αἱρετικοὶ τὸν χαρακτῆρα οὐ διδόασιν ἔχειν αὐτὸν τῆς ὑποστάσεως. ἀλλ' οὐδὲ ὁ ἀόρατος καὶ ἀσύνθετος καὶ ἀσχημάτιστος θεὸς εἰκόνα ἔχει οἵαν ἐκεῖνοι ἐμφαίνουσι μιμητικήν. Παραλύει δὲ τὰ ἐκείνων σαφῶς καὶ ἡ ἐπαγωγὴ ἔχουσα· «οὐχ ἁρπαγμὸν ἡγήσατο τὸ εἶναι ἴσα θεῷ». περὶ δὲ φυσικῆς εἰκόνος ὑφηγεῖται καὶ Μωϋσῆς οὑτωσί· «ἐγέννησεν Ἀδὰμ τὸν Σὴθ κατὰ τὴν ἰδέαν αὐτοῦ». οὐκ ἦν δὲ ἑτεροούσιος ἀναγκαίως ὁ Σὴθ τῷ Ἀδάμ, καὶ ὅμως ἰδέαν τὴν εἰκόνα καὶ ὁμοίωσιν τῆς οὐσίας ἐκάλεσεν. _̓Αλλὰ καὶ περὶ ἀνθρώπου, φησίν, γέγραπται, ὅτι ἐστίν «εἰκὼν καὶ δόξα θεοῦ». ἀλλ' οὐδαμοῦ, ὦ οὗτοι, ἄνθρωπος ἢ ἄλλο ποίημα γέγραπται εἶναι «ἀπαύγασμα τῆς δόξης τοῦ θεοῦ καὶ χαρακτὴρ τῆς ὑποστάσεως». ἄλλο δέ ἐστιν ἄνθρωπον εἰκόνα εἶναι θεοῦ, τουτέστιν τὸ τεχνηθὲν τοῦ τεχνησαμένου, ὡς δίφρος τοῦ τέκτονος Σολομὼν γὰρ λέγει·","english":"but it happens that age, or form, or opinion, or power, or rank, or several of these together, or even something else, may differ. The Word of God, however, exactly and precisely images the simple, uncompounded, and unvariegated paternal divinity in all respects, naturally and without beginning. For it is not permissible to think that, as an image of God, it differs in any respect; nor is it an image of the \"incomparable\"; nor can the true, archetypal, greater, self-determined, and incomparable be manifested through the dissimilar, the lesser, or the subordinate; nor, again, can the natural form of the creator be understood through the creature. For no nature exhibits another nature within itself. But the Father is also found to have become without hypostasis, when heretics do not grant that he possesses the character of his hypostasis. Nor does the invisible, uncompounded, and unshaped God have an image of the sort that they represent as mimetic. The addition, which says, \"he did not consider it a usurpation to be equal to God,\" clearly refutes their position. Concerning the natural image, Moses also instructs as follows: \"Adam begot Seth according to his own form.\" Seth was not necessarily of a different essence from Adam, and yet he called the form the image and likeness of the essence. But also concerning man, it is written, it is said, that he is \"the image and glory of God.\" But nowhere, O sirs, is man or any other creation written to be \"the radiance of the glory of God and the character of his hypostasis.\" For it is one thing for man to be an image of God, that is, the artifact of the artisan, as a chair of the carpenter; for Solomon says:","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ἀπαύγασμα","severity":"info","text":"The term 'radiance' (ἀπαύγασμα) is a key Christological term in Didymus, drawn from Hebrews 1:3 and used to express the Son's eternal derivation from the Father without subordination.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Adam begot Seth according to his own form","severity":"info","text":"Didymus cites Genesis 5:3 (LXX: 'ἐγέννησεν Ἀδὰμ τὸν Σὴθ κατὰ τὴν ἰδέαν αὐτοῦ') to argue that Seth, though of the same essence as Adam, is called an 'image' — a type for the Son's consubstantiality.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"image and glory of God","severity":"info","text":"The phrase 'image and glory of God' (εἰκὼν καὶ δόξα θεοῦ) likely alludes to 1 Corinthians 11:7 or a similar Pauline expression, used here to distinguish general human creation from the unique divine image of the Son.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"Didymus refutes heretics who deny the Father a 'character of his hypostasis' — a reference to Eunomian or Arian arguments that the Son, as image, implies the Father is without distinct subsistence.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Solomon says","severity":"info","text":"The reference to Solomon (Σολομὼν γὰρ λέγει) introduces a citation from Proverbs or Wisdom literature, likely comparing the artisan's product to the divine image — a common patristic analogy.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage forms a sustained argument by negation: the Son's imaging of the Father is without difference, incomparability, or creaturely mediation, building toward a scriptural proof from Moses and a contrast with human image-language.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'οὐχ ἁρπαγμὸν ἡγήσατο τὸ εἶναι ἴσα θεῷ' is not identified to a specific biblical verse; it may be a paraphrase or lost citation.","The reference to Solomon is truncated in the English draft; the Greek breaks off, leaving the exact quotation uncertain."],"confidence":"high","notes":[]},{"i":42,"ref":"p42","source":"«ἀναλόγως τῶν κτισμάτων ὁ γενεσιουργὸς θεωρεῖται», καὶ ἄλλο ἐστὶν κατὰ τὸ σύμμορφον καὶ ταυτούσιον καὶ συνάναρχον ἀπαύγασμα εἶναι δόξης καὶ χαρακτῆρα ὑποστάσεως ἐνυπόστατον καὶ ἀψευδέστατον. φησὶν γάρ· «ὁ ἑωρακὼς ἐμὲ ἑώρακε τὸν πατέρα». ὁ δὲ ἑωρακὼς ἄνθρωπον οὐχ ἑώρακεν τὸν θεόν, ὡς ὁ θεασάμενος τὸν δίφρον οὐχ ἑώρακε τὸν τέκτονα. ἀλλὰ καὶ ἀνάγκη τοῦ μόνου ἀοράτου θεοῦ μόνην ἀόρατον εἶναι ἐκείνην τὴν εἰκόνα καὶ οὐ τὸν κατ' εἰκόνα ὁρατὸν ἄνθρωπον. Οὔτε οὖν ἄλλῳ ὅμοιός ἐστιν ὁ υἱός: γράφει γάρ· «τίς ὁμοιωθήσεται τῷ κυρίῳ ἐν υἱοῖς θεοῦ;» οὔτε τῷ ἑαυτοῦ πατρὶ ἀνόμοιος· «ἐγὼ γάρ», φησίν, «καὶ ὁ πατὴρ ἕν ἐσμεν». οἱ δὲ κτιστῆς εἰκόνος ἔννοιαν ἐπὶ αὐτοῦ\n\nλαμβάνοντες, ἐξομοιοῦνται τῷ Ναβουχοδονόσωρ ποιητὴν ἄψυχον εἰκόνα προσκυνεῖσθαι τυπώσαντι. Καὶ τὸν Ἀδὰμ δὲ διὰ τὴν παρακοὴν ἐκ τοῦ παραδείσου ὁ θεὸς δικαίως ἔρριψεν· τὸν δὲ λῃστὴν καὶ σὺν αὐτῷ τὸν Ἀδὰμ καὶ τὸ κοινὸν ὅλον γένος ὁ υἱὸς εἰσήγαγεν, ὡς ἴσος πάντως τῇ θεότητι καὶ ἀγαθότητι καὶ δεσποτεία τῷ ῥίψαντι τυγχάνων. Ποῦ δὲ ἐγράφη ὅτι «ἀσύγκριτος ὁ πατὴρ» πρὸς τὸν ἑαυτοῦ μονογενῆ ἢ ὅτι ὁ υἱὸς αὐτοῦ καὶ τῶν πάντων δημιουργὸς καὶ κριτὴς κατὰ τὴν θεϊκὴν αὐτοῦ καὶ ὅλων ἐξῃρημένην ἄπειρον φύσιν «κτίσμα» ἐστίν; ἢ ὅλως ὅτι ποτὲ «οὐκ ἦν»; ἢ ποῦ ἰδικῶς ἔφη ὁ πατήρ. «ἔκτισά μοι υἱόν» ἢ ὁ υἱός· «ἐκτίσθην ὑπὸ τοῦ πατρός»; ὅπερ ἀκούειν μήτιγε καὶ λέγειν φρικτὸν καὶ φευκτόν. Οὐδαμοῦ μὲν οὖν παντελῶς θείας καὶ πνευματικῆς γραφῆς εὕρηται ταῦτα·","english":"In proportion to the creatures, the creator is contemplated,\" and it is one thing to be, according to likeness of form, identity of essence, and coeternity, the radiance of glory and the character of a hypostasis that is enhypostatic and most true. For it says: \"He who has seen me has seen the Father.\" But he who has seen a man has not seen God, just as he who has seen the chariot has not seen the craftsman. And it is necessary that of the only invisible God, that image alone is invisible, and not the visible man made in the image. Therefore, the Son is neither like another: for it is written, \"Who shall be likened to the Lord among the sons of God?\" nor unlike his own Father: \"For I,\" he says, \"and the Father are one.\" But those who take the concept of a created image concerning him are likened to Nebuchadnezzar, who fashioned a soulless image to be worshipped. And God justly cast out Adam from paradise because of his disobedience; but the Son brought in the thief, and with him Adam and the whole common race, as being entirely equal in divinity, goodness, and lordship to the one who cast out. Where is it written that \"the Father is incomparable\" to his own only-begotten, or that his Son, the creator and judge of all things, according to his divine and supremely infinite nature, is a \"creature\"? Or that he ever \"was not\"? Or where did the Father specifically say, \"I have created a son for myself,\" or the Son, \"I was created by the Father\"? To hear such things, let alone to say them, is dreadful and to be avoided. Nowhere at all, then, are these things found in divine and spiritual scripture.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὁ ἑωρακὼς ἐμὲ ἑώρακε τὸν πατέρα","severity":"info","text":"A paraphrase of John 14:9, where Jesus says 'He who has seen me has seen the Father.' Didymus uses it to assert the Son's perfect likeness to the Father.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τίς ὁμοιωθήσεται τῷ κυρίῳ ἐν υἱοῖς θεοῦ","severity":"info","text":"A quotation of Psalm 88:7 (LXX 89:7), used to argue that the Son is incomparable to any other being.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐγὼ γάρ, φησίν, καὶ ὁ πατὴρ ἕν ἐσμεν","severity":"info","text":"A reference to John 10:30, 'I and the Father are one,' cited to affirm the Son's unity with the Father against subordinationist readings.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ναβουχοδονόσωρ","severity":"info","text":"Nebuchadnezzar's fashioning of a golden image (Daniel 3) is used as a polemical type for those who treat the Son as a created image, implying idolatry.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἐνυπόστατον","severity":"info","text":"A key theological term meaning 'having real existence' or 'subsistent,' used here to describe the Son as the enhypostatic character of the Father's hypostasis, emphasizing his distinct yet inseparable reality.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἀσύγκριτος ὁ πατὴρ","severity":"caution","text":"Didymus denies that scripture calls the Father 'incomparable' to the Son, but the phrase may echo Origenist or Arian arguments; the text is not corrupt but the rhetorical target is uncertain.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τὸν λῃστὴν καὶ σὺν αὐτῷ τὸν Ἀδὰμ' likely refers to the Good Thief (Luke 23:39-43) and Adam, but the exact soteriological logic is compressed; Didymus may be drawing on a tradition of Christ's descent into hell."],"confidence":"high","notes":[]},{"i":43,"ref":"p43","source":"τοὐναντίον δὲ συγκρίνοντος ἑαυτὸν πρὸς τὸν πατέρα ἐστὶν πάντα τοῦ μονογενοῦς τὰ περὶ τῆς θεότητος αὐτοῦ ῥήματα καὶ ἑνοῦντος ἑαυτὸν καὶ ὁμότιμον ἀποφαίνοντος. ἀλλ' οὐδὲ τέκνον ἢ παιδίον ἢ γέννημα εἴρηται πώποτε κατὰ τὴν ἄνω ἄπειρον γέννησιν ἣν οὐδὲν τὸ παράπαν χαρακτηρίσαι δύναται, ἵνα μή τι μικρὸν ἢ ὑπόνοιαν παρέχον ταῖς προλεχθείσαις αὐτῶν σεσοφισμέναις βλασφημίαις φαντασθείῃ τις, ἀλλ' υἱὸς διὰ τὸ τέλειον καὶ τὸ ἀνάρχως γεννηθῆναι καὶ τὸ πρὸς τὸν πατέρα τῆς φύσεως ἀπαράλλακτον. Ὅλα δὲ τὰ νομιζόμενα παρά τισιν εἶναι πρὸς θεότητα μικρὰ καὶ τό «ὁ πέμψας με πατὴρ μείζων μού ἐστιν» διὰ τὴν φιλάνθρωπον καὶ ἄρρητον ἐνανθρώπησιν αὐτοῦ τὴν δι' ἡμᾶς καὶ ὑπὲρ ἡμῶν γενομένην ταῖς ἱεραῖς κεχρησμῴδηται βίβλοις. δι' ἣν καὶ ἀγγέλων ἠλαττῶσθαι γέγραπται κατὰ τὸν ἀπόστολον ἐπιστείλαντα· «τὸν δὲ βραχύ τι παρ' ἀγγέλους ἠλαττωμένον βλέπομεν Ἰησοῦν διὰ τὸ πάθη μα τοῦ θανάτου». Ἐγὼ οὖν οἶμαι καὶ οὐ πάντως διασφάλλομαι, ὅτι περὶ τοῦ πατρὸς καὶ ἑαυτοῦ εἶπεν τὴν ἀμφοῖν δεικνὺς ἀγαθότητα καὶ ὁμοουσιότητα· «ἢ ποιήσατε τὸ δένδρον καλὸν καὶ τὸν καρπὸν αὐτοῦ καλὸν ἢ ποιήσατε τὸ δένδρον σαπρὸν καὶ τὸν καρπὸν αὐτοῦ σαπρόν· ἐκ γὰρ τοῦ καρποῦ», φησίν, «τὸ δένδρον γινώσκεται».","english":"On the contrary, when comparing himself to the Father, all the statements of the Only-Begotten concerning his own divinity are those of one who unites himself and declares himself of equal honor. But never has he been called child or infant or offspring in relation to that infinite generation above, which nothing at all can characterize, lest anyone imagine something small or providing a suspicion to their previously mentioned sophisticated blasphemies, but rather son because of perfection, being born without beginning, and the unalterable likeness of nature to the Father. All things that some consider to be small in relation to divinity, and the saying \"the Father who sent me is greater than I,\" have been oracularly uttered in the sacred books because of his philanthropic and ineffable incarnation, which occurred for us and on our behalf. On account of this it is also written that he was inferior to angels, according to the apostle who wrote: \"We see Jesus, who is a little less than angels, because of the sufferings of death.\" I therefore think, and I am not entirely mistaken, that concerning the Father and himself he spoke, showing the goodness and consubstantiality of both: \"Either make the tree good and its fruit good, or make the tree rotten and its fruit rotten; for from the fruit,\" he says, \"the tree is known.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"μονογενοῦς","severity":"info","text":"The term 'Only-Begotten' (μονογενοῦς) is a standard Christological title for the Son, emphasizing his unique generation from the Father.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὁ πέμψας με πατὴρ μείζων μού ἐστιν","severity":"info","text":"This saying echoes John 14:28, where Jesus says 'the Father is greater than I,' a key text in subordinationist controversies.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τὸν δὲ βραχύ τι παρ' ἀγγέλους ἠλαττωμένον βλέπομεν Ἰησοῦν","severity":"info","text":"This appears to be a paraphrase or variant of 1 Corinthians 15:8, where Paul speaks of Christ's suffering and death.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἢ ποιήσατε τὸ δένδρον καλὸν καὶ τὸν καρπὸν αὐτοῦ καλὸν","severity":"info","text":"This saying is not found in the canonical Gospels; it may be a logion from an apocryphal source or a Didymian adaptation of a parable.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"Didymus argues against subordinationist interpretations of Christ's words by attributing them to the incarnation, a common anti-Arian strategy.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from a general principle (Son's statements of equality) to specific objections (calling him 'child', the 'greater' saying) and concludes with a parable-like saying to illustrate consubstantiality.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the tree-and-fruit saying is uncertain; it may be a non-canonical logion or a Didymian invention.","The phrase 'a little less than angels' is a paraphrase of 1 Cor 15:8, but the exact wording differs from the standard text."],"confidence":"high","notes":[]},{"i":44,"ref":"p44","source":"Ἐπειδὴ δὲ θεομαχοῦντες οἱ μὲν σὺν τῷ υἱῷ καὶ τὸ ἅγιον πνεῦμα τὸ πρῶτον κτίσμα εἶναι λέγειν τολμῶσιν, Μακεδόνιος δὲ τὸ πνεῦμα μόνον, ἐπ' ἐκείνους μὲν τὸ βάρος τοῦ ἐπιμνησθῆναι τῶν τοιούτων ἀπονενοημένων καὶ κατακρίτων ῥημάτων τρέψειεν ἡ ἁγία καὶ ὁμοούσιος τριάς, ἡμεῖς δὲ ὑποδείξομεν τὰς θείας παρατιθέμενοι γραφὰς τὸ πρῶτον κτίσμα τοῦ θεοῦ οὕτω γεγενῆσθαι· πρῶτον κτίσμα ἐπαρθὲν ἐκ τῶν οὐρανῶν ἐρρίφη ὡς ἀστραπή, καθὰ αὐτὸς ὁ κτίσας καλῶς καὶ ὕστερον δικαίως ῥίψας ἐν εὐαγγελίῳ ἐθεώρησεν· λέγει δὲ οὑτωσὶ παρὰ τῷ Ἰώβ· «ἀλλ' ἰδοὺ θηρίον παρά σοι χόρτον ἴσα βουσὶν ἐσθίον· ἰδού, ἡ ἰσχὺς αὐτοῦ ἐν ὀσφΰι, ἡ δὲ δύναμις αὐτοῦ ἐπ' ὀμφαλοῦ γαστρός. ἔστησεν οὐρὰν ὡς κυπάρισσον, τὰ δὲ νεῦρα αὐτοῦ συμπέπλεκται, αἱ πλευραὶ χαλκαῖ, ὁ δὲ νῶτος αὐτοῦ σιδηροῦς χυτός. τοῦτό ἐστιν ἀρχὴ πλάσματος κυρίου πεποιημένον ἐγκαταπαίζεσθαι ὑπὸ τῶν ἀγγέλων». ὥστε τὸν διάβολον πρῶτον κτίσμα εἶναι λέγει ἑαυτὸν ποιήσαντα ἐγκαταπαίζεσθαι ὑπὸ τῶν ἁγίων ἀγγέλων διὰ τὸ ἀνόσιον αὐτοῦ καὶ κακόβουλον τῆς προαιρέσεως. οὐκ ἂν δὲ μετ' αὐτὸν ὁ υἱὸς ὁ καὶ τοῦτον δημιουργήσας οὔτε μὴν τὸ πνεῦμα τοῦ θεοῦ ἐκτίσθη. ν Περὶ τῆς ἁγίας τριάδος καὶ ὅτι διὰ τὸ ταὐτὸν τῆς οὐσίας τὰ αὐτὰ ἐπ' ἀμφο τέραις ταῖς ὑποστάσεσιν ὀνόματα λέγονται, πάρεξ τῆς πατρότητος καὶ υἱότητος καὶ τῆς ἐκπορεύσεως τοῦ πνεύματος. τοῦτο γὰρ ἴδιον ἑκάστης ὑποστάσεως ἰδίως. καὶ ὅτι ποτὲ ὁ πατήρ, ποτὲ ὁ υἱός, ποτὲ τὸ πνεῦμα προτάσ σεται. καὶ ὅτι καὶ τὸ τριαδικὸν καὶ τὸ μοναδικὸν ἐν τῇ γραφῇ δείκνυται.","english":"Since those who fight against God, some together with the Son and the Holy Spirit, dare to say that the first creation is, while Macedonius says it is the Spirit alone, may the holy and consubstantial Trinity turn the weight of recalling such reckless and condemned utterances upon them, but we will demonstrate by setting forth the divine scriptures that the first creation of God came about in this way: the first creation, raised up from the heavens, was cast down like lightning, as the Creator himself, who made it well and later justly cast it out, observed in the Gospel. And he speaks thus in Job: \"But behold, a beast with you eats grass like oxen; behold, its strength is in its loins, and its power is at the navel of its belly. It set its tail like a cypress, and its sinews are interwoven, its ribs are bronze, and its back is of molten iron. This is the beginning of the Lord's creation, made to be mocked by the angels.\" So that the devil is the first creation, having made himself to be mocked by the holy angels because of his impious and evil-minded purpose. But after him, neither the Son, who also created this being, nor the Spirit of God was created. Concerning the Holy Trinity, and that because of the identity of essence the same names are applied to both hypostases, except for fatherhood, sonship, and the procession of the Spirit. For this is proper to each hypostasis individually. And that sometimes the Father, sometimes the Son, sometimes the Spirit is placed first. And that both the triadic and the monadic are shown in scripture.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"external","lemma":"πρῶτον κτίσμα","severity":"info","text":"Didymus refutes the view that the Son or the Holy Spirit is a creature, identifying the devil as the first creation. This counters Macedonian and Arian positions.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Job passage","severity":"info","text":"The extended quotation from Job (likely Job 40:15-18 LXX) describes a beast with bronze ribs and molten iron back, identified as the devil, the first creation.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ὁμοούσιος τριάς","severity":"info","text":"The phrase 'consubstantial Trinity' asserts the Nicene doctrine of identical essence among Father, Son, and Holy Spirit, central to Didymus's argument.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"narrative transition","severity":"info","text":"The passage shifts from polemic against heretics to exegesis of Job, then to a doctrinal summary on Trinity, hypostases, and scriptural usage.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"Macedonius","severity":"info","text":"Macedonius (4th c.) denied the divinity of the Holy Spirit, calling it a creature. Didymus counters by identifying the devil as the first creation, not the Spirit.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἐπαρθὲν ἐκ τῶν οὐρανῶν ἐρρίφη","severity":"caution","text":"The phrase 'raised up from the heavens was cast down' may conflate Lucifer's fall with the devil's creation; Didymus's source for this gospel observation is unclear.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'gospel' reference (λέγει δὲ οὑτωσὶ) is ambiguous; Didymus may allude to Luke 10:18 or an apocryphal source.","The phrase 'πρῶτον κτίσμα' could be read as 'first creation' in a temporal or hierarchical sense; Didymus takes it as the devil."],"confidence":"high","notes":[]},{"i":45,"ref":"p45","source":"Ἐκ πάντων δὴ οὖν τῶν εἰρημένων συνέστη ὡς τὰ ἐκείνων παντοίως ἀλλότρια τῆς ἀληθείας ὄντα τυγχάνει. σοφιστείας γὰρ ἔργον τὸ εὑρεσιλογεῖν, σοφίας δὲ τὸ μετ'\n\nαἰδοῦς καὶ τῆς ἐναρμοττούσης ἀποδοχῆς διερευνᾶν τὰς γραφάς. ἀναγκαῖον δὲ λοιπὸν τὰς ἀπιθάνους αὐτῶν συρφετολογίας καὶ διαμάχας παρελθόντας καὶ τῷ νοητῷ ποτίμῳ ὕδατι τοῦ ἁγίου πνεύματος τὰς ἁλμυράς, τὸ δὴ λεγόμενον, ἀποκλυσαμένους ἀκοὰς ἐπιδεῖξαι, ὅτιπερ αἱ γραφαὶ διὰ τὸ ταὐτὸν τῆς θεότητος ποτὲ μὲν μίαν τῶν θείων ὑποστάσεων, ποτὲ δὲ τὰς τρεῖς ὀνομάζουσιν, καὶ ἑκάστῃ αὐτῶν ὁμοίως τὸ ἀγαθὸν ἀπονέμουσιν, ὡς ὅταν λέγῃ Μωϋσῆς· «ἄκουε, Ἰσραήλ, κύριος ὁ θεός σου κύριος εἷς ἐστιν», διὰ τοῦ εἰπεῖν «εἷς» δηλώσας τὴν μίαν θεότητα, διὰ δὲ τοῦ «κύριος», εἶτα «θεὸς» καὶ πάλιν «κύριος» τὴν τριάδα σημάνας, παρ' ᾗ πᾶν ἐγκόσμιον καὶ ὑπερκόσμιον ἀγαθὸν ὑπῆρξεν καὶ ὑπάρξει τοῖς ἀνθρώποις· καὶ πάλιν· «εἶπεν ὁ θεός· γενηθήτω στερέωμα, καὶ ἐποίησεν ὁ θεὸς τὸ στερέωμα, καὶ εἶδεν ὁ θεός, ὅτι καλόν»· σημειωτέον, ὅτι καὶ τρεῖς ὑποστάσεις καὶ ἑκάστην θεὸν ὀνομάζει καὶ τὴν συμφωνίαν καὶ τὴν συνεργίαν δείκνυσιν τοῦ εἰπόντος καὶ τοῦ ποιήσαντος καὶ τοῦ ἐπαινέσαντος. Καὶ πάλιν· «προστάττει», φησίν, «ὁ θεὸς τῷ Μωϋσεῖ λέγων· λάλησον Ἀαρὼν καὶ τοῖς υἱοῖς αὐτοῦ· οὕτως εὐλογήσετε τὸν Ἰσραήλ· εὐλογήσαι σε κύριος καὶ φυλάξαι σε, ἐπιφάναι κύριος τὸ πρόσωπον αὐτοῦ ἐπί σε καὶ ἐλεήσαι σε, ἐπάραι κύριος τὸ πρόσωπον αὐτοῦ ἐπί σε καὶ δῴη σοι εἰρήνην». ἵνα δηλώσῃ τρία πρόσωπα, οὐκ εἶπεν ἅπαξ·","english":"From all that has been said, then, it is established that their arguments are in every way alien to the truth. For sophistry is the work of inventing arguments, while wisdom is the work of investigating the Scriptures with reverence and fitting acceptance. It is necessary, therefore, to pass over their implausible rubbish and contentious disputes and, having washed the ears, as the saying goes, with the intelligible, drinkable water of the Holy Spirit from the salty, to demonstrate that the Scriptures, because of the identity of the divinity, sometimes name one of the divine hypostases, sometimes the three, and assign the good to each of them alike, as when Moses says: \"Hear, O Israel, the Lord your God is one Lord,\" indicating by the word \"one\" the single divinity, and by \"Lord,\" then \"God,\" and again \"Lord\" signifying the Trinity, from which every worldly and supraworldly good has existed and will exist for men; and again: \"God said, 'Let there be a firmament,' and God made the firmament, and God saw that it was good\"; it should be noted that it names both three hypostases and each one God, and shows the harmony and cooperation of the one who spoke, the one who made, and the one who praised. And again: \"God commands,\" it says, \"Moses, saying: 'Speak to Aaron and his sons: Thus you shall bless Israel: May the Lord bless you and keep you, may the Lord cause his face to shine upon you and have mercy on you, may the Lord lift up his face upon you and give you peace,'\" in order to indicate three persons, it did not say once;","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἐκ πάντων δὴ οὖν τῶν εἰρημένων","severity":"info","text":"This passage concludes the preceding argument and transitions to a new demonstration, signaled by the inferential particles δὴ οὖν and the phrase ἀναγκαῖον δὲ λοιπὸν.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ὑποστάσεων","severity":"info","text":"Hypostases is a key theological term for the individual persons of the Trinity, distinct from the single essence (οὐσία). Didymus uses it to articulate the three-in-one doctrine.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἄκουε, Ἰσραήλ, κύριος ὁ θεός σου κύριος εἷς ἐστιν","severity":"info","text":"This is a paraphrase of the Shema (Deuteronomy 6:4 LXX). Didymus interprets the triple repetition of κύριος and θεός as signifying the Trinity, while εἷς indicates the single divinity.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"εἶπεν ὁ θεός· γενηθήτω στερέωμα, καὶ ἐποίησεν ὁ θεὸς τὸ στερέωμα, καὶ εἶδεν ὁ θεός, ὅτι καλόν","severity":"info","text":"A conflation of Genesis 1:6-8 LXX. Didymus reads the three divine actions (speaking, making, seeing) as evidence of three hypostases cooperating.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"προστάττει... λάλησον Ἀαρὼν... εὐλογήσαι σε κύριος...","severity":"info","text":"A paraphrase of Numbers 6:24-26 LXX, the priestly blessing. Didymus notes the threefold invocation of κύριος to indicate three persons.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"συρφετολογίας","severity":"caution","text":"The Greek συρφετολογίας (rubbish-talk) is a rare, possibly Didymus' coinage, emphasizing the polemical tone. The English draft renders it as 'rubbish' but loses the compound force.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact biblical source for the third quotation is unclear; it conflates elements from Numbers 6:24-26 LXX but is not a verbatim citation.","The phrase 'τὸ δὴ λεγόμενον' (as the saying goes) may refer to a proverbial expression about washing ears, but its precise origin is uncertain."],"confidence":"high","notes":[]},{"i":46,"ref":"p46","source":"«κύριος εὐλογήσαι σε καὶ ἐπιφάναι σοι καὶ δῴη σοι εἰρήνην», ἀλλὰ τρίτον ὠνόμασεν «κύριον». Καὶ ὣς ἡνίκα προφητεύουσιν Ἀγγαῖος μὲν θεόχρηστον ἐκ προσώπου τοῦ πατρὸς φέρων φωνὴν οὕτως ἔχουσαν· «ἴσχυε, Ζοροβάβελ, διότι ἐγὼ μεθ' ὑμῶν εἰμι· καὶ ὁ λόγος μου ὁ ἀγαθὸς καὶ τὸ πνεῦμα μου ἐν μέσῳ ὑμῶν»· Ἠσαΐας δὲ ἐξ ὁμοτίμων τῶν αὐτοτελῶν ὑποστάσεων ὁμότιμον τὴν ἀποστολὴν γεγενῆσθαι λέγων καὶ ἐν ὀλίγῃ ῥήσει πᾶσαν κοινωνίαν αὐτῶν ἐνδεικνύμενος καὶ βοῶν· «καὶ νῦν κύριος κύριος ἀπέσταλκέν με καὶ τὸ πνεῦμα αὐτοῦ». οὐ γὰρ ἁπλῶς δεύτερον ὠνόμασεν «κύριος κύριος» καὶ οὕτω «τὸ πνεῦμα αὐτοῦ», ἀλλ' ἵνα καὶ τὰς ὑποστάσεις καὶ τὴν μίαν δηλώσῃ θεότητα καὶ θέλησιν. Δαυῒδ δέ καὶ γὰρ καὶ αὐτὸς ἀρήγει τῷ τοιῷδε κεφαλαίῳ καὶ ᾠδῆς ἔμπλεα πάντα ποιεῖ καὶ ἐκφαίνει, ὅπῃ πίστεως ἔσχεν κατὰ τάσδε τὰς λέξεις· ἐν μὲν ιζʹ ψαλμῷ· «τίς θεὸς πάρεξ τοῦ κυρίου καὶ τίς θεὸς πλὴν τοῦ θεοῦ ἡμῶν; ὁ θεὸς ὁ περιζωννύων με δύναμιν»· ἐν δὲ νηʹ· «σὺ ὁ θεὸς ἀντιλήπτωρ μου εἶ. ὁ θεός μου, τὸ ἔλεος αὐτοῦ αὐτοῦ προφθάσει με. ὁ θεός μου δείξει μοι ἐν τοῖς ἐχθροῖς μου». ἐν δὲ ϟεʹ· «ᾄσατε τῷ κυρίῳ ᾆσμα καινόν, ᾄσατε τῷ κυρίῳ, πᾶσα ἡ γῆ, ᾄσατε τῷ κυρίῳ, εὐλογήσατε τὸ ὄνομα αὐτοῦ». τρίτον γὰρ ὀνομάσας ἢ κύριον ἢ θεὸν τὴν τριάδα παρεδήλωσεν. Ἀλλὰ καὶ Ἅννα εἰς τὰς βασιλείας προσευχομένη τὴν τριάδα ἐπεκαλέσατο εἰποῦσα· «ἀδωναί, κύριε, ἐλωεὶ σαβαώθ». ἑρμηνεύεται γὰρ τῇ ἑβραΐδι φωνῇ τὸ «ἀδωναί»· κύριος· καὶ πάλιν ἑλλάδι φωνῇ εἶπεν «κύριος». καὶ τρίτον ἑβραϊστὶ ἔφη «ἐλωεὶ σαβαώθ», ὅπερ ἐστί· θεὲ στρατιῶν ἤτοι δυνάμεων.","english":"May the Lord bless you and appear to you and give you peace,\" but he named \"Lord\" a third time. And as when Haggai prophesies, bearing a divinely inspired utterance from the person of the Father, which runs thus: \"Be strong, Zerubbabel, because I am with you; and my good word and my spirit are in your midst\"; and Isaiah, speaking of the mission as having been made of equal honor from the co-equal, self-complete hypostases, and indicating their entire communion in a brief phrase, cries out: \"And now the Lord, the Lord has sent me and his spirit.\" For he did not simply name \"Lord, Lord\" a second time and then \"his spirit,\" but in order to manifest both the hypostases and the one divinity and will. David also, for he too supports this heading, fills everything with song and reveals where he stood in faith according to these words: in Psalm 17, \"Who is a god besides the Lord, and who is a god except our God? The God who girds me with strength\"; in Psalm 58, \"You are my supporter God. My God, his mercy will anticipate me. My God will show me among my enemies\"; in Psalm 96, \"Sing to the Lord a new song, sing to the Lord, all the earth, sing to the Lord, bless his name.\" For having named either Lord or God three times, he intimated the Trinity. But also Hannah, in the books of Kings, praying, invoked the Trinity, saying, \"Adonai, Lord, Elohe Sabaoth.\" For in the Hebrew tongue \"Adonai\" is interpreted as \"Lord\"; and again in the Greek tongue she said \"Lord\"; and thirdly she spoke in Hebrew, \"Elohe Sabaoth,\" which is \"God of hosts\" or \"of powers.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἴσχυε, Ζοροβάβελ, διότι ἐγὼ μεθ' ὑμῶν εἰμι· καὶ ὁ λόγος μου ὁ ἀγαθὸς καὶ τὸ πνεῦμα μου ἐν μέσῳ ὑμῶν","severity":"info","text":"Didymus attributes this quotation to Haggai, but it is not found in the canonical book; it may be from a lost or apocryphal tradition.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"καὶ νῦν κύριος κύριος ἀπέσταλκέν με καὶ τὸ πνεῦμα αὐτοῦ","severity":"info","text":"This Isaiah quotation is not verbatim in the Septuagint; Didymus may be paraphrasing or citing a variant text.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τίς θεὸς πάρεξ τοῦ κυρίου καὶ τίς θεὸς πλὴν τοῦ θεοῦ ἡμῶν; ὁ θεὸς ὁ περιζωννύων με δύναμιν","severity":"info","text":"Didymus cites Psalm 17 (LXX 16) with wording that differs from the standard Septuagint; the second clause is not present in known manuscripts.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"σὺ ὁ θεὸς ἀντιλήπτωρ μου εἶ. ὁ θεός μου, τὸ ἔλεος αὐτοῦ αὐτοῦ προφθάσει με. ὁ θεός μου δείξει μοι ἐν τοῖς ἐχθροῖς μου","severity":"info","text":"This citation of Psalm 58 (LXX 57) does not match the Septuagint text; it may be a conflation or a memory variant.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ᾄσατε τῷ κυρίῳ ᾆσμα καινόν, ᾄσατε τῷ κυρίῳ, πᾶσα ἡ γῆ, ᾄσατε τῷ κυρίῳ, εὐλογήσατε τὸ ὄνομα αὐτοῦ","severity":"info","text":"Psalm 96 (LXX 95) is cited with a threefold repetition of 'Lord' to support the Trinitarian reading, though the Septuagint has only two occurrences.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἀδωναί, κύριε, ἐλωεὶ σαβαώθ","severity":"info","text":"Hannah's prayer (1 Samuel 1:11 LXX) is cited with Hebrew terms; Didymus interprets the three names as a Trinitarian invocation, reflecting a common patristic exegetical strategy.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the Haggai quotation is uncertain; it may be from a non-canonical tradition or a scribal error.","Several psalm citations diverge from the Septuagint, possibly due to memory or textual variation in Didymus's exemplar."],"confidence":"medium","notes":[]},{"i":47,"ref":"p47","source":"ἤδη δὲ νῦν καὶ Ἠλίας ὁ Θεσβίτης ἐν τῇ τρίτῃ τῶν βασιλειῶν ἱστορίᾳ, τῆς Σιδωνίας χήρας τὸν υἱὸν νεκρὸν ὄντα ἀναβιῶναι εὐξάμενος, τρίτον ἐνεφύσησεν εἰς αὐτὸν καὶ οὕτως ἀνέστησεν, ἐκ τούτου μονονουχὶ σημάνας, ὡς αὐτὸς ἐν τῇ προσευχῇ τὴν ζωοποιὸν ἐπεκαλέσατο τριάδα, ἀλλὰ καὶ ἡμᾶς μὴ ἄλλως πιστεύειν καὶ δοξάζειν διδάξας. Καὶ τοῖς ὑδροφόροις δὲ παρακελευόμενος «δισσεύσατε» καί «τρισσεύσατε», τὰς τρεῖς πανυμνήτους ὑποστάσεις ἰσοδυνάμως καὶ ὁμοτίμως πανταχοῦ ἐν πᾶσιν ἐνεργεῖν παρεδήλου. Εἰ δὲ βούλεσθε, γνώριμον ὑμῖν καὶ ἐκ θείας φωνῆς αὖθις τὸ κινούμενον ποιήσω. ἐν γὰρ βίβλῳ γενέσεως, ἐν τῇ πυργοποιΐᾳ ὁ θεὸς καὶ πατὴρ τὰς μακαρίας ὑποστάσεις ἐξέφηνεν πρὸς τὸν ἑαυτοῦ υἱὸν καὶ τὸ ἅγιον αὐτοῦ πνεῦμα εἰρηκώς· «δεῦτε καταβάντες συγχέωμεν ἐκεῖ αὐτῶν τὰς γλώσσας, ἵνα μὴ ἀκούσωσιν ἕκαστος τὴν φωνὴν τοῦ πλησίον». Καὶ Μωϋσῆς δὲ τὴν ἰσότητα τῆς τριάδος, ὡς οἶμαι, δηλῶν ἐξέθετο μίαν ἄμπελον ἐν τρισὶ\n\nπυθμέσι, τοῦτον τοῦ ἄλλου πυθμένος οὐδαμοῦ προβαθέστερον εἰρηκώς, ἵνα μή τις τὴν ὑπόστασιν ταύτην ἐκείνης προτερεύειν νομίσῃ, ἀλλὰ τὰς τρεῖς ἐν μιᾷ συντείνειν θεότητι πάντες πιστεύωμεν. Διὰ τοῦτο καὶ ἡ θεόπνευστος γραφὴ ἐκώλυσεν ἐν τῷ θυσιαστηρίῳ, ἐν ᾧ ἡ τριὰς δοξάζεται, ἀναβαθμοὺς ποιεῖν, ὥστε μὴ ὡς ἐν βαθμοῖς διορίζεσθαι ἀνθρώπους καθ' ὕφεσίν τινα εἶναι τὰς θείας ὑποστάσεις. Καὶ ἁπλῶς ἡ παλαιὰ διαθήκη τύπον φέρουσα τῆς νέας μυστικῶς καὶ προμηθεστάτως διαλέγεται, αἰνιττομένη μᾶλλον ἐν πολλοῖς ἢ φράζουσα ἐν ταὐτῷ·","english":"Now also Elijah the Thesbite, in the third book of the history of the Kings, having prayed that the son of the widow of Sarepta, who was dead, might revive, breathed into him a third time and thus raised him up, thereby almost indicating that in his prayer he invoked the life-giving Trinity, and also teaching us to believe and glorify in no other way. And in commanding the water-carriers, \"pour twice\" and \"pour thrice,\" he intimated that the three all-hymned hypostases act equally and with equal honor everywhere in all things. But if you wish, I will make the matter known to you again from a divine voice. For in the book of Genesis, at the building of the tower, God the Father revealed the blessed hypostases to his own Son and his Holy Spirit, saying: \"Come, let us go down and confuse their tongues there, so that each may not hear the voice of his neighbor.\" And Moses, as I think, indicating the equality of the Trinity, set forth one vine with three trunks, nowhere saying that one trunk is deeper than the other, so that no one might think that this hypostasis takes precedence over that one, but that we all believe the three converge in one divinity. For this reason also the inspired scripture forbade making steps in the altar, in which the Trinity is glorified, so that the divine hypostases might not be distinguished by men as being in some degree of descent, as on steps. And in short, the Old Testament, bearing the type of the New, speaks mystically and most providently, hinting at many things rather than expressing them directly.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἠλίας ὁ Θεσβίτης ... τρίτον ἐνεφύσησεν","severity":"info","text":"Elijah reviving the widow's son by breathing three times alludes to 1 Kings 17:21-22 (LXX 3 Kings 17:21-22), where Elijah stretches himself on the child three times.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"δεῦτε καταβάντες συγχέωμεν ἐκεῖ αὐτῶν τὰς γλώσσας","severity":"info","text":"The quotation 'Come, let us go down and confuse their tongues' is not a direct biblical verse but a paraphrase of the Tower of Babel narrative (Genesis 11:1-9), adapted to illustrate the Trinity's role.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τρισσεύσατε","severity":"info","text":"The command 'pour thrice' to water-carriers reflects a liturgical or symbolic practice, likely from early Christian baptismal or catechetical contexts, emphasizing the Trinity's equal honor.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ὑποστάσεις","severity":"info","text":"Hypostases here denotes the three divine persons (Father, Son, Holy Spirit) as distinct but coequal, a key term in Trinitarian theology, especially in the Cappadocian tradition.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ἁπλῶς ἡ παλαιὰ διαθήκη τύπον φέρουσα τῆς νέας","severity":"info","text":"This concluding sentence summarizes the passage's method: the Old Testament typologically prefigures the New, speaking mystically rather than directly, a common patristic hermeneutic.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἐν τῇ τρίτῃ τῶν βασιλειῶν ἱστορίᾳ","severity":"caution","text":"The reference to 'third book of the history of the Kings' follows the LXX numbering (3 Kings = 1 Kings in Hebrew), but the Elijah episode is in 1 Kings 17, not a third book; this may reflect a different canonical order or a scribal slip.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τρίτον ἐνεφύσησεν' could mean 'breathed a third time' or 'breathed three times'; the translation takes it as a single third breath. The paraphrase of Genesis 11 is not a direct quotation, so its exact source is unclear. The reference to 'third book of Kings' is ambiguous given the LXX vs. Hebrew Bible numbering."],"confidence":"high","notes":[]},{"i":48,"ref":"p48","source":"καὶ φράζουσα πλέον ἤπερ αἰνισσομένη τὸ ὕστερον ἐκφανθὲν μυστήριον, ὅπως μήτε πλήξῃ τῇ ἀθρόᾳ προσβολῇ τοὺς ἀμυήτους καὶ οὔπω ὄντας σταθερούς τε καὶ δεκτικοὺς τῆς θεοπτίας, μήτε μὴν εἰς τὸ παντελὲς ζημιώσῃ· τὸ μὲν γὰρ ἦν ἀπειρίας, τὸ δὲ ἀπανθρωπίας. πολλάκις δὲ καὶ ἅπερ τυχὸν ἐνταῦθα ἡμῖν δυσεφίκτως ἔφρασεν, δι' ἑτέρας γραφῆς τὴν λύσιν παρέσχετο. Ἡ δὲ νέα οὔκετι ὡς ἐν σκιᾷ καὶ παραπετάσματι, ἀλλὰ σαφῶς καὶ διαρρήδην φράζει, ὡς μαρτυροῦσιν οὗτοι· Παῦλος γράφων Ῥωμαίοις μέν· «εἴπερ εἷς ὁ θεός», Γαλάταις δὲ καὶ Κορινθίοις· «ὁ θεὸς εἷς ἐστιν». Καὶ πάλιν δὲ Κορινθίοις τὸ δεύτερον· «ἡ χάρις τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ καὶ ἡ ἀγάπη τοῦ θεοῦ καὶ ἡ κοι νωνία τοῦ ἁγίου πνεύματος μετὰ πάντων ὑμῶν». ἐνταῦθα διὰ τὸ ταὐτὸν τῆς θεότητος πρώτου ἐμνημόνευσεν τοῦ υἱοῦ, καὶ οὕτω τοῦ πατρός, εἶτα τοῦ ἁγίου πνεύματος αὐτοῦ. κοινωνίαν δὲ τοῦ ἁγίου πνεύματος μετὰ πατρὸς καὶ υἱοῦ εἶπεν τῆς μιᾶς θεότητος καὶ δόξης καὶ βασιλείας. ποία γὰρ ἄλλη ἐπὶ θεοῦ κοινωνία; Ἐφεσίοις δέ· «εἷς κύριος, μία πίστις, ἓν βάπτισμα, εἷς θεὸς καὶ πατὴρ πάντων, ὁ ἐπὶ πάν των καὶ διὰ πάντων καὶ ἐν πᾶσιν». εἶτα τοῖς αὐτοῖς· «τούτου χάριν κάμπτω τὰ γόνατά μου πρὸς τὸν θεὸν καὶ πατέρα, ἐξ οὗ πᾶσα πατριὰ ἐν οὐρανοῖς καὶ ἐπὶ γῆς ὀνομάζεται, ἵνα δῷ ὑμῖν κατὰ τὸν πλοῦτον τῆς δόξης αὐτοῦ δυνάμει κραταιωθῆναι διὰ τοῦ πνεύματος αὐτοῦ εἰς τὸν ἔσω ἄνθρωπον κατοικῆσαι τὸν Χριστὸν διὰ τῆς πίστεως ἐν ταῖς καρδίαις». Ὧδε πάλιν ὁμοίως διὰ τὸ ἰσότιμον τῶν ὑποστάσεων μετὰ τὸν πατέρα πρώτου τοῦ πνεύματος καὶ οὕτω τοῦ υἱοῦ ἐμνημόνευσεν.","english":"and speaking more plainly than enigmatically of the mystery later revealed, so that it might neither strike the uninitiated and those not yet stable and receptive of the vision of God with a sudden assault, nor cause them complete loss—for the former would be inexperience, the latter inhumanity. Often, too, what it might have expressed here in a way difficult for us to grasp, it provided the solution through another scripture. But the New Testament no longer speaks as in shadow and veil, but clearly and explicitly, as these bear witness: Paul writing to the Romans: \"if indeed God is one,\" and to the Galatians and Corinthians: \"God is one.\" And again to the Corinthians in the second letter: \"the grace of our Lord Jesus Christ and the love of God and the communion of the Holy Spirit with all of you.\" Here, because of the identity of the Godhead, he mentioned the Son first, and then the Father, and then the Holy Spirit. He spoke of the communion of the Holy Spirit with the Father and the Son as of the one Godhead and glory and kingdom. For what other communion could there be in the case of God? And to the Ephesians: \"one Lord, one faith, one baptism, one God and Father of all, who is over all and through all and in all.\" Then to the same: \"for this reason I bend my knees to God and Father, from whom every family in heaven and on earth is named, that he may grant you, according to the wealth of his glory, to be strengthened in power through his Spirit, that Christ may dwell in your hearts through faith in the inner man.\" Here again, similarly, because of the equal honor of the hypostases, he mentioned the Spirit first after the Father, and then the Son.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"φράζουσα πλέον ἤπερ αἰνισσομένη","severity":"info","text":"Didymus contrasts the Old Testament's veiled expression of the Trinity with the New Testament's clear teaching, a common patristic hermeneutical move.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"εἴπερ εἷς ὁ θεός","severity":"info","text":"The phrase 'if indeed God is one' is attributed to Paul's letter to the Romans; the exact wording does not appear in the canonical text, suggesting a loose citation or variant reading.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἡ χάρις τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ καὶ ἡ ἀγάπη τοῦ θεοῦ καὶ ἡ κοινωνία τοῦ ἁγίου πνεύματος μετὰ πάντων ὑμῶν","severity":"info","text":"This citation of 2 Corinthians 13:13 is adapted; the canonical text reads 'the grace of our Lord Jesus Christ and the love of God and the communion of the Holy Spirit' but with different phrasing.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"κοινωνία","severity":"info","text":"Didymus uses 'κοινωνία' (communion) to express the shared Godhead, glory, and kingdom of Father, Son, and Holy Spirit, a key term in Trinitarian theology.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ὧδε πάλιν ὁμοίως διὰ τὸ ἰσότιμον τῶν ὑποστάσεων","severity":"info","text":"Didymus notes that Paul varies the order of naming the hypostases (Father, Son, Holy Spirit) to indicate their equal honor, a structural argument for co-equality.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἡ δὲ νέα οὔκετι ὡς ἐν σκιᾷ καὶ παραπετάσματι","severity":"info","text":"The contrast between Old Testament 'shadow and veil' and New Testament clarity reflects a standard Alexandrian exegetical principle, seen also in Origen and Athanasius.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The citation 'εἴπερ εἷς ὁ θεός' does not match any known Pauline text exactly; it may be a paraphrase or a memory variant.","The phrase 'ἡ χάρις ... μετὰ πάντων ὑμῶν' is not verbatim from 2 Corinthians 13:13; the source text may be a liturgical adaptation."],"confidence":"high","notes":[]},{"i":49,"ref":"p49","source":"Καὶ πάλιν Κορινθίοις· «παρακαλῶ δὲ ὑμᾶς, ἀδελφοί, διὰ τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ καὶ διὰ τῆς ἀγάπης τοῦ πνεύματος, συναγωνίσασθαί μοι ἐν ταῖς προσευχαῖς ὑπὲρ ἐμοῦ πρὸς τὸν θεόν». Ἑβραίοις δέ· «εἰ γὰρ ὁ δι' ἀγγέλων λαληθεὶς λόγος ἐγένετο βέβαιος, καὶ πᾶσα παράβασις καὶ παρακοὴ ἔλαβεν ἔνδικον μισθαποδοσίαν, πῶς ἡμεῖς ἐκφευξόμεθα τηλικαύτης ἀμελήσαντες σωτηρίας; ἥτις ἀρχὴν λαβοῦσα λαλεῖσθαι διὰ τοῦ κυρίου, ὑπὸ τῶν ἀκουσάντων εἰς ἡμᾶς ἐβεβαιώθη, συνεπιμαρτυροῦντος τοῦ θεοῦ σημείοις τε καὶ τέρασιν καὶ ποικίλαις δυνάμεσιν καὶ πνεύματος ἁγίου μερισμοῖς κατὰ τὴν αὐτοῦ θέλησιν». Διὰ οὖν τοῦ κυρίου δεδήλωται ὁ υἱός, διὰ δὲ τοῦ θεοῦ ὁ πατήρ, εἶτα καὶ τὸ αὐτεξούσιον καὶ παντοδύναμον τοῦ ἁγίου πνεύματος. Καὶ ὁ υἱὸς δὲ ἔδειξεν τὴν μὲν μίαν θεότητα διὰ τοῦ εἰπεῖν· «τί με λέγεις ἀγαθόν; οὐδεὶς ἀγαθὸς εἰ μὴ εἷς ὁ θεός», τὰς δὲ ἰσοτίμους καὶ ἰσοδυνάμους τρεῖς ὑποστάσεις διὰ τῆς περὶ τὸ βάπτισμα διδαχῆς. μὴ εἰπὼν δὲ πειραστικῶς ἐξετάσαντι τῷ νομικῷ· μή με λέγε ἀγαθόν, ἀλλά· «τί με λέγεις ἀγαθόν;», ἔδειξεν ὡς καὶ αὐτὸς ἀγαθός ἐστιν ἐν ἴσῳ τῷ πατρί, καὶ ἐκ τῆς πατρικῆς ἀγαθότητος ἐκφαίνεται ἡ αὐτοῦ, καὶ δείκνυται ἀπὸ ἀγαθοῦ ἀγαθὸς γεγεννημένος. «εἰ γάρ», φησίν, «οἶδάς με ἀγαθόν, καὶ μὴ συμπλέκεις τῷ διδασκάλῳ τὴν λέξιν» ὡς τό· «εὖ, δοῦλε ἀγαθέ», καὶ ὡς «ὁ ἀγαθὸς ἄνθρωπος ἐκ τοῦ ἀγαθοῦ θησαυροῦ τῆς καρδίας προφέρει τὸ ἀγαθόν», καὶ ὡς «ἀγαθὸς ἦν Σαμουὴλ μετὰ θεοῦ καὶ ἀνθρώπων», καί· «ἀγαθὸς ἦν Σαούλ, υἱὸς Κὶς ἐκ φυλῆς Βενιαμίν, ὑψηλότερος παντὸς Ἰσραὴλ ὑπὲρ ὠμίαν καὶ ἐπάνω», καί·","english":"And again to the Corinthians: \"But I exhort you, brothers, through our Lord Jesus Christ and through the love of the Spirit, to strive together with me in prayers for me to God.\" And to the Hebrews: \"For if the word spoken through angels became sure, and every transgression and disobedience received just recompense, how shall we escape having neglected such great salvation? Which, having begun to be spoken through the Lord, was confirmed to us by those who heard, with God also bearing witness through signs and wonders and various powers and distributions of the Holy Spirit according to his will.\" So through \"the Lord\" the Son is indicated, through \"God\" the Father, and then also the self-determined and all-powerful nature of the Holy Spirit. And the Son also showed the one divinity by saying: \"Why do you call me good? No one is good except the one God,\" and the three hypostases of equal honor and equal power through the teaching about baptism. But not saying, as if to a lawyer examining him testily, \"Do not call me good,\" but \"Why do you call me good?\" he showed that he himself is good equally with the Father, and that his goodness is manifested from the paternal goodness, and he is shown to have been born good from good. \"For,\" he says, \"if you know me to be good, and you do not confuse the word with the teacher,\" as in: \"Well, good slave,\" and as \"the good man brings forth the good from the good treasure of the heart,\" and as \"Samuel was good with God and men,\" and \"Saul, son of Kish from the tribe of Benjamin, was good, taller than all Israel above the shoulder and above,\" and","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"παρακαλῶ δὲ ὑμᾶς, ἀδελφοί, διὰ τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ καὶ διὰ τῆς ἀγάπης τοῦ πνεύματος, συναγωνίσασθαί μοι ἐν ταῖς προσευχαῖς ὑπὲρ ἐμοῦ πρὸς τὸν θεόν","severity":"info","text":"This is a paraphrase of 1 Cor 16:12? Not a canonical verse; possibly a variant or apocryphal citation. The source edition does not identify it.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"εἰ γὰρ ὁ δι' ἀγγέλων λαληθεὶς λόγος ἐγένετο βέβαιος, καὶ πᾶσα παράβασις καὶ παρακοὴ ἔλαβεν ἔνδικον μισθαποδοσίαν, πῶς ἡμεῖς ἐκφευξόμεθα τηλικαύτης ἀμελήσαντες σ","severity":"info","text":"This is a non-canonical citation attributed to Hebrews; not found in the NT. Possibly from an apocryphal epistle or a lost work.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"αὐτεξούσιον","severity":"info","text":"αὐτεξούσιον (self-determined) is a key term in Didymus’s theology of the Holy Spirit, emphasizing the Spirit’s independent agency and will, distinct from the Father and Son.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἰσοτίμους καὶ ἰσοδυνάμους τρεῖς ὑποστάσεις","severity":"info","text":"This phrase articulates the Nicene-Constantinopolitan doctrine of three hypostases of equal honor and power, central to Didymus’s anti-Arian polemic.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τί με λέγεις ἀγαθόν; οὐδεὶς ἀγαθὸς εἰ μὴ εἷς ὁ θεός","severity":"info","text":"This saying is not found in the canonical Gospels; it may be a logion from an apocryphal tradition or a Didymus paraphrase of Jesus’ teaching on divine goodness.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"περὶ τὸ βάπτισμα διδαχῆς","severity":"info","text":"The reference to teaching about baptism likely alludes to the Trinitarian formula in the baptismal rite (cf. Matt 28:19), used by Didymus to argue for three equal hypostases.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The first two scripture citations are not identifiable in the canonical NT; they may be from lost apocryphal works or Didymus’s own paraphrases.","The phrase 'τί με λέγεις ἀγαθόν' is unattested in the Gospels; its source is uncertain.","The list of examples of 'good' (ἀγαθός) includes biblical figures (Samuel, Saul) but the exact references are unclear."],"confidence":"medium","notes":[]},{"i":50,"ref":"p50","source":"«ἀγαθὸς κύων ὁ ζῶν ὑπὲρ τὸν λέοντα τὸν τεθνηκότα». «Μηδὲν παραιροῦ τοῦ πρωτουργοῦ ἀγαθοῦ, ἀλλ' ὡς θεόν με ἐπίγνωθι, μὴ ἄλλον τῇ θεότητι\n\nτοῦ πατρός, ἀλλὰ τῇ ὑποστάσει». μία γὰρ ἡ ἀμφοτέρων θεότης· ἐπεὶ οὐκέτι τὸ πρῶτον ἀγαθὸν ἓν εὑρίσκεται. «ἀνέγνως γάρ που», φησίν, «ὡς «ἀγαθόν σοι πεποιθέναι ἐπὶ τὸν κύριον ἢ πεποιθέναι ἐπ' ἄνθρωπον». «τὸ γὰρ προσκολλᾶσθαι τῷ θεῷ ἀγαθόν ἐστιν». καὶ ὡς ἀγαθῷ ἀκολουθεῖν μοι καὶ κατόπιν μου βαίνειν ὑμᾶς ἀεὶ προέτρεψα». Διὸ οὐκ εἶπεν μέν· «οὐδεὶς ἀγαθὸς εἰ μὴ εἷς ὁ πατήρ», ἀλλ' «οὐδεὶς ἀγαθὸς εἰ μὴ εἷς ὁ θεός», ὡς καὶ ἐν ἄλλῳ που λέγει· «τί με λέγετε κύριε κύριε καὶ οὐ ποιεῖτε τοὺς ἐμοὺς λόγους;» ἡ γὰρ κτίσις, φησίν, κατὰ μετοχὴν τὴν ἀγαθότητα ἔχει, ἀπομιμουμένη πρὸς δύναμιν τὴν ἑαυτῆς, εἰ θέμις εἰπεῖν, τὴν ἔμφυτον καὶ τελείαν τοῦ θεοῦ ἀγαθότητα καὶ δι' αὐτῆς σωζομένη. καὶ ἔστιν ὕπαρξις τοῦ ἐν αὐτῇ ἀγαθοῦ τὸ μετέχειν τῆς τοῦ θεοῦ, προσκολλωμένην αὐτῷ τῇ ὑπακοῇ καὶ τῷ πρὸς αὐτὸν ἔρωτι. ἐγράφη γὰρ ὡς «οἱ μακρύνοντες ἑαυτοὺς ἀπὸ σοῦ ἀπολοῦνται», καί· «μακρὰν ἀπέχει ὁ θεὸς ἀπὸ ἀσεβῶν», καὶ «μακρὰν ἀπὸ ἁμαρτωλῶν ἡ σωτηρία». δῆλον δέ, ὡς σχέσει καὶ διαθέσει διὰ τὴν πρὸς τὸ ἀγαθὸν ἐναντίωσιν καὶ τὸ πρὸς ἀρετὴν βράδος, ἀλλ' οὐ τόπῳ. Ὅτι δὲ καὶ αὐτὸς ἀγαθός ἐστιν, ἅτε φύσει τῷ ἀγαθῷ πατρὶ ὑπάρχων ἕν, αὐτός τε ἐν Ματθαίῳ λέγει· «ἢ ὁ ὀφθαλμός σου πονηρός ἐστιν, ὅτι ἐγὼ ἀγαθός εἰμι;» καὶ πάλιν· «Μαρία τὴν ἀγαθὴν μερίδα ἐξελέξατο, ἥτις οὐκ ἀφαιρεθήσεται ἀπ' αὐτῆς.» ἔλεγεν δέ «ἀγαθὴν μερίδα» ἑαυτόν. καὶ συνεξαγγέλλουσιν πνεύματι.","english":"A good dog is the one that lives better than a dead lion.\" \"Do not subtract anything from the first good, but recognize me as God, not another in divinity from the father, but in hypostasis.\" For the divinity of both is one; since otherwise the first good is no longer found to be one. \"For you have read somewhere,\" he says, \"that 'it is good for you to trust in the Lord rather than to trust in a man.' 'For clinging to God is good.' And I have always urged you to follow me as a good and to walk behind me.\" Therefore he did not say, \"No one is good except the one father,\" but \"No one is good except the one God,\" as he also says elsewhere, \"Why do you call me Lord, Lord, and not do my words?\" For creation, he says, has goodness by participation, imitating to the best of its ability, if it is proper to say, the innate and perfect goodness of God and being preserved through it. And the existence of the good in it is to partake of the goodness of God, clinging to him through obedience and love for him. For it was written that \"those who distance themselves from you will perish,\" and \"God is far from the impious,\" and \"far from sinners is salvation.\" And it is clear that this is by relation and disposition due to opposition to the good and slowness toward virtue, but not by place. That he himself is also good, since he exists by nature as one with the good father, he himself says in Matthew, \"Or is your eye evil, because I am good?\" and again, \"Mary chose the good portion, which will not be taken from her.\" And he called himself \"the good portion.\" And they proclaim together in spirit.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"«ἀγαθὸς κύων ὁ ζῶν ὑπὲρ τὸν λέοντα τὸν τεθνηκότα»","severity":"info","text":"This is a proverbial saying, not a biblical quotation. It may derive from Greek or Near Eastern wisdom literature, used here to illustrate a point about relative goodness.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ὑποστάσει","severity":"info","text":"Hypostasis (ὑπόστασις) is a key theological term in Trinitarian debates, denoting individual reality or person, as distinct from essence (οὐσία). Didymus uses it to distinguish Father and Son while affirming one divinity.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"«ἢ ὁ ὀφθαλμός σου πονηρός ἐστιν, ὅτι ἐγὼ ἀγαθός εἰμι;»","severity":"info","text":"This is a paraphrase of Matthew 20:15, where Jesus responds to Peter's question. Didymus adapts it to argue that Christ is good by nature, united with the Father.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"«Μαρία τὴν ἀγαθὴν μερίδα ἐξελέξατο, ἥτις οὐκ ἀφαιρεθήσεται ἀπ' αὐτῆς.»","severity":"info","text":"This alludes to Luke 10:42 (or a variant tradition), where Mary chooses the 'good portion.' Didymus interprets this as Christ referring to himself as the good portion.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"«Μηδὲν παραιροῦ τοῦ πρωτουργοῦ ἀγαθοῦ»","severity":"info","text":"The phrase 'first good' (πρωτουργοῦ ἀγαθοῦ) reflects Middle Platonic and Neoplatonic language, adapted by Christian theologians to describe God the Father as the ultimate source of goodness.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Διὸ οὐκ εἶπεν μέν· «οὐδεὶς ἀγαθὸς εἰ μὴ εἷς ὁ πατήρ», ἀλλ' «οὐδεὶς ἀγαθὸς εἰ μὴ εἷς ὁ θεός»","severity":"info","text":"Didymus contrasts a hypothetical exclusive attribution of goodness to the Father with the actual statement attributing it to 'one God,' thereby including the Son in the divine goodness.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the proverb about the dog and lion is unclear; it may be a non-biblical saying. The phrase 'πρωτουργοῦ ἀγαθοῦ' could be read as a technical term from philosophical theology, but its exact referent (Father or a higher principle) is ambiguous."],"confidence":"high","notes":[]},{"i":51,"ref":"p51","source":"ἀφανεῖς ἄνδρες, ἀλλὰ καὶ σφόδρα προσομιλήσαντες τῷ θεϊκῷ πνεύματι. οἱ δέ εἰσιν μεταξὺ τῶν ἄλλων τῶν συνοπαδῶν αὐτοῖς οὗτοι· ὁ ἱεροψάλτης ἐν ριζʹ ψαλμῷ· «ἐξομολογεῖσθε τῷ κυρίῳ, ὅτι ἀγαθός». καὶ ἐν τῷ αὐτῷ· «εἰπάτωσαν δὴ πάντες οἱ φοβούμενοι τὸν κύριον ὅτι· ἀγαθός». καὶ Ἰερεμίας ἐθρήνει· «ἀγαθὸς κύριος τοῖς ὑπομένουσιν αὐτόν, ψυχῇ ἐκζητούσῃ αὐτόν». καὶ Ἠσαίας· «κύριος κριτὴς ἀγαθὸς τῷ οἴκῳ Ἰσραήλ». Ὅτι δὲ καὶ τὸ ἅγιον τοῦ θεοῦ πνεῦμα ἀγαθὸν ὑπάρχει, ὁ μνημονευθεὶς Δαυῒδ ἐν κδʹ ψαλμῷ μελῳδεῖ· «τὸ πνεῦμά σου τὸ ἀγαθὸν ὁδηγήσει με ἐν γῇ εὐθείᾳ». πρὸς δὴ τούτοις, εἰ ἀγαθόν ἐστιν ἡ αἰώνιος ζωή, καὶ τὰ ῥήματα τοῦ υἱοῦ. ἔφη γάρ· «ἐγώ εἰμι ἡ ζωή», καὶ πάλιν· «τὰ ῥήματα, ἃ λελάληκα ὑμῖν, πνεῦμά ἐστιν καὶ ζωή ἐστιν». καὶ εἰ ἀγαθὸν «τοῦ ἁγίου πνεύματος ὁ ἁγιασμός» καὶ ἡ ἐν τῇ φωτίσματι ἐνέργεια– συμμνημονεύεται γὰρ ὡς συνεργόν–, ἔτι δὲ καὶ ἡ διανομὴ τῶν οὐρανίων δωρημάτων, πάντως ἀγαθὸς ὁ υἱὸς καὶ τὸ ἅγιον πνεῦμα. Οὐκ ἀκοῇ δὲ μόνον ἐδιδάχθημεν, ἀλλὰ καὶ ἐθεασάμεθα, ὡς ἐγχωρεῖ, τῆς σεπτῆς καὶ ὁμοουσίου τριάδος τὸ ἰδικὸν τῶν ὑποστάσεων· τοῦ μὲν πατρὸς ἐξ οὐρανῶν λέγοντος· «οὗτός ἐστιν ὁ υἱός μου ὁ ἀγαπητός», τοῦ δὲ μονογενοῦς αὐτοῦ ἐπὶ γῆς βαπτιζομένου, τοῦ δὲ ἑνὸς καὶ μόνου ἁγίου πνεύματος αὐτοῦ κατιόντος ἐν εἴδει περιστερᾶς καὶ μένοντος ἐπ' αὐτὸν τὸν μονογενῆ θεὸν καὶ υἱόν. καὶ Δαυϊτικὸν γὰρ θησαύρισμα ἐν πδʹ τοῦτο πιστοῦται ψαλμῷ, ὅτι ὁ σαρκωθεὶς ἐκ τῶν γηΐνων ἡμῶν ὑπὸ τοῦ θεοῦ πατρὸς ἐμαρτυρεῖτο υἱός. γνώριμος δὲ πᾶσιν ὁ λόγος ἔχων ὧδε·","english":"invisible men, but also those who have conversed intensely with the divine spirit. And these are among the others who accompany them: the psalmist in the 117th psalm: \"Confess to the Lord, that he is good.\" And in the same: \"Let all who fear the Lord say that he is good.\" And Jeremiah lamented: \"The Lord is good to those who wait for him, to the soul that seeks him.\" And Isaiah: \"The Lord is a good judge to the house of Israel.\" And that the holy spirit of God is also good, the aforementioned David sings in the 24th psalm: \"Your good spirit will lead me in a straight land.\" Moreover, if eternal life is good, so are the words of the son. For he said: \"I am the life,\" and again: \"The words which I have spoken to you are spirit and are life.\" And if \"the sanctification of the holy spirit\" is good, and the energy in the illumination—for it is mentioned as a co-worker—and also the distribution of heavenly gifts, then certainly the son and the holy spirit are good. We were not taught only by hearing, but we also beheld, as far as possible, the specific character of the hypostases of the venerable and consubstantial triad: the father saying from the heavens, \"This is my beloved son,\" his only-begotten being baptized on earth, and his one and only holy spirit descending in the form of a dove and remaining upon the only-begotten God and son. And a Davidic treasury in the 84th psalm confirms this, that the one incarnate from our earthly nature was testified to be the son by God the father. And the passage, known to all, runs thus:","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐξομολογεῖσθε τῷ κυρίῳ, ὅτι ἀγαθός","severity":"info","text":"Psalm 117 (LXX 116) is cited; the verse is not found in the standard Masoretic numbering but appears in the Septuagint tradition.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τὸ πνεῦμά σου τὸ ἀγαθὸν ὁδηγήσει με ἐν γῇ εὐθείᾳ","severity":"info","text":"Psalm 24 (LXX 23) is quoted; the phrase 'your good spirit' is used to argue for the goodness of the Holy Spirit.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐγώ εἰμι ἡ ζωή","severity":"info","text":"John 14:6 is echoed; the identification of the Son with life supports the argument that the Son is good.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ὁμοούσιος","severity":"info","text":"The term 'consubstantial' (ὁμοούσιος) is a key Nicene term asserting the shared substance of the Trinity, here applied to the triad.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"περιστερᾶς","severity":"info","text":"The descent of the Holy Spirit as a dove at Jesus' baptism is a common iconographic and theological motif in early Christian literature, e.g., in the Gospel of the Ebionites.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from scriptural proof of divine goodness to a Trinitarian doxology, culminating in a baptismal scene that illustrates the distinct hypostases.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The psalm numbering (117, 24, 84) follows the Septuagint; the corresponding Masoretic numbers differ. The identity of the 'invisible men' at the start is unclear from the context."],"confidence":"high","notes":[]},{"i":52,"ref":"p52","source":"«ἀλήθεια ἐκ τῆς γῆς ἀνέτειλεν, δικαιοσύνη ἐκ τῶν οὐρανῶν διέκυψεν». Ὁμοίως διὰ τὸ μὴ εἶναι διαφορὰν θεότητος τῇ φρικτῇ καὶ ἀχράντῳ τριάδι ποτὲ τὸν πατέρα μετὰ τοῦ υἱοῦ ἐκφαίνουσι τὰ λόγια, ὡς ὅταν λέγῃ Δαυῒδ μέν· «εἶπεν ὁ κύριος τῷ κυρίῳ μου· κάθου ἐκ δεξιῶν μου», Παῦλος δέ· «χάρις ὑμῖν καὶ εἰρήνη ἀπὸ θεοῦ πατρὸς καὶ κυρίου Ἰησοῦ Χριστοῦ». ποτὲ δὲ τὸν πατέρα μετὰ τοῦ ἁγίου πνεύματος συνάπτουσιν, ὡς ὅταν Ἀγγαῖος προφητεύῃ· «διότι ἐγὼ μεθ' ὑμῶν εἰμι, λέγει κύριος παντοκράτωρ, καὶ τὸ πνεῦμά μου ἐφέστηκεν ἐν μέσῳ ὑμῶν», καὶ πάλιν· «οὐκ ἐν δυνάμαι μεγάλῃ οὐδὲ ἐν ἰσχύι, ἀλλ' ἢ ἐν πνεύματί μου, εἶπεν κύριος παντοκράτωρ». Ἐγχρονιστέον τῷ ῥητῷ. ἐπειδὴ γὰρ ἔστιν ὅτε οἱ ἑτερόδοξοι, τοῦ πνεύματος σὺν τῷ πατρὶ μνημονευομένου, φασὶν ἀνυπόστατον δύναμίν τινα δηλοῦσθαι, ἠσφαλισμένως ἔχει τὸ προκείμενον ῥητόν. Καὶ Ἠσαΐας· «καὶ νῦν κύριος ἀπέσταλκέν με καὶ τὸ\n\nπνεῦμα αὐτοῦ»· καὶ πάλιν· «ἐκεῖ συνήντησαν ἔλαφοι καὶ ἔδοσαν τὰ πρόσωπα ἀλλήλων. ἀριθμῷ παρήλθοσαν καὶ μία αὐτῶν οὐκ ἀπώλετο. ἑτέρα τὴν ἑτέραν οὐκ ἐζήτησαν, διότι κύριος ἐνετείλατο αὐταῖς καὶ τὸ πνεῦμα αὐτοῦ συνήγαγεν αὐτάς» Παῦλος δὲ Κορινθίοις· «οὐκ οἴδατε, ὅτι ναὸς θεοῦ ἐστε καὶ τὸ πνεῦμα τοῦ θεοῦ οἰκεῖ ἐν ὑμῖν,» καὶ πάλιν· «ἡ ἀγάπη τοῦ θεοῦ ἐκκέχυται ἐν ταῖς καρδίαις ὑμῶν διὰ πνεύματος ἁγίου», καὶ πάλιν· «ἡμῖν δὲ ἀπεκάλυψεν ὁ θεὸς διὰ τοῦ πνεύματος αὐτοῦ». Ἄλλοτε δὲ μόνον τὸν υἱὸν ὀνομάζουσιν, ὡς ἡνίκα Ἠσαΐας προφητεύῃ· «καὶ νῦν, κύριε, πατὴρ ἡμῶν σύ, ἡμεῖς δὲ πηλὸς ἔργα τῶν χειρῶν σου πάντες», Παῦλος δὲ Γαλάταις·","english":"Truth has arisen from the earth, righteousness has looked down from the heavens.\" Similarly, because there is no difference of divinity in the fearful and undefiled Trinity, the Scriptures sometimes reveal the Father together with the Son, as when David says: \"The Lord said to my Lord, 'Sit at my right hand,'\" and Paul says: \"Grace to you and peace from God the Father and the Lord Jesus Christ.\" And sometimes they join the Father together with the Holy Spirit, as when Haggai prophesies: \"Because I am with you, says the Lord Almighty, and my Spirit stands in your midst,\" and again: \"Not in great power nor in strength, but in my Spirit, said the Lord Almighty.\" One must dwell on this saying. For since sometimes the heterodox, when the Spirit is mentioned together with the Father, claim that some unsubstantial power is indicated, the saying at hand is securely established. And Isaiah: \"And now the Lord has sent me and his Spirit\"; and again: \"There the deer met and gave each other their faces. They passed by in number and not one of them was lost. They did not seek one another, because the Lord commanded them and his Spirit gathered them together.\" And Paul to the Corinthians: \"Do you not know that you are a temple of God and the Spirit of God dwells in you?\" and again: \"The love of God is poured out in your hearts through the Holy Spirit,\" and again: \"But God revealed to us through his Spirit.\" At other times they name only the Son, as when Isaiah prophesies: \"And now, Lord, you are our Father, and we are clay, works of your hands all,\" and Paul to the Galatians:","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἀλήθεια ἐκ τῆς γῆς ἀνέτειλεν, δικαιοσύνη ἐκ τῶν οὐρανῶν διέκυψεν","severity":"info","text":"This is a citation of Psalm 85:11 (LXX), not identified in the English draft. The verse is used to introduce the theme of divine revelation.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"εἶπεν ὁ κύριος τῷ κυρίῳ μου· κάθου ἐκ δεξιῶν μου","severity":"info","text":"This is a citation of Psalm 110:1 (LXX), attributed to David. It illustrates the Father and Son together.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"χάρις ὑμῖν καὶ εἰρήνη ἀπὸ θεοῦ πατρὸς καὶ κυρίου Ἰησοῦ Χριστοῦ","severity":"info","text":"This is a citation of a Pauline greeting, possibly from 1 Corinthians or Ephesians, not precisely identified. It pairs Father and Son.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"διότι ἐγὼ μεθ' ὑμῶν εἰμι, λέγει κύριος παντοκράτωρ, καὶ τὸ πνεῦμά μου ἐφέστηκεν ἐν μέσῳ ὑμῶν","severity":"info","text":"This is a citation of Haggai 2:5 (LXX), where the Lord Almighty and his Spirit are joined. The second Haggai citation is from Haggai 2:4 (LXX).","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἑτερόδοξοι","severity":"info","text":"The 'heterodox' likely refers to Pneumatomachians or other groups denying the Holy Spirit's personhood, a key context for Didymus's defense of the Trinity.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"καὶ νῦν κύριος ἀπέσταλκέν με καὶ τὸ πνεῦμα αὐτοῦ","severity":"info","text":"This is a citation of Isaiah 48:16 (LXX), followed by a longer citation from an unknown source involving deer, possibly a non-canonical or allegorical text.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the deer passage is unclear; it may be from a lost apocryphon or a misattributed scriptural allusion.","The Pauline citations to Corinthians and Galatians are not fully identified; the Galatians citation is truncated in the Greek."],"confidence":"high","notes":[]},{"i":53,"ref":"p53","source":"«ὅσοι γὰρ εἰς Χριστὸν ἐβαπτίσθητε, Χριστὸν ἐνεδύσασθε». Ἄλλοτε σὺν τῷ ἁγίῳ πνεύματι τὸν μονογενῆ κηρύττουσιν, ὡς ὅταν Παῦλος Κορινθίοις μὲν ἐπιστέλλῃ· «ἀλλὰ ἀπελούσασθε, ἀλλ' ἡγιάσθητε, ἀλλ' ἐδικαιώθητε ἐν τῷ ὀνόματι τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ καὶ ἐν τῷ πνεύματι τοῦ θεοῦ ἡμῶν», Ῥωμαίοις δέ· «ἀλήθειαν λέγω ἐν Χριστῷ, οὐ ψεύδομαι, συμμαρτυρούσης μοι τῆς συνειδήσεώς μου ἐν πνεύματι ἁγίῳ», καὶ πάλιν· «εἰ μὲν γὰρ ὁ ἐρχόμενος ἄλλον Ἰησοῦν κηρύσσει, ὃν οὐκ ἐκηρύξαμεν, ἢ πνεῦμα ἕτερον λαμβάνετε, ὃ οὐκ ἐλάβετε». Καὶ ἄλλοτε τοῦ ἁγίου πνεύματος καταμόνας ἐπιμέμνηται, ὡς ὁπόταν Ἠσαΐας μὲν προφητεύῃ· «αὐτοὶ ἠπείθησαν καὶ παρώξυναν τὸ πνεῦμα τὸ ἅγιον», καὶ πάλιν· «κατέβη πνεῦμα παρὰ κυρίου καὶ ὡδήγησεν αὐτούς»· Παῦλος δὲ Κορινθίοις γράφει· «σαρκικὸς δὲ ἄνθρωπος οὐ δέχεται τὰ τοῦ πνεύματος τοῦ θεοῦ». καὶ ὣς Στέφανος ἐν ταῖς πράξεσι φάσκει· «ὑμεῖς τῷ πνεύματι τῷ ἁγίῳ ἀντιπίπτετε», καὶ πάλιν· «ἡμεῖς ἐσμεν μάρτυρες τῶν ῥημάτων τούτων καὶ τὸ πνεῦμα τὸ ἅγιον» καθὰ ὡς ἐπίπαν εἰώθαμεν λέγειν· «ἡμεῖς μόνοι ἐνταῦθά ἐσμεν καὶ ὁ θεός.» καὶ ὁ σωτὴρ δὲ παρ' Ἰωάννῃ μόνου μνημονεύει τοῦ θεϊκοῦ πνεύματος λέγων· «ὅταν δὲ ἔλθῃ ἐκεῖνος, τὸ πνεῦμα τῆς ἀληθείας, ὁδηγήσει ὑμᾶς εἰς τὴν ἀλήθειαν πᾶσαν». καὶ αἱ πράξεις ὡσαύτως περὶ τούτου πιστοῦνται· «τοῦ δὲ Πέτρου διανοουμένου περὶ τοῦ ῥήματος εἶπεν αὐτῷ τὸ πνεῦμα τὸ ἅγιον· ἀναστὰς κατάβηθι καὶ πορεύου σὺν αὐτοῖς μηδὲν διακρινόμενος, διότι ἐγὼ ἀπέσταλκα αὐτούς», καὶ πάλιν· «τάδε λέγει τὸ πνεῦμα τὸ ἅγιον·","english":"For as many as were baptized into Christ, you have put on Christ.\" At other times, they proclaim the Only-Begotten together with the Holy Spirit, as when Paul writes to the Corinthians: \"But you have washed yourselves, but you have been sanctified, but you have been justified in the name of our Lord Jesus Christ and in the Spirit of our God,\" and to the Romans: \"I speak the truth in Christ, I do not lie, my conscience bearing witness with me in the Holy Spirit,\" and again: \"For if the one who comes preaches another Jesus, whom we did not preach, or you receive a different spirit, which you did not receive.\" And at other times, the Holy Spirit is mentioned alone, as when Isaiah prophesies: \"They disobeyed and provoked the Holy Spirit,\" and again: \"A spirit came down from the Lord and led them\"; and Paul writes to the Corinthians: \"But a fleshly man does not receive the things of the Spirit of God.\" And as Stephen says in the Acts: \"You resist the Holy Spirit,\" and again: \"We are witnesses of these words and the Holy Spirit,\" just as we are accustomed to say in general: \"We are here alone and God.\" And the Savior in John mentions only the divine Spirit, saying: \"But when that one comes, the Spirit of truth, he will lead you into all truth.\" And the Acts likewise testify concerning this: \"While Peter was pondering the word, the Holy Spirit said to him: 'Arise, go down, and go with them, without any hesitation, because I have sent them,'\" and again: \"Thus says the Holy Spirit:","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"«ὅσοι γὰρ εἰς Χριστὸν ἐβαπτίσθητε, Χριστὸν ἐνεδύσασθε»","severity":"info","text":"The opening quotation is not identified in the source; it may echo Gal 3:27 or a baptismal formula, but the exact source is uncertain.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"«ἀλλὰ ἀπελούσασθε, ἀλλ' ἡγιάσθητε, ἀλλ' ἐδικαιώθητε ἐν τῷ ὀνόματι τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ καὶ ἐν τῷ πνεύματι τοῦ θεοῦ ἡμῶν»","severity":"info","text":"This Pauline citation to the Corinthians is not found in the canonical epistles; it may be a paraphrase or a lost variant.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"«ἀλήθειαν λέγω ἐν Χριστῷ, οὐ ψεύδομαι, συμμαρτυρούσης μοι τῆς συνειδήσεώς μου ἐν πνεύματι ἁγίῳ»","severity":"info","text":"This citation to the Romans is not a direct quotation from the canonical epistle; it may be a free adaptation or from a non-canonical source.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"«αὐτοὶ ἠπείθησαν καὶ παρώξυναν τὸ πνεῦμα τὸ ἅγιον»","severity":"info","text":"This Isaiah quotation is not found in the Septuagint; it may be from a lost version or a paraphrase.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"«κατέβη πνεῦμα παρὰ κυρίου καὶ ὡδήγησεν αὐτούς»","severity":"info","text":"This phrase echoes LXX Isa 63:14 or similar passages, but the exact wording is not attested; it may be a conflation.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"«σαρκικὸς δὲ ἄνθρωπος οὐ δέχεται τὰ τοῦ πνεύματος τοῦ θεοῦ»","severity":"info","text":"This Pauline citation to the Corinthians is not found in the canonical letters; it may be a paraphrase or from a non-canonical source.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text contains several scriptural quotations that do not match known canonical sources, raising questions about Didymus's sources or textual transmission.","The phrase 'καθὰ ὡς ἐπίπαν εἰώθαμεν λέγειν' suggests a common saying, but its exact origin is unclear."],"confidence":"medium","notes":[]},{"i":54,"ref":"p54","source":"ἀφορίσατέ μοι τὸν Παῦλον καὶ τὸν Βαρνάβαν εἰς τὸ ἔργον, ὁ προσκέκλημαι αὐτούς». καὶ πάλιν Πέτρῳ εἶπεν τὸ ἅγιον πνεῦμα· «ἀναστὰς πορεύθητι» εἰς τὸν οἶκον Κορνηλίου. καὶ αὖθις κομψευόμεναι αἱ ἀποστολικαὶ πράξεις διατριβὴν παρέχουσιν τῷ τοιῷδε λόγῳ· περιέχουσιν γάρ· «τότε ὁ Παῦλος πλησθεὶς πνεύματος ἁγίου εἶπεν πρὸς αὐτόν», καὶ ἔτι· «ὁ γὰρ Πέτρος πλησθεὶς πνεύματος ἁγίου εἶπεν πρὸς τὸν λαόν». Σημαίνεται δὲ ὁμοίως τὸ ἰσόρροπον καὶ ἰσοδύναμον τῶν παντίμων ὑποστάσεων καὶ ἐν τῷ τὸν δεσπότην θεὸν λόγον διὰ τῆς προλεχθείσης αὐτοῦ εἰς τὸ βάπτισμα πανυμνήτου φωνῆς τὴν ἰσοτιμίαν ἑαυτῷ καὶ τῷ ἁγίῳ πνεύματι τὴν πρὸς τὸν πατέρα φυλάξαι· δι' ἣν αἱ ἱεραὶ βίβλοι ποτὲ μὲν πρώτου μέμνηνται τοῦ πατρὸς καὶ οὕτω τοῦ υἱοῦ ἢ τοῦ ἁγίου πνεύματος, ποτὲ δὲ πρώτου ἐπιμέμνηνται τοῦ υἱοῦ διὰ τὸ τῆς φύσεως ἀμέριστον καὶ τῆς θεολογίας τὸ ἀδιάφορον, ὡς ὅταν λέγῃ Ἰὼβ τρανῶς τὴν τριάδα δηλῶν· «ζῇ κύριος, ὃς οὕτω με κέκρικεν, καὶ ὁ παντοκράτωρ ὁ πικράνας μου τὴν ψυχήν· ἦ μὴν ἔτι τῆς πνοῆς μου ἐνούσης, πνεῦμα δὲ θεῖον τὸ περιόν μοι ἐν ῥισίν». τὸ ζωοποιοῦν με ἅγιον πνεῦμά φησιν καὶ ἀναπνέειν ἔτι ποιοῦν. καὶ ὡς ἡνίκα Παῦλος Θεσσαλονικεῦσι τὸ δεύτερον γράφει· «αὐτὸς δὲ ὁ κύριος ἡμῶν Ἰησοῦς Χριστὸς καὶ ὁ θεὸς καὶ πατὴρ παρακαλέσει ὑμῶν τὰς καρδίας», καὶ Γαλάταις· «Παῦλος ἀπόστολος οὐκ ἀπ' ἀνθρώπου οὐδὲ δι' ἀνθρώπου, ἀλλὰ διὰ Ἰησοῦ Χριστοῦ καὶ θεοῦ πατρός», καὶ Κορινθίοις, ὡς προείρηται· «ἡ χάρις τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ καὶ ἡ ἀγάπη τοῦ θεοῦ καὶ πατρὸς καὶ ἡ κοινωνία τοῦ ἁγίου πνεύματος». καὶ ὁ σωτὴρ δέ φησιν·","english":"Set apart for me Paul and Barnabas for the work to which I have called them.\" And again, the Holy Spirit said to Peter: \"Rise and go\" to the house of Cornelius. And further, the Acts of the Apostles, in their elegant style, provide material for this argument; for they contain: \"Then Paul, filled with the Holy Spirit, said to him,\" and also: \"For Peter, filled with the Holy Spirit, said to the people.\" The equal balance and equivalence of the venerable hypostases is similarly indicated in that the Lord God the Word, through his aforementioned most-hymned utterance concerning baptism, preserved the equality of honor between himself and the Holy Spirit with respect to the Father. Because of this, the sacred scriptures sometimes mention the Father first and then the Son or the Holy Spirit, and sometimes mention the Son first, due to the indivisibility of nature and the indifference of theology, as when Job clearly indicates the Trinity: \"The Lord lives, who has thus judged me, and the Almighty who has embittered my soul; and indeed, while my breath still remains, the divine spirit that is present in my nostrils.\" He speaks of the life-giving Holy Spirit that also causes me to breathe still. And as when Paul writes to the Thessalonians in his second epistle: \"Our Lord Jesus Christ himself and God the Father will comfort your hearts,\" and to the Galatians: \"Paul, an apostle not from man nor through man, but through Jesus Christ and God the Father,\" and to the Corinthians, as previously stated: \"The grace of our Lord Jesus Christ and the love of God the Father and the communion of the Holy Spirit.\" And the Savior says:","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Acts 13:2; Acts 10:33; Acts 13:9; Acts 4:8","severity":"info","text":"The passage cites several Acts verses: 'Set apart Paul and Barnabas' (Acts 13:2), the Spirit's command to Peter (Acts 10:33), and 'filled with the Holy Spirit' (Acts 13:9; 4:8). These are used to argue for the Spirit's agency.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Job 27:2-3 (LXX)","severity":"info","text":"Didymus quotes Job: 'The Lord lives... the Almighty... the divine spirit in my nostrils.' This LXX text is read as a Trinitarian proof, equating 'divine spirit' with the Holy Spirit.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"2 Thess 2:17?; Gal 1:1; 1 Cor 13:13?","severity":"info","text":"Didymus cites Pauline passages: 'Our Lord Jesus Christ and God the Father' (2 Thess?), 'through Jesus Christ and God the Father' (Gal 1:1), and 'grace... love... communion' (1 Cor 13:13?). These show variable order of divine persons.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἰσόρροπον καὶ ἰσοδύναμον","severity":"info","text":"The phrase 'equal balance and equivalence' (ἰσόρροπον καὶ ἰσοδύναμον) describes the relation of the hypostases. It reflects Didymus' anti-Arian stance, asserting co-equality of Father, Son, and Spirit.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"παντίμων ὑποστάσεων","severity":"info","text":"The 'venerable hypostases' (παντίμων ὑποστάσεων) is a technical term in pro-Nicene theology. Didymus uses it to affirm three distinct persons (hypostases) of equal honor, countering Sabellianism.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"narrative","severity":"info","text":"This passage is classified as narrative, but it is a theological argument citing scriptural narratives. The structure moves from Acts examples to Job and Paul, then to a concluding statement by the Savior (unfinished).","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact Pauline references are not fully identified; 'second to Thessalonians' may refer to 2 Thess 2:17, but the wording differs from canonical text. The Corinthian citation 'grace... love... communion' is not a direct quote from 1 Cor 13:13 but a paraphrase."],"confidence":"high","notes":[]},{"i":55,"ref":"p55","source":"«ἐλευσόμεθα ἐγὼ καὶ ὁ πατὴρ καὶ μονὴν παρ' αὐτῷ\n\nποιήσομεν». Ποτὲ δὲ πρῶτον τὸ ἅγιον πνεῦμα ὀνομάζουσιν, μετέπειτα δὲ τὸν πατέρα ἢ τὸν υἱόν, ὡς ὅταν Δαυῒδ ψάλλῃ· «ποῦ πορευθῶ ἀπὸ τοῦ πνεύματός σου, καὶ ἀπὸ τοῦ προσώπου σου ποῦ φύγω;» καὶ ὁ Ἰὼβ τὸ εὔγνωμον δεικνὺς φάσκει· «πνεῦμα θεῖον τὸ ποιῆσάν με, πνοὴ δὲ παντοκράτορος ἡ διδάσκουσά με». καὶ ὣς Παῦλος ἐν τῇ πρώτῃ ἐπιστολῇ Κορινθίοις γράφει· «διαιρέσεις δὲ χαρισμάτων εἰσίν, τὸ δὲ αὐτὸ πνεῦμα· καὶ διαιρέσεις διακονιῶν εἰσιν, ὁ δὲ αὐτὸς κύριος· καὶ διαιρέσεις ἐνεργημάτων εἰσίν, ὁ δὲ αὐτὸς θεὸς ὁ ἐνεργῶν τὰ πάντα ἐν πᾶσιν». Ποτὲ δὲ περὶ δύο ὑποστάσεων διαλέγονται ὁμωνύμως, ὡς ὅτε Ζαχαρίας λέγει· «εἶπεν κύριος πρὸς τὸν διάβολον· ἐπιτιμήσει κύριος ἐν σοί, διάβολε». Καὶ ἀνωτέρω ἐδείχθη διὰ πλειόνων.\n\nν Περὶ τοῦ τὸ νῦν λεχθὲν περὶ τοῦ πατρός, ἄλλοτε περὶ τοῦ υἱοῦ εἰρῆσθαι ἢ τοῦ ἁγίου πνεύματος διὰ τὸ ἐν μιᾷ θεότητι τὴν τριάδα ὑπάρχειν. Ἐν μιᾷ τοιγαροῦν θεότητι οἱ ἱεροφάνται τὴν ἔνδοξον τριάδα ἐπιστάμενοι καὶ τὴν θεολογίαν αὐτῆς ἐπίκοινον οὖσαν, ὅπερ νῦν εἰρήκασι περὶ τοῦ πατρός, ἄλλοτε ἄλλοι περὶ τοῦ υἱοῦ ἢ τοῦ ἁγίου πνεύματος διαγορεύουσιν, οὐκ ἐναντιούμενοι ἑαυτοῖς, ἀλλὰ διὰ τὸ καὶ ἡμᾶς εἰδέναι τοῦτό τε αὐτὸ τῆς ὀρθῆς πίστεως τὸ καίριον· καὶ ὡς, οἵας δ' ἂν ὑποστάσεως ἐπιμνησθῶμεν ἐκ παντός, καὶ τὴν ἄλλην τῇ πίστει συνανελάβομεν, ἅτε ἀχώριστον. ἀψευδεῖν δὲ ἀνάγκη τοὺς ἀψευδεῖς ὑποφήτας θεοῦ καὶ δόξης ἀρνουμένης τὴν ἀλήθειαν καθαροὺς τοὺς τὴν ἁπλῆν καὶ ὄντως ἀλήθειαν, τουτέστιν τὴν ἀγαθότητα, τοῦ θεοῦ διδάσκοντας.","english":"We shall come, I and the Father, and we will make a dwelling with him.\" Sometimes they name the Holy Spirit first, and afterwards the Father or the Son, as when David sings: \"Where shall I go from your Spirit, and from your face where shall I flee?\" And Job, showing his good sense, declares: \"A divine Spirit made me, and the breath of the Almighty teaches me.\" And as Paul writes in the first Epistle to the Corinthians: \"There are divisions of gifts, but the same Spirit; and there are divisions of ministries, but the same Lord; and there are divisions of operations, but the same God who works all things in all.\" Sometimes they speak of two hypostases homonymously, as when Zechariah says: \"The Lord said to the devil: The Lord will rebuke you, devil.\" And this was shown above at greater length.\n\nConcerning the fact that what is now said about the Father is at other times said about the Son or the Holy Spirit, because the Trinity exists in one divinity. Therefore, in one divinity, the hierophants, knowing the glorious Trinity and its theology being common, what they have now said about the Father, at other times others declare about the Son or the Holy Spirit, not contradicting themselves, but so that we also may know this very point of the right faith: and that, whichever hypostasis we may mention from any context, we also take up the other in faith, since it is inseparable. It is necessary that the truthful interpreters of God be truthful, and that those who teach the simple and true truth, that is, the goodness of God, be pure from a glory that denies the truth.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐλευσόμεθα ἐγὼ καὶ ὁ πατὴρ καὶ μονὴν παρ' αὐτῷ ποιήσομεν","severity":"info","text":"This is a paraphrase of a biblical promise, possibly alluding to John 14:23 or a similar Johannine saying about dwelling with Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ποῦ πορευθῶ ἀπὸ τοῦ πνεύματός σου, καὶ ἀπὸ τοῦ προσώπου σου ποῦ φύγω;","severity":"info","text":"A citation from Psalm 139:7 (LXX), where David speaks of fleeing from God's Spirit and face.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"πνεῦμα θεῖον τὸ ποιῆσάν με, πνοὴ δὲ παντοκράτορος ἡ διδάσκουσά με","severity":"info","text":"A quotation from Job 33:4 (LXX), where Job distinguishes a divine spirit from the breath of the Almighty.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"διαιρέσεις δὲ χαρισμάτων εἰσίν, τὸ δὲ αὐτὸ πνεῦμα· καὶ διαιρέσεις διακονιῶν εἰσιν, ὁ δὲ αὐτὸς κύριος· καὶ διαιρέσεις ἐνεργημάτων εἰσίν, ὁ δὲ αὐτὸς θεὸς ὁ ἐνεργῶ","severity":"info","text":"A paraphrase of 1 Corinthians 12:4-6, emphasizing unity of Spirit, Lord, and God amid diverse gifts.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"εἶπεν κύριος πρὸς τὸν διάβολον· ἐπιτιμήσει κύριος ἐν σοί, διάβολε","severity":"info","text":"A citation from Zechariah 3:2 (LXX), where the Lord addresses the devil, using 'Lord' for two different hypostases.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ὁμωνύμως","severity":"info","text":"The adverb 'homonymously' indicates that the same term (e.g., 'Lord') is used for different hypostases, a key point in Didymus' Trinitarian argument.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text has a paragraph break (ν) that may indicate a section division; the English draft treats it as a new paragraph. The phrase 'ἐλευσόμεθα ἐγὼ καὶ ὁ πατὴρ' is not a direct biblical quote but a paraphrase; its exact source is uncertain."],"confidence":"high","notes":[]},{"i":56,"ref":"p56","source":"μὴ καθαροῖς γὰρ καθαρῶν ἐφάπτεσθαι μὴ οὐχὶ θεμιτόν φασιν· οἱ δὲ ἦσαν καθαροὶ καὶ πάσης ψευδοδοξίας ἀλλότριοι. Εὑρήσομεν δὲ τοῦτο εὐθὺς εἰς τὴν θεοπτίαν, ἣν ἐθεάσατο Ἠσαΐας. τί δὲ μὴ πρῶτον ὅλου ἐκείνου ὡς ἔχει μνημονεύσω τοῦ χωρίου; λέγει οὖν· «εἶδον τὸν κύριον Σαβαὼθ καθήμενον ἐπὶ θρόνου ὑψηλοῦ καὶ ἐπηρμένου, καὶ πλήρης ὁ οἶκος τῆς δόξης αὐτοῦ. καὶ σεραφὶμ εἱστήκει σαν κύκλῳ αὐτοῦ· ἓξ πτέρυγες τῷ ἑνὶ καὶ ἓξ πτέρυγες τῷ ἑνί· καὶ ταῖς μὲν δυσὶ πτέρυξι κατεκάλυπτον τὰ πρόσωπα, ταῖς δὲ δυσὶ τοὺς πόδας, ταῖς δὲ δυσὶν ἐπέταντο· καὶ ἔκραζον ἕτερος πρὸς τὸν ἕτερον· ἅγιος ἅγιος ἅγιος κύριος Σαβαώθ, πλήρης ὁ οὐρανὸς καὶ πᾶσα ἡ γῆ τῆς δόξης αὐτοῦ». Καὶ μεθ' ἕτερά φησιν· «εἶπέν μοι· εἰπὲ τῷ λαῷ· ἀκοῇ ἀκούσετε καὶ οὐ μὴ συνῆτε, καὶ βλέποντες βλέψετε καὶ οὐ μὴ ἴδητε. ἐπαχύνθη γὰρ ἡ καρδία τοῦ λαοῦ τούτου, καὶ τοῖς ὠσὶν αὐτῶν βαρέως ἤκουσαν καὶ τοὺς ὀφθαλμοὺς αὐτῶν ἐκάμμυσαν, μήποτε ἴδωσιν τοῖς ὀφθαλμοῖς καὶ τοῖς ὠσὶν ἀκούσωσιν καὶ τῇ καρδίᾳ συνῶσιν καὶ ἐπιστρέψωσιν καὶ ἰάσομαι αὐτούς». καὶ μεταξὺ ἄλλων ἐπιφέρει· «καὶ τὸν βασιλέα κύριον Σαβαὼθ εἶδον τοῖς ὀφθαλμοῖς μου. καὶ ἀπεστάλη πρὸς μὲ ἓν τῶν σεραφίμ» καὶ τὰ ἑξῆς. Τὸν ὀφθέντα τοίνυν κύριον Σαβαὼθ καὶ βασιλέα Ἠσαΐας μὲν οὗτος αὐτὸν τὸν θεὸν πατέρα εἶναι οἶδεν. Παῦλος δὲ ἐν τῇ βίβλῳ τῶν ἀποστολικῶν πράξεων τὸ ἅγιον πνεῦμα τυγχάνειν ὂν ἀπεφήνατο τοιῶσδε ἀνειπών· «καλῶς τὸ πνεῦμα τὸ ἅγιον ἐλάλησεν πρὸς τοὺς πατέρας ὑμῶν διὰ Ἠσαΐου τοῦ προφήτου λέγοντος· πορεύθητι πρὸς τὸν λαὸν τοῦτον καὶ εἰπὲ αὐτῷ·","english":"For it is not lawful, they say, for the impure to touch pure things; and they were pure and alien to all false opinion. We shall find this immediately in the theophany which Isaiah beheld. But why not first recall that whole passage as it stands? He says therefore: \"I saw the Lord Sabaoth sitting on a high and lofty throne, and the house was full of his glory. And seraphim stood around him; six wings to one and six wings to another; and with two wings they covered their faces, with two their feet, and with two they flew; and they cried one to another: Holy, holy, holy, Lord Sabaoth, the heaven and the whole earth are full of his glory.\" And after other things he says: \"He said to me: Say to the people, You will hear with hearing and not understand, and you will see with seeing and not perceive. For the heart of this people has grown thick, and they have heard heavily with their ears and have closed their eyes, lest they see with their eyes and hear with their ears and understand with their heart and turn, and I will heal them.\" And among other things he adds: \"And I saw the king Lord Sabaoth with my eyes. And one of the seraphim was sent to me,\" and so forth. Now Isaiah knows that the Lord Sabaoth and king who appeared is himself God the Father. But Paul, in the book of the Acts of the Apostles, declared that it is the Holy Spirit, speaking thus: \"Well did the Holy Spirit speak to your fathers through the prophet Isaiah, saying: Go to this people and say to them:","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"εἶδον τὸν κύριον Σαβαὼθ καθήμενον ἐπὶ θρόνου ὑψηλοῦ","severity":"info","text":"The vision of the Lord Sabaoth on a high throne is a composite citation from the Greek Old Testament, likely Isaiah 6:1-3, but with expansions (e.g., seraphim with six wings) not found in the canonical text.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Σαβαὼθ","severity":"info","text":"Sabaoth (צְבָאוֹת) is a Hebrew divine epithet meaning 'of hosts,' common in the Septuagint. Didymus treats it as a name for God the Father, but Paul (Acts) identifies the speaker as the Holy Spirit, creating an exegetical tension.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Παῦλος δὲ ἐν τῇ βίβλῳ τῶν ἀποστολικῶν πράξεων","severity":"info","text":"Didymus refers to Acts 28:25 (Western text) where Paul cites Isaiah, interpreting the 'Lord Sabaoth' as the Holy Spirit. This reflects a patristic debate on the identity of the divine speaker in theophany.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Εὑρήσομεν δὲ τοῦτο εὐθὺς εἰς τὴν θεοπτίαν","severity":"info","text":"The passage transitions from a general principle (purity) to a specific scriptural example (Isaiah's theophany), then to a contrast between Isaiah's and Paul's interpretations, structuring the argument for the Trinity.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"καὶ μεθ' ἕτερά φησιν","severity":"caution","text":"The phrase 'and after other things' indicates Didymus is paraphrasing or abbreviating the Isaiah passage; the exact source of the expanded seraphim description is uncertain, possibly from apocryphal or liturgical tradition.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text of Isaiah cited by Didymus includes details (e.g., six wings per seraph) not in the standard Septuagint; the source of this variant is unclear.","The phrase 'καλῶς τὸ πνεῦμα τὸ ἅγιον ἐλάλησεν' in Acts is not verbatim in all manuscripts; Didymus may be citing a Western text or a paraphrase."],"confidence":"high","notes":[]},{"i":57,"ref":"p57","source":"ἀκοῇ ἀκούσετε καὶ οὐ μὴ συνῆτε» καὶ τὰ ἑξῆς, ὡς πρόκειται. Ἰωάννης δὲ ἐν εὐαγγελίῳ τὸν υἱὸν τοῦ θεοῦ εἶναι διωρίσατο. ἔφη γάρ· «τοσαῦτα σημεῖα πεποιηκότος τοῦ Ἰησοῦ οὐκ ἐδύναντο πιστεύειν, ὅτι εἶπεν Ἠσαΐας· τετύφλωκεν αὐτῶν τοὺς ὀφθαλμοὺς καὶ ἐπήρωσεν αὐτῶν τὴν καρδίαν, ἵνα μὴ ἴδωσιν τοῖς ὀφθαλμοῖς καὶ νοήσωσιν τῇ καρδίᾳ καὶ ἐπιστρέψωσιν καὶ ἰάσομαι αὐτούς». καὶ εὐθὺς ἐπάγει· «ταῦτα δὲ εἶπεν Ἠσαΐας, ὅτε εἶδεν τὴν δόξαν αὐτοῦ», τουτέστιν τοῦ υἱοῦ τοῦ θεοῦ. ταῦτα μὲν δὴ περὶ τούτων ὧδέ πῃ. Ἄκουε δὲ καὶ ἕτερα τῆς αὐτῆς δυνάμεως, τοῦ Δαυῒδ ἐν ψαλμῷ ϟδʹ ἐκ προσώπου τοῦ θεοῦ πατρὸς ᾄσαντος τῇ λύρᾳ τοιῶσδε· «ἐπείρασάν με οἱ\n\nπατέρες ὑμῶν καὶ εἶδον τὰ ἔργα μου τεσσαράκοντα ἔτη. διὸ προσώχθισα τῇ γενεᾷ ταύτῃ καὶ εἶπον· ἀεὶ πλανῶνται τῇ καρδίᾳ. αὐτοὶ δὲ οὐκ ἔγνωσαν τὰς ὁδούς μου. ὣς ὤμοσα ἐν τῇ ὀργῇ μου· εἰ εἰσελεύσονται εἰς τὴν κατάπαυσίν μου». Παῦλος Ἑβραίοις γράφων ἐκ τοῦ αὐτοῦ ψαλμοῦ ἀπὸ τοῦ ἁγίου πνεύματος διορίζεται τόνδε τὸν τρόπον· «καθὼς εἶπεν», φησίν, «τὸ πνεῦμα τὸ ἅγιον· σήμερον ἐὰν τῆς φωνῆς μου ἀκούσητε, μὴ σκληρύνητε τὰς καρδίας ὑμῶν, ὡς ἐν τῷ παραπικρασμῷ κατὰ τὴν ἡμέραν τοῦ πειρασμοῦ, οὗ ἐπείρασάν με οἱ πατέρες ὑμῶν καὶ εἶδον τὰ ἔργα μου τεσσαράκοντα ἔτη». καὶ Στέφανος εἰς τὰς ἀποστολικὰς πράξεις τοὺς Ἰουδαίους ἀπὸ τῆς αὐτῆς ἐντρέπων γραφῆς ἔφη· «σκληροτράχηλοι καὶ ἀπερίτμητοι τῇ καρδίᾳ καὶ τοῖς ὠσίν, ὑμεῖς ἀεὶ τῷ πνεύματι τῷ ἁγίῳ ἀντιπίπτετε, ὡς οἱ πατέρες ὑμῶν καὶ ὑμεῖς». Ὁμοίως δὲ ἐξ Αἰγύπτου ὡδηγηκέναι τοὺς Ἑβραίους ὁ μὲν Μωϋσῆς κύριον λέγει. ἐν τῷ δευτερονομίῳ·","english":"You will hear with your hearing and you will not understand,\" and the rest, as it stands. John in the Gospel defined that the Son of God exists. For he said: \"Though Jesus had done so many signs, they were not able to believe, because Isaiah said: 'He has blinded their eyes and hardened their heart, so that they might not see with their eyes nor understand with their heart and turn back, and I will heal them.'\" And immediately he adds: \"Isaiah said these things when he saw his glory,\" that is, the glory of the Son of God. So much, then, concerning these matters in this place. But hear also other things of the same force, from David in Psalm 94, singing from the person of God the Father to the lyre as follows: \"Your fathers tested me and saw my works for forty years. Therefore I was angry with this generation and said: 'They are always wandering in heart.' But they did not know my ways. As I swore in my anger: 'If they will enter into my rest.'\" Paul, writing to the Hebrews, from the same psalm, defines from the Holy Spirit in this manner: \"Just as,\" he says, \"the Holy Spirit said: 'Today, if you hear my voice, do not harden your hearts, as in the provocation on the day of the test, when your fathers tested me and saw my works for forty years.'\" And Stephen, in the Acts of the Apostles, reproaching the Jews from the same scripture, said: \"Stiff-necked and uncircumcised in heart and ears, you always oppose the Holy Spirit, as your fathers and you do.\" Similarly, concerning leading the Hebrews out of Egypt, Moses says \"Lord\" in Deuteronomy.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἀκοῇ ἀκούσετε καὶ οὐ μὴ συνῆτε","severity":"info","text":"This phrase is not a direct biblical quotation but echoes prophetic language (cf. Isa 6:9 LXX). Didymus uses it to introduce a chain of scriptural testimonies.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τοσαῦτα σημεῖα πεποιηκότος τοῦ Ἰησοῦ ... ἰάσομαι αὐτούς","severity":"info","text":"Didymus attributes to John a paraphrase blending Isa 6:9-10 LXX with Johannine context. The exact wording is not found in the canonical Gospel of John.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐπείρασάν με οἱ πατέρες ὑμῶν ... κατάπαυσίν μου","severity":"info","text":"This is a paraphrase of Psalm 94 (LXX 93) with expansions. The phrase 'forty years' and 'swore in my anger' are not in the Masoretic text but appear in some LXX traditions.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"καθὼς εἶπεν ... τεσσαράκοντα ἔτη","severity":"info","text":"Didymus presents a Pauline citation from Hebrews that adapts the same psalm. The wording differs from the canonical Hebrews, suggesting a variant textual tradition or free quotation.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"σκληροτράχηλοι ... ἀντιπίπτετε","severity":"info","text":"Stephen's speech in Acts is paraphrased; the phrase 'uncircumcised in heart and ears' is not in the canonical Acts 7, indicating Didymus may use a non-canonical source or embellish.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἐκ προσώπου τοῦ θεοῦ πατρὸς ᾄσαντος τῇ λύρᾳ","severity":"info","text":"Didymus describes David singing 'from the person of God the Father' to the lyre, reflecting a liturgical or exegetical tradition that personifies the psalmist as a divine mouthpiece.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact biblical texts Didymus quotes are often paraphrased or conflated; the source of Stephen's speech is unclear (canonical Acts or a variant).","The phrase 'ἀκοῇ ἀκούσετε' may be a generic prophetic formula rather than a specific citation."],"confidence":"medium","notes":[]},{"i":58,"ref":"p58","source":"«κύριος γάρ», φησίν, «μόνος ἦγεν αὐτούς, καὶ οὐκ ἦν μετ' αὐτῶν θεὸς ἀλλότριος». καὶ ὁ Ἱερεμίας ὡσαύτως· «καὶ οὐκ εἴπατε», φησίν, «ποῦ ἔστιν κύριος ὁ ἀναγαγὼν ὑμᾶς ἐκ γῆς Αἰγύπ του, ὁ καθοδηγήσας ὑμᾶς ἐν τῇ ἐρήμῳ;» Ὁ δέ γε Ἠσαΐας τὸ ἅγιον πνεῦμα ὡδηγηκέναι λέγει· «ἤγαγεν γάρ», φησίν, «αὐτοὺς διὰ ἀβύσσου ὡς ἵππον δι' ἐρήμου καὶ οὐκ ἐκοπίασαν, καὶ ὡς κτήνη διὰ πεδίου κατέβη πνεῦμα παρὰ κυρίου καὶ ὡδήγησεν αὐτούς». Ὁ δὲ Παῦλος ὁδηγὸν αὐτῶν τὸν Χριστὸν γεγενῆσθαι διδάσκει· «ἔπινον γάρ», φησίν, «ἐκ πνευματικῆς ἀκολουθούσης πέτρας, ἡ δὲ πέτρα ἦν ὁ Χριστός». ᾧ συνῳδὰ καὶ Ἰούδας καθολικῶς γράφει· «ἅπαξ γὰρ κύριος Ἰησοῦς λαὸν ἐξ Αἰγύπτου σώσας, δεύτερον τοὺς μὴ πιστεύσαντας αὐτῷ ἀπώλεσεν». Ἐνταῦθα οὖν διπλῶς ἀναιρεῖται ἡ ἐπιχείρησις τῶν λεγόντων κτίσμα τὸν σεπτὸν υἱὸν καὶ τὸ θεϊκὸν πνεῦμα, ἀπό τε τοῦ περὶ ἑκατέρας ὑποστάσεως κεχρησμῳδῆσθαι τὰ τὴν ἄπειρον μίαν φύσιν κατασημαίνοντα, ἀπό τε τοῦ παρακεῖσθαι ὅτι «οὐκ ἦν μετ' αὐτῶν θεὸς ἀλλότριος», τοῦτ' ἔστιν ἑτεροούσιος. Τὸν ἴσον τρόπον Μωϋσῆς μὲν λέγει· «οὐκ ἔσται μερὶς οὐδὲ κλῆρος τοῖς Λευίταις ἐπὶ τῆς γῆς· κύριος αὐτὸς μερὶς αὐτῶν». Ἱερεμίας δέ· «ὁ πλάσας», φησίν, «τὰ πάντα αὐτὸς κληρονομία τοῦ Ἰακώβ. κύριος ὄνομα αὐτῷ». Δαυῒδ δὲ ἐν ιεʹ ψαλμῷ· «κύριος μερὶς τῆς κληρονομίας μου καὶ τοῦ ποτηρίου μου». Ὁ δέ γε Παῦλος τὸ ἅγιον πνεῦμα τὴν κληρονομίαν εἶναι Ἐφεσίοις ἐπιστέλλει· «ἐν ᾧ», φησίν, «πιστεύσαντες ἐσφραγίσθημεν τῷ πνεύματι τῆς ἐπαγγελίας τῷ ἁγίῳ, ὅ ἐστιν ἀρραβὼν τῆς κληρονομίας ἡμῶν». ὁμοίως Παῦλος Κορινθίοις γράφει·","english":"For the Lord,\" he says, \"alone led them, and there was no alien god with them.\" And Jeremiah likewise: \"And you did not say,\" he says, \"where is the Lord who brought you up from the land of Egypt, who guided you in the desert?\" And Isaiah says that the Holy Spirit led them: \"For he led them,\" he says, \"through the abyss as a horse through the desert and they did not tire, and as cattle through a plain the Spirit came down from the Lord and guided them.\" And Paul teaches that Christ became their guide: \"For they drank,\" he says, \"from a spiritual rock that followed, and the rock was Christ.\" In harmony with this, Jude writes in his Catholic epistle: \"For once the Lord Jesus saved a people from Egypt, and a second time he destroyed those who did not believe in him.\" Here, then, the argument of those who say the venerable Son and the divine Spirit are creatures is refuted in two ways: both from the fact that concerning each hypostasis things have been prophesied that signify the one infinite nature, and from the fact that it is stated that \"there was no alien god with them,\" that is, of a different essence. In the same manner, Moses says: \"There shall be no portion nor lot for the Levites on the earth; the Lord himself is their portion.\" And Jeremiah: \"The one who formed all things,\" he says, \"is himself the inheritance of Jacob. Lord is his name.\" And David in the fifteenth Psalm: \"The Lord is the portion of my inheritance and of my cup.\" And Paul writes to the Ephesians that the Holy Spirit is the inheritance: \"In whom,\" he says, \"having believed, we were sealed with the Holy Spirit of promise, which is the pledge of our inheritance.\" Similarly, Paul writes to the Corinthians:","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"κύριος γάρ, φησίν, μόνος ἦγεν αὐτούς, καὶ οὐκ ἦν μετ' αὐτῶν θεὸς ἀλλότριος","severity":"info","text":"The source of this quotation is not identified in the passage; it may be from an apocryphon or a lost version of a biblical book.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"καὶ οὐκ εἴπατε, φησίν, ποῦ ἔστιν κύριος ὁ ἀναγαγὼν ὑμᾶς ἐκ γῆς Αἰγύπτου, ὁ καθοδηγήσας ὑμᾶς ἐν τῇ ἐρήμῳ","severity":"info","text":"This is a paraphrase of Jeremiah 2:6, though the wording differs from the Septuagint; Didymus may be citing from memory or a variant tradition.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἤγαγεν γάρ, φησίν, αὐτοὺς διὰ ἀβύσσου ὡς ἵππον δι' ἐρήμου ... πνεῦμα παρὰ κυρίου καὶ ὡδήγησεν αὐτούς","severity":"info","text":"This citation of Isaiah is not found in the canonical text; it may be from an apocryphal Isaiah tradition or a lost version.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἔπινον γάρ, φησίν, ἐκ πνευματικῆς ἀκολουθούσης πέτρας, ἡ δὲ πέτρα ἦν ὁ Χριστός","severity":"info","text":"This is not a direct quotation from the Pauline corpus; it may be a paraphrase of 1 Corinthians 10:4 or a lost Pauline tradition.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἅπαξ γὰρ κύριος Ἰησοῦς λαὸν ἐξ Αἰγύπτου σώσας, δεύτερον τοὺς μὴ πιστεύσαντας αὐτῷ ἀπώλεσεν","severity":"info","text":"This citation from the Catholic Epistle of Jude is not found in the canonical text; it may be from a non-canonical Jude or a lost apocryphon.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἐνταῦθα οὖν διπλῶς ἀναιρεῖται ἡ ἐπιχείρησις","severity":"info","text":"This sentence marks the conclusion of a two-part argument: first, that prophecies about each hypostasis indicate a single infinite nature; second, that the phrase 'no alien god' implies consubstantiality.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["Several scriptural citations in this passage are unattested in the canonical Bible; their sources are uncertain, possibly from apocryphal or lost texts.","The phrase 'οὐκ ἦν μετ' αὐτῶν θεὸς ἀλλότριος' is interpreted as meaning 'of a different essence' (ἑτεροούσιος), but the original context of the quotation is unclear."],"confidence":"medium","notes":[]},{"i":59,"ref":"p59","source":"«διαιρέσεις δὲ χαρισμάτων εἰσίν, τὸ δὲ αὐτὸ πνεῦμα· καὶ διαιρέσεις διακονιῶν εἰσιν, καὶ ὁ αὐτὸς κύριος· καὶ διαιρέσεις ἐνεργημάτων εἰσιν, ὁ δὲ αὐτὸς θεὸς ὁ ἐνεργῶν τὰ πάντα ἐν πᾶσιν». δεικνὺς δὲ τὴν ταυτότητα τῆς θεότητος οὐ μόνον ἐνταῦθα πρώτου ἐπιμέμνηται τοῦ πνεύματος, εἶτα τοῦ υἱοῦ καὶ οὕτω τοῦ πατρός, ἀλλὰ καὶ ὁ νῦν εἰρηκὼς τὸν θεὸν τὰ πάντα ἐνεργεῖν, μετ' ὀλίγον ἐπάγει· «ταῦτα δὲ πάντα ἐνεργεῖ τὸ ἓν καὶ τὸ αὐτὸ πνεῦμα διαιροῦν ἰδίᾳ ἑκάστῳ, καθὼς βούλεται», σαφῶς καὶ διαρρήδην αὐτὸ θεὸν ὁμοούσιον τῷ πατρὶ καὶ τῷ υἱῷ ἅμα καὶ αὐτεξούσιον παριστῶν. Ἔστιν ἀκοῦσαι καὶ τοῦ θεοῦ καὶ πατρὸς παρ' Ἠσαΐᾳ μὲν εἰρηκότος· «καὶ τὴν δόξαν μου ἑτέρῳ οὐ δώσω», Ἰωάννου δὲ φήσαντος· «ἵνα πάντες τιμῶσι τὸν υἱόν, καθὼς τιμῶσι τὸν πατέρα» ἤδη γὰρ ᾔδει σαφῶς, ὅτι οὐχ ἑτεροουσίῳ τῷ μονογενεῖ καὶ τῷ ἁγίῳ πνεύματι ἡ δόξα ἀναπέμπεται. πάλιν τοῦ Μάρκου λέγοντος ἀπὸ τοῦ Χριστοῦ· «ὃς γὰρ ἂν ἐπαισχυνθῇ με καὶ τοὺς ἐμοὺς λόγους ἐν τῇ γενεᾷ ταύτῃ τῇ μοιχαλίδι καὶ ἁμαρτωλῷ, καὶ ὁ υἱὸς τοῦ ἀνθρώπου ἐπαισχυνθήσεται αὐτόν, ὅταν ἔλθῃ ἐν τῇ δόξῃ τοῦ πατρὸς αὐτοῦ μετὰ τῶν ἀγγέλων τῶν ἁγίων». Ὁ Ματθαῖος τὸ αὐτὸ κεφάλαιον ἐκτιθέμενος οὐκ εἶπεν· «ἐν τῇ τοῦ πατρός», ἀλλ' «ἐν τῇ τοῦ υἱοῦ», οὕτω γράψας· «ὅταν δὲ ἔλθῃ ὁ υἱὸς τοῦ ἀνθρώπου ἐν τῇ δόξῃ αὐτοῦ","english":"There are divisions of gifts, but the Spirit is the same; and there are divisions of ministries, and the Lord is the same; and there are divisions of operations, but the God who works all things in all is the same. And showing the identity of the divinity, not only does he here first mention the Spirit, then the Son, and thus the Father, but also the one who has now said that God works all things, after a little adds: \"All these things the one and the same Spirit works, distributing to each individually as it wills,\" clearly and explicitly presenting it as God, consubstantial with the Father and the Son, and at the same time self-determined. It is possible to hear both God and Father speaking through Isaiah: \"And I will not give my glory to another,\" and John saying: \"That all may honor the Son, just as they honor the Father.\" For he already knew clearly that glory is not sent up to the only-begotten and the Holy Spirit as to one of a different substance. Again, Mark says from Christ: \"For whoever is ashamed of me and my words in this adulterous and sinful generation, the Son of Man will also be ashamed of him when he comes in the glory of his Father with the holy angels.\" Matthew, setting forth the same passage, did not say \"in that of the Father,\" but \"in that of the Son,\" writing thus: \"When the Son of Man comes in his own glory","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"διαιρέσεις δὲ χαρισμάτων εἰσίν, τὸ δὲ αὐτὸ πνεῦμα","severity":"info","text":"Didymus cites a source (possibly Origen or a liturgical formula) to argue that the Spirit, Lord, and God are the same subject despite diverse gifts, ministries, and operations.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"καὶ τὴν δόξαν μου ἑτέρῳ οὐ δώσω","severity":"info","text":"This is a paraphrase of Isaiah 42:8 (LXX), where God declares he will not give his glory to another. Didymus uses it to support the consubstantiality of the Son and Spirit.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἵνα πάντες τιμῶσι τὸν υἱόν, καθὼς τιμῶσι τὸν πατέρα","severity":"info","text":"This is a paraphrase of John 5:23, where Jesus instructs that the Son be honored as the Father is. Didymus reads it as evidence of equal glory.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὃς γὰρ ἂν ἐπαισχυνθῇ με καὶ τοὺς ἐμοὺς λόγους ... ἐν τῇ δόξῃ τοῦ πατρὸς αὐτοῦ","severity":"info","text":"Didymus quotes Mark (likely Mark 8:38 in some manuscript traditions) on the Son of Man coming in the Father's glory, then notes Matthew's variant (Matthew 24:30) where it is 'his own glory.'","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"αὐτεξούσιον","severity":"info","text":"The term 'self-determined' (αὐτεξούσιον) is applied to the Holy Spirit, emphasizing its autonomous agency as consubstantial with Father and Son, a key point in Didymus's Trinitarian theology.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"δεικνὺς δὲ τὴν ταυτότητα τῆς θεότητος","severity":"info","text":"Didymus structures his argument by first citing a triadic formula (Spirit, Son, Father) and then reinforcing it with scriptural proofs, showing the identity of divinity across persons.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the initial citation ('διαιρέσεις δὲ χαρισμάτων...') is not identified; it may be from Origen or a lost work. The exact wording of the Markan and Matthean parallels is uncertain due to textual variation."],"confidence":"high","notes":[]},{"i":60,"ref":"p60","source":"καὶ πάντες οἱ ἅγιοι ἄγγελοι μετ' αὐτοῦ, ὅτε καθίσῃ ἐπὶ θρόνου δόξης αὐτοῦ». καὶ παρ' Ἰωάννῃ δέ φησιν· «δόξασόν με τῇ δόξῃ, ᾗ εἶχον παρὰ σοὶ πρὸ τοῦ τὸν κόσμον εἶναι». ν Περὶ τοῦ διὰ τὸ ὁμοούσιον καὶ ἰσοδύναμον κατοικεῖν ἐν πιστοῖς τόν τε πατέρα τόν τε υἱὸν τό τε ἅγιον πνεῦμα· καὶ πρὸς τὴν τῶν ἑτεροδόξων ἀντίθεσιν. Εὑρήσομεν ἔτι τὸ ὁμοούσιον τῆς τριάδος καὶ ὡς ἀπαραλλάκτως πάντα ἐστὶν αὐτῇ δυνατά, εἰ ξυνίδωμεν, ὅτι αὐτὴν μόνη ὑπὲρ τὸ ἄυλον καὶ ἀόρατον οὖσα κατ' οὐσίαν μετέχεσθαι δύναται καὶ πληροῦν ὃν ἔκτισε ναόν. καὶ αὐτῇ οὐ τὸ πρᾶγμα τοῦτο μόνον, ἀλλὰ καὶ ἡ λέξις ἁρμόζει. ἕπεται γὰρ τῷ μεθεκτῷ τὸ ἄτρεπτον καὶ τούτῳ τὸ ἄκτιστον, ὅ ἐστιν καὶ ἄναρχον. οὐδὲν δὲ κτιστόν, ὅσον ἀπὸ γραφῶν συνηθείας, μετουσίας τρόπῳ μετέχεσθαι δύναται ἢ πληροῦν οὐσιωδῶς τὸν ἄνθρωπον, ἀλλὰ μόνῳ τῶν τῆς ἕξεως τῆς ἀγαθῆς ἢ τῆς φαύλης. Μεταφορικῶς γὰρ λέγομέν τινας ἀρετῆς καὶ ἐπιστήμης πεπληρῶσθαι καὶ τεθεωρημένως προφέρειν δύνασθαι τὰ ἀρετῆς καὶ ἐπιστήμης ἐπίχειρα, ὡς οἱ ἀκραιφνῶς τῆς χάριτος τοῦ ἁγίου πνεύματος μεταλαχόντες. Μαρτυρεῖται οὖν κατοικεῖν ἐν ἡμῖν ὅ τε πατὴρ ὅ τε υἱὸς καὶ τὸ πνεῦμα· ὡς ἡνίκα Παῦλος Κορινθίοις τὸ δεύτερον γράφει ἐκ τοῦ Ἱερεμίου· «ἡμεῖς γὰρ ναὸς θεοῦ ἐσμεν ζῶντος, καθὼς εἶπεν ὁ θεός· ἐνοικήσω ἐν αὐτοῖς καὶ ἐμπεριπατήσω καὶ ἔσομαι αὐτῶν θεὸς καὶ αὐτοὶ ἔσονταί μου λαός». καὶ πάλιν· «οὐκ οἴδατε, ὅτι ναὸς θεοῦ ἐστε καὶ τὸ πνεῦμα τοῦ θεοῦ οἰκεῖ ἐν ὑμῖν;» καί· «οὐκ οἴδατε, ὅτι τὰ σώματα ὑμῶν ναὸς τοῦ ἐν ὑμῖν ἁγίου πνεύματός ἐστιν, οὗ ἔχετε ἀπὸ τοῦ θεοῦ;» καὶ Ἐφεσίοις·","english":"and all the holy angels with him, when he sits upon his throne of glory.\" And in John he says: \"Glorify me with the glory which I had with you before the world existed.\" Concerning the fact that because of the consubstantiality and co-equality of power, the Father, the Son, and the Holy Spirit dwell in the faithful; and against the objection of the heterodox. We shall further find the consubstantiality of the Trinity and that all things are unalterably possible for it, if we consider that it alone, being beyond the immaterial and invisible in essence, can be participated in and can fill the temple which it created. And not only this matter, but also the term itself is fitting for it. For the participable is followed by the immutable, and this by the uncreated, which is also without beginning. But nothing created, as far as the custom of the Scriptures goes, can be participated in by way of participation or substantially fill a human being, but only by way of the disposition of good or evil. For we speak metaphorically of some being filled with virtue and knowledge and being able to produce theoretically the fruits of virtue and knowledge, as those who have genuinely partaken of the grace of the Holy Spirit. It is therefore testified that the Father, the Son, and the Spirit dwell in us; as when Paul writes to the Corinthians a second time from Jeremiah: \"For we are a temple of the living God, as God said: I will dwell in them and walk among them and I will be their God and they will be my people.\" And again: \"Do you not know that you are a temple of God and that the Spirit of God dwells in you?\" And: \"Do you not know that your bodies are a temple of the Holy Spirit dwelling in you, which you have from God?\" And to the Ephesians:","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"παρ' Ἰωάννῃ δέ φησιν· «δόξασόν με τῇ δόξῃ, ᾗ εἶχον παρὰ σοὶ πρὸ τοῦ τὸν κόσμον εἶναι»","severity":"info","text":"The quotation is not a direct Johannine verse but likely a paraphrase of a saying attributed to Christ in apocryphal or liturgical tradition; Didymus may be citing a lost source.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"μεθεκτῷ","severity":"info","text":"The term 'participable' (μεθεκτῷ) is central to Didymus' argument: only the divine essence, being immaterial and uncreated, can be participated in substantially, unlike created things.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἑτεροδόξων","severity":"info","text":"The 'heterodox' likely refers to Eunomians or other radical Arians who denied the consubstantiality and co-equality of the Trinity, a key polemical context for Didymus.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἡμεῖς γὰρ ναὸς θεοῦ ἐσμεν ζῶντος, καθὼς εἶπεν ὁ θεός· ἐνοικήσω ἐν αὐτοῖς καὶ ἐμπεριπατήσω καὶ ἔσομαι αὐτῶν θεὸς καὶ αὐτοὶ ἔσονταί μου λαός","severity":"info","text":"This citation is attributed to Paul writing to Corinthians from Jeremiah, but it is not found in the canonical Pauline epistles; it may be a composite or apocryphal quotation.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Περὶ τοῦ διὰ τὸ ὁμοούσιον καὶ ἰσοδύναμον κατοικεῖν ἐν πιστοῖς τόν τε πατέρα τόν τε υἱὸν τό τε ἅγιον πνεῦμα· καὶ πρὸς τὴν τῶν ἑτεροδόξων ἀντίθεσιν","severity":"info","text":"This sentence functions as a thematic heading, introducing the argument that the consubstantial Trinity dwells in believers, against heterodox objections.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Μεταφορικῶς γὰρ λέγομέν τινας ἀρετῆς καὶ ἐπιστήμης πεπληρῶσθαι","severity":"info","text":"Didymus distinguishes literal divine participation from metaphorical 'filling' with virtue, a distinction influential in later Greek patristic theology on grace and deification.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the Johannine quotation is unclear; it may be a paraphrase or from a non-canonical text.","The Jeremiah citation attributed to Paul is not identifiable in the biblical corpus; its origin is uncertain."],"confidence":"high","notes":[]},{"i":61,"ref":"p61","source":"«ἵνα δῴη ὑμῖν κατὰ τὸν πλοῦτον τῆς δόξης αὐτοῦ, δυνάμει κραταιωθῆναι διὰ τοῦ πνεύματος αὐτοῦ εἰς τὸν ἔσω ἄνθρωπον, κατοικῆσαι τὸν Χριστὸν διὰ τῆς πίστεως ἐν ταῖς καρδίαις ὑμῶν.» Καὶ ὡς ὅταν ὁ δεσπότης ἐν Ἰωάννῃ λέγει· «τὸ πνεῦμα τῆς ἀληθείας, ὃ ὁ κόσμος οὐ δύναται λαβεῖν, ὅτι οὐ θεωρεῖ αὐτὸ οὐδὲ γινώσκει αὐτό. ὑμεῖς δὲ γινώσκετε αὐτό, ὅτι παρ' ὑμῖν μένει καὶ ἐν ὑμῖν ἔσται». καὶ πάλιν· «ἐάν τις ἀγαπᾷ με, τὸν λόγον μου τηρήσει· καὶ ὁ πατήρ μου ἀγαπήσει αὐτόν, καὶ πρὸς αὐτὸν ἐλευσόμεθα καὶ μονὴν παρ' αὐτῷ ποιησόμεθα». Ἔσται δὲ τοῦτο πλέον καταφανὲς τῷ ἐπιστάνοντι, ὅτι θελήσας ὁ πάντα δυνάμενος θεὸς λόγος ἄτρεπτός τε διέμεινεν καὶ ὑπὸ τῆς παρθένου ἐκυοφορήθη. Οἱ δὲ πάλιν ἐνίστανται ἀντιλέγοντες· «γέγραπται δῆθεν περὶ μὲν _̓Ανανία· «διὰ τί ἐπλήρωσεν ὁ σατανᾶς τὴν καρδίαν σου;» περὶ δὲ Ἰούδα, ὡς «εἰσῆλθεν εἰς αὐτὸν ὁ σατανᾶς».» Πρὸς οὓς ῥητέον, ὡς οὐ μετεχόμενος οὐδὲ τῇ ψυχῇ ὥσπερ ἐπιβατεύων, ἀλλὰ φενακίζων καὶ κακοβουλίας καὶ παλίμβολον τρόπον ἐνεργαζόμενος καὶ πάρεργον ποιῶν τῆς ἑαυτοῦ πονηρίας πληροῖ τὸν μὴ προσέχοντα τῷ. «μὴ δῴης εἰς σάλον τὸν πόδα σου, καὶ οὐ μὴ νυστάξει ὁ φυλάσσων σε». καθ' ὃν τρόπον Ἔλυμαν τὸν υἱὸν αὐτοῦ ἐπλήρωσεν τῇ ὑποβολῇ πράξεως σατανικῆς. λέγει γὰρ αὐτῷ Παῦλος, μυσαρῷ τὴν γνώμην καὶ τὰς πράξεις τυγχάνοντι καὶ ἀνάπλεῳ τῆς διαβολικῆς ὄντι μοχθηρίας καὶ κατασοφιζομένῳ τοὺς ἁγίους, ὡς δοκεῖν ἐν αὐτῷ οἰκεῖν τὸν ἀρχέκακον πατέρα αὐτοῦ· «ὦ πλήρης παντὸς δόλου καὶ πάσης ῥᾳδιουργίας υἱὲ διαβόλου».","english":"so that he may give to you according to the wealth of his glory, to be strengthened in power through his spirit in the inner man, to have Christ dwell through faith in your hearts.\" And as when the Lord says in John: \"the spirit of truth, which the world cannot receive, because it does not see it nor know it. But you know it, because it remains with you and will be in you.\" And again: \"if anyone loves me, he will keep my word; and my father will love him, and we will come to him and make our abode with him.\" This will be more evident to the one who attends, that the all-powerful God Word, having willed, remained unchanged and was conceived by the virgin. But they again insist, objecting: \"it is written, forsooth, concerning Ananias: 'why did Satan fill your heart?' and concerning Judas, that 'Satan entered into him.'\" To whom it must be said, that he is not partaken of nor does he ride upon the soul as it were, but he deceives and works a way of evil counsel and fickleness, and making a bywork of his own wickedness, he fills the one who does not heed the: \"do not give your foot to the swell, and your guardian will not slumber.\" In the same way he filled Elymas his son with the suggestion of satanic action. For Paul says to him, who is foul in mind and deeds and full of diabolical depravity and who craftily deceives the saints, so that it seems that the chief evil one, his father, dwells in him: \"O son of the devil, full of all deceit and all villainy.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τὸ πνεῦμα τῆς ἀληθείας, ὃ ὁ κόσμος οὐ δύναται λαβεῖν","severity":"info","text":"The quotation 'the spirit of truth, which the world cannot receive' is not a direct Johannine verse but a paraphrase or conflation, possibly from John 14:17 or 16:13, adapted to Didymus's argument.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐάν τις ἀγαπᾷ με, τὸν λόγον μου τηρήσει· καὶ ὁ πατήρ μου ἀγαπήσει αὐτόν","severity":"info","text":"This saying is not found in the canonical Gospels; it may be a free citation or apocryphal tradition, used by Didymus to illustrate the dwelling of the Trinity in the faithful.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἔλυμαν","severity":"info","text":"Elymas (Bar-Jesus) is the magus struck blind by Paul in Acts 13:6–12; Didymus uses him as an example of satanic possession, contrasting with the divine indwelling.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"παλίμβολον τρόπον","severity":"info","text":"The phrase 'fickleness' (παλίμβολον τρόπον) describes Satan's deceptive method; it is rare in patristic Greek, emphasizing instability as a moral failing.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage shifts from scriptural citation supporting Trinitarian indwelling to a rebuttal of heterodox objections using examples of satanic possession (Ananias, Judas, Elymas).","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"μὴ δῴης εἰς σάλον τὸν πόδα σου","severity":"caution","text":"This proverb-like saying is obscure; 'σάλον' may mean 'swell' or 'tossing' (of the sea). The text may be corrupt or a misquotation; the sense is 'do not set foot in turmoil'.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the Johannine-like sayings is uncertain; they may be Didymus's paraphrases or from lost apocrypha. The proverb 'μὴ δῴης εἰς σάλον' is textually unclear and its origin unknown."],"confidence":"medium","notes":[]},{"i":62,"ref":"p62","source":"ἔτι δὲ καθὼς καὶ τοὺς ψευδοπρεσβύτας ἐπὶ τῆς σεμνοπρεπεστάτης Σωσάννης ἐπλήρωσεν ἀκολάστου γνώμης· ἔχει δὲ οὑτωσί· «ἦλθον δὲ καὶ οἱ δύο πρεσβύτεροι πλήρεις τῆς ἀνόμου ἐννοίας». Καὶ ἵνα μὴ ὄχλον πολὺν τῇ ἀκοῇ παρασκευάζωμεν, πολλὰ, ἃ λέγειν εἴχομεν εἰς τοῦτο, παρέντες, συντόμως ἐροῦμεν, ὡς εἴπερ κρατεῖ ὁ λόγος αὐτῶν οὗτος, ὥρα λοιπὸν μὴ μέγα οἴεσθαι τὸ τὴν θείαν γαληνότητα οἰκεῖν ἐν πιστοῖς, ἀλλ' ὡς ἔν γε δὴ μόνῳ τῷ δοκεῖν τοῦτο τὴν δόξαν ἔχειν.\n\nν Περὶ τοῦ διὰ τὸ ἀπαράλλακτον τῆς φύσεως καὶ τῆς οὐσίας λαλεῖν ἐν πιστοῖς τὴν τριάδα. Καὶ τὸ λαλεῖν δὲ ἐξ ἴσου ἐν ἁγίοις τὰς θείας ὑποστάσεις τὴν ἀπαραλλαξίαν τῆς φύσεως καὶ ἐξουσίας ἀπαγγέλλει. Ζαχαρίας μὲν γάρ–οὐχ ὁ προφήτης, ἀλλ' ὁ πατὴρ Ἰωάννου–κύριον τὸν θεὸν Ἰσραὴλ διὰ τῶν προφητῶν λελαληκέναι ἔφησεν. καὶ Παῦλος δὲ ὁμοίως Ἑβραίοις ἐπέστειλεν· «πολυμερῶς καὶ πολυτρόπως πάλαι ὁ θεὸς λαλήσας τοῖς πατράσιν ἐν τοῖς προφήταις, ἐπ' ἐσχάτων τῶν ἡμερῶν τούτων ἐλάλησεν ἡμῖν ἐν υἱῷ». Καὶ Κορινθίοις δὲ περὶ τοῦ υἱοῦ ἔγραψεν· «ἐπεὶ δοκιμὴν ζητεῖτε τοῦ ἐν ἐμοὶ λαλοῦντος Χριστοῦ». Ὁ δέ γε σωτὴρ παρὰ Ματθαίῳ διδάσκει· «οὐ γὰρ ὑμεῖς ἐστε οἱ λαλοῦντες, ἀλλὰ τὸ πνεῦμα τοῦ πατρὸς ὑμῶν ἐστιν τὸ λαλοῦν ἐν ὑμῖν».","english":"Further, just as he filled the false elders in the case of the most venerable Susanna with licentious purpose, it runs thus: \"And the two elders came, full of lawless intent.\" And that we may not cause a great crowd in the hearing, omitting many things we had to say on this, we will speak concisely: if this argument of theirs prevails, then it is time no longer to think it a great thing that the divine serenity dwells in the faithful, but that this has glory only in appearance.\n\nConcerning speaking of the Trinity in the faithful because of the identity of nature and substance. And speaking equally of the divine hypostases in the saints proclaims the identity of nature and authority. For Zechariah—not the prophet, but the father of John—said that the Lord God of Israel had spoken through the prophets. And Paul similarly wrote to the Hebrews: \"God, having spoken in many ways and in many forms long ago to the fathers through the prophets, in these last days has spoken to us through the Son.\" And to the Corinthians he wrote concerning the Son: \"Since you seek a proof of the Christ speaking in me.\" And the Savior teaches in Matthew: \"For you are not the ones speaking, but the spirit of your father is what speaks in you.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Σωσάννης","severity":"info","text":"The reference to Susanna and the false elders alludes to the story of Susanna and the Elders, part of the Greek additions to the Book of Daniel (Dan 13, LXX). The quotation 'ἦλθον δὲ καὶ οἱ δύο πρεσβύτεροι πλήρεις τῆς ἀνόμου ἐννοίας' is not verbatim from the LXX but a paraphrase.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ζαχαρίας μὲν γάρ–οὐχ ὁ προφήτης, ἀλλ' ὁ πατὴρ Ἰωάννου","severity":"info","text":"Didymus distinguishes Zechariah the father of John the Baptist from the prophet Zechariah. The statement that he said 'the Lord God of Israel had spoken through the prophets' is not a direct biblical quotation but a summary of prophetic tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"πολυμερῶς καὶ πολυτρόπως πάλαι ὁ θεὸς λαλήσας τοῖς πατράσιν ἐν τοῖς προφήταις, ἐπ' ἐσχάτων τῶν ἡμερῶν τούτων ἐλάλησεν ἡμῖν ἐν υἱῷ","severity":"info","text":"This is a paraphrase of Hebrews 1:1-2, where the author speaks of God speaking through the prophets and then through the Son. Didymus attributes it to Paul, reflecting the traditional ascription of Hebrews to Paul in the early church.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐπεὶ δοκιμὴν ζητεῖτε τοῦ ἐν ἐμοὶ λαλοῦντος Χριστοῦ","severity":"info","text":"This is a paraphrase of 2 Corinthians 13:3, where Paul speaks of seeking proof of Christ speaking in him. The wording differs slightly from the standard text, suggesting Didymus quotes from memory or a variant tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"οὐ γὰρ ὑμεῖς ἐστε οἱ λαλοῦντες, ἀλλὰ τὸ πνεῦμα τοῦ πατρὸς ὑμῶν ἐστιν τὸ λαλοῦν ἐν ὑμῖν","severity":"info","text":"This is a paraphrase of Matthew 10:20, where Jesus says that the spirit of the Father speaks in the disciples. The wording is not exact, indicating Didymus adapts the verse to his argument about divine speech in the faithful.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ἀπαραλλαξίαν","severity":"info","text":"The term 'ἀπαραλλαξία' (identity, exact likeness) is a key theological term in Didymus's argument for the consubstantiality of the Trinity. It denotes the complete sameness of nature and authority among the divine hypostases, a concept central to Nicene orthodoxy.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The quotation from the Susanna story is not verbatim from the LXX; Didymus may be paraphrasing or citing a different version.","The attribution of Hebrews to Paul is traditional but not critical to the argument; the text does not specify the source of this ascription.","The exact biblical references for the paraphrased verses are not given; the reader must infer them from context."],"confidence":"high","notes":[]},{"i":63,"ref":"p63","source":"ν Περὶ τοῦ διὰ τὸν αὐτὸν λόγον, ᾔνουν τὸ ὁμοούσιον τῆς τριάδος, γεγράφθαι, ζῆν ἡμᾶς τῷ πατρὶ καὶ τῷ υἱῷ καὶ τῷ ἁγίῳ πνευματι. Τοῦτο ἐπιφανέστατα θεωρεῖν διδάσκει καὶ τὸ γεγράφθαι, ζῆν ἡμᾶς τῷ πατρὶ καὶ τῷ υἱῷ καὶ τῷ ἁγίῳ πνεύματι· ὡς ὅταν Παῦλος διαλέγεται γράμμασι Ῥωμαίοις· «ὑμεῖς λογίζεσθε ἑαυτοὺς νεκροὺς μὲν εἶναι τῇ ἁμαρτίᾳ, ζῶντας δὲ τῷ θεῷ ἐν Χριστῷ Ἰησοῦ τῷ κυρίῳ ἡμῶν». καὶ πάλιν· «ἵνα οἱ ζῶντες μηκέτι ἑαυτοῖς ζῶσιν, ἀλλὰ τῷ ὑπὲρ αὐτῶν ἀποθανόντι καὶ ἐγερθέντι Χριστῷ»· καὶ Γαλάταις· «εἰ ζῶμεν πνεύματι, πνεύματι καὶ στοιχῶμεν». ν Περὶ τοῦ διὰ τὸν λόγον τοῦτον τὸν ἄνωθεν νόμον γεγράφθαι εἶναι τοῦ πα τρος καὶ τοῦ υἱοῦ καὶ τοῦ ἁγίου πνεύματος. Δι' ὃν ἔφαμεν λόγον καὶ ὁ ἄνωθεν νόμος γέγραπται εἶναι τοῦ πατρὸς καὶ τοῦ υἱοῦ καὶ τοῦ ἁγίου πνεύματος, καθὰ ὁ ἱεροψάλτης λέγει ἐν μὲν λϛʹ ψαλμῷ· «ὁ νόμος τοῦ θεοῦ αὐτοῦ ἐν καρδίᾳ αὐτοῦ», ἐν δὲ λθʹ· «τοῦ ποιῆσαι, ὁ θεός, τὸ θέλημά σου ἐβουλήθην καὶ τὸν νόμον σου ἐν μέσῳ τῆς κοιλίας μου». Καὶ ὡς Παῦλος γράφει Γαλάταις μέν· «ἀλλήλων τὰ βάρη βαστάζετε καὶ οὕτως ἀναπληρώσατε τὸν νόμον τοῦ Χριστοῦ»· καὶ Κορινθίοις ἐν τῇ πρώτῃ ἐπιστολῇ· «ἐγενόμην τοῖς ἀνόμοις ὡς ἄνομος, μὴ ὢν ἄνομος θεοῦ, ἀλλ' ἔννομος Χριστοῦ, ἵνα κερδήσω τοὺς ἀνόμους». Ῥωμαίοις δέ· «ὁ γὰρ νόμος τοῦ πνεύματος τῆς ζωῆς ἐν Χριστῷ Ἰησοῦ ἠλευθέρωσέν με ἀπὸ τοῦ νόμου τῆς ἁμαρτίας καὶ τοῦ θανάτου». Καὶ πάλιν τὴν νέαν καὶ τὴν παλαιὰν διαθήκην αἰνιττόμενός φησιν·","english":"Concerning the fact that for the same reason, they affirmed the consubstantiality of the Trinity, that we live for the Father and the Son and the Holy Spirit. This most clearly teaches us to observe also that it is written that we live for the Father and the Son and the Holy Spirit; as when Paul discourses in the letter to the Romans: \"You consider yourselves to be dead to sin, but living for God in Christ Jesus our Lord.\" And again: \"so that the living no longer live for themselves, but for Christ who died and rose for them\"; and to the Galatians: \"if we live by the Spirit, we also walk by the Spirit.\" Concerning the fact that for this reason, the above-mentioned law is written to be of the Father and the Son and the Holy Spirit. For the reason we stated, the above-mentioned law is also written to be of the Father and the Son and the Holy Spirit, as the psalmist says in Psalm 36: \"the law of his God is in his heart,\" and in Psalm 39: \"to do, O God, your will I desired, and your law in the midst of my belly.\" And as Paul writes to the Galatians: \"bear one another's burdens and thus fulfill the law of Christ\"; and to the Corinthians in the first epistle: \"I became to the lawless as lawless, not being lawless of God, but lawful of Christ, in order to win the lawless.\" And to the Romans: \"for the law of the Spirit of life in Christ Jesus freed me from the law of sin and death.\" And again, alluding to the New and the Old Testament, he says:","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ν Περὶ τοῦ διὰ τὸν αὐτὸν λόγον","severity":"info","text":"The passage begins with two parallel sections introduced by 'ν Περὶ τοῦ', each arguing that scriptural phrases support the consubstantiality of the Trinity. The first section cites Pauline epistles; the second cites Psalms and more Paul.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὡς ὅταν Παῦλος διαλέγεται γράμμασι Ῥωμαίοις","severity":"info","text":"Didymus paraphrases Romans 6:11 and 6:13, though not verbatim. The first citation echoes 'λογίζεσθε ἑαυτοὺς νεκροὺς μὲν εἶναι τῇ ἁμαρτίᾳ, ζῶντας δὲ τῷ θεῷ'; the second echoes 'ἵνα οἱ ζῶντες μηκέτι ἑαυτοῖς ζῶσιν, ἀλλὰ τῷ ὑπὲρ αὐτῶν ἀποθανόντι'.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Γαλάταις· «εἰ ζῶμεν πνεύματι, πνεύματι καὶ στοιχῶμεν»","severity":"info","text":"This citation of Galatians is not a direct biblical verse but a paraphrase of Paul's teaching on living by the Spirit (cf. Gal 5:25). Didymus adapts it to support his Trinitarian argument.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὁ ἱεροψάλτης λέγει ἐν μὲν λϛʹ ψαλμῷ· «ὁ νόμος τοῦ θεοῦ αὐτοῦ ἐν καρδίᾳ αὐτοῦ»","severity":"info","text":"Psalm 36 (LXX) verse 31b is cited: 'the law of his God is in his heart'. The second citation from Psalm 39 (LXX) verse 40b is 'τοῦ ποιῆσαι, ὁ θεός, τὸ θέλημά σου ἐβουλήθην καὶ τὸν νόμον σου ἐν μέσῳ τῆς κοιλίας μου'.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Παῦλος γράφει Γαλάταις μέν· «ἀλλήλων τὰ βάρη βαστάζετε καὶ οὕτως ἀναπληρώσατε τὸν νόμον τοῦ Χριστοῦ»","severity":"info","text":"This citation of Galatians is not a direct verse but a paraphrase of Paul's exhortation to bear one another's burdens (cf. Gal 6:2). Didymus adapts it to speak of 'the law of Christ'.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Κορινθίοις ἐν τῇ πρώτῃ ἐπιστολῇ· «ἐγενόμην τοῖς ἀνόμοις ὡς ἄνομος, μὴ ὢν ἄνομος θεοῦ, ἀλλ' ἔννομος Χριστοῦ»","severity":"info","text":"This citation of 1 Corinthians is not a direct verse but a paraphrase of Paul's statement about becoming all things to all people (cf. 1 Cor 9:20-22). Didymus uses it to illustrate the law of Christ.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text contains two parallel sections each beginning with 'ν Περὶ τοῦ', which may indicate a scribal or editorial duplication. The exact biblical references are paraphrased rather than quoted verbatim, making identification of specific verses uncertain. The final sentence 'Καὶ πάλιν τὴν νέαν καὶ τὴν παλαιὰν διαθήκην αἰνιττόμενός φησιν' is incomplete, suggesting the passage may be truncated"],"confidence":"medium","notes":[]},{"i":64,"ref":"p64","source":"«νυνὶ δὲ κατηργήθημεν ἀπὸ τοῦ νόμου, ἀποθανόντες ἐν ᾧ κατειχόμεθα, ὥστε δουλεύειν ἡμᾶς ἐν καινότητι πνεύματος καὶ οὐ παλαιότητι γράμμα τος»· καὶ πάλιν· «οἴδαμεν γάρ, ὅτι ὁ νόμος πνευματικός ἐστιν». ν Περὶ τοῦ διὰ τὴν αὐτὴν τῆς ὁμοουσιότητος ἐν τῇ τριάδι αἰτίαν χρηματίζειν ἡμᾶς ἢ ἀνθρώπους θεοῦ ἢ Χριστιανοὺς ἢ πνευματικούς. Χρηματίζομεν τοίνυν διὰ τοῦτο ἢ ἄνθρωποι θεοῦ ἢ Χριστιανοὶ ἢ πνευματικοί· δι' ὧν φασιν ἡ μὲν ἐν Σαρέπτοις χήρα πρὸς τὸν Θεσβίτην Ἠλίαν· «τί ἐμοὶ καὶ σοί, ἄνθρωπε τοῦ θεοῦ;» καὶ πάλιν· «νῦν ἔγνων, ὅτι ἄνθρωπος τοῦ θεοῦ ἅγιος εἶ σύ»· ἡ δὲ Σουμανῖτις πρὸς τὸν ἑαυτῆς ἄνδρα περὶ Ἐλισσαιὲ τοῦ προφήτου· «ἰδοὺ δὴ ἄνθρωπος τοῦ θεοῦ μέγας παραγίνεται πρὸς ἡμᾶς». αἱ δὲ βασιλικαὶ ἱστορίαι· «καὶ ἄνθρωπος τοῦ θεοῦ ἦλθεν ἐξ Ἰούδα καὶ προεφήτευσεν ἐπὶ τὸ θυσιαστήριον τὸ ἐν Βεθήλ»· ὁ δὲ ἱεροψάλτης ἐν τῇ ἐπιγραφῇ τοῦ πθʹ ψαλμοῦ· «προσευχὴ Μωυσῆ, ἀνθρώπου τοῦ θεοῦ». ὁ δὲ Παῦλος Τιμοθέῳ γράφων τὸ δεύτερον· «ἵνα ἄρτιος ᾖ ὁ τοῦ θεοῦ ἄνθρωπος, πρὸς πᾶν ἔργον ἀγαθὸν ἐξηρτισμένος». Αἱ δὲ πράξεις· «ἐγένετο δὲ αὐτοὺς καὶ ἐνιαυτὸν ὅλον συναχθῆναι ἐν τῇ ἐκκλησίᾳ χρηματί σαι τε πρῶτον ἐν Ἀντιοχείᾳ τοὺς μαθητὰς Χριστιανούς». Ὁ δὲ Παῦλος Κορινθίοις ἐν ἐπιστολῇ διαλεγόμενος· «περὶ δὲ τῶν πνευματικῶν οὐ θέλω ὑμᾶς ἀγνοεῖν, ἀδελφοί. οἴδατε, ὅτι, ὅτε ἔθνη ἦτε, πρὸς τὰ εἴδωλα τὰ ἄφωνα ὡς ἂν ἤγεσθε ἀπαγόμενοι. διὸ γνωρίζω ὑμῖν, ὅτι οὐδεὶς δύναται εἰπεῖν «κύριος Ἰησοῦς» εἰ μὴ ἐν πνεύματι ἁγίῳ»·","english":"But now we have been set free from the law, having died in that by which we were held, so that we might serve in the newness of spirit and not in the oldness of the letter.” And again: “For we know that the law is spiritual.” Concerning the fact that for the same reason of consubstantiality in the Trinity, we are called either men of God or Christians or spiritual ones. We are called, therefore, for this reason either men of God or Christians or spiritual ones. Through which the widow in Sarepta says to the Thesbite Elijah: “What have I to do with you, man of God?” And again: “Now I know that you are a holy man of God.” And the Shunammite woman says to her husband about the prophet Elisha: “Behold, a great man of God is coming to us.” And the books of Kings: “And a man of God came from Judah and prophesied at the altar in Bethel.” And the Psalmist in the inscription of Psalm 89: “Prayer of Moses, a man of God.” And Paul writing to Timothy the second time: “That the man of God may be complete, equipped for every good work.” And the Acts: “And it happened that they were gathered together for a whole year in the church, and the disciples were first called Christians in Antioch.” And Paul speaking in an epistle to the Corinthians: “Concerning spiritual matters, I do not want you to be ignorant, brothers. You know that when you were Gentiles, you were led away to the mute idols as if being carried off. Therefore I inform you that no one can say ‘Lord Jesus’ except in the Holy Spirit.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"νυνὶ δὲ κατηργήθημεν ἀπὸ τοῦ νόμου, ἀποθανόντες ἐν ᾧ κατειχόμεθα, ὥστε δουλεύειν ἡμᾶς ἐν καινότητι πνεύματος καὶ οὐ παλαιότητι γράμματος","severity":"info","text":"This is a paraphrase of Romans 6:6-7, where Paul speaks of being set free from the law and serving in newness of spirit.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"οἴδαμεν γάρ, ὅτι ὁ νόμος πνευματικός ἐστιν","severity":"info","text":"This echoes Romans 7:14 or a similar Pauline statement that the law is spiritual, though the exact verse is not verbatim.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τί ἐμοὶ καὶ σοί, ἄνθρωπε τοῦ θεοῦ;","severity":"info","text":"This is a quotation from 1 Kings 17:17-24 (LXX), where the widow of Sarepta addresses Elijah as 'man of God'.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"νῦν ἔγνων, ὅτι ἄνθρωπος τοῦ θεοῦ ἅγιος εἶ σύ","severity":"info","text":"This is a continuation of the widow's speech to Elijah, found in 1 Kings 17:24 (LXX).","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἰδοὺ δὴ ἄνθρωπος τοῦ θεοῦ μέγας παραγίνεται πρὸς ἡμᾶς","severity":"info","text":"This is from 2 Kings 4:9 (LXX), where the Shunammite woman tells her husband about Elisha.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"καὶ ἄνθρωπος τοῦ θεοῦ ἦλθεν ἐξ Ἰούδα καὶ προεφήτευσεν ἐπὶ τὸ θυσιαστήριον τὸ ἐν Βεθήλ","severity":"info","text":"This is from 1 Kings 13:1 (LXX), describing a prophet from Judah at Bethel.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text includes a long catena of scriptural quotations; the English draft omits some of the citations (e.g., the Psalm 89 reference and the Acts passage about Christians in Antioch). The reading taken is that these are all supporting examples for the claim that believers are called 'men of God', 'Christians', or 'spiritual' due to the consubstantiality of the Trinity."],"confidence":"high","notes":[]},{"i":65,"ref":"p65","source":"καὶ πάλιν. «ψυχικὸς δὲ ἄνθρωπος οὐ δέχεται τὰ τοῦ πνεύματος τοῦ θεοῦ, μωρία γὰρ αὐτῷ ἐστιν, καὶ οὐ δύναται γνῶναι, ὅτι πνευματικῶς ἀνακρίνεται. ὁ δὲ πνευματικὸς ἀνακρίνει μὲν πάντας, αὐτὸς δὲ ὑπ' οὐδενὸς ἀνακρίνεται. τίς γὰρ ἔγνω νοῦν κυρίου, ὃς συμβιβάσει αὐτόν; ἡμεῖς δὲ νοῦν Χριστοῦ ἔχομεν». καὶ πάλιν· «ἀδελφοί, ἐὰν καὶ προληφθῇ ἄνθρωπος ἐξ ὑμῶν ἔν τινι παραπτώματι, ὑμεῖς οἱ πνευματικοὶ καταρτίζετε τὸν τοιοῦτον ἐν πνεύματι πραότητος, σκο πῶν σεαυτόν, μὴ καὶ σὺ πειρασθῇς. ἀλλήλων τὰ βάρη βαστάζετε καὶ οὕτως ἀναπληρώσατε τὸν νόμον τοῦ Χριστοῦ». ν Περὶ τοῦ διὰ τὴν αὐτὴν τῆς ὁμοουσιότητος τῆς τριάδος αἰτίαν τὴν γραφήν, ἅπερ νῦν λέγει τοῦ πατρός, ἄλλοτε λέγειν τοῦ υἱοῦ ἤ τοῦ ἁγίου πνεύματος. Μίαν θεότητα καὶ δεσποτείαν ἡ γραφὴ δηλοῦσα, ἅπερ νῦν λέγει τοῦ πατρός, ἄλλοτε φάσκει τοῦ υἱοῦ ἢ τοῦ ἁγίου πνεύματος εἶναι· ὡς ἡνίκα ὁ σωτὴρ παρὰ Ματθαίῳ Ἰουδαίοις λέγει· «ἀπόδοτε τὰ Καίσαρος Καίσαρι καὶ τὰ τοῦ θεοῦ τῷ θεῷ»· καὶ ὡς ὅταν ὁ ἀοίδιμος γράφει Παῦλος Φιλιππησίοις μέν· «οἱ πάντες γὰρ τὰ ἑαυτῶν ζητοῦσιν, οὐ τὰ Ἰησοῦ Χριστοῦ», Γαλάταις δέ· «οἱ δὲ τοῦ Χριστοῦ Ἰησοῦ τὴν σάρκα ἐσταύρωσαν σὺν τοῖς παθήμασι καὶ ταῖς ἐπιθυμίαις», καὶ Κορινθίοις· «ἡ γὰρ ἀγάπη τοῦ Χριστοῦ συνέχει ἡμᾶς κρίναντος τούτου· καὶ ὑπὲρ πάντων ἀπέθανεν, ἵνα οἱ ζῶντες μηκέτι ἑαυτοῖς ζῶσιν, ἀλλὰ τῷ ὑπὲρ αὐτῶν ἀποθανόντι καὶ ἐγερθέντι». καὶ πάλιν· «ψυχικὸς δὲ ἄνθρωπος οὐ δέχεται τὰ τοῦ πνεύματος τοῦ θεοῦ, μωρία γὰρ αὐτῷ ἐστιν»· καὶ πάλιν· «ζηλοῦτε δὲ τὰ πνευματικά».","english":"And again: “But the psychic man does not accept the things of the spirit of God, for they are folly to him, and he cannot know that they are examined spiritually. But the spiritual man examines all, yet is himself examined by none. For who has known the mind of the Lord, who will interpret him? But we have the mind of Christ.” And again: “Brethren, if a man among you is even overtaken in some transgression, you who are spiritual correct such a one in a spirit of gentleness, watching yourself lest you also be tempted. Bear one another’s burdens and thus fulfill the law of Christ.” Concerning the fact that for the same reason of the consubstantiality of the Trinity, Scripture says of the Father what it now says, at another time it says of the Son or of the Holy Spirit. Indicating one divinity and lordship, Scripture says of the Father what it now says, at another time it declares to be of the Son or of the Holy Spirit; as when the Savior says to the Jews in Matthew: “Render to Caesar the things of Caesar and to God the things of God”; and as when the renowned Paul writes to the Philippians: “For all seek their own things, not the things of Jesus Christ,” and to the Galatians: “But those of Christ Jesus crucified the flesh together with the passions and desires,” and to the Corinthians: “For the love of Christ holds us together, this having been judged; and he died for all, so that the living might no longer live for themselves, but for the one who died and rose for them.” And again: “But the psychic man does not accept the things of the spirit of God, for they are folly to him”; and again: “But be zealous for the spiritual things.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ψυχικὸς δὲ ἄνθρωπος οὐ δέχεται τὰ τοῦ πνεύματος τοῦ θεοῦ","severity":"info","text":"The first quotation is not a direct biblical citation but a paraphrase of Pauline themes (cf. 1 Cor 2:14–15; Rom 8:16). The phrase 'psychic man' reflects Origenist anthropology.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἀδελφοί, ἐὰν καὶ προληφθῇ ἄνθρωπος ἐξ ὑμῶν ἔν τινι παραπτώματι","severity":"info","text":"This quotation is not verbatim from any known epistle; it echoes Gal 6:1–2 and 1 Cor 4:5, but the wording is adapted, possibly from a lost source or Didymus’s own paraphrase.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἀπόδοτε τὰ Καίσαρος Καίσαρι καὶ τὰ τοῦ θεοῦ τῷ θεῷ","severity":"info","text":"This saying is not found in the canonical Gospels; it resembles Matt 22:21 but is a free adaptation, possibly from an apocryphal tradition or Didymus’s own formulation.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"οἱ πάντες γὰρ τὰ ἑαυτῶν ζητοῦσιν, οὐ τὰ Ἰησοῦ Χριστοῦ","severity":"info","text":"This is not a direct quotation from Philippians; it may be a loose paraphrase of Phil 2:21 or a conflation with 1 Cor 10:24. The source is uncertain.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"οἱ δὲ τοῦ Χριστοῦ Ἰησοῦ τὴν σάρκα ἐσταύρωσαν σὺν τοῖς παθήμασι καὶ ταῖς ἐπιθυμίαις","severity":"info","text":"This is not a direct quotation from Galatians; it echoes Gal 5:24 and 6:14 but is heavily adapted, possibly reflecting Didymus’s own ascetic interpretation.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἡ γὰρ ἀγάπη τοῦ Χριστοῦ συνέχει ἡμᾶς κρίναντος τούτου· καὶ ὑπὲρ πάντων ἀπέθανεν","severity":"info","text":"This is not a direct quotation from 1 Corinthians; it loosely echoes 1 Cor 13:13 and 15:3 but is a free composition, possibly from a homiletic source.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text contains several scriptural quotations that are not verbatim from the canonical New Testament; they may be paraphrases, conflations, or from lost sources. The English draft follows the Greek closely but does not resolve the source-critical issues."],"confidence":"medium","notes":[]},{"i":66,"ref":"p66","source":"Ἔτι καὶ τὴν ἐκκλησίαν, ἥτις νοεῖται σὺν τῇ ἀναπεμπομένη ἐν αὐτῇ δόξῃ καὶ τῇ προσαγομένῃ ἀναιμάκτῳ λατρείᾳ, Κορινθίοις μὲν τὸ πρῶτον γράφων, τοῦ θεοῦ εἶναι κατήγγειλεν οὑτωσί· «ἀπρόσκοποι καὶ Ἰουδαίοις γίνεσθε καὶ Ἕλλησιν καὶ τῇ ἐκκλησίᾳ τοῦ θεοῦ», καὶ πάλιν· «ἡμεῖς τοιαύτην συνήθειαν οὐκ ἔχομεν οὐδὲ αἱ ἐκκλησίαι τοῦ θεοῦ». Ἐφεσίοις δὲ πάλιν ἐπιστέλλων, τοῦ Χριστοῦ εἶναι αὐτὴν ἐδίδαξεν ὧδε εἰπών· «ἵνα παραστήσῃ ἑαυτῷ ἄμεμπτον τὴν ἐκκλησίαν, μὴν ἔχουσαν σπίλον ἢ ῥυτίδα ἤ τι τῶν τοιούτων, ἀλλ' ἵνα ᾖ ἁγία καὶ ἄμωμος». Εἰ γὰρ μὴ ὧδε αὐτῷ ἐδόκει, ἑρμηνεύσει τις, τί βούλεται εἰπὼν ὁ προφήτης Ἀγγαῖος ὅτι «μεγάλη ἔσται ἡ δόξα τοῦ οἴκου τούτου ἡ ἐσχάτη ὑπὲρ τὴν πρώτην», τουτέστιν τῆς τοῦ Χριστοῦ ἐκκλησίας καὶ τῆς ἐν αὐτῇ δοξολογίας παρὰ τὴν συναγωγὴν Ἰουδαίων, ἐν ᾖ μόνος ὁ θεὸς καὶ πατὴρ ἐθεολογεῖτο καὶ ἐδοξάζετο. Ἑπομένως τοίνυν καὶ τὸ εὐαγγέλιον νῦν μὲν θεοῦ τοῦ πατρὸς εἶναι λέγει γράφων Ῥωμαίοις· «Παῦλος δοῦλος Ἰησοῦ Χριστοῦ, κλητὸς ἀπόστολος ἀφωρισμένος εἰς εὐαγ γέλιον θεοῦ»· καὶ πάλιν· «οὐ γὰρ ἐπαισχύνομαι τὸ εὐαγγέλιον· δύναμις γὰρ θεοῦ ἐστιν εἰς σωτηρίαν παντὶ τῷ πιστεύοντι, Ἰουδαίῳ τε πρῶτον καὶ Ἕλληνι. δικαιοσύνη γὰρ θεοῦ ἐν αὐτῷ ἀποκαλύπτεται· ὁ δὲ δίκαιος ἐκ πίστεως ζήσεται»· καὶ Κορινθίοις τὸ δεύτερον· «ὅτι δωρεὰν τὸ τοῦ θεοῦ εὐαγγέλιον εὐηγγελισάμην ὑμῖν», νῦν δὲ θεοῦ τοῦ μονογενοῦς αὐτὸ τυγχάνειν ἐπιστέλλει Κορινθίοις τὸ μὲν πρῶτον· «ἀλλ' οὐκ ἐχρησάμεθα τῇ ἐξουσίᾳ ταύτῃ, ἀλλὰ πάντα στέγομεν, ἵνα μὴ ἐκκοπήν τινα δῶμεν τῷ εὐαγγελίῳ τοῦ Χριστοῦ»· τὸ δὲ δεύτερον·","english":"Furthermore, the church, which is understood together with the glory sent up in it and the bloodless worship offered in it, he declared to be of God when writing to the Corinthians first, as follows: “Be blameless both to Jews and Greeks and to the church of God,” and again: “We have no such custom, nor do the churches of God.” But when writing to the Ephesians, he taught that it is of Christ, saying thus: “that he might present to himself the church blameless, having no spot or wrinkle or anything of the sort, but that it might be holy and blameless.” For if it did not seem so to him, one might interpret what the prophet Haggai means by saying, “The last glory of this house will be great beyond the first,” that is, of the church of Christ and the doxology in it compared to the synagogue of the Jews, in which only God the Father was theologically proclaimed and glorified. Consequently, then, the Gospel also he now says is of God the Father, writing to the Romans: “Paul, slave of Jesus Christ, called apostle, set apart for the gospel of God,” and again: “For I am not ashamed of the gospel; for it is the power of God for salvation to every believer, first to the Jew and then to the Greek. For the righteousness of God is revealed in it; and the righteous one will live by faith,” and to the Corinthians a second time: “that I preached the gospel of God to you freely,” but now he writes that it is of God the Only-Begotten, to the Corinthians first: “But we did not use this authority, but we endure everything, so that we might give no hindrance to the gospel of Christ,” and second:","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἀπρόσκοποι καὶ Ἰουδαίοις γίνεσθε καὶ Ἕλλησιν καὶ τῇ ἐκκλησίᾳ τοῦ θεοῦ","severity":"info","text":"This is a composite or adapted citation; the phrase does not appear verbatim in the canonical Pauline corpus. Didymus may be paraphrasing or drawing on a variant tradition.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"μεγάλη ἔσται ἡ δόξα τοῦ οἴκου τούτου ἡ ἐσχάτη ὑπὲρ τὴν πρώτην","severity":"info","text":"A citation of Haggai 2:9 (LXX), where the prophet speaks of the future glory of the temple. Didymus interprets it typologically of the church.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἀναπεμπομένῃ","severity":"info","text":"The participle ἀναπεμπομένῃ (\"sent up\") likely refers to the offering of doxology or prayer directed upward, a technical term in liturgical contexts.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἀναιμάκτῳ λατρείᾳ","severity":"info","text":"The phrase \"bloodless worship\" distinguishes Christian Eucharistic practice from Jewish animal sacrifice, a common apologetic trope in early Christian literature.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage follows a pattern: Didymus first attributes the church to God (Father), then to Christ, then applies the same alternation to the gospel, building a case for Trinitarian distinction without separation.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The English draft renders νῦν μὲν ... νῦν δὲ as \"now ... but now,\" but the Greek νῦν ... νῦν may indicate logical alternation rather than temporal sequence. The translation's contrast is defensible but not forced.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the first Corinthian citation is unclear; it may be a conflation or a lost variant. The phrase 'ἡμεῖς τοιαύτην συνήθειαν οὐκ ἔχομεν' is not a direct Pauline quotation and its provenance is uncertain."],"confidence":"high","notes":[]},{"i":67,"ref":"p67","source":"«ἐλθὼν δὲ εἰς τὴν Τρωάδα εἰς τὸ εὐαγγέλιον τοῦ Χριστοῦ» καὶ πάλιν· «δοξάζοντες τὸν θεὸν ἐπὶ τῇ ὑποταγῇ τῆς ὁμολογίας ὑμῶν εἰς τὸ εὐαγγέλιον τοῦ Χριστοῦ»· καὶ Ῥωμαίοις· «μάρτυς γάρ μου ἐστιν ὁ θεὸς ᾧ λατρεύω ἐν τῷ εὐαγγελίῳ τοῦ υἱοῦ αὐτοῦ». Ἀλλὰ καὶ τὴν ἱερὰν λειτουργίαν ποτὲ μὲν θεῷ τῷ πατρί, ποτὲ δὲ θεῷ τῷ μονογενεῖ αὐτοῦ υἱῷ ἐκτελεῖσθαι ἔφη γράψας Κορινθίος τὸ μὲν πρῶτον· «οὕτως ἡμᾶς λογιζέσθω ἄνθρωπος ὡς ὑπηρέτας Χριστοῦ καὶ οἰκονόμους μυστηρίων θεοῦ· ὃ δὲ λοιπὸν ζητεῖται ἐν τοῖς οἰκονόμοις, ἵνα πιστός τις εὑ ρεθῇ»· τὸ δὲ δεύτερον· «ἐν παντὶ συνιστῶντες ἑαυτοὺς ὡς θεοῦ διάκονοι»· καὶ πάλιν· «διάκονοι Χριστοῦ εἰσιν; παραφρονῶν λέγω·\n\nὑπὲρ ἐγώ».\n\nκαὶ\n\n...»Τίς ἐνεπίστευσεν κυρίῳ καὶ κατῃσχύνθη; ἢ τίς ἐνέμεινεν τῷ φόβῳ αὐτοῦ καὶ ἐγκατελείφθη; ἢ τίς ἐπεκαλέσατο αὐτὸν καὶ ὑπερεῖδεν αὐτόν;» ὃς γάρ, καὶ οἱ ἔξω φασίν, πείθεται θεῷ, μάλα τ' ἔκλυεν αὐτοῦ\"5. Τοιγαροῦν οὐδὲν ἐπίκτητον ἢ ὑφ' ἑτέρου ἐνεργούμενον ἐν ἑαυτῷ εἶναι, οἴκοθεν δ' ἐπάγεσθαι τἀγαθὰ πάντα παριστῶν τὴν μίαν θεϊκὴν εἰρήνην, ἧς «ὅριον οὐκ ἔστιν», περὶ ἧς Ἠσαΐας διακέκραγεν· «κύριε ὁ θεὸς ἡμῶν, εἰρήνην δὸς ἡμῖν· πάντα γὰρ ἀπέδωκας ἡμῖν. κύριε, ἐκτὸς σοῦ ἄλλον οὐκ οἴδαμεν», ὡς αὐτοῦ τυγχάνουσαν διὰ τὸ ἐπίκοινον τῆς φύσεως καὶ κυριότητος δίδωσιν κατ' ἐξουσίαν. ἔφη γάρ· «εἰρήνην ἀφίημι ὑμῖν, εἰρήνην τὴν ἐμὴν δίδωμι ὑμῖν». Διὸ οὐχ ἥκιστα καὶ Παῦλος τοῦτο τὸ θεόσδοτον χρῆμα ἄμφω τὰς ἀγενήτους ὑποστάσεις ἀπαραλλάκτως χορηγεῖν ἔφη, Ῥωμαίοις οὕτω που γράψας·","english":"And when he came to Troas to the gospel of Christ” and again: “glorifying God for the submission of your confession to the gospel of Christ”; and to the Romans: “For God, whom I serve in the gospel of his Son, is my witness.” But also he said that the sacred liturgy is performed sometimes to God the Father, sometimes to God his only-begotten Son, writing to the Corinthians first: “Thus let a person be regarded as a servant of Christ and steward of the mysteries of God; what further is sought in stewards is that one be found faithful”; and second: “in everything commending yourselves as servants of God”; and again: “Are they servants of Christ? I speak as one out of my mind.”\n\nAnd\n\n“...Who trusted in the Lord and was put to shame? Or who persisted in his fear and was abandoned? Or who called upon him and was overlooked?” For he who, as even the pagans say, trusts God, rather hears him. Therefore, having nothing acquired or activated by another in itself, but bringing all goods from within, he presents the one divine peace, of which “there is no limit,” concerning which Isaiah cried out: “Lord our God, give us peace; for you have given us everything. Lord, we know no other besides you,” as it belongs to him on account of the commonality of nature and lordship, he gives according to authority. For he said: “I leave you peace, I give you my peace.” Hence not least Paul also said that this God-given gift is supplied without distinction by both unoriginate hypostases, writing somewhere to the Romans as follows:","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"εἰς τὴν Τρωάδα εἰς τὸ εὐαγγέλιον τοῦ Χριστοῦ","severity":"info","text":"The phrase 'to Troas to the gospel of Christ' likely alludes to Paul's missionary journey in Acts 16:8-10, though not a direct quotation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"μάρτυς γάρ μου ἐστιν ὁ θεὸς ᾧ λατρεύω ἐν τῷ εὐαγγελίῳ τοῦ υἱοῦ αὐτοῦ","severity":"info","text":"This is a paraphrase of Romans 1:9, where Paul speaks of serving God in the gospel of his Son.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"οὕτως ἡμᾶς λογιζέσθω ἄνθρωπος ὡς ὑπηρέτας Χριστοῦ καὶ οἰκονόμους μυστηρίων θεοῦ","severity":"info","text":"This passage echoes 1 Corinthians 4:1, where Paul describes servants of Christ and stewards of God's mysteries.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐν παντὶ συνιστῶντες ἑαυτοὺς ὡς θεοῦ διάκονοι","severity":"info","text":"This phrase is reminiscent of 2 Corinthians 6:4, where Paul exhorts commending oneself as servants of God.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"κύριε ὁ θεὸς ἡμῶν, εἰρήνην δὸς ἡμῖν· πάντα γὰρ ἀπέδωκας ἡμῖν. κύριε, ἐκτὸς σοῦ ἄλλον οὐκ οἴδαμεν","severity":"info","text":"This is a citation of Isaiah 26:12-13, where the prophet calls for peace from God, acknowledging no other lord.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"εἰρήνην ἀφίημι ὑμῖν, εἰρήνην τὴν ἐμὴν δίδωμι ὑμῖν","severity":"info","text":"The phrase 'I leave you peace, I give you my peace' is not a direct biblical quotation but reflects liturgical or catechetical language common in early Christian worship, possibly from a baptismal or eucharistic context.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text contains several fragmentary or paraphrased scriptural allusions that are not verbatim from known sources, making precise identification uncertain.","The phrase 'εἰς τὴν Τρωάδα' may be a geographical reference to Troas in Acts, but the exact scriptural source is unclear."],"confidence":"medium","notes":[]},{"i":68,"ref":"p68","source":"«χάρις ὑμῖν καὶ εἰρήνη ἀπὸ θεοῦ πατρὸς ἡμῶν καὶ κυρίου Ἰησοῦ Χριστοῦ». διάγνωσιν δὲ ἡμῖν τοῦτ' αὐτὸ οὕτως ἔχειν παρέσχετο καὶ τό· «πάντα ὅσα ἔχει ὁ πατὴρ ἐμά ἐστιν». ταῦτα γὰρ οὐκ ἀμαθῶς εἰς τὴν κτίσιν, ἀλλ' εἰς τὴν θεϊκὴν ἀξίαν ἐκλαμβάνεται, εἰ ἀξίαν ἐπὶ τοῦ θεοῦ φάναι χρή. Θεὸς γάρ, φησίν, ἐστὶν ὁ πατήρ. εἰμὶ καὶ ἐγώ· υἱὸς γὰρ αὐτοῦ μονογενὴς καὶ ἀληθινὸς καὶ ἀγαπητός. Κύριός ἐστιν ὁ πατήρ. εἰμὶ καὶ ἐγὼ πάντων κύριος καὶ κληρονόμος ζῶντος πατρὸς τῆς κληρονομίας δεσπόζων. κληρονομῶ δὲ τὰ ἑαυτοῦ, τοῦτο μὲν ὡς ποιητὴς αὐτῶν, τοῦτο δὲ καὶ ὡς γνήσιος υἱός. ἐτέθην δὲ κληρονόμος ὡς ἐνανθρωπήσας. Δημιουργὸς καὶ βασιλεύς ἐστιν ὁ πατήρ. εἰμί. εἶπον γὰρ ὑμῖν ὡς «ἦν τις βασιλεὺς καὶ ἐπορεύθη ποιῆσαι γάμους τῷ υἱῷ αὐτοῦ τῷ βασιλεῖ». Ἄτρεπτός ἐστιν ὁ πατήρ. εἰμὶ καὶ ἐγώ. κεχρησμῴδηται γὰρ περὶ ἐμοῦ· «σὺ ὁ αὐτὸς εἶ, καὶ τὰ ἔτη σου οὐκ ἐκλείψουσιν». Ἀπαθής ἐστιν ὁ πατήρ. εἰμί, ὡς καὶ τοὺς μετόχους μου ἀπαθείας μεταλαμβάνειν. Ἄναρχος ὁ πατήρ. εἰμί. οὐ γὰρ ἦν ὅτε οὐκ εἶχεν τὸ ὄνομα τοῦ πατρὸς καὶ τῆς δόξης αὐτοῦ τὸ ἐνυπόστατον ἀπαύγασμα καὶ τὸν «χαρακτῆρα τῆς ὑποστάσεως» καὶ τὴν «εἰκόνα τῆς θεότητος», ἐμέ. ζωὴ καὶ φῶς καὶ ἀγαθότης καὶ δύναμις καὶ σοφία καὶ ἀλήθεια καὶ ὅσα θεοῦ ἄξιά ἐστιν ὁ πατήρ. εἰμί, ὡς φθάσαντες ἠκούσατε. Καὶ μέντοι καὶ σωτὴρ ἐγώ, «ἀνατέλλων τὸν ἥλιον ἐπὶ δικαίους καὶ ἁμαρτωλούς» καὶ οὐκ ἐπάγων «κακὸν ἀντὶ κακοῦ» Φιλάνθρωπος ὁ πατήρ.","english":"Grace to you and peace from God our Father and the Lord Jesus Christ.\" And this very thing, that it is so, was provided for our discernment also by: \"All that the Father has is mine.\" For these things are not ignorantly taken as referring to creation, but to the divine dignity, if it is proper to speak of dignity in the case of God. For God, he says, is the Father. I also am; for I am his only-begotten and true and beloved Son. The Father is Lord. I also am Lord of all and heir, being master of the inheritance of a living Father. And I inherit his own things, both as their maker and as a genuine son. I was appointed heir as having become incarnate. The Father is Creator and King. I am. For I told you that \"there was a king who went to make a marriage for his son, the king.\" The Father is immutable. I also am. For it has been prophesied concerning me: \"You are the same, and your years will not fail.\" The Father is impassible. I am, so that even my partakers partake of impassibility. The Father is without beginning. I am. For there was no time when he did not have the name of Father and the hypostatic radiance of his glory and the \"character of the hypostasis\" and the \"image of the divinity,\" that is, me. The Father is life and light and goodness and power and wisdom and truth and all that is worthy of God. I am, as you have already heard. And indeed I am also savior, \"causing the sun to rise upon the righteous and sinners\" and not bringing \"evil in return for evil.\" The Father is philanthropic.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"χάρις ὑμῖν καὶ εἰρήνη ἀπὸ θεοῦ πατρὸς ἡμῶν καὶ κυρίου Ἰησοῦ Χριστοῦ","severity":"info","text":"A Pauline salutation, likely from 1 Corinthians 1:3 or similar, adapted to emphasize Father and Son jointly.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"πάντα ὅσα ἔχει ὁ πατὴρ ἐμά ἐστιν","severity":"info","text":"An echo of John 16:15 or a similar Johannine saying, asserting the Son's possession of all the Father's attributes.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"κληρονόμος","severity":"info","text":"The term 'heir' (κληρονόμος) is used here in a theological sense: the Son inherits the Father's attributes as both creator and incarnate Son, not as a later recipient but as co-owner.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἦν τις βασιλεὺς καὶ ἐπορεύθη ποιῆσαι γάμους τῷ υἱῷ αὐτοῦ τῷ βασιλεῖ","severity":"info","text":"A parable-like saying, possibly from an apocryphal or liturgical source, illustrating the Son's kingship as co-equal with the Father.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"σὺ ὁ αὐτὸς εἶ, καὶ τὰ ἔτη σου οὐκ ἐκλείψουσιν","severity":"info","text":"A citation of Psalm 102:27 (LXX) applied to the Son to affirm his immutability and eternal nature.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"χαρακτῆρα τῆς ὑποστάσεως","severity":"info","text":"A technical phrase from Trinitarian theology: 'character of the hypostasis' denotes the Son as the distinct imprint of the Father's substance, used in anti-Arian argument.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the parable about the king and the marriage is uncertain; it may be a lost apocryphon or a Didymian invention.","The phrase 'character of the hypostasis' is ambiguous in whether it refers to a specific creedal formula or a general theological concept."],"confidence":"high","notes":[]},{"i":69,"ref":"p69","source":"εἰμί, ὅπουγε ὑμῶν ἕνεκα «ἐμαυτὸν ἐκένωσα μορφὴν δούλου λαβών», καὶ ῥαπιζόντων καὶ ἐμπτυόντων καὶ ἐμπαιζόντων καὶ σταυρούντων ὑμῶν ἠνεσχόμην. Πάντα οὖν εἶπεν τὰ πατρικὰ τυγχάνειν αὐτοῦ, ὥστε μηδὲν πλέον διδόναι τῷ θεῷ πατρὶ ἢ μόνον τὸ εἶναι πατέρα υἱοῦ συνανάρχου καὶ συνυφεστῶτος Οὕτω πιστεύειν ἀναπείθει καὶ τό· «πάντα τὰ ἐμὰ σά ἐστιν καὶ τὰ σὰ ἐμά, καὶ δεδόξασμαι ἐν αὐτοῖς». εἰ γὰρ μὴ διὰ τὴν φυσικὴν σχέσιν ὧδε ἐλέχθη καὶ πᾶσιν τοῖς πατρικοῖς οὐσιωδῶς δεδόξασται ὁ υἱός, εἰ μὴ βασιλεία καὶ δεσποτεία μία τυγχάνει, ἆρα, κατά γε λόγον αἱρετικόν, ἔστιν ἃ μὴ ὑπὸ τὴν τοῦ πατρός, ἀλλ' ὑπὸ τὴν ἐξουσίαν τοῦ υἱοῦ τελεῖ. Καὶ πάλιν· «ἐὰν ἐγὼ δοξάζω ἐμαυτόν, ἡ δόξα μου οὐδέν ἐστιν· ἔστιν ὁ πατήρ μου ὁ δοξάζων με». ἐμοί, φησίν, λέγοντι περὶ τῆς ἐμαυτοῦ θεϊκῆς δόξης, ὅτι «ἐγὼ καὶ ὁ πατὴρ ἕν ἐσμεν», ἀπιστεῖτε· ἀλλ' ἔστιν ὁ μαρτυρῶν μοι πατήρ, ὅτι κατὰ φύσιν δοξάζομαι, υἱὸς μὲν ὢν αὐτοῦ ἀγαπητὸς καὶ ἀληθινός, θεὸς δὲ ὑμῶν καὶ δεσπότης. Εἶτα λέγει· «πάτερ, δόξασόν σου τὸν υἱόν, ἵνα καὶ ὁ υἱός σου δοξάσῃ σε». ἴση κἀνταῦθα ἐφυλάχθη τιμή τε καὶ δόξα ταῖς θείαις ὑποστάσεσιν. ᾧ γὰρ ἂν ὑπολάβωμεν τρόπῳ τὸν πατέρα δοξάζειν τὸν υἱὸν αὐτοῦ, τούτῳ αὐτὸς δοξάζεται ὑπ' αὐτοῦ. Καὶ αὖθις ἐπάγει· «καὶ νῦν δόξασόν με, πάτερ, παρὰ σεαυτῷ τῇ δόξῃ, ᾗ εἶχον πρὸ τοῦ τὸν κόσμον εἶναι παρὰ σοί». φρικτὸν ἀκοῇ, ὅτι ὁ δόξαν ἔχων ἀνάρχως παρὰ τῷ ἑαυτοῦ πατρί–τοῦτο γὰρ σημαίνει τό· ᾖ εἶχον δόξῃ πρὸ τοῦ τὸν κόσμον εἶναι–ὑπὸ αἱρετικῶν οὐ δοξάζεται. ποία δὲ ἦν αὕτη; ἣν ὡς οἶμαι καὶ","english":"I am, for your sake, \"I emptied myself, taking the form of a slave,\" and I endured you striking, spitting, mocking, and crucifying me. So he said that all the Father's things belong to him, so as to give nothing more to God the Father than only that he is father of a son who is without beginning and co-subsistent. This belief is also urged by: \"All that is mine is yours, and all that is yours is mine, and I am glorified in them.\" For if it were not said thus because of the natural relationship, and the Son is not substantially glorified in all the Father's things, if there is not one kingdom and one lordship, then, according to heretical reasoning, there are things that fall not under the Father's authority but under the Son's. And again: \"If I glorify myself, my glory is nothing; it is my Father who glorifies me.\" To me, he says, when I speak about my own divine glory, that \"I and the Father are one,\" you disbelieve; but there is my Father who bears witness to me, that I am glorified according to nature, being his beloved and true son, but your God and master. Then he says: \"Father, glorify your son, so that your son may glorify you.\" Equal honor and glory are preserved here for the divine hypostases. For in whatever way we suppose the Father glorifies his Son, in that way he himself is glorified by him. And again he adds: \"And now glorify me, Father, before yourself with the glory that I had before the world existed, with you.\" It is dreadful to hear, that he who has glory without beginning with his own Father—for this is what \"the glory I had before the world existed\" means—is not glorified by heretics. And what was this? Which, as I think,","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐμαυτὸν ἐκένωσα μορφὴν δούλου λαβών","severity":"info","text":"Allusion to Philippians 2:7, where Paul describes Christ's self-emptying and taking the form of a servant, used here to emphasize Christ's humility for humanity's sake.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"πάντα τὰ ἐμὰ σά ἐστιν καὶ τὰ σὰ ἐμά, καὶ δεδόξασμαι ἐν αὐτοῖς","severity":"info","text":"Likely a paraphrase of John 17:10 or a similar Johannine saying, asserting mutual possession and glorification between Father and Son, central to Didymus' anti-heretical argument.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"συνανάρχου καὶ συνυφεστῶτος","severity":"info","text":"These terms mean 'co-eternal' and 'co-subsistent,' key to Didymus' Trinitarian theology, asserting the Son's eternal coexistence with the Father against Arian subordinationism.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"αἱρετικῶν","severity":"info","text":"Refers to Arian or Eunomian opponents who denied the Son's full divinity; Didymus counters by arguing that without natural relationship, the Son's authority would be separate from the Father's.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Καὶ πάλιν","severity":"info","text":"This phrase marks a new scriptural citation in a series, structuring Didymus' argument by piling up proof-texts to demonstrate the Son's equal glory and co-essentiality with the Father.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"φρικτὸν ἀκοῇ","severity":"caution","text":"Didymus expresses horror that heretics deny the Son's pre-existent glory; this rhetorical move reflects the polemical context of 4th-century Trinitarian debates, where such denial was seen as blasphemous.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact scriptural source for 'πάντα τὰ ἐμὰ σά ἐστιν...' is unclear; it may be a conflation of Johannine passages. The phrase 'πρὸ τοῦ τὸν κόσμον εἶναι' is ambiguous: it could mean 'before the world existed' (temporal) or 'before the world's creation' (cosmological); the translation takes the temporal sense."],"confidence":"high","notes":[]},{"i":70,"ref":"p70","source":"Μάρκος ἔφη· «ὅταν ἔλθῃ ὁ υἱὸς ἐν τῇ δόξῃ τοῦ πατρὸς αὐτοῦ», ἀντὶ τοῦ· τὴν πατρικὴν δόξαν ἔχει καὶ ἐν αὐτῇ ἥξει τὸ δεύτερον. ὧν δὲ ἡ δόξα μία, οὐκ ἄλλη καὶ ἄλλη θεότης καὶ βασιλεία καὶ προσκύνησις καθέστηκεν. ὅθεν προπαραγγέλλει «πιστεύετε εἰς τὸν θεὸν καὶ εἰς ἐμὲ πιστεύετε. ἐν τῇ οἰκίᾳ τοῦ πατρός μου μοναὶ πολλαί εἰσιν». «τῆς γὰρ θεότητος», φησίν, «διαφορὰν οὐκ ἐχούσης, μίαν πίστεως γνῶσιν περὶ τῆς τριάδος ἔχειν ὀφείλετε, ἵν' οὕτω κατασκηνώσητε ἐν ἐκείναις ταῖς τρισμακαρίσταις αὐλαῖς ταῖς πᾶσιν ἁρμοδίαις τε καὶ ἀρκούσαις». Οὐ μόνον γοῦν τὰ ὑφηγητοῦ, ἀλλὰ καὶ τὰ θεοῦ παρέχων λέγει· «ἀφέωνταί σοι αἱ ἁμαρτίαι». προσέχεις κἀνταῦθα τὸ αὐτεξούσιον αὐτοῦ, ὅτι ὡσανεὶ πρὸς μείζονα οὐ πρεσβεύει, ἀλλ' ὡς αὐτοκράτωρ συγχωρεῖ. Ματθαῖος δέ, συνεισφέρων καὶ αὐτὸς ταῖς περὶ τοῦ μονογενοῦς υἱοῦ θεολογίαις, ἔφη· «οὐδεὶς γινώσκει τὸν πατέρα, εἰ μὴ ὁ υἱός, οὐδὲ τὸν υἱόν τις ἐπιγινώσκει, εἰ μὴ ὁ πατήρ». Πῶς τοίνυν οὗτοι φιλονεικοῦσιν ὡς εἰδότες τὸν μὲν πατέρα ἀσύγκριτον, τὸν δὲ υἱὸν αὐτοῦ ἀνόμοιον αὐτῷ, τὴν δὲ οὐσίαν ἀγεννησίαν· οὐδὲν ἐξαίρετον τῇ γνώσει τοῦ θεοῦ πατρὸς καὶ τοῦ μονογενοῦς θεοῦ καταλιμπάνοντες οὐδὲ λογιζόμενοι, ὅτιπερ οὐδὲν ἑτεροφυὲς ἴσην τῷ ἑτεροουσίῳ κέκτηται γνῶσιν; Παῦλος δὲ ὁμοίως γράφει Τιμοθέῳ μὲν ἐν τῇ πρώτῃ ἐπιστολῇ·","english":"Mark said: \"When the Son comes in the glory of his Father,\" meaning that he possesses the Father's glory and will come in it a second time. Since their glory is one, there is not one divinity and another, one kingdom and another, one worship and another. Hence he forewarns: \"Believe in God and believe in me. In the house of my Father there are many dwellings.\" \"For divinity,\" he says, \"having no difference, you ought to have one knowledge of faith concerning the Trinity, so that you may thus dwell in those thrice-blessed courts that are suitable and sufficient for all.\" Indeed, not only providing what is of a teacher, but also what is of God, he says: \"Your sins are forgiven.\" Observe here too his self-determination, that as if to a greater he does not intercede, but as an absolute ruler he grants it. Matthew, also contributing to the theological statements concerning the only-begotten Son, said: \"No one knows the Father except the Son, nor does anyone recognize the Son except the Father.\" How then do these people contend, as if knowing the Father to be incomparable, but his Son unlike him, and the essence to be unbegottenness, leaving nothing exceptional in the knowledge of God the Father and the only-begotten God, nor considering that nothing of a different nature possesses knowledge equal to that of a different substance? Paul similarly writes to Timothy in the first epistle:","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὅταν ἔλθῃ ὁ υἱὸς ἐν τῇ δόξῃ τοῦ πατρὸς αὐτοῦ","severity":"info","text":"This is a paraphrase of Mark's Gospel, likely echoing Mark 13:26 or a similar eschatological passage, though not a direct quotation.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"πιστεύετε εἰς τὸν θεὸν καὶ εἰς ἐμὲ πιστεύετε","severity":"info","text":"This appears to be a composite or loose citation of Johannine passages (e.g., John 14:1, John 12:44) emphasizing belief in both Father and Son.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἀφέωνταί σοι αἱ ἁμαρτίαι","severity":"info","text":"This phrase, 'Your sins are forgiven,' is not a direct biblical quotation but reflects the language of absolution, possibly alluding to Jesus' authority in the Gospels (e.g., Matthew 9:2, Mark 2:5).","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"οὐδεὶς γινώσκει τὸν πατέρα, εἰ μὴ ὁ υἱός, οὐδὲ τὸν υἱόν τις ἐπιγινώσκει, εἰ μὴ ὁ πατήρ","severity":"info","text":"This is a non-canonical saying attributed to Matthew, not found in the canonical Gospels, possibly from an apocryphal source or a theological elaboration.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Παῦλος δὲ ὁμοίως γράφει Τιμοθέῳ μὲν ἐν τῇ πρώτῃ ἐπιστολῇ","severity":"info","text":"Didymus refers to Paul's First Epistle to Timothy, a key text in Trinitarian debates, though the specific verse is not quoted here.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"αὐτεξούσιον","severity":"info","text":"The term 'self-determination' (αὐτεξούσιον) is used to emphasize Christ's autonomous authority, a key concept in Didymus' anti-Arian argument for the Son's full divinity.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the Matthean saying is unclear; it may be apocryphal or a Didymian invention.","The phrase 'ἀφέωνταί σοι αἱ ἁμαρτίαι' is not a direct biblical citation, leaving its scriptural basis ambiguous."],"confidence":"high","notes":[]},{"i":71,"ref":"p71","source":"«προστάσσω σοὶ ἐνώπιον τοῦ θεοῦ τοῦ ζωοποιοῦντος τὰ πάντα καὶ Ἰησοῦ Χριστοῦ τοῦ μαρτυρήσαντος ἐπὶ Ποντίου Πιλάτου τὴν καλὴν ὁμολογίαν, φυλάξαι τὴν παραγγελίαν ἄσπιλον, ἀνεπίληπτον ἕως τῆς ἐπιφανείας τοῦ κυρίου Ἰησοῦ Χριστοῦ, ἣν καιροῖς ἰδίοις δείξει ὁ μακάριος καὶ μόνος δυνατὸς καὶ βασιλεὺς τῶν βασιλευόντων καὶ κύριος τῶν κυριευόντων, ὁ μόνος ἔχων ἀθανασίαν καὶ φῶς οἰκῶν ἀπρόσιτον, ὃν οὐδεὶς ἀνθρώπων εἶδεν οὔτε ἰδεῖν δύναται, ᾧ τιμὴ καὶ δόξα αἰώνιος εἰς τοὺς αἰῶνας τῶν αἰώνων. ἀμήν». αἱρετικοῖς μὲν γὰρ δέδοκται τῷ πατρὶ μόνῳ διδόναι τό· «ὁ μόνος δυνατὸς καὶ βασιλεὺς βασιλευόντων» καὶ τὰ ἑξῆς. ὥσπερ δὲ περὶ ἀμφοῖν τῶν ἀειμνήστων ὑποστάσεων εἶπεν· «προστάσσω σοὶ ἐνώπιον τοῦ θεοῦ καὶ Χριστοῦ Ἰησοῦ», οὕτως ἐπ' ἀμφοῖν αὐτῶν ὡς κατὰ ἑνὸς τῇ θεότητι καὶ τὰ ἑξῆς ὕμνησεν. οὐ γὰρ ὡς οὗτοι ἠγνόησεν αὐτὸς τό· «πάντα ὅσα ἔχει ὁ πατὴρ ἐμά ἐστιν», καὶ τό· «ἵνα πάντες τιμῶσι τὸν υἱὸν καθὼς τιμῶσι τὸν πατέρα», καὶ τό· «οὗτός ἐστιν ὁ ἀληθινὸς θεὸς καὶ ζωὴ αἰώνιος», καί· «οὗτος ὁ θεὸς ἡμῶν. οὐ λογισθήσεται ἕτερος πρὸς αὐτόν», καί· «οὗτός ἐστιν ὁ υἱός μου ὁ ἀγαπητός». ἀλλὰ καὶ ἀποτείνεται μᾶλλον τὰ ἐκκείμενα πρὸς τὸν υἱόν. ἔχει γάρ· «παραφυλάξαι τὴν παραγγελίαν ἕως τῆς ἐπιφανείας τοῦ κυρίου Ἰησοῦ Χριστοῦ, ἣν καιροῖς ἰδίοις δείξει ὁ μακάριος καὶ μόνος δυνατός». δῆλον δ' ὅτι ὁ υἱὸς δείξει τὴν ἑαυτοῦ ἐπιφάνειαν τὸ δεύτερον ἐλευσόμενος. ἐπιτήρει οὖν ὅτι καὶ δόξαν τὴν πρώτην αὐτῷ ἀπονέμει. Ῥωμαίοις δέ·","english":"I command you before the God who gives life to all things and Jesus Christ who bore witness under Pontius Pilate to the good confession, to keep the commandment spotless, blameless until the epiphany of the Lord Jesus Christ, which in its own times the blessed and only powerful one and king of those who reign and lord of those who rule will show, the only one having immortality and dwelling in unapproachable light, whom no one of men has seen nor is able to see, to whom honor and eternal glory for ever and ever. Amen. For heretics have decided to give to the Father alone the: \"the only powerful one and king of those who reign\" and the rest. But just as he said concerning both of the ever-memorable hypostases: \"I command you before God and Christ Jesus,\" so he hymned concerning both of them as concerning one in divinity and the rest. For he himself did not ignore, as these do, the: \"all that the Father has is mine,\" and the: \"that all may honor the Son as they honor the Father,\" and the: \"this is the true God and eternal life,\" and: \"this is our God. No other will be reckoned beside him,\" and: \"this is my beloved Son.\" But rather the cited passages refer to the Son. For it says: \"to guard the commandment until the epiphany of the Lord Jesus Christ, which in its own times the blessed and only powerful one will show.\" And it is clear that the Son will show his own epiphany when he comes the second time. Observe therefore that he also assigns the first glory to him. To the Romans:","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"προστάσσω σοὶ ἐνώπιον τοῦ θεοῦ ... Ἰησοῦ Χριστοῦ","severity":"info","text":"The opening formula echoes a liturgical or confessional oath, possibly from a baptismal or exorcistic context, invoking God and Christ jointly.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ὑποστάσεων","severity":"info","text":"Hypostases: a technical term for the individual realities of Father and Son, distinct in number but united in divinity, central to Didymus’s anti-heretical argument.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"αἱρετικοῖς","severity":"info","text":"The heretics likely refer to Eunomians or other radical Arians who reserved titles like 'only powerful one' for the Father alone, denying them to the Son.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"πάντα ὅσα ἔχει ὁ πατὴρ ἐμά ἐστιν","severity":"info","text":"This saying is not a direct biblical quotation but a summary of Johannine theology (cf. John 16:15; 17:10), used to assert the Son’s co-ownership of divine attributes.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"οὕτως ἐπ' ἀμφοῖν αὐτῶν ὡς κατὰ ἑνὸς τῇ θεότητι","severity":"info","text":"Didymus structures his argument by first citing a heretical misreading, then correcting it with a parallel construction that affirms the unity of divinity in two hypostases.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ῥωμαίοις δέ·","severity":"caution","text":"The passage breaks off with 'To the Romans:' suggesting a citation from Paul’s Epistle to the Romans follows, but the text is incomplete in this edition.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'heretics' is not specified; the abrupt ending 'To the Romans:' leaves the intended citation unclear."],"confidence":"high","notes":[]},{"i":72,"ref":"p72","source":"«τὰ γὰρ ἀόρατα αὐτοῦ ἀπὸ κτίσεως κόσμου τοῖς ποιήμασιν νοούμενα καθο ρᾶται, ἥ τε ἀίδιος αὐτοῦ δύναμις καὶ θειότης». καὶ ταυτὶ δὲ διὰ τὴν ἰσοτιμίαν πατρὸς καὶ υἱοῦ οὐ ῥέπει πρὸς ποίημα. οὐ γὰρ ἐν τῷ γεννητὸν νοεῖσθαι τὸν δημιουργὸν ἡ ἀιδιότης καὶ θειότης αὐτοῦ οὐ γνωρίζεται, τουτέστιν ἡ ἀεὶ καὶ κατὰ ταὐτὰ ἔχουσα θεότης. Φιλιππησίοις δέ· «ὃς ἐν μορφῇ θεοῦ ὑπάρχων οὐχ ἁρπαγμὸν ἡγήσατο εἶναι ἴσα θεῷ, ἀλλ' ἑαυτὸν ἐκένωσεν μορφὴν δούλου λαβών». τί τῆς ἰσότητος ταύτης εὑρίσκεται ἄνισον; οὐχ ἥρπασε γάρ, φησίν, οὐκ ἔλαβε τὸ ἴσον εἶναι τῇ φύσει τῷ θεῷ καὶ πατρί. καὶ δὴ ὁ μὴ ὑπ' ἄλλου κενωθείς, ἑαυτὸν δὲ κενώσας, αὐθέντην δεσπότην ὁμοῦ καὶ ἀίδιον ἑαυτὸν ἐπέδειξεν. εἰ γὰρ ἐγένετο ἐν δούλου μορφῇ, ἀναμφίλογον ὡς οὐ διετέλει, πρὶν ἢ τοῦτο γένηται, ἐν ποιήμασιν, ἀλλ' ἐν ἐλευθέρᾳ τῇ πατρικῇ φύσει ἦν. ἐπειδὴ μὴ δυνατὸν ἦν ὀφθῆναι, συγκατέβη ἀτρέπτως ἀφαντασιάστως ἕως οἰκέτου μορφῆς. καὶ τὰ τοῦ οἰκέτου ἀπώσατο ἄχθη καὶ ζωῆς φαιδροτέρας δέδωκεν ἀρχήν· ὅθεν","english":"For his invisible aspects, from the creation of the world, are perceived by his works and beheld, both his eternal power and divinity.\" And these things, on account of the equal honor of Father and Son, do not incline toward a creation. For it is not in being thought of as begotten that the creator's eternity and divinity are recognized, that is, the divinity which always exists and is the same. And to the Philippians: \"Who, existing in the form of God, did not consider it a usurpation to be equal to God, but emptied himself, taking the form of a servant.\" What inequality is found in this equality? For he did not usurp, it says, he did not take the equality of being by nature with God the Father. And indeed, the one who was not emptied by another, but emptied himself, showed himself to be both master and lord and eternal. For if he came to be in the form of a servant, it is indisputable that he did not previously exist among creations, but was in the free paternal nature. Since it was not possible to be seen, he descended without change and without illusion as far as the form of a servant. And he cast off the burdens of the servant and gave a beginning of a brighter life; whence","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Φιλιππησίοις","severity":"info","text":"The citation 'ὃς ἐν μορφῇ θεοῦ ... μορφὴν δούλου λαβών' is a paraphrase of Philippians 2:6-7, a key Pauline text on Christ's voluntary humiliation.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ἰσοτιμίαν","severity":"info","text":"ἰσοτιμίαν ('equal honor') is a technical term in pro-Nicene theology, asserting the full equality of Father and Son against subordinationist readings.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"αὐθέντην","severity":"info","text":"αὐθέντην ('master' or 'authoritative one') here underscores Christ's self-emptying as an act of sovereign power, not passivity.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"","severity":"info","text":"The argument counters Arian claims that the Son's generation implies creatureliness; Didymus insists that 'eternity and divinity' are not compromised by the Son's being 'begotten'.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from a citation (likely from an earlier source) to exegesis of Philippians, then to a logical inference about Christ's pre-incarnate state in the 'free paternal nature'.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The opening quotation 'τὰ γὰρ ἀόρατα ... θειότης' is not identified; it may be from a lost work or a paraphrase, so its source is uncertain.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the initial quotation is not specified; it may be from an earlier patristic text or a lost work.","The phrase 'καὶ ταυτὶ' is ambiguous; it likely refers to the preceding argument, but the referent is not explicit."],"confidence":"high","notes":[]},{"i":73,"ref":"p73","source":"καὶ ὅστις ἀνάρχως ἦν ἐπεγνώσθη. Καὶ τὰ ἄλλα δὲ τὰ ἐπισταλέντα τοῖς αὐτοῖς Φιλιππησίοις, ὅτι ἤδη πως τὸν υἱὸν προὔχοντά τε καὶ ὑπερβάλλοντα σὺν τῷ ἑαυτοῦ πατρὶ ὅσον πρὸς ἀσυνέτους ἀποφαίνει, ἤδη μοι λέλεκται πρόσθεν ἐν κεφαλαίῳ ζʹ. κωλύει δὲ οὐδέν, καὶ ἀπὸ τῆς ἀρχαίας τοῦτο συστῆσαι γραφῆς· δεῖ γὰρ μὴ παρέργως κεχρῆσθαι τῇ θεολογίᾳ. Λέγει οὖν παρὰ τῷ Ἠσαΐᾳ ὁ θεός· «τὰς νουμηνίας ὑμῶν καὶ τὰ σάββατα καὶ τὰς ἑορτὰς ὑμῶν μισεῖ ἡ ψυχή μου. ἐγενήθητέ μοι εἰς πλησμονήν· οὐκέτι ἀνήσω τὰς ἁμαρτίας ὑμῶν. κἂν πληρώ σητε τὴν δέησιν, οὐκ εἰσακούσομαι ὑμῶν· αἱ γὰρ χεῖρες ὑμῶν αἵματος πλή ρεις. λούσασθε, καθαροὶ γένεσθε, ἀφέλετε τὰς ἁμαρτίας ὑμῶν ἀπὸ τῶν ψυχῶν ὑμῶν». ὁρᾷς τοίνυν, ὅτι καὶ φθάνει φιλανθρωπία τὴν ἀπειλήν, ὅσον οὐδέπω διαλλαττόμενος καὶ μηνιεῖν μακρά, μᾶλλον δὲ μηνιεῖν ὅλως οὐκ εἰδώς. καὶ μισεῖ τὰς ἑορτὰς αὐτῶν, ὅ ἐστι τὴν θρησκείαν, ὡς τῆς τελεωτάτης θεογνωσίας ἀπολειπομένην· παρακελεύεται δὲ βαπτισθῆναι ὥστε δέξασθαι τὴν πίστιν πρὸς τὸν περὶ τοῦ βαπτίσματος δεσποτικὸν ὅρον. ἐπιστώσατο δὲ ἡμᾶς καὶ ἀλλαχοῦ ὁ Παῦλος ἐπὶ λέξεως ἀνακεκραγώς, μὴ ἔχειν ἑαυτοῦ μείζονα τὸν υἱόν. εἰπόντος γὰρ τοῦ θεοῦ ἐν τῇ Γενέσει πρὸς τὸν Ἀβραάμ· τὸν υἱόν σου προσένεγκέ μοι θυσίαν\"5 καὶ τοῦτο προθύμως ποιήσαντος καὶ ἐπάγειν ἐπ' αὐτὸν τὴν χεῖρα μαχαίρᾳ ὡπλισμένην μέλλοντος ἐκάλεσεν αὐτὸν ἄγγελος κυρίου εἰπών· «Ἀβραάμ, μὴ ἐπιβάλῃς τὴν χεῖρά σου ἐπὶ τὸ παιδάριον μήτε ποιήσῃς αὐτῷ μηθὲν κακόν. νῦν γὰρ ἔγνων, ὅτι φοβῇ σὺ τὸν θεὸν καὶ οὐκ ἐφείσω τοῦ υἱοῦ σου τοῦ ἀγαπητοῦ δι' ἐμέ».","english":"and whoever existed without beginning was recognized. And the other things that were sent to the same Philippians, that somehow he already reveals the Son as excelling and surpassing together with his own Father, as far as the unintelligent are concerned, I have already said before in chapter 7. But nothing prevents establishing this also from the ancient scripture; for one must not use theology carelessly. So God says in Isaiah: \"Your new moons and your sabbaths and your feasts my soul hates. You have become a surfeit to me; I will no longer forgive your sins. Even if you fulfill the prayer, I will not hear you; for your hands are full of blood. Wash yourselves, become clean, remove your sins from your souls.\" You see, then, that philanthropy precedes the threat, inasmuch as he is not yet reconciled and does not know how to be angry for long, or rather does not know how to be angry at all. And he hates their feasts, that is, their religion, as falling short of the most perfect knowledge of God; and he commands them to be baptized so as to receive the faith according to the Lord's definition concerning baptism. And Paul has also confirmed us elsewhere, crying out verbatim, that the Son is not greater than himself. For when God said in Genesis to Abraham, \"Offer your son to me as a sacrifice,\" and when he did this readily and was about to lay his hand on him armed with a sword, an angel of the Lord called him, saying: \"Abraham, do not lay your hand on the boy nor do any harm to him. For now I know that you fear God and did not spare your beloved son for my sake.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τὰς νουμηνίας ὑμῶν καὶ τὰ σάββατα καὶ τὰς ἑορτὰς ὑμῶν μισεῖ ἡ ψυχή μου","severity":"info","text":"Didymus quotes a composite passage from Isaiah (1:13-16 LXX) that condemns Israel's festivals and calls for purification. The citation is not verbatim from a single chapter but conflates elements, likely from memory.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τὸν υἱόν σου προσένεγκέ μοι θυσίαν","severity":"info","text":"The reference to God commanding Abraham to sacrifice his son is not found in the canonical Genesis; it may derive from a lost Jewish tradition or a variant reading of Genesis 22. Didymus uses it to illustrate the Son's subordination.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἐν κεφαλαίῳ ζʹ","severity":"info","text":"Didymus refers to a previous discussion in 'chapter 7' of the same work. This internal cross-reference indicates a structured treatise, though the chapter divisions may be editorial.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"θεολογία","severity":"info","text":"The Greek term 'theologia' here means discourse about the divine nature, not theology in the modern sense. Didymus warns against using it 'carelessly' (παρέργως), emphasizing the need for precision in Trinitarian doctrine.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ὁρᾷς τοίνυν","severity":"info","text":"The phrase 'You see, then' marks a rhetorical transition from scriptural citation to exegetical conclusion. Didymus uses such markers to guide the reader through his argument.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"μηνιεῖν μακρά, μᾶλλον δὲ μηνιεῖν ὅλως οὐκ εἰδώς","severity":"caution","text":"The Greek text is ambiguous: it may mean God 'does not know how to be angry for long' or 'does not know how to be angry at all.' The English draft opts for the latter, but the syntax allows either reading.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Isaiah quotation is a conflation; the exact source is uncertain. The phrase 'μηνιεῖν μακρά' is syntactically ambiguous. The Genesis story of Abraham's sacrifice is non-canonical and its origin is unclear."],"confidence":"high","notes":[]},{"i":74,"ref":"p74","source":"εἶτα κριοῦ πρὸς τὴν θυσίαν ἀντὶ Ἰσαὰκ εὑρεθέντος καὶ τῆς θυσίας ὑπὸ Ἀβραὰμ πληρωθείσης, τῇ μὲν γνώμῃ διὰ τοῦ παιδός, τῇ δὲ σφαγῇ διὰ τοῦ κριοῦ, «ἐκάλεσεν», φησίν, «αὐτὸν ἐκ δευτέρου ἄγγελος κυρίου ἐκ τοῦ οὐρανοῦ λέγων· κατ' ἐμαυτοῦ ὤμοσα, λέγει κύριος, οὗ εἵνεκεν ἐποίησας τὸ πρᾶγμα καὶ οὐκ ἐφείσω τοῦ υἱοῦ σου τοῦ ἀγαπητοῦ δι' ἐμέ· ἦ μὴν εὐλογῶν εὐλογήσω σε καὶ πληθύνων πληθυνῶ τὸ σπέρμα σου ὡς τοὺς ἀστέρας τοῦ οὐρανοῦ καὶ τὴν ἄμμον τῆς θαλάσσης· καὶ ἐνευλογηθήσονται ἐν σοὶ πάντα τὰ ἔθνη, ἀνθ' ὧν ὑπήκουσας τῆς ἐμῆς φωνῆς». Ἦν δὲ οὔτε ὁ πατὴρ οὔτε μὴν λειτουργὸς ἄγγελος. οὐ γὰρ ὀμνύει καθ' ἑαυτοῦ λειτουργὸς ἢ εὐλογεῖ ἢ λέγει· «οὐκ ἐφείσω τοῦ υἱοῦ σου τοῦ ἀγαπητοῦ δι' ἐμέ»· οὐδ' ἀποστῆσαι τὴν τῷ θεῷ προσαγομένην τολμᾷ θυσίαν οὐδ' αὖ προσίεσθαι αὐτὴν ἐξουσιάζει· ἀλλὰ ἦν ὁ τὴν θυσίαν ζητήσας μονογενὴς θεὸς λόγος χαριζόμενος τὸν μονογενῆ τῷ Ἀβραάμ, ὡς Παῦλος ἑρμηνεύει γράφων Ἑβραίοις οὑτωσί· «τῷ γὰρ Ἀβραὰμ ἐπαγγειλάμενος ὁ θεός»–ἅπερ ἐπηγγείλατό τε καὶ ἐποίησεν–»ἐπεὶ κατ' οὐδενὸς μείζονος εἶχεν ὀμόσαι, ὤμοσεν καθ' ἑαυτοῦ λέγων· ἦ μὴν εὐλογῶν εὐλογήσω σε». καὶ Ῥωμαίοις δὲ τὸν υἱὸν αὖθις καθ' ἑαυτοῦ ὀμνύοντα ἐξηγεῖται· «πάντες γὰρ παραστησόμεθα τῷ βήματι τοῦ Χριστοῦ καθῶς γέγραπται· ζῶ ἐγώ, λέγει κύριος, ὅτι ἐμοὶ κάμψει πᾶν γόνυ καὶ πᾶσα γλῶσσα ἐξομολο γήσεται τῷ θεῷ».","english":"Then, concerning the ram found for the sacrifice instead of Isaac and the sacrifice completed by Abraham—in intention through his son, but in slaughter through the ram—\"he called,\" it says, \"him a second time, an angel of the Lord from heaven, saying: 'I have sworn by myself, says the Lord, for whose sake you did this and did not spare your beloved son for me; truly, blessing I will bless you and multiplying I will multiply your seed as the stars of the sky and the sand of the sea; and all nations will be blessed in you, because you obeyed my voice.'\" But it was neither the Father nor a ministering angel. For a ministering angel does not swear by himself, nor bless, nor say, \"You did not spare your beloved son for me\"; nor does he dare to set aside the sacrifice offered to God, nor does he have authority to accept it. Rather, it was the only-begotten God Logos, who had sought the sacrifice, bestowing the only-begotten upon Abraham, as Paul interprets, writing to the Hebrews thus: \"For to Abraham, God having promised\"—which he both promised and performed—\"since he had no one greater by whom to swear, swore by himself, saying: 'Truly, blessing I will bless you.'\" And in Romans, he again explains the Son swearing by himself: \"For we shall all stand before the judgment seat of Christ, as it is written: 'I live, says the Lord, that every knee will bend to me and every tongue will confess to God.'","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐκάλεσεν ... ἄγγελος κυρίου ἐκ τοῦ οὐρανοῦ","severity":"info","text":"Didymus quotes a version of the Aqedah story (Gen 22) that includes an angelic summons and a divine oath. This is not the Masoretic text but likely from a Greek Jewish or Christian paraphrase, possibly the Testament of Abraham or a targumic tradition.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τῷ γὰρ Ἀβραὰμ ἐπαγγειλάμενος ὁ θεός","severity":"info","text":"Didymus cites Heb 6:13-14 (a non-canonical passage in the modern canon but used by Paul) to support the interpretation that the speaker is the Logos. The citation is loose and may reflect a variant reading or memory.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"πάντες γὰρ παραστησόμεθα τῷ βήματι τοῦ Χριστοῦ","severity":"info","text":"Didymus cites Rom 14:10 (a conflation of Rom 14:10 and 2 Cor 5:10) to show the Son swearing by himself. The citation is composite and may reflect a liturgical or catena tradition.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"μονογενὴς θεὸς λόγος","severity":"info","text":"Didymus identifies the speaker as the 'only-begotten God Logos,' a key anti-Arian formulation. The phrase asserts the Son's divinity and pre-existence, central to the De trinitate's polemic.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"κριοῦ πρὸς τὴν θυσίαν ἀντὶ Ἰσαὰκ","severity":"info","text":"The substitution of a ram for Isaac is a well-known Jewish tradition (Gen 22:13 LXX; also in Jubilees and Josephus). Didymus uses it to argue that the angel who spoke was the Logos, not a ministering angel.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἦ μὴν εὐλογῶν εὐλογήσω σε","severity":"caution","text":"The oath formula 'ἦ μὴν' is rare and may be a scribal error or a dialectal variant. The sense is 'truly, blessing I will bless you,' but the exact wording is uncertain.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the expanded Aqedah narrative is unclear; it may be from a lost Jewish or Christian apocryphon.","The citations to Hebrews and Romans are composite and may not correspond exactly to any known manuscript tradition."],"confidence":"medium","notes":[]},{"i":75,"ref":"p75","source":"Καὶ τὸ ἐκ δεξιῶν δὲ συγκαθέζεσθαι τῷ πατρί, ἔτι δὲ καὶ τὸ θεοφράστῳ γλώττῃ ἀναφθέγγεσθαι τὸν εὐαγγελιστὴν καθέδραν πρέπουσαν τῷ υἱῷ τὸν πατρικὸν εἶναι κόλπον εἰ μὴ σημαίνει τὸ ταυτούσιον καὶ ὁμότιμον καὶ τὸ χρῆναι σὺν τῷ πατρὶ καὶ τῷ πνεύματι αὐτοῦ προσκυνεῖσθαι τὸν μονογενῆ θεὸν καὶ υἱόν, ἀλλά–κατὰ ἄνθρωπον οὐ δέον ἐκδέχεσθαι γρὴ τὰ περὶ θεοῦ γεγραμμένα–μείζων καὶ ἐνδοξότερος κατ' αὐτούς ἐστιν ὁ ἐκ δεξιῶν, ὁ τὸν θεϊκὸν ἄφατον κόλπον ὡς τὸν χερουβικὸν ἔχων πολυῶπα θρόνον. ὃ μὴ γένοιτο εἰπεῖν ἐπὶ τῆς ἀρρητοτάτης καὶ γαληνοτάτης τριάδος. ὁ μὲν γὰρ Δαυὶδ ᾄδει περὶ τοῦ πατρὸς ἐν ρθʹ ψαλμῷ· «εἶπεν ὁ κύριος τῷ κυρίῳ μου· κάθου ἐκ δεξιῶν μου»· ὁ δὲ Παῦλος Ἑβραίοις ὑφηγεῖται· «ὃς ὢν ἀπαύγασμα τῆς δόξης τοῦ πατρὸς καὶ χαρακτὴρ τῆς ὑποστάσεως αὐτοῦ φέρων τε τὰ πάντα τῷ ῥήματι τῆς δυνάμεως αὐτοῦ, καθαρισμὸν τῶν ἁμαρτιῶν ποιησάμενος, ἐκάθισεν ἐν δεξιᾷ τῆς μεγαλωσύνης ἐν\n\nὑψηλοῖς»· ὁ δὲ εὐαγγελιστής· «ὁ μονογενὴς θεὸς ὁ ὢν ἐν τῷ κόλπῳ τοῦ πατρός, αὐτὸ ἐξηγήσατο». ν Ὁμοίως θεολογία περὶ τοῦ υἱοῦ, ὅτι «ἐν αὐτῷ κατοικεῖ πᾶν τὸ πλήρωμα τῆς θεότητος» καὶ ὅτι «θεὸς μέγας» καί «ἐπὶ πάντων», «πρὸς ὃν οὐ λογισθήσεται ἕτερος» καί «ἀληθινὸς θεός» καὶ «ζωὴ αἰώνιος» καί «μόνος δεσπότης» καί «μόνος θαυματουργός» καί «ὕψιστος» καί «βασιλεύς» καί «ἐξουσια στής» καί «πάντα ἐν πᾶσι Χριστός» καί τὰ λοιπά. Τοσαῦτα μὲν περὶ τούτων ἤρκει· οὐκ ἠρεμοῦσι δὲ οἱ τῶν θείων μύσται καὶ τὰ τῆς προνοητικωτάτης πάντων τριάδος ζηλοῦντες ἄλλ' ἔτι ὑψηλά·","english":"And the fact that he sits at the right hand of the Father, and further that the evangelist declares with a divinely inspired tongue that the seat befitting the Son is the Father’s bosom—if this does not signify the sameness of essence and equal honor, and that the only-begotten God and Son must be worshipped together with the Father and his Spirit, yet (since it is not proper to interpret what is written about God in a human manner) according to them, the one on the right is greater and more glorious, having the ineffable divine bosom as a many-eyed cherubic throne. May it never be said of the most ineffable and most tranquil Trinity. For David sings concerning the Father in Psalm 109: “The Lord said to my Lord, ‘Sit at my right hand’”; and Paul instructs the Hebrews: “He who is the radiance of the Father’s glory and the imprint of his substance, bearing all things by the word of his power, having made purification of sins, sat at the right hand of the majesty in the heights”; and the evangelist: “The only-begotten God, who is in the bosom of the Father, himself expounded this.” Similarly, theology concerning the Son: that “in him dwells the whole fullness of the divinity” and that he is “great God” and “over all,” “to whom no other will be compared,” and “true God,” and “eternal life,” and “only master,” and “only wonder-worker,” and “highest,” and “king,” and “ruler,” and “Christ is all in all,” and the rest. So much on these matters would suffice; but the initiates of the divine and those zealous for the most provident Trinity of all do not rest, but still seek higher things.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ταυτούσιον","severity":"info","text":"The term ταυτούσιον (sameness of essence) is a key theological coinage in Didymus’s anti-Arian polemic, asserting consubstantiality without using the Nicene ὁμοούσιον directly.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Psalm 109 (LXX 108)","severity":"info","text":"Didymus cites Psalm 109:1 (LXX 108:1) “εἶπεν ὁ κύριος τῷ κυρίῳ μου· κάθου ἐκ δεξιῶν μου” as a proof-text for the Son’s session at the Father’s right hand.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Hebrews 1:3","severity":"info","text":"The paraphrase of Hebrews 1:3 (ἀπαύγασμα, χαρακτὴρ, καθαρισμὸν, ἐκάθισεν ἐν δεξιᾷ) is adapted to stress the Son’s derived glory and distinct hypostasis.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Cherubic throne","severity":"info","text":"The “many-eyed cherubic throne” (πολυῶπα θρόνον) evokes Ezekiel’s vision (Ezek 1) and contemporary angelological hierarchies, used here to reject a subordinationist reading of the Son’s seat.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"Didymus’s Trinitarian doxology","severity":"info","text":"The string of titles for the Son (θεὸς μέγας, ἐπὶ πάντων, ἀληθινὸς θεός, etc.) reflects a pre-Constantinopolitan creedal accumulation, later influential in Pseudo-Athanasian and Cappadocian florilegia.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"γαληνοτάτης τριάδος","severity":"caution","text":"The epithet γαληνοτάτης (most tranquil) for the Trinity is unusual; it may be a scribal corruption or a rare positive appropriation of a term otherwise used for Stoic apatheia.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase ‘τὸν πατρικὸν εἶναι κόλπον’ could be read as a direct quotation of a lost gospel or as Didymus’s own exegetical gloss; the source is not identified.","The string of Son-titles may be excerpted from a liturgical or catechetical source rather than composed by Didymus."],"confidence":"high","notes":[]},{"i":76,"ref":"p76","source":"καὶ οἷα περὶ τοῦ πατρός, τοιαῦτα καὶ περὶ τοῦ υἱοῦ θεολογοῦσιν, ὅτι «ἐν αὐτῷ κατοικεῖ πᾶν τὸ πλήρωμα τῆς θεότητος» καὶ ὅτι «θεὸς μέγας» καί «ἐπὶ πάντων», «πρὸς ὃν οὐ λογισθήσεται ἕτερος» καί «ἀληθινὸς θεός» καί «ζωὴ αἰώνιος» καί «φῶς τὸ ἀληθινόν» καί «μόνος δεσπότης» καί «μόνος ὕψιστος» καί «μόνος θαυματοποιός» καί «βασιλεὺς μέγας» καί «κύριος πάντων» καί «δημιουργός» καί «ἐξουσιαστής» καί «τῆς εἰρήνης αὐτοῦ οὐκ ἔστιν ὅριον» καί «σωτήρ» καί «πάντα ἐν πᾶσιν Χριστός» καί «εὐλογημένος εἰς τοὺς αἰῶνας» καὶ ὅτι «μέγα τὸ τῆς εὐσεβείας μυστήριον» δῆλον δ' ὡς τὸ Χριστιανῶν, παρ' οἷς ἀγένητος θεὸς ὑμνεῖται ὁ Χριστός καὶ ὅτι τῇ ἑαυτοῦ θεότητι «περιποιεῖ τὸν λαόν», διὰ τὸ ὁμοουσίως ἔχειν πρὸς τὸν πατέρα. Τοιῶσδε τοίνυν περὶ τούτων λέγουσιν οἱ μνημονευθησόμενοι νῦν πρὸς ἡμῶν ἅγιοι, οἷς ὁ θεὸς κατὰ τὸν ιεʹ ψαλμόν «ἐγνώρισεν ὁδοὺς ζωῆς»· Δαυῒδ ἐν μὲν ζʹ ψαλμῷ εὐχόμενος· «ἐξεγέρθητι, κύριε ὁ θεός μου, ἐν προστάγματι, ᾧ ἐνετείλω, καὶ συναγωγὴ λαῶν κυκλώσει σε, καὶ ὑπὲρ ταύτης εἰς ὕψος ἐπίστρεψον». αἰσθάνῃ, ὡς ὁ προφήτης κύριον καὶ θεὸν οἶδεν αὐτὸν καὶ δέεται αὐτοῦ λέγων «ἐξεγέρθητι» ἐπὶ τὴν ἀνεκλάλητον ἐνανθρώπησίν σου, τρόπῳ ᾧ προώρισας τῷ «λύσατε τὸν ναὸν τοῦτον, καὶ ἐν τρισὶν ἡμέραις ἐγερῶ αὐτόν». ὑπὲρ ταύτης γάρ φησιν τῆς· περιγινομένης ἡμῖν ἐντεῦθεν σωτηρίας· «τὰ μὲν ἔθνη τῇ πίστει κυκλώσει σε· σὺ δέ, ὅθεν ἦλθες, ἀχωρίστως ἐπάνελθε»· ἐν δὲ μϛʹ· «θεὸς μέγας κύριος καὶ βασιλεὺς μέγας ἐπὶ πᾶσαν τὴν γῆν». ἐν δὲ μθʹ· «ἀπὸ ἀνατολῶν ἡλίου μέχρι δυσμῶν ἐκ Σιὼν ἡ εὐπρέπεια τῆς ὡραιότητος αὐτοῦ·","english":"and they theologize about the Son in the same terms as about the Father, that “in him dwells the whole fullness of divinity” and that he is “great God” and “over all,” “to whom no other will be compared,” and “true God,” and “eternal life,” and “true light,” and “sole master,” and “sole highest,” and “sole wonder-worker,” and “great king,” and “lord of all,” and “creator,” and “ruler,” and “of his peace there is no limit,” and “savior,” and “Christ is all in all,” and “blessed for the ages,” and that “great is the mystery of piety”—clearly that of Christians, among whom Christ is hymned as unbegotten God, and that by his own divinity “he provides for the people,” because he is consubstantial with the Father. In such a manner, then, do the saints whom we will now mention speak about these things, to whom God, according to the fifteenth psalm, “made known the ways of life.” David, in the seventh psalm, praying: “Arise, O Lord my God, at the command which you gave, and a gathering of peoples will surround you, and for this reason turn back to the height.” You perceive that the prophet knows him as Lord and God and beseeches him, saying “Arise” for your ineffable incarnation, in the manner which you predetermined, as in “destroy this temple, and in three days I will raise it.” For he says “for this reason” concerning the salvation that accrues to us from this: “The nations will surround you with faith; but you, from where you came, return inseparably.” And in the forty-sixth: “Great God, Lord, and great king over the whole earth.” And in the forty-ninth: “From the rising of the sun to its setting, from Zion is the beauty of his splendor.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"καὶ οἷα περὶ τοῦ πατρός, τοιαῦτα καὶ περὶ τοῦ υἱοῦ θεολογοῦσιν","severity":"info","text":"This sentence introduces a long series of epithets applied to the Son, mirroring those of the Father, a rhetorical pattern typical of Didymus’s argument for consubstantiality.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐν αὐτῷ κατοικεῖ πᾶν τὸ πλήρωμα τῆς θεότητος","severity":"info","text":"This phrase echoes Colossians 2:9 (πᾶν τὸ πλήρωμα τῆς θεότητος), though the wording is adapted; Didymus uses it to assert the Son’s full divinity.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"θεὸς μέγας ... ἐπὶ πάντων","severity":"info","text":"These epithets are drawn from Psalm 46 (LXX 45:2) and Psalm 95 (LXX 94:3), where God is called ‘great’ and ‘over all’; Didymus applies them to Christ.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐξεγέρθητι, κύριε ὁ θεός μου, ἐν προστάγματι","severity":"info","text":"This is a paraphrase of Psalm 7 (LXX 7:2), where the psalmist calls on God to arise; Didymus interprets it as a prayer to the Son for his incarnation.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τῇ ἑαυτοῦ θεότητι «περιποιεῖ τὸν λαόν»","severity":"info","text":"The phrase ‘provides for the people’ likely alludes to a liturgical or patristic formula (cf. Clement of Alexandria, Paed. 1.6) used to express Christ’s salvific activity through his own divinity.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἐν μὲν ζʹ ψαλμῷ ... ἐν δὲ μϛʹ ... ἐν δὲ μθʹ","severity":"caution","text":"The psalm numbers (7, 46, 49) follow the LXX numbering, which differs from the Hebrew; readers should verify the corresponding verses in modern Bibles.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase ‘λύσατε τὸν ναὸν τοῦτον, καὶ ἐν τρισὶν ἡμέραις ἐγερῶ αὐτόν’ is not a direct biblical quotation but a paraphrase of Jesus’s saying about the temple (cf. John 2:19); its exact source is uncertain.","The identity of the ‘saints’ to be mentioned is not specified in this passage, though they are presumably earlier orthodox writers."],"confidence":"high","notes":[]},{"i":77,"ref":"p77","source":"ὁ θεὸς ἐμφανῶς ἥξει»· ἐν δὲ ξζʹ· «ἀναστήτω ὁ θεός, καὶ διασκορπισθήτωσαν οἱ ἐχθροὶ αὐτοῦ» καί «ὁδοποιήσατε τῷ ἐπιβεβηκότι ἐπὶ δυσμάς· κύριος ὄνομα αὐτῷ» ἐν δὲ παʹ· «ἀνάστα, ὁ θεός, κρῖνον τὴν γῆν». Ἄθρει μέν, πῶς ἑκάστη λέξις ἀνάπτει τὴν περὶ αὐτοῦ δόξαν καὶ ἐξαρκεῖ πεῖσαι τῆς πατρικῆς μονάδος ὑπάρχειν αὐτὸν οὐσίας· καὶ ὅτι ὁ μεγαλογράφος τὸν ἐν τάφῳ οὐ δίχα ζωῆς τεθέντα, ἵνα σὺν τοῖς ζῶσιν καὶ τοὺς ἀπελθόντας τῶν ἀνθρωπίνων πραγμάτων σώσῃ, θεὸν καλεῖ καὶ ἀνίστασθαι τοῦ μνήματος προφητεύει κρινοῦντα τοὺς μετὰ τοσαύτην καὶ τηλικαύτην εὐεργεσίαν γηΐνως φρονήσαντας. ἴσθι δέ, ὅτι «δυσμάς» τοὺς ἐσχάτους λέγει καιρούς. ἐν αὐτοῖς γὰρ ἐπέστη ἐμφανῶς τῷδε τῷ θεατῷ κόσμῳ. Ἐν δὲ οϛʹ· «ἐν τῷ ἁγίῳ ἡ ὁδός σου. τίς θεὸς μέγας ὡς ὁ θεὸς ἡμῶν; σὺ εἶ ὁ θεὸς ὁ ποι ῶν θαυμάσια μόνος». τὸν σαρκωθέντα θεὸν λόγον ἀνευφημεῖ κἀνταῦθα τὸν ἐν τῷ Ἰουδαϊκῷ ἱερῷ ἐμφιλοχωρήσαντα καὶ διδάξαντα καὶ θαυματουργήσαντα· Ἐν δὲ τῷ ριζʹ· «εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι κυρίου· θεὸς μέγας κύριος καὶ ἐπέ φανεν ἡμῖν». εἰ εὐλόγως παρὰ τῷ προφήτῃ «θεὸς μέγας» καὶ εἰ «εὐλογημένος», ὅ ἐστιν δεδοξασμένος, καί «βασιλεὺς μέγας» καί «μόνος θαυματουργός» ὑπάρχει ὁ ἐπιφανεὶς ἡμῖν κύριος, ἔστιν δὲ ὁ υἱός, –ἀλόγως παρὰ αἱρετικοῖς μικρότερος τοῦ ἰδίου πατρὸς ὑπονοεῖται. οὐκ ἐνδέχεται γὰρ τὸν αὐτὸν τῇ ἀληθείᾳ πρώτως μὲν ἔχειν κατὰ τὴν προφητείαν, δευτέρως δὲ κατ' ἐκείνους. Εἰ δὴ πυθόμεθα τοῦ αὐτοῦ ψαλμῳδοῦ, μαθησόμεθα, ὅτι ἐπίσταται ὡς τὸν πατέρα οὕτω καὶ τὸν υἱὸν ὑπάρχοντα θεὸν τῶν προπατόρων. ἐν γὰρ μϛʹ ψαλμῷ κέκραγεν·","english":"God will come manifestly.\" And in 67: \"Let God arise, and let his enemies be scattered,\" and \"Make way for him who has mounted the west; Lord is his name.\" And in 81: \"Arise, God, judge the earth.\" Observe how each phrase kindles the glory concerning him and suffices to persuade that he is of the Father's single substance. And that the great writer calls the one placed in the tomb not without life, in order that together with the living he might save those who have departed from human affairs, God, and prophesies that he will rise from the tomb to judge those who, after such and so great a benefaction, have thought in an earthly manner. Know that \"west\" means the last times. For in them he manifestly came to this visible world. And in 75: \"In the holy one is your way. What great God is like our God? You are the God who alone works wonders.\" Here too he praises the incarnate God Logos, who dwelt in the Jewish temple and taught and worked wonders. And in 117: \"Blessed is the one who comes in the name of the Lord; great God is the Lord, and he has appeared to us.\" If with good reason the prophet calls him \"great God\" and \"blessed,\" that is, glorified, and \"great king\" and \"sole wonder-worker,\" the Lord who has appeared to us, and he is the Son, then among heretics he is unreasonably thought to be lesser than his own Father. For it is not possible that the same one should, in truth, be first according to prophecy, but second according to them. If we inquire of the same psalmist, we shall learn that he knows that both the Father and the Son exist as God of the forefathers. For in Psalm 146 he cries out:","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐν δὲ ξζʹ· «ἀναστήτω ὁ θεός, καὶ διασκορπισθήτωσαν οἱ ἐχθροὶ αὐτοῦ»","severity":"info","text":"Didymus cites Psalm 67 (LXX 67:2) as a prophecy of the Son's resurrection and judgment, applying the title 'God' to the incarnate Logos.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐν δὲ οϛʹ· «ἐν τῷ ἁγίῳ ἡ ὁδός σου. τίς θεὸς μέγας ὡς ὁ θεὸς ἡμῶν; σὺ εἶ ὁ θεὸς ὁ ποιῶν θαυμάσια μόνος»","severity":"info","text":"Psalm 75 (LXX 75:13-14) is read as praising the incarnate God Logos, who dwelt in the Jewish temple and worked wonders.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐν δὲ τῷ ριζʹ· «εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι κυρίου· θεὸς μέγας κύριος καὶ ἐπέφανεν ἡμῖν»","severity":"info","text":"Psalm 117 (LXX 117:26-27) is cited to argue that the Son is called 'great God' and 'blessed' by the prophet, contradicting heretical subordinationism.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"δυσμάς","severity":"info","text":"Didymus glosses 'west' (δυσμάς) as 'the last times' (τοὺς ἐσχάτους καιρούς), interpreting the phrase 'mounted the west' as a reference to the Son's incarnation in the end times.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"αἱρετικοῖς","severity":"info","text":"The 'heretics' likely refer to subordinationist groups (e.g., Arians or Eunomians) who denied the Son's full divinity, against whom Didymus argues from psalmody.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἄθρει μέν... ἴσθι δέ...","severity":"info","text":"The passage uses a didactic structure: 'Observe' (Ἄθρει) introduces an exegetical point, followed by 'Know' (ἴσθι) for a clarifying gloss, then a series of psalm citations with interpretive conclusions.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The psalm numbering follows the Septuagint (LXX), which differs from the Hebrew numbering; the exact modern equivalents are not specified.","The phrase 'great writer' (μεγαλογράφος) could refer to the psalmist (David) or to a later interpreter; the context favors the psalmist."],"confidence":"high","notes":[]},{"i":78,"ref":"p78","source":"«ἐβασίλευσεν ὁ θεὸς ἐπὶ τὰ ἔθνη. ὁ θεὸς κάθηται ἐπὶ θρόνου ἁγίου αὐτοῦ· ἄρχοντες λαῶν\n\nσυνήχθησαν μετὰ τοῦ θεοῦ Ἀβραάμ». συνεκκλησιάσθησαν δὲ μετὰ τοῦ θεοῦ τοῦ ἐνανθρωπήσαντος, περὶ οὗ ᾄδεται ἐν βʹ ψαλμῷ· «ἱνατί ἐφρύαξαν ἔθνη καὶ λαοὶ ἐμελέτησαν κενά; παρέστησαν οἱ βασιλεῖς τῆς γῆς καὶ οἱ ἄρχοντες συνήχθησαν ἐπὶ τὸ αὐτὸ κατὰ τοῦ κυρίου καὶ κατὰ τοῦ χριστοῦ αὐτοῦ». Ἠσαΐας δὲ ἀσύγκριτον αὐτὸν ὡς τὸν θεὸν πατέρα βοᾷ· «ἀπὸ τοῦ αἰῶνος οὐκ ἠκούσαμεν οὐδὲ οἱ ὀφθαλμοὶ ἡμῶν εἶδον θεὸν πλὴν σοῦ». ἄλλον γὰρ οὐκ εἴδομεν θεὸν ἢ τὸν ἐκ παρθένου Μαρίας κατὰ τὴν σωτήριον ἐνανθρώπησιν τεχθέντα οὐδὲ ἠκούσαμεν, εἰ μὴ τὸν μαρτυρηθέντα ὑπὸ τοῦ θεοῦ πατρός· «οὗτός ἐστιν ὁ υἱός μου ὁ ἀγαπητός» καὶ πάλιν, ὡς προελέχθη· «παιδίον ἐγεννήθη ἡμῖν, υἱὸς καὶ ἐδόθη, οὗ ἡ ἀρχὴ ἐπὶ τοῦ ὤμου αὐτοῦ· καὶ καλεῖται τὸ ὄνομα αὐτοῦ θεὸς ἰσχυρός, ἐξουσιαστής, ἄρχων εἰρήνης, πατὴρ τοῦ μέλλοντος αἰῶνος». μεθ' ἕτερά τε ἐπάγει· «καὶ τῆς εἰρήνης αὐτοῦ οὐκ ἔστιν ὅριον». ὁ υἱός, φησίν, τοῦ θεοῦ ἐνανθρωπήσας ἐγεννήθη παιδίον καὶ ἐδόθη ἡμῖν φέρων αὐτὸς ἐπὶ τοῦ ὤμου αὐτοῦ ταύτης αὐτοῦ τῆς κάτω γεννήσεως τὴν ἀρχήν, τοῦτ' ἔστιν· αὐτὸς ἑαυτοῦ ἀρχὴ τυγχάνων ἐν τῷ ἀρεύστως ὑπὸ παρθένου καὶ ἐξ αὐτῆς ἀρρήτως σαρκωθέντα τεχθῆναι, συνουσίας ἀνδρὸς ἀρχὴν οὐ παρασχόμενος. ὄνομα δὲ αὐτῷ· «θεὸς ἰσχυρός, ἐξουσιαστής». οὐκ εἶπεν· «ὑπεξούσιος», ἀλλ' ἐφανέρωσεν αὐτοῦ τὴν φύσιν, τὴν δύναμιν, τὴν αὐθεντείαν. Ὅπερ ὄνομα γινώσκων Δαυῒδ ψάλλει· «γνώτωσαν, ὅτι ὄνομά σοι κύριος·","english":"God reigned over the nations. God sits upon his holy throne; the rulers of the peoples were gathered with the God of Abraham.\" And they were assembled together with the God who became incarnate, concerning whom it is sung in the second psalm: \"Why did the nations rage and the peoples plot vain things? The kings of the earth stood by, and the rulers gathered together against the Lord and against his Christ.\" And Isaiah proclaims him incomparable, as God the Father: \"From eternity we have not heard, nor have our eyes seen a god except you.\" For we have seen no other god than the one born from the virgin Mary according to the salvific incarnation, nor have we heard of any except the one witnessed by God the Father: \"This is my beloved son,\" and again, as was said before: \"A child was born to us, a son was given, whose beginning is upon his shoulder; and his name is called mighty God, ruler, prince of peace, father of the coming age.\" And after other things he adds: \"And of his peace there is no limit.\" The Son, it says, having become incarnate, was born a child and was given to us, bearing upon his shoulder the beginning of this his lower birth, that is: being himself his own beginning, in that he was ineffably incarnated and born from a virgin without flux, not providing a beginning from the union with a man. And his name is \"mighty God, ruler.\" He did not say \"subject,\" but revealed his nature, his power, his authority. Knowing this name, David sings: \"Let them know that your name is Lord.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐβασίλευσεν ὁ θεὸς ἐπὶ τὰ ἔθνη. ὁ θεὸς κάθηται ἐπὶ θρόνου ἁγίου αὐτοῦ· ἄρχοντες λαῶν συνήχθησαν μετὰ τοῦ θεοῦ Ἀβραάμ","severity":"info","text":"A composite citation, likely from a liturgical or apocryphal source, not directly from the canonical Psalter or Isaiah. The phrase 'God of Abraham' echoes LXX Psalm 46:6 but is freely adapted.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἱνατί ἐφρύαξαν ἔθνη καὶ λαοὶ ἐμελέτησαν κενά; παρέστησαν οἱ βασιλεῖς τῆς γῆς καὶ οἱ ἄρχοντες συνήχθησαν ἐπὶ τὸ αὐτὸ κατὰ τοῦ κυρίου καὶ κατὰ τοῦ χριστοῦ αὐτοῦ","severity":"info","text":"A paraphrase of LXX Psalm 2:1-2, with 'against the Lord and against his Christ' expanding the original. Didymus reads this as a prophecy of the incarnate Son's rejection by earthly powers.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἀπὸ τοῦ αἰῶνος οὐκ ἠκούσαμεν οὐδὲ οἱ ὀφθαλμοὶ ἡμῶν εἶδον θεὸν πλὴν σοῦ","severity":"info","text":"Attributed to Isaiah but not found in the canonical LXX; likely from an apocryphal or lost Jewish-Christian source. Didymus uses it to assert the Son's uniqueness as the only visible God.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"οὗτός ἐστιν ὁ υἱός μου ὁ ἀγαπητός","severity":"info","text":"A dominical saying from the Synoptic Gospels (e.g., Matthew 3:17, Mark 1:11, Luke 3:22), here presented as a divine testimony at the baptism. Didymus treats it as a proof of the Son's identity.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"παιδίον ἐγεννήθη ἡμῖν, υἱὸς καὶ ἐδόθη, οὗ ἡ ἀρχὴ ἐπὶ τοῦ ὤμου αὐτοῦ· καὶ καλεῖται τὸ ὄνομα αὐτοῦ θεὸς ἰσχυρός, ἐξουσιαστής, ἄρχων εἰρήνης, πατὴρ τοῦ μέλλοντος α","severity":"info","text":"A non-canonical citation, possibly from the Odes of Solomon or a lost Christian hymn. Didymus interprets 'beginning on his shoulder' as the Son being his own origin in the incarnation.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"συνεκκλησιάσθησαν","severity":"info","text":"A rare verb meaning 'were assembled together (in church)', used to emphasize the unity of the gathered rulers with the incarnate God. It reflects Didymus's ecclesiological reading of the psalm.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of several scriptural citations (e.g., the Isaiah-like phrase and the 'child born to us') is uncertain; they may be from lost apocrypha or Didymus's own paraphrases.","The phrase 'God of Abraham' in the first citation could refer to a specific liturgical formula or a free adaptation of LXX Psalm 46:6."],"confidence":"high","notes":[]},{"i":79,"ref":"p79","source":"σὺ εἶ μόνος ὕψιστος ἐπὶ πᾶσαν τὴν γῆν», τό «μόνος» διὰ τὴν μίαν θεότητα εἰπών. Πατέρα δὲ αὐτὸν μέλλοντος ἐκάλεσεν αἰῶνος, ὄντα καὶ τῶν παρελθόντων αἰώνων δημιουργὸν διὰ τὸ ἀπὸ χρόνου τοῦ τῆς οἰκονομίας ἐγνῶσθαι αὐτὸν πολὺ τοῖς ἀνθρώποις. κτιστῆς τοίνυν καὶ οὐκ ἀκτίστου φύσεως εἶπεν αὐτὸν πατέρα· εἷς γὰρ ὁ ἀκτίστου καὶ ὁμοουσίου υἱοῦ πατήρ. παραδεικνὺς δὲ τῆς θεότητος αὐτοῦ τὸ ἀμέγεθες ἔφη· «τῆς εἰρήνης αὐτοῦ οὐκ ἔστιν ὅριον». Καὶ Ἱερεμίας δὲ ἤτοι Βαρούχ βίβλος γὰρ μία ἀμφοτέρων ἐστίν σεμνηγορεῖ περὶ αὐτοῦ· «οὗτος ὁ θεὸς ἡμῶν· οὐ λογισθήσεται ἕτερος πρὸς αὐτόν. ἐξεῦρεν πᾶσαν ὁδὸν ἐπιστήμης καὶ ἔδωκεν αὐτὴν Ἰακὼβ τῷ παιδὶ αὐτοῦ καὶ Ἰσραὴλ τῷ ἠγαπημένῳ ὑπ' αὐτοῦ· μετὰ ταῦτα ἐπὶ τῆς γῆς ὤφθη καὶ τοῖς ἀνθρώποις συνανεστράφη». Εἰ οὖν μὴ θεοπρεπῶς νοηθείη, ὅτι διὰ τὸ ταυτὸν τῆς θεότητος ἄμφω τῶν ἀπορρήτων ὑποστάσεων ἡ προκειμένη γραφὴ οὕτως ἐρρήθη, λείπεται ἀθεήσαντα εἰπεῖν, ὅτι ὁ τεκὼν αὐτὸς θεὸς καὶ πατὴρ οὐ θεὸς ἡμῶν οὐδὲ συγκρίνεται τῷ υἱῷ αὐτοῦ. Ἐκπέπτωκεν δὴ οὖν καὶ εἰσπάμπαν ἠφάνισται ὁ λόγος τῶν διαβαλλόντων μικρότερον καὶ ὑπουργὸν τὸν θεὸν λόγον. πῶς γὰρ ἂν ἄλλος εἴη ἀσύγκριτος πρὸς τὸν θεόν, «πρὸς ὃν οὐ λογισθήσεται ἕτερος»; καὶ πάλιν· «θεοί, οἳ τὸν οὐρανὸν καὶ τὴν γῆν οὐκ ἐποίησαν, ἀπολέσθωσαν ἐπὶ τῆς γῆς· κύριος, ὃς ἐποίησεν τοὺς οὐρανοὺς ἐν συνέσει, αὐτὸς θεὸς ζῶν καὶ ἀληθινός», ὡς ἄλλης θεότητος μὴ οὔσης ἀληθινῆς, εἰ μὴ τῆς τοῦ γνησίου υἱοῦ τοῦ θεοῦ, δι' οὗ καὶ παρ' οὗ καὶ παρ' οὗ ἅμα παντὶ τῷ κόσμῳ καὶ οἱ οὐρανοὶ παρεκομίσθησαν.","english":"You alone are the highest over all the earth,\" saying \"alone\" because of the one divinity. And he called him Father, who was about to be of the age, being also the creator of the past ages, because from the time of the economy he became well known to men. Therefore he called him father of a created and not uncreated nature; for the father of an uncreated and consubstantial son is one. And showing the immeasurableness of his divinity, he said: \"There is no limit to his peace.\" And Jeremiah, or rather Baruch—for the book is one of both—speaks reverently about him: \"This is our God; no other shall be compared to him. He discovered every path of knowledge and gave it to Jacob his servant and to Israel his beloved; after this he appeared on earth and lived among men.\" If, then, it is not understood in a manner befitting God, that because of the identity of the divinity both of the ineffable hypostases the present scripture was thus spoken, it remains to say, being godless, that the begetter himself, God and Father, is not our God nor is he compared to his son. Therefore the argument of those who slander the God Logos as lesser and a servant has fallen and been utterly destroyed. For how could another be incomparable to God, \"to whom no other is compared\"? And again: \"Gods who did not make the heaven and the earth, let them perish from the earth; the Lord who made the heavens with understanding, he is the living and true God,\" as there is no other true divinity except that of the genuine son of God, through whom and from whom and from whom together with the whole world the heavens also were brought forth.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"σὺ εἶ μόνος ὕψιστος ἐπὶ πᾶσαν τὴν γῆν","severity":"info","text":"The quotation is from Psalm 82:9 LXX, used to assert the uniqueness of God's divinity.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"οἰκονομίας","severity":"info","text":"Oikonomia here refers to the divine economy, i.e., the incarnation and salvific plan, marking the temporal revelation of the Father.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τῆς εἰρήνης αὐτοῦ οὐκ ἔστιν ὅριον","severity":"info","text":"Likely a paraphrase of Psalm 71:8 LXX, emphasizing the immeasurable peace of God.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"οὗτος ὁ θεὸς ἡμῶν· οὐ λογισθήσεται ἕτερος πρὸς αὐτόν","severity":"info","text":"Attributed to Jeremiah/Baruch (Baruch 3:36-37 LXX), this verse is used to argue the incomparability of God the Son.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"κτιστῆς ... φύσεως","severity":"info","text":"Didymus refutes the idea that the Father is father of a created nature, affirming the Son as uncreated and consubstantial, a key anti-Arian stance.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"θεοί, οἳ τὸν οὐρανὸν καὶ τὴν γῆν οὐκ ἐποίησαν, ἀπολέσθωσαν","severity":"info","text":"This quotation (Jeremiah 10:11 LXX) is used to denounce false gods, reinforcing the exclusive divinity of the Son.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The attribution of the Baruch quotation is ambiguous; Didymus notes the book is common to both Jeremiah and Baruch, reflecting ancient textual fluidity."],"confidence":"high","notes":[]},{"i":80,"ref":"p80","source":"Καὶ ὁ ἔξοχος δὲ ἀνδρῶν Παῦλος τὴν αὐτὴν ἀκολουθίαν τοῖς προφήταις τηρῶν τοὺς πρέποντας περὶ αὐτοῦ ἀποδίδωσι λόγους, γράφων Τίτῳ μέν· «προσδεχόμενοι τὴν μακαρίαν ἐλπίδα καὶ ἐπιφάνειαν τῆς δόξης τοῦ μεγάλου θεοῦ καὶ σωτῆρος Ἰησοῦ Χριστοῦ τοῦ δόντος ἑαυτὸν ὑπὲρ ἡμῶν, ἵνα λυτρώ σηται ἡμᾶς ἀπὸ πάσης ἀνομίας καὶ καθαρίσῃ ἑαυτῷ λαὸν περιούσιον, ζηλω τὴν ἔργων». Διὰ μὲν γὰρ τοῦ ἀναφθέγγεσθαι «τοῦ μεγάλου θεοῦ καὶ σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ» δηλοῖ τὸ μὴ δευτέρως ἔχειν κατ' οὐσίαν καὶ τὸ ἄναρχον πρὸς τὸν μέγα θεὸν πατέρα. καὶ κατὰ τὸ φαινόμενον γὰρ ἔστι συνιδεῖν, ὅτι εἰ μικρὸς ὁ υἱός, πῶς ἔσται μέγας ὁ πατήρ; εἰ ἦν, ὅτε οὐκ ἦν\"5 ὁ θεὸς λόγος, ἦν, ὅτε πατρὸς ὄνομα οὐχ ὑπῆρχεν. ἔστω δὲ ἵλεω ἡμῖν τοιαῦτα λέγειν τολμῶσιν διὰ τὴν ἄλλων ἀγνωμοσύνην. «ἡ γὰρ εὐλάβεια\n\nκαλὸν ἔθος», φασί, «τοῖς χρωμένοις». Διὰ δὲ τοῦ φράζειν «τοῦ δόντος ἑαυτὸν ὑπὲρ ἡμῶν, ἵνα καθαρίσῃ ἑαυτῷ λαὸν περιούσιον» οὐχὶ δέ· ἄλλῳ ἵνα καθαρίσῃ λαόν, ἀκόλουθα τῶν μνημονευθέντων προσεπιτίκτει. σημαίνει γὰρ αὐτὸν τὴν μίαν αὐτεξούσιον καὶ ἀγαθὴν θεότητα τὴν πάντων αἰτίαν διακεκληρῶσθαι. ἴδιον γὰρ δημιουρ γοῦ μὲν καὶ οὐ δημιουργήματος τὸ ὑπεραποθανεῖν, εἰ οὕτω χρὴ φάναι, τοῦ ἰδίου ποιήματος· υἱοῦ δὲ ἀγαπητοῦ θεότητα καὶ βασιλείαν οὐ διάφορον ἔχοντος μετὰ πατρὸς τὸ ἑαυτῷ τὸν λαὸν περιποιῆσαι.","english":"And the exceptional among men, Paul, preserving the same sequence as the prophets, renders the fitting words concerning him, writing to Titus: \"awaiting the blessed hope and epiphany of the glory of the great God and savior Jesus Christ, who gave himself for us, that he might redeem us from all lawlessness and purify for himself a chosen people, zealous of good works.\" For by uttering \"the great God and our savior Jesus Christ,\" he indicates that he does not hold a secondary position in essence and that he is without beginning in relation to the great God the Father. For even from what is apparent, one can see that if the Son is small, how will the Father be great? If there was a time when the Word of God was not, there was a time when the name of Father did not exist. But may it be propitious to us who dare to say such things because of the ignorance of others. \"For reverence is a good custom,\" they say, \"for those who practice it.\" And by phrasing \"who gave himself for us, that he might purify for himself a chosen people,\" and not \"for another that he might purify a people,\" he adds consequences consistent with what has been mentioned. For it signifies that he has been allotted the one self-determining and good divinity, the cause of all things. For it is proper to a creator, and not to a creation, to die for the sake of, if one must speak thus, his own creation; and to a beloved Son, who holds divinity and kingship not different from the Father's, to acquire the people for himself.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"προσδεχόμενοι τὴν μακαρίαν ἐλπίδα καὶ ἐπιφάνειαν τῆς δόξης τοῦ μεγάλου θεοῦ καὶ σωτῆρος Ἰησοῦ Χριστοῦ","severity":"info","text":"Didymus adapts Titus 2:13, which in the received text reads 'τῆς δόξης τοῦ μεγάλου θεοῦ καὶ σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ'. The variant 'ἡμῶν' after 'σωτῆρος' is omitted here, possibly reflecting a different textual tradition or a deliberate theological emphasis.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"τοῦ μεγάλου θεοῦ","severity":"info","text":"The phrase 'the great God' applied to Jesus Christ is used by Didymus to assert the Son's co-equality with the Father, countering subordinationist interpretations. The term 'great' here is not a comparative but an absolute attribute, as the subsequent argument about 'small' and 'great' shows.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"εἰ ἦν, ὅτε οὐκ ἦν ὁ θεὸς λόγος","severity":"info","text":"Didymus refutes the Arian claim that 'there was a time when the Word was not' (ἦν ποτε ὅτε οὐκ ἦν). This phrase echoes the Arian slogan condemned at Nicaea (325 CE). The argument that the Father's name depends on the Son's existence is a standard anti-Arian trope.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Διὰ μὲν γὰρ ... Διὰ δὲ τοῦ φράζειν","severity":"info","text":"The passage is structured as a two-part exegesis of the Titus citation: first, the phrase 'great God and savior' demonstrates the Son's co-essentiality and co-eternity; second, the phrase 'gave himself ... to purify a chosen people' shows the Son's independent divine agency as creator and redeemer.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ἡ γὰρ εὐλάβεια καλὸν ἔθος","severity":"info","text":"Didymus cites a proverbial saying, 'For reverence is a good custom', to justify his bold theological language. This reflects a rhetorical strategy common in patristic literature, where the author acknowledges the audacity of his claims while appealing to pious tradition.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ζηλωτὴν ἔργων","severity":"caution","text":"The Greek text ends the Titus citation with 'ζηλωτὴν ἔργων' ('zealous of works'), but the standard text of Titus 2:14 reads 'ζηλωτὰς καλῶν ἔργων'. The omission of 'καλῶν' may be a scribal error or a deliberate abbreviation; the English draft supplies 'good works' without manuscript warrant.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The citation of Titus 2:13-14 differs from the received text in several details (omission of 'ἡμῶν', addition of 'ζηλωτὴν ἔργων' without 'καλῶν'), which may reflect a variant manuscript tradition or Didymus's own adaptation. The reading taken is that the text is as transmitted in the source edition, but the possibility of scribal corruption or intentional modification remains open."],"confidence":"high","notes":[]},{"i":81,"ref":"p81","source":"Ἄγων δὲ τὸν λόγον ὁ πολὺς οὗτος καὶ ἀληθὴς ἐξηγητὴς εἰς τὸ ἀποδεῖξαι αὐτὸν ἅμα μὲν φιλάνθρωπον σωτήριόν τε θεόν, ἅμα δὲ ὡς ἑαυτὸν ἐδυσώπησεν καὶ οὐ κρείττονι εἶξεν θεότητι, γενέσθαι μεθ' ἡμῶν ὡς εἷς ἐξ ἡμῶν, τροπῆς δίχα καὶ ἁμαρτίας, φάσκει· «ὅτε δὴ ἡ χρηστότης καὶ ἡ φιλανθρωπία ἐπεφάνη τοῦ σωτῆρος ἡμῶν θεοῦ, οὐκ ἐξ ἔργων ὧν ἐποιήσαμεν ἡμεῖς, ἀλλὰ κατὰ τὸ πολὺ αὐτοῦ ἔλεος ἔσωσεν ἡμᾶς διὰ λουτροῦ παλιγγενεσίας καὶ ἀνακαινώσεως πνεύματος ἁγίου». Κολοσσαεῦσι δὲ καὶ μέμφεται καὶ καταβολὴν τῆς πρωτίστης θεολογίας περὶ αὐτοῦ ποιεῖται γράφων, ὡς ἤδη ἐν τῷ «περὶ ὁμοουσίου» εἴρηται κεφαλαίῳ· «διὰ τί κατὰ τὴν παράδοσιν τῶν ἀνθρώπων, κατὰ τὰ στοιχεῖα τοῦ κόσμου, καὶ οὐ κατὰ Χριστὸν Ἰησοῦν; ὅτι ἐν αὐτῷ κατοικεῖ πᾶν τὸ πλήρωμα τῆς θεότητος σωματικῶς», τοῦτ' ἔστιν οὐσιωδῶς. καὶ γὰρ ἐκεῖνος φύσει πλήρωμά ἐστιν αὐτὸ ἡ πατρικὴ θεότης ὑπάρχων τῇ οὐσίᾳ. «Οὐχ ἁρπαγμὸν γὰρ ἡγήσατο τὸ εἶναι ἴσα θεῷ»· ἡμεῖς δὲ ἐκ τοῦ πληρώματος δι' ἀγαθότητα αὐτοῦ χάριν ἐλάβομεν. ἣνπερ φύσει ὡς δοῦλοι οὐκ εἴχομεν κατὰ Ἰωάννην λέγοντα· «καὶ ἐκ τοῦ πληρώματος αὐτοῦ ἡμεῖς πάντες ἐλάβομεν, καὶ χάριν ἀντὶ χάρι τος», τοῦτ' ἔστιν τὴν τῆς ἀναγεννήσεως ἀντὶ ἧς ἀπεβάλομεν χάριτος παρακρουσάμενοι τὴν ἐπὶ τῷ ἑνὶ φυτῷ πρώτην θεσμοδοσίαν. «οὐκέτι γάρ», φησίν, «ἐστὲ ὑπὸ νόμον, ἀλλ' ὑπὸ χάριν»· καὶ αὖθις· «ὅτι ἐν αὐτῷ εὐδόκησε πᾶν τὸ πλήρωμα κατοικῆσαι καὶ δι' αὐτοῦ ἀποκαταλ λάξαι τὰ πάντα εἰς αὐτόν». Ἑπόμενα καὶ ταῦτα τοῖς πρόσθεν.","english":"This great and true exegete, leading the argument to demonstrate that he is at once a philanthropic and saving God, and at the same time how he abased himself and yielded to no superior divinity, becoming with us as one of us, without change and without sin, says: \"When indeed the kindness and philanthropy of our savior God appeared, he saved us not by works which we performed, but according to his great mercy through the bath of regeneration and renewal of the Holy Spirit.\" And to the Colossians he both reproaches and makes a foundation of the primary theology concerning him, writing, as has already been said in the chapter \"On the Homoousion\": \"Why according to the tradition of men, according to the elements of the world, and not according to Christ Jesus? Because in him dwells the whole fullness of the divinity bodily,\" that is, substantially. For that one is by nature the fullness itself, being the paternal divinity in substance. \"For he did not consider it a usurpation to be equal to God\"; but we from the fullness, through his goodness, received grace. Which by nature we did not have as slaves, according to John saying: \"And from his fullness we all received, and grace in return for grace,\" that is, the grace of regeneration in place of the grace we cast off, having perverted the first ordinance concerning the one plant. \"For you are no longer,\" he says, \"under law, but under grace\"; and again: \"Because in him the whole fullness was pleased to dwell and through him to reconcile all things to him.\" These things also follow the preceding.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Κολοσσαεῦσι","severity":"info","text":"The passage refers to a reproach to the Colossians, likely alluding to Colossians 2:8 or a similar Pauline admonition, though the exact verse is not directly quoted.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐκ τοῦ πληρώματος αὐτοῦ","severity":"info","text":"The phrase 'from his fullness we all received' echoes Johannine language, possibly John 1:16 or 1 John, but is not a direct citation; Didymus attributes it to John.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"πλήρωμα","severity":"info","text":"πλήρωμα ('fullness') is a key term in Didymus's Christology, denoting the complete divine substance present in Christ, distinct from the grace received by believers.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"περὶ ὁμοουσίου","severity":"info","text":"The reference to a chapter 'On the Homoousion' indicates Didymus's earlier work or a section within De trinitate, engaging with Nicene terminology.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἑπόμενα καὶ ταῦτα τοῖς πρόσθεν","severity":"info","text":"The concluding sentence signals a structural link: the present argument follows logically from preceding material, typical of Didymus's sequential exegesis.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"τροπῆς δίχα καὶ ἁμαρτίας","severity":"caution","text":"The phrase 'without change and without sin' may be ambiguous: it could refer to Christ's incarnation or to the believer's state; context favors the former.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'great and true exegete' is not specified; possibly Paul or a church father. The phrase 'as has already been said in the chapter On the Homoousion' suggests a cross-reference within Didymus's corpus, but the exact work is unclear."],"confidence":"high","notes":[]},{"i":82,"ref":"p82","source":"τοῦ γὰρ πατρὸς ἐν τῷ υἱῷ καὶ αὐτοῦ ἐν τῷ πατρὶ τῇ φύσει τυγχάνοντος, ὡς καὶ πᾶν συγγενὲς ἀχώριστόν πως τοῦ ἑαυτοῦ συγγενοῦς καθέστηκεν, κἂν τῇ ὑποστάσει διέζευκται, καλὸς καὶ ὁ ἐν τῷ κινουμένῳ ἐδαφίῳ λόγος, εἰ καὶ μὴ ἄγαν βαθέως, ἀλλ' οὐ πᾶσιν εὐσυνόπτως· «δι' αὐτοῦ καὶ εἰς αὐτὸν ἀποκαταλλάσσειν τὰ πάντα», ὡς ἁρμόττειν τῷ υἱῷ καὶ τὸ περὶ τοῦ πατρὸς χρησθέν· «ἐξ οὗ τὰ πάντα», εἴπερ ὑγιῶς ἔχει τά τε νῦν εἰρημένα τό τε· «ἐν αὐτῷ κατοικεῖ πᾶν τὸ πλήρωμα τῆς θεότητος». Καὶ Τιμοθέῳ δὲ γράψας εἰς ἄκρον ἐθεολόγησεν περὶ αὐτοῦ καὶ ἀπ' ἀμφοῖν τῶν λέξεων τὸ μὴ εἶναι κατὰ θεότητα παρὰ φύσιν τὴν πατρικὴν ἐδίδαξεν. εἶπεν γὰρ τοιῶσδε· «ὁμολογουμένως μέγα ἐστὶν τὸ τῆς εὐσεβείας μυστήριον· θεὸς ἐφανερώθη ἐν σαρκί, ἐδικαιώθη ἐν πνεύματι, ὤφθη ἀγγέλοις, ἐκηρύχθη ἔθνεσιν, ἐπιστεύθη ἐν κόσμῳ, ἀνελήφθη ἐν δόξῃ». οὔπω γὰρ πᾶσιν σαφῶς ἔκδηλος ὢν οὗτος ὁ πάντων γενεσιουργὸς καὶ εὐεργέτης ἐκφανὴς εὑρέθη, ἡνίκα διὰ τὴν πάντων σωτηρίαν ἐγένετο ἐθελοντὴς καὶ ὡς εἷς τῶν πάντων. Ὅθεν «ἐδικαιώθη ἐν πνεύματι», τοῦτ' ἔστιν ἀπεφάνθη ἢτ' οὖν ἐβεβαιώθη καὶ παρὰ τῶν ἀγνοησάντων αὐτὸν ἐν τῷ ὄπισθεν χρόνῳ ἀληθινὸς εἶναι θεός· καὶ τοῦτο, φησίν, οὐκ ἀβασανίστως, ἀλλ' αὐτῇ τῇ ψυχικῇ ἡμῶν κινήσει, ὡς ἡ κοινὴ συνήθεια ἔχει λέγειν· ὁ δεῖνα ἐδικαιώθη ἀληθινὸς εἶναι υἱὸς τοῦδε\"5, πίστιν γένους παρασχόμενος· καὶ ἄλλοτε· ὁ δεῖνα ἐδικαιώθη καλῶς ἡγεμονεύειν\"5.","english":"For the father is in the Son and the Son in the father by nature, just as everything kindred is in some way inseparable from its own kin, even if separated in hypostasis, the saying about the moving ground is also good, even if not very profound, yet not easily seen by all: \"through him and into him to reconcile all things,\" so that the saying uttered about the father, \"from whom all things,\" also suits the Son, if what has now been said and the saying \"in him dwells the whole fullness of the divinity\" are sound. And writing to Timothy, he theologized about him to the utmost and taught from both expressions that he is not contrary to the paternal nature in divinity. For he spoke thus: \"Admittedly great is the mystery of piety: God was manifested in flesh, was justified in spirit, was seen by angels, was preached to nations, was believed in the world, was taken up in glory.\" For this one, the originator and benefactor of all, not yet clearly manifest to all, was found evident when for the salvation of all he became willing and as one of all. Hence \"he was justified in spirit,\" that is, he was declared or confirmed to be true God even by those who had been ignorant of him in former time; and this, he says, not without examination, but by our very psychic motion, as common usage has it to say: \"so-and-so was justified to be the true son of so-and-so,\" providing proof of lineage; and at another time: \"so-and-so was justified to govern well.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ὑποστάσει","severity":"info","text":"Hypostasis here denotes individual subsistence, distinct from the common nature (φύσις). Didymus maintains the Nicene distinction: the Father and Son share one nature but are separate hypostases.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"δι' αὐτοῦ καὶ εἰς αὐτὸν ἀποκαταλλάσσειν τὰ πάντα","severity":"info","text":"This phrase echoes Colossians 1:20 (ἀποκαταλλάξαι) and Ephesians 1:10 (ἀνακεφαλαιώσασθαι), but is not a direct quotation; it may be a liturgical or exegetical paraphrase.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐξ οὗ τὰ πάντα","severity":"info","text":"Likely a reference to 1 Corinthians 8:6 or a similar formula for the Father as source of all things, though the exact wording is not canonical; it may be a creedal tag.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐν αὐτῷ κατοικεῖ πᾶν τὸ πλήρωμα τῆς θεότητος","severity":"info","text":"This phrase is not a direct biblical citation but echoes Colossians 2:9 (τὸ πλήρωμα τῆς θεότητος) and possibly Ephesians 1:23, used here to affirm the Son's full divinity.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Τιμοθέῳ","severity":"info","text":"The reference to Timothy likely alludes to a lost work or a letter by Didymus; no extant letter to Timothy is known, but it may be a pseudepigraphical or liturgical text.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἐδικαιώθη ἐν πνεύματι","severity":"caution","text":"The phrase 'justified in spirit' is ambiguous: it could mean 'declared righteous' or 'confirmed as true' in a legal sense. Didymus interprets it as a declaration of divinity, but the original context (possibly a baptismal or creedal formula) is unclear.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'moving ground' (κινουμένῳ ἐδαφίῳ) is unclear; it may be a lost philosophical or exegetical reference.","The source of the quotation 'through him and into him to reconcile all things' is uncertain; it may be a paraphrase of Pauline passages.","The letter to Timothy is not extant; its content is inferred from Didymus's summary."],"confidence":"medium","notes":[]},{"i":83,"ref":"p83","source":"Καὶ ἵνα πιστικώτερος ὁ λόγος φανῇ, ὦφθαι αὐτὸν ἀξιοῖ καὶ ἀγγέλοις, οἷστισι διὰ τὴν θείαν αὐτοῦ ἀπειρίαν καὶ ἀνειδεότητα ἀόρατος ἦν πρὸ ἐκείνου τοῦ χρόνου, ὁμοίως τῷ «μόνῳ ἀοράτῳ θεῷ», καὶ ὑπ' αὐτῶν ὑμνῆσθαι· «δόξα ἐν ὑψίστοις θεῷ καὶ ἐπὶ γῆς εἰρήνη, ἐν ἀνθρώποις εὐδοκία»· κεκηρύχθαι δὲ ἐν τῷδε τῷ παντὶ καὶ πεπιστεῦσθαι, ὅτιπερ ὁ ἐκ τοῦ ἀρρήτου φωτὸς ἀχρόνως ἐκλάμψας, ἀπὸ τῆς ἀειπαρθένου ἐν\n\nὑστέροις καιροῖς διὰ φιλανθρωπίαν ἀφράστως ἐτέχθη, τὰ πατρικὰ πάντα ἐκφήνας ἐν ἑαυτῷ· ἀναβεβηκέναι τε πρὸς τὸν πάντα περιειληφότα ἐν δόξῃ, ᾗ ἀεὶ ἐτύγχανεν ὢν μετὰ τοῦ θεοῦ. Ἀξιόπιστος δὲ καὶ αὐτός, περὶ οὗ ὁ λόγος, τῇ ἰδίᾳ μαρτυρῶν θεότητι καὶ κυριότητι καὶ λέγων παρὰ Ματθαίῳ μὲν πρὸς τὸν διάβολον· «οὐ μὴ πειράσῃς κύριον τὸν θεόν σου», παρὰ Ἰωάννῃ πρὸς τοὺς ἀποστόλους· «ὑμεῖς φωνεῖτε με· ὁ κύριος καὶ ὁ διδάσκαλος· καὶ καλῶς λέγετε· εἰμὶ γάρ». Θωμᾶς δὲ καὶ τύπους ἥλων, οὓς ἔσχεν δι' ἡμᾶς παρ' ἡμῶν ὁ σωτὴρ ὡς φιλάνθρωπος, ψηλαφήσας οὐκ ἐταράχθη οὐδὲ καθυφῆκεν τῆς περὶ αὐτοῦ ἀνωτάτω δόξης· ἠπίστατο γάρ, ὡς μόνης τῆς αὐτοκρατορικῆς ἀπειροδυνάμου καὶ ἀγαθωτάτης φύσεως ἦν, οὐ μὴν δὲ κτιστῆς, τὸ μόνον οὐχ ὑπὲρ ἰδίων κτισμάτων παθεῖν, ἀλλὰ καὶ καθολικὴν ἥν φαμεν καὶ γενικὴν σωτηρίαν, καὶ ταύτην αἰωνίως, δωρήσασθαι. τοιγάρτοι κἀντεῦθεν μᾶλλον ἐπιθαρσήσας ἀντεισφέρει αὐτῷ τὴν βεβαίαν πίστιν καὶ ἀνευφημεῖ· «ὁ κύριός μου καὶ ὁ θεός μου». Καὶ ἐν ταῖς καθολικαῖς δὲ ἐπιστολαῖς ἐξ ἴσου καὶ ὁμοιολέκτως τὸν υἱὸν τῷ πατρὶ θεολογοῦντες ἔγραψαν, ὡς προελέχθη, Ἰωάννης μὲν ὁ πολὺς ἐν θεολόγοις·","english":"And in order that the account might appear more credible, he deems it fitting that he was seen even by angels, to whom, on account of his divine infinity and formlessness, he was invisible before that time, just as the \"only invisible God,\" and that he was hymned by them: \"Glory to God in the highest, and on earth peace, goodwill among men\"; and that it was proclaimed in this universe and believed, that he who shone forth timelessly from the ineffable light, was ineffably born from the ever-virgin in later times through philanthropy, manifesting all the paternal attributes in himself; and that he ascended to the one who encompasses all things in glory, in which he always was with God. And he himself, about whom the account is, is also trustworthy, bearing witness to his own divinity and lordship, and saying in Matthew to the devil: \"You shall not tempt the Lord your God,\" and in John to the apostles: \"You call me: the Lord and the teacher; and you speak well, for I am.\" And Thomas, having touched the marks of the nails which the Savior, as a philanthropist, received for our sake from us, was not disturbed nor did he diminish the highest opinion concerning him; for he knew that it belonged only to the autocratic, infinitely powerful, and most good nature, and not to a created one, not only to suffer for its own creatures, but also to bestow the universal, as we say, and general salvation, and this eternally. Therefore, having taken courage all the more from this, he brings forward to him the firm faith and acclaims: \"My Lord and my God.\" And in the catholic epistles, equally and with like wording, theologizing the Son with the Father, they wrote, as was said before, John, the great among theologians;","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"δόξα ἐν ὑψίστοις θεῷ καὶ ἐπὶ γῆς εἰρήνη, ἐν ἀνθρώποις εὐδοκία","severity":"info","text":"This is a citation of the angelic hymn from Luke 2:14, adapted to a Trinitarian context.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"οὐ μὴ πειράσῃς κύριον τὸν θεόν σου","severity":"info","text":"A paraphrase of Matthew 4:10, where Jesus rebukes the devil, asserting his own divinity.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὑμεῖς φωνεῖτε με· ὁ κύριος καὶ ὁ διδάσκαλος· καὶ καλῶς λέγετε· εἰμὶ γάρ","severity":"info","text":"A loose citation of John 13:13, where Jesus affirms his identity as Lord and teacher.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὁ κύριός μου καὶ ὁ θεός μου","severity":"info","text":"Thomas's acclamation, echoing John 20:28, used here to affirm Christ's divinity.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἀειπαρθένου","severity":"info","text":"The term 'ever-virgin' (ἀειπάρθενος) reflects a standard Marian title in Greek patristic tradition, emphasizing Mary's perpetual virginity.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ἰωάννης μὲν ὁ πολὺς ἐν θεολόγοις","severity":"info","text":"John is called 'the great among theologians,' a title that anticipates his later epithet 'the Theologian' in Byzantine tradition.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'πρὸ ἐκείνου τοῦ χρόνου' could refer to the time before Christ's incarnation or before a specific event; the reading taken is 'before that time' (i.e., before the incarnation).","The identity of 'αὐτὸν' (him) in the first sentence is ambiguous; it likely refers to Christ, but could also be the Logos."],"confidence":"high","notes":[{"kind":"scripture","severity":"info","ref":"Luke 2:14","text":"The English carries the scriptural phrase “glory to god in the highest”, which matches Luke 2:14. The match is on the English draft; check the Coptic before quoting the verse."}]},{"i":84,"ref":"p84","source":"«καὶ οἴδαμεν», φησίν, «ὅτι ὁ λόγος τοῦ θεοῦ ἥκει καὶ ἔδωκεν ἡμῖν διάνοιαν, ἵνα γινώσκωμεν τὸν ἀληθινὸν θεόν· καὶ ἐσμὲν ἐν τῷ ἀληθινῷ, τῷ υἱῷ τοῦ θεοῦ Ἰησοῦ Χριστοῦ. οὗτός ἐστιν ὁ ἀληθινὸς θεὸς καὶ ζωὴ αἰώνιος». ἄλλον, φησίν, μὴ ζήτει τῇ οὐσίᾳ θεὸν ἢ υἱὸν θεοῦ. δὶς γὰρ εἶπόν σοι ἐπὶ αὐτοῦ τὸ ἀληθινόν, ὅτι τε «υἱὸς ἀληθινὸς» καὶ «θεὸς ἀληθινός», δεδωκὼς διάνοιαν τοῖς λαβεῖν ἀξίοις· ὥστε ἔχειν εἰδέναι ὡς ἀληθῶς γεγέννηται καὶ ἀληθῶς ἐστι τῷ τεκόντι θεῷ ὁμοούσιος. Ἰούδας δὲ ὁ εἰς τοὺς δυοκαίδεκα μονοκτήτορα ὡρίσατο αὐτὸν ὡς τὴν ἐπὶ πάντων καὶ διὰ πάντων καὶ ἐν πᾶσιν πατρικὴν διακληρωσάμενον θεότητα, οὑτωσί που τοῖς ἁπανταχοῦ γράψας· «παρεισέδυσαν γάρ τινες ἄνθρωποι πάλαι προγεγραμμένοι εἰς τοῦτο τὸ κρίμα ἀσεβεῖς, τὴν τοῦ θεοῦ ἡμῶν χάριν μετατιθέντες εἰς ἀσέλγειαν καὶ τὸν μόνον δεσπότην καὶ κύριον Ἰησοῦν Χριστὸν ἀρνούμενοι». Ἀλλὰ καὶ Πέτρος ὁ ἐν ἀποστόλοις κορυφαῖος ἐν ταῖς πράξεσιν φαίνεται εἰπών· «τὸν λόγον, ὃν ἀπέστειλεν τοῖς υἱοῖς Ἰσραήλ, εὐαγγελιζόμενος εἰρήνην διὰ Ἰησοῦ Χριστοῦ· οὗτός ἐστι πάντων κύριος». τοῦ οὖν ἢ πῶς ἢ πότε τοσαύταις ἐναργέσι τε καὶ ἰσοτρόποις καὶ ἀπαραλλάκτοις τοῦ πατρὸς τετιμημένος χρῃσμωδίαις ἀνόμοιος εἰσκομισθείη; ν Περὶ τοῦ τὸν υἱὸν πᾶν ἀγαθὸν ἀνατέλλειν καὶ εἶναι «ἥλιον δικαιοσύνης καί ἴασιν» καί «θησαυρὸν σοφίας καὶ γνώσεως» καί «φῶς», καὶ τοὺς πιστεύ οντας καί «μὴ σκανδαλιζομένους εἰς αὐτόν» «υἱοὺς φωτὸς γίνεσθαι».","english":"And we know,\" he says, \"that the Word of God has come and given us understanding, so that we may know the true God; and we are in the true one, the Son of God, Jesus Christ. This is the true God and eternal life.\" Do not seek, he says, another God by essence or Son of God. For I have said to you twice concerning him the word \"true,\" that he is \"true Son\" and \"true God,\" having given understanding to those worthy to receive it; so that they may know that he has truly been begotten and truly is consubstantial with the God who begot him. But Judas, one of the twelve, defined him as sole proprietor, as having distributed the paternal divinity over all and through all and in all, writing somewhere thus: \"For certain men, long ago proscribed for this impious judgment, have insinuated themselves, transferring the grace of our God into licentiousness and denying the only master and Lord Jesus Christ.\" But also Peter, the foremost among the apostles, appears in the Acts saying: \"The word which he sent to the sons of Israel, proclaiming peace through Jesus Christ; this one is Lord of all.\" How then or when could he, honored with so many clear, uniform, and unvarying oracles of the Father, be introduced as dissimilar? Concerning the Son, that every good thing arises and that he is \"sun of righteousness and healing\" and \"treasury of wisdom and knowledge\" and \"light,\" and that those who believe and \"are not scandalized by him\" become \"sons of light.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"οὗτός ἐστιν ὁ ἀληθινὸς θεὸς καὶ ζωὴ αἰώνιος","severity":"info","text":"Didymus attributes this phrase to an unnamed authority (φησίν). It echoes Johannine language (cf. 1 John 5:20; John 14:6) but is not a direct biblical citation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ὁμοούσιος","severity":"info","text":"The term 'consubstantial' (ὁμοούσιος) is central to Nicene orthodoxy. Didymus uses it to assert the Son's full divinity and co-essentiality with the Father, aligning with the Creed of Nicaea.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Ἰούδας","severity":"info","text":"Judas here likely refers to Judas Thomas, a figure in apocryphal traditions, not the apostle Judas Iscariot. The term 'sole proprietor' (μονοκτήτορα) is rare and may reflect a heterodox Christology Didymus opposes.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τὸν λόγον, ὃν ἀπέστειλεν τοῖς υἱοῖς Ἰσραήλ, εὐαγγελιζόμενος εἰρήνην διὰ Ἰησοῦ Χριστοῦ· οὗτός ἐστι πάντων κύριος","severity":"info","text":"Didymus attributes this saying to Peter in Acts. It is not a verbatim New Testament quotation but may reflect a lost or apocryphal tradition of Peter's preaching.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"ἥλιον δικαιοσύνης","severity":"info","text":"The phrase 'sun of righteousness' (ἥλιος δικαιοσύνης) is a Christological title found in early Christian hymnody and patristic exegesis (e.g., Malachi 4:2 LXX; Justin, Dial. 108). Didymus uses it to affirm the Son's beneficent role.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Περὶ τοῦ τὸν υἱὸν πᾶν ἀγαθὸν ἀνατέλλειν","severity":"info","text":"This sentence introduces a new thematic section on the Son as the source of all good, marked by a series of appositional titles (sun, treasury, light). It serves as a rhetorical climax to the preceding argument.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Judas' (Ἰούδας) is ambiguous: possibly Judas Thomas or another figure; the reading as a heterodox teacher is inferred from context.","The source of the Peter quotation is unclear; it may be from an apocryphal Acts or a lost tradition.","The phrase 'sole proprietor' (μονοκτήτορα) is rare and its precise theological import is uncertain."],"confidence":"medium","notes":[]},{"i":85,"ref":"p85","source":"Οἱ γοῦν περὶ αὐτοῦ ὑμνηκότες διαφόρως ἡμῖν τὴν θεότητα αὐτοῦ καὶ τὸ τελέως αὐτὸν προεστάναι τῶν οἰκείων ἔργων ἐπιδεικνύντες διδάσκουσιν, ὅτι αὐτός ἐστι παντὸς ἀγαθοῦ παρεκτικὸς καὶ φῶς ἀγαθοειδὲς καὶ ἀγαθοποιὸν καὶ ἥλιος νοητός, τῷ ἀφ' ἑαυτοῦ ἀλήκτῳ φωτὶ ἀπολαμπρύνων τὰ ὄμματα τῶν ἀπλανῶν καὶ δεκτικῶν ψυχῶν καὶ εἴσω τῆς νοητῆς ἄγων περιωπῆς καὶ ποιῶν ὁρᾶν, ἃ μὴ πρότερον δι' ἁμαρτίας ὁρᾶν καθ' αὑτὰ ἐπεφύκει, ἢ καὶ ὅλον τὸν ἄρτιον ἄνθρωπον φωτοειδῆ ποιῶν, ὡς ὁ ἥλιος ἡλιοειδῆ τὰ σώματα τὰ ἐν οἷς παραγίνεται· ἔτι δὲ ὅτι καὶ ἴασις καί «θησαυρὸς σοφίας καὶ γνώσεως» ἀδαπάνητος καὶ πανταρκὴς τυγχάνει. Καὶ οἱ περὶ αὐτὸν εἰλικρινῶς διακείμενοι ὡς καὶ περὶ τὸν πατέρα αὐτοῦ υἱοὶ φωτὸς γίνονται καθὰ υἱοὶ τοῦ θεοῦ πατρός, ὡς ἡνίκα διακηρύττουσιν Μαλαχίας μέν· «ἀνατελεῖ ὑμῖν τοῖς φοβουμένοις τὸ ὄνομά μου ἥλιος δικαιοσύνης, καὶ ἴασις ἐν ταῖς πτέρυξιν αὐτοῦ»· Πέτρος δὲ ἐν τῇ δευτέρᾳ ἐπιστολῇ· «ἕως οὗ ἡμέρα διαυγάσῃ καὶ φωσφόρος ἀνατείλῃ ἐν ταῖς καρδίαις ὑμῶν»· ἔλεγεν δέ, οἶμαι, τὸν ἀπὸ τῆς δευτέρας αὐτοῦ ἐπιφανείας ἀνίσχειν μέλλοντα ταῖς ψυχαῖς φωτισμὸν καὶ πάντα καταφαιδρύνοντα τὰ σκότῳ κεκρατημένα· καὶ ἑτέρωθι· «καὶ ἡ δόξα κυρίου ἐπὶ σὲ ἀνατέταλκεν»·","english":"Those who have sung hymns about him teach us in various ways, demonstrating his divinity and that he presides perfectly over his own works, showing that he is the provider of every good, a good-like and good-making light, and a noetic sun, brightening the eyes of unerring and receptive souls with his inexhaustible light, leading them within the noetic height and making them see what previously, due to sin, they were not naturally able to see by themselves, or even making the whole complete man luminous, as the sun makes sun-like the bodies in which it appears; further, that he is also a healing and an inexhaustible and all-sufficient \"treasury of wisdom and knowledge.\" And those who are sincerely disposed toward him, as toward his father, become sons of light, just as sons of God the Father, as when Malachi proclaims: \"The sun of righteousness will rise for you who fear my name, and healing is in its wings\"; and Peter in the second epistle: \"until the day dawns and the morning star rises in your hearts\"—he meant, I think, the illumination about to rise for souls from his second coming, brightening everything held by darkness; and elsewhere: \"and the glory of the Lord has risen upon you.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ἥλιος νοητός","severity":"info","text":"The phrase 'noetic sun' identifies Christ as the intelligible source of illumination, a key theme in Middle Platonic and Christian Alexandrian theology.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Malachi","severity":"info","text":"The Malachi quotation is not from the canonical book; it likely derives from a lost apocryphon or a misattributed saying, as no such verse appears in the Septuagint or Hebrew Bible.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"2 Peter","severity":"info","text":"The citation of 2 Peter ('until the day dawns...') is not found in the canonical epistle; it may be a paraphrase or a reference to a non-canonical Petrine tradition.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἀγαθοειδὲς","severity":"info","text":"The term 'good-like' (ἀγαθοειδές) echoes Platonic language (e.g., Republic 509a), where the Form of the Good is the source of being and knowledge, adapted here to Christ.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"υἱοὶ φωτός","severity":"info","text":"The phrase 'sons of light' parallels Johannine and Pauline language (e.g., John 12:36, Eph 5:8) and is common in early Christian baptismal and mystical contexts.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"δευτέρας αὐτοῦ ἐπιφανείας","severity":"caution","text":"The phrase 'second coming' (δευτέρας ἐπιφανείας) is ambiguous: it may refer to Christ's parousia or to a subsequent theophany; the text does not clarify.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the Malachi and 2 Peter quotations is uncertain; they may be apocryphal or misremembered.","The identity of 'him' (αὐτοῦ) throughout the passage is ambiguous: it could be Christ or the Father, though context favors Christ."],"confidence":"medium","notes":[]},{"i":86,"ref":"p86","source":"Ζαχαρίας δὲ προεφήτευσεν· «εἴ τι ἀγαθόν, αὐτοῦ, καὶ εἴ τι καλόν, παρ' αὐτοῦ ἔσται». καὶ Παῦλος πρὸς μὲν Κολοσσαεῖς περὶ αὐτοῦ ἔφη· «ἐν ᾧ εἰσιν πάντες οἱ θησαυροὶ τῆς σοφίας καὶ γνώσεως ἀπόκρυφοι», πρὸς δὲ Ῥωμαίους· «λέγει γάρ», φησίν, «ἡ γραφή· πᾶς ὁ πιστεύων ἐπ' αὐτῷ οὐ καταισχυνθήσεται. οὐ γάρ ἐστι διαστολὴ Ἰουδαίου καὶ Ἕλληνος· ὁ γὰρ αὐτὸς κύριος πάντων πλουτῶν εἰς πάντας τοὺς ἐπικαλουμένους αὐτόν. πᾶς γάρ, ὃς ἂν ἐπικαλέσηται τὸ ὄνομα κυρίου, σωθήσεται». ποῖον δὲ ὄνομα ἐπικαλοῦνται τοῦ υἱοῦ, οἱ μηδὲ θεὸν ἄκτιστον μηδὲ υἱὸν ὁμοούσιον τῷ πατρὶ λέγοντες αὐτὸν τὸν καλλίνικον, τὸν σωτῆρα οὐρανοῦ καὶ γῆς καὶ θαλάσσης; Καὶ Ἰωάννης ὁμοίως περὶ αὐτοῦ· «ὡς τὸ φῶς ἔχετε, πιστεύετε εἰς τὸ φῶς, ἵνα υἱοὶ φωτὸς γένησθε». μετὰ γὰρ θάνατον, φησίν, μετάνοια οὐκ ἔστιν, ὡς καὶ Δαυῒδ ψάλλει· «ἐν δὲ τῷ ᾅδῃ τίς ἐξομολογήσεταί σοι;» καὶ πάλιν ἀπὸ τοῦ σωτῆρος· «πορευθέντες ἀπαγγείλατε Ἰωάννῃ, ἃ βλέπετε καὶ ἀκούετε· τυφλοὶ ἀνα βλέπουσιν, χωλοὶ περιπατοῦσιν καὶ νεκροὶ ἐγείρονται καὶ πτωχοὶ εὐαγγελί ζονται· καὶ μακάριός ἐστιν ὃς ἐὰν μὴ σκανδαλισθῇ ἐν ἐμοί». Τί γὰρ λέξει περὶ τῶν πλανωμένων καὶ τῶν πλανώντων; Ἠσαΐας προεῖπεν· «λαός μου, οἱ μακαρίζοντες ὑμᾶς πλανῶσιν ὑμᾶς καὶ τὴν τρίβον τῶν ποδῶν ὑμῶν ταράσσουσιν. ἀλλὰ νῦν καταστήσεται εἰς κρίσιν κύριος καὶ στήσει τὸν λαὸν εἰς κρίσιν. αὐτὸς κύριος εἰς κρίσιν ἥξει μετὰ τῶν πρεσβυτέρων τοῦ λαοῦ καὶ μετὰ τῶν ἀρχόντων αὐτοῦ. ὑμεῖς δὲ τί ἐνεπυρίσατε τὸν ἀμπελῶνά μου;».","english":"Zachariah prophesied: \"If anything is good, it is from him, and if anything is beautiful, it will be from him.\" And Paul said about him to the Colossians: \"In whom are all the hidden treasures of wisdom and knowledge,\" and to the Romans: \"For the scripture says,\" he states, \"Everyone who believes in him will not be put to shame. For there is no distinction between Jew and Greek; for the same Lord of all enriches all who call upon him. For everyone who calls upon the name of the Lord will be saved.\" But what name of the Son do they invoke, those who say that he is neither uncreated God nor a Son consubstantial with the Father—him, the glorious victor, the savior of heaven, earth, and sea? And John likewise says about him: \"Since you have the light, believe in the light, so that you may become sons of light.\" For after death, he says, there is no repentance, as David also sings: \"And in Hades, who will make confession to you?\" And again from the Savior: \"Go and report to John what you see and hear: the blind see, the lame walk, and the dead are raised, and the poor are evangelized; and blessed is whoever does not take offense at me.\" For what will he say about those who err and those who lead astray? Isaiah foretold: \"My people, those who bless you lead you astray and disturb the path of your feet. But now the Lord will sit in judgment and will set the people for judgment. The Lord himself will come to judgment with the elders of the people and with its rulers. But why did you set fire to my vineyard?","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ζαχαρίας δὲ προεφήτευσεν· «εἴ τι ἀγαθόν, αὐτοῦ, καὶ εἴ τι καλόν, παρ' αὐτοῦ ἔσται»","severity":"info","text":"The quotation attributed to Zechariah is not found in the canonical book of Zechariah; it may derive from a lost apocryphon or be a loose paraphrase of Malachi 2:17 LXX.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"πρὸς μὲν Κολοσσαεῖς περὶ αὐτοῦ ἔφη· «ἐν ᾧ εἰσιν πάντες οἱ θησαυροὶ τῆς σοφίας καὶ γνώσεως ἀπόκρυφοι»","severity":"info","text":"This citation of Colossians is not verbatim from the canonical text; it appears to be a conflation or free rendering of Colossians 2:3, possibly reflecting a variant reading or memory.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"πρὸς δὲ Ῥωμαίους· «λέγει γάρ», φησίν, «ἡ γραφή· πᾶς ὁ πιστεύων ἐπ' αὐτῷ οὐ καταισχυνθήσεται. οὐ γάρ ἐστι διαστολὴ Ἰουδαίου καὶ Ἕλληνος· ὁ γὰρ αὐτὸς κύριος πάντω","severity":"info","text":"The passage attributed to Romans is not found in the canonical epistle; it may be a composite or a citation from a pseudepigraphical source, reflecting Didymus's use of non-canonical traditions.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Καὶ Ἰωάννης ὁμοίως περὶ αὐτοῦ· «ὡς τὸ φῶς ἔχετε, πιστεύετε εἰς τὸ φῶς, ἵνα υἱοὶ φωτὸς γένησθε»","severity":"info","text":"This saying attributed to John is not found in the canonical Johannine writings; it may derive from a non-canonical tradition or be a free composition by Didymus.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Δαυῒδ ψάλλει· «ἐν δὲ τῷ ᾅδῃ τίς ἐξομολογήσεταί σοι;»","severity":"info","text":"This verse is not found in the canonical Psalter; it may be from a lost psalm or a non-canonical source, indicating Didymus's use of extracanonical traditions.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἀπὸ τοῦ σωτῆρος· «πορευθέντες ἀπαγγείλατε Ἰωάννῃ, ἃ βλέπετε καὶ ἀκούετε· τυφλοὶ ἀνα βλέπουσιν, χωλοὶ περιπατοῦσιν καὶ νεκροὶ ἐγείρονται καὶ πτωχοὶ εὐαγγελίζοντα","severity":"info","text":"This saying attributed to the Savior is not found in the canonical Gospels; it may be from an apocryphal gospel or a free composition, reflecting Didymus's use of non-canonical Jesus traditions.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text contains several scriptural citations that do not correspond to known canonical passages; it is unclear whether Didymus is quoting from memory, using variant texts, or drawing on apocryphal sources.","The phrase 'ἡ γραφή' in the Romans citation may refer to a specific non-canonical writing, but its identity is uncertain."],"confidence":"high","notes":[]},{"i":87,"ref":"p87","source":"ἥξει δὲ αὐτὸς κύριος εἰς κρίσιν μετὰ τῶν διδασκάλων καὶ ἀρχόντων, οὐχ ὡς αὐτὸς ὑπ' ἄλλου κριθησόμενος, ἀλλ' ὡς ἐλέγξων αὐτούς, καθάπερ διαλαλεῖ ἐν ἄλλῳ μέρει· «δεῦτε καὶ διακριθῶμεν, λέγει κύριος, οἷα», φησίν, «τὰ ἀπ' ἐμοῦ ὑπῆρξεν ὑμῖν καὶ οἷα τὰ ἀφ' ὑμῶν γέγονεν εἰς ἐμὲ καὶ τοὺς δούλους μου». λέγει γάρ «ἀμπελῶνα» τὸν κόσμον ἢ τὸν λαόν, ὅντινα οἱ μὲν αἱρετικῶν καὶ Ἰουδαίων ἐξηγηταὶ διὰ τῆς βλασφήμου διδασκαλίας ἔνοχον ἐποίησαν τῷ τῆς γεέννης πυρί, οἱ δ' ἄρχοντες, οὐκ οἰκειωσάμενοι τὰ κατ' αὐτόν, ἀποχρησάμενοι δὲ τῇ ἐξουσίᾳ, ποικίλως καὶ διαφόρως ἠδίκησαν. Τοιουτότροπον γὰρ καὶ ἄλλο εἴρηται τῷ αὐτῷ προφήτῃ ἀπὸ τοῦ δεσποτικοῦ προσώπου· «τίς ὁ κρινόμενός μοι; ἀντιστήτω μοι· καὶ τίς ὁ κρινόμενός μοι; ἐγγισάτω μοι»· ἀντὶ τοῦ· εἴ τις ἔχει δίκαια λέγειν, ὡς ἔργοις ὠχυρωμένος, ἀντενεχθήτω μοι θέλοντι τοῦτο καὶ πλησιασάτω τοῖς λόγοις. ἔνιοι δὲ ἀναγινώσκουσι τοιῶσδε· «τίς ὁ κρινόμενός μοι; ἀντί» τοῦτ' ἔστι καταντικρὺ καὶ πόρρω που «στήτω μου» ὡς μὴ ἔχων ἐφόδια καλὰ καὶ διὰ τοῦτο συγκριθῆναί μοι καὶ ἐπιψαῦσαι τοῦ καθαρωτάτου βήματος ἀνάξιος. τοῖς γὰρ ἀξίοις, εἰ τυγχάνοιεν τῶν καλῶν, οὐδεὶς φθόνος· αὐτοῖς γὰρ ἡτοίμασται.","english":"He himself will come to judgment with the teachers and rulers, not as one who will be judged by another, but as one who will refute them, just as he declares in another passage: \"Come, let us be judged, says the Lord, what things from me have been for you and what things from you have been done against me and my servants.\" For he calls the world or the people a \"vineyard,\" which the exegetes of the heretics and Jews, through their blasphemous teaching, have made liable to the fire of Gehenna, and the rulers, not having appropriated it for themselves but having abused their authority, have wronged it in various and diverse ways. For something of this kind has also been said by the same prophet from the Lord's person: \"Who is the one being judged with me? Let him stand against me. And who is the one being judged with me? Let him approach me.\" That is to say: if anyone has just things to say, as one fortified by deeds, let him be brought against me, who wishes this, and let him draw near to the words. But some read it thus: \"Who is the one being judged with me? Let him stand opposite,\" that is, opposite and somewhere far off, \"to me,\" as one not having good provisions and therefore unworthy to be compared with me and to touch the most pure tribunal. For to those who are worthy, if they should obtain good things, there is no envy; for them it is prepared.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"δεῦτε καὶ διακριθῶμεν, λέγει κύριος, οἷα…","severity":"info","text":"The quotation 'Come, let us be judged' is not a direct biblical citation but a paraphrase of prophetic language, likely from the Old Testament, possibly echoing Malachi or Isaiah.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἀμπελῶνα","severity":"info","text":"The term 'vineyard' (ἀμπελῶνα) is used allegorically for the world or the people, a common biblical metaphor (e.g., Isaiah 5:1-7) that Didymus applies to his polemic against heretics and Jews.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"αἱρετικῶν καὶ Ἰουδαίων ἐξηγηταί","severity":"info","text":"Didymus groups heretics and Jewish exegetes together as opponents, reflecting a common patristic trope that both misinterpret scripture, leading to blasphemous teaching and damnation.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Τοιοῦτοτρόπον γὰρ καὶ ἄλλο εἴρηται","severity":"info","text":"This phrase introduces a parallel prophetic saying, structuring the argument by linking two passages from the same prophet to reinforce the theme of divine judgment.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ἔνιοι δὲ ἀναγινώσκουσι τοιῶσδε","severity":"info","text":"Didymus notes variant readings of the prophetic text, indicating an early stage of textual fluidity or interpretive diversity in the transmission of Old Testament quotations.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"τίς ὁ κρινόμενός μοι;","severity":"caution","text":"The Greek phrase 'Who is the one being judged with me?' is ambiguous: it could mean 'judged alongside me' or 'judged by me.' Didymus interprets it as a challenge to opponents, but the syntax is open.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the prophet cited is not specified; the phrase 'the same prophet' refers back to Zachariah from the previous passage, but the quotations are not directly from known biblical texts, suggesting paraphrase or lost sources.","The phrase 'ἀπὸ τοῦ δεσποτικοῦ προσώπου' could mean 'from the Lord's person' (i.e., God speaking) or 'from the master's perspective,' with Didymus likely meaning the former."],"confidence":"medium","notes":[]},{"i":88,"ref":"p88","source":"ν Περὶ τοῦ τὸν υἱὸν τοῦ θεοῦ εἶναι «κριτὴν ζώντων καὶ νεκρῶν» ἄφεσιν ἁμαρ τιῶν παρέχοντα, καὶ ὅτι «ἐν οὐδενὶ ἄλλῳ ἐστὶν ἡ σωτηρία». Αὐτὸς γάρ ἐστιν «ὁ κριτὴς ζώντων καὶ νεκρῶν», τουτέστιν δικαίων καὶ ἁμαρτωλῶν, ὁ παρέχων ἄφεσιν ἁμαρτιῶν τοῖς πιστεύουσιν τῷ ὀνόματι αὐτοῦ καὶ σώζων ἡμᾶς ἰδίᾳ δόξῃ καὶ δωρεᾷ. καί «ἐν οὐδενὶ ἄλλῳ ἐστὶν σωτηρία», ἐπείπερ τὴν φύσιν ἐστὶν ἵλεως καὶ σωτήρ, εἰς οὐδὲν καταδεέστερος τοῦ ἵλεω καὶ σώζοντος θεοῦ καὶ πατρός, ὡς χρησμῳδοῦσιν αἵ τε ἄλλαι γραφαὶ καὶ μέντοι Μιχαίας λέγων· «τίς θεὸς ὥσπερ σὺ ἐξαίρων ἀνομίας καὶ ὑπερβαίνων ἀδικίας;» Καὶ Πέτρος ἐν ταῖς πράξεσιν οὑτωσί· «καὶ παρήγγειλεν ἡμῖν κηρύξαι τῷ λαῷ καὶ διαμαρτύρασθαι, ὅτι αὐτός ἐστιν ὁ ὡρισμένος ὑπὸ τοῦ θεοῦ κριτὴς ζώντων καὶ νεκρῶν. τούτῳ πάντες οἱ προ φῆται μαρτυροῦσιν, ἄφεσιν ἁμαρτιῶν λαβεῖν διὰ τοῦ ὀνόματος αὐτοῦ πάντα τὸν πιστεύοντα εἰς αὐτόν». Ἔχομεν αὐτὸν τοίνυν εὐφημηθέντα, ὡρισμένον ὑπὸ\n\nθεοῦ διὰ τὴν σωτήριον ἐνανθρώπησιν αὐτοῦ, ἐν ᾗ ἦλθεν «ζητῆσαι καὶ σῶσαι τὸ ἀπολωλός». δι' ἣν καὶ τό «οὐδὲ γὰρ ὁ πατὴρ κρίνει οὐδένα, ἀλλὰ πᾶσαν τὴν κρίσιν δέδωκεν τῷ υἱῷ» γέγραπται· κριτὴν δὲ ὡς ἐξῃρημένον τῶν κτισμάτων. τὸ γὰρ κτίσμα οὐ κρίνει, ἀλλὰ νόμῳ καὶ κρίσει ὑπόκειται. Καὶ πάλιν· «οὗτός ἐστιν ὁ λίθος ὁ ἐξουδενωθεὶς ὑφ' ὑμῶν τῶν οἰκοδόμων, ὁ γενόμενος εἰς κεφαλὴν γωνίας. καὶ οὐκ ἔστιν ἐν ἄλλῳ οὐδενὶ ἡ σωτηρία». Ἀλλὰ καὶ καθολικὰ τὸ δεύτερον πέμπει γράμματα, μεταξὺ ἄλλων περὶ αὐτοῦ ἔχοντα καὶ τοῦτο·","english":"Concerning that the Son of God is \"judge of the living and the dead,\" granting remission of sins, and that \"in no other is salvation.\" For he himself is \"the judge of the living and the dead,\" that is, of the righteous and the sinful, who grants remission of sins to those who believe in his name and saves us by his own glory and gift. And \"in no other is salvation,\" since he is by nature merciful and savior, in no way inferior to the merciful and saving God and Father, as both the other scriptures and indeed Micah declare, saying: \"What god is like you, removing lawlessness and surpassing injustices?\" And Peter in the Acts speaks thus: \"And he commanded us to proclaim to the people and to testify that he himself is the one appointed by God as judge of the living and the dead. All the prophets bear witness to this, that remission of sins is obtained through his name by everyone who believes in him.\" We have him, then, celebrated, appointed by God on account of his salvific incarnation, in which he came \"to seek and save the lost.\" On account of which also it is written: \"For the Father judges no one, but has given all judgment to the Son\"; as judge, however, as one exalted above the creatures. For the creature does not judge, but is subject to law and judgment. And again: \"This is the stone despised by you builders, which became the head of the corner. And in no other is salvation.\" But also the Catholic Epistles send a second letter, which among other things concerning him contains also this:","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"κριτὴς ζώντων καὶ νεκρῶν","severity":"info","text":"The phrase 'judge of the living and the dead' is a scriptural title for Christ, found in Acts 10:42 and 2 Timothy 4:1, and is central to Didymus's argument.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τίς θεὸς ὥσπερ σὺ ἐξαίρων ἀνομίας καὶ ὑπερβαίνων ἀδικίας;","severity":"info","text":"The quotation from Micah (likely Micah 7:18 LXX) is used to support the Son's role as remover of lawlessness, though the exact verse is not standard.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"οὗτός ἐστιν ὁ λίθος ὁ ἐξουδενωθεὶς ὑφ' ὑμῶν τῶν οἰκοδόμων","severity":"info","text":"This stone imagery likely alludes to Matthew 21:42 or a patristic allegory of Christ as the cornerstone, though the exact source is unclear.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"καθολικὰ τὸ δεύτερον πέμπει γράμματα","severity":"info","text":"Didymus refers to a 'second Catholic epistle' (possibly 2 Peter or 2 John) as containing Christological teaching, reflecting early canonical fluidity.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἐξῃρημένον","severity":"info","text":"The term 'exalted above' (ἐξῃρημένον) distinguishes Christ from creatures, who are subject to judgment, reinforcing his unique status as judge.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Καὶ πάλιν","severity":"info","text":"The phrase 'And again' marks a new scriptural citation, structuring the argument by piling testimonies for Christ as sole source of salvation.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact source of the Micah quotation is uncertain; it may be a loose citation or from a variant LXX text.","The 'second Catholic epistle' is ambiguous: it could refer to 2 Peter or 2 John, as both were debated in early canons."],"confidence":"high","notes":[]},{"i":89,"ref":"p89","source":"«ὡς τὰ πάντα ἡμῖν τῆς θείας δυνάμεως αὐτοῦ τὰ πρὸς ζωὴν καὶ εὐσέβειαν δεδωρημένης διὰ τῆς ἐπιγνώσεως τοῦ καλέσαντος ἡμᾶς ἰδίᾳ δόξῃ καὶ ἀρε τῇ, δι' ὧν τὰ μέγιστα καὶ τίμια ἡμῖν εὐαγγέλματα δεδώρηται, ἵνα διὰ τού των γένησθε θείας κοινωνοὶ φύσεως». Διὸ καὶ Ἰάκωβος ἐν γενικοῖς χαράγμασιν ἔφη· «εἷς ἐστιν ὁ νομοθέτης καὶ κριτής, ὁ δυνάμενος σῶσαι καὶ ἀπολέσαι». Τί δὲ πλήθους δεῖ γραφῶν εἰς τοῦτο λοιπόν; καὶ Σαμαρειτῶν παρὰ Ἰωάννῃ τῷ ἀκριβεῖ θεηγόρῳ, εὐγνωμόνων ἀνδρῶν, ἀφιέντων φωνάς· «αὐτοὶ γάρ», φησίν, «ἀκηκόαμεν καὶ οἴδαμεν, ὅτι οὗτός ἐστιν ἀληθῶς ὁ σωτὴρ τοῦ κόσμου, ὁ Χριστός», ὁ λέγων, φησίν, ἠπίως· «θάρσει, τέκνον, ἀφέωνταί σοι αἱ ἁμαρτίαι». ν Περὶ τοῦ διὰ τὴν ἰσοτιμίαν τῆς τριάδος τὸν πατέρα ἀποκαλύπτειν ἡμῖν τὸν υἱὸν καὶ ἕλκειν ἡμᾶς πρὸς αὐτόν, καὶ πάλιν αὐτὸν υἱὸν καὶ τὸ ἅγιον πνεῦμα προσάγειν ἡμᾶς τῷ πατρί. ἐν ταὐτῷ καὶ περὶ τῆς ὁμολογίας Πέτρου, καὶ ὅτι ἔστιν μετάνοια. Ἵνα γὰρ δι' ὅλων ἀποδειχθῇ τῆς μακαρίας τριάδος τὸ περὶ πάντα ἰσότιμον, ἀποκαλύπτει ἡμῖν τὸν ἴδιον υἱὸν ὁ πατὴρ καὶ ἕλκει ἡμᾶς δι' ἑαυτοῦ πρὸς αὐτὸν καὶ μεθιστᾷ εἰς τὴν βασιλείαν αὐτοῦ· καὶ πάλιν ὁ υἱὸς καὶ τὸ ἅγιον πνεῦμα προσάγει ἡμᾶς τῷ θεῷ καὶ πατρί. οὐκ ἂν γὰρ εἰς ἑτεροούσιον ἢ μείζονα οὐδ' εἰς ὑποκατερχόμενα ὥσπερ σκῆπτρα τῶν ἑαυτοῦ μετέθηκεν ἡμᾶς ὁ θεός. τετελείωκεν γοῦν τὴν παλαιὰν διαθήκην ἡ νέα διὰ τὴν εἰς τὸν υἱὸν καὶ τὸ θεῖον πνεῦμα πίστιν. Λέγουσι δὲ ὧδε ὁ μὲν θεὸς πατὴρ ἐν Ἠσαΐᾳ πρὸς τὸν υἱόν· «ἰδοὺ προσήλυτοι προσελεύσονταί σοι δι' ἐμοῦ καὶ παροικήσουσίν σοι καὶ ἐπὶ σοὶ καταφεύξονται»·","english":"as all things of his divine power have been given to us for life and piety through the knowledge of the one who called us by his own glory and virtue, through which the greatest and most precious good tidings have been granted to us, so that through these you may become partakers of the divine nature. Therefore James also said in general terms: \"There is one lawgiver and judge, who is able to save and to destroy.\" What need is there of a multitude of scriptures for this? And the Samaritans in John, the accurate divine speaker, men of good will, utter voices: \"For we ourselves,\" he says, \"have heard and know that this one is truly the savior of the world, the Christ,\" who says, he says, gently: \"Take courage, child, your sins are forgiven.\" Concerning the fact that because of the equality of honor of the Trinity, the Father reveals the Son to us and draws us to him, and again the Son and the Holy Spirit lead us to the Father. At the same time also concerning the confession of Peter, and that repentance exists. For in order that the equality of honor of the blessed Trinity in all things might be demonstrated, the Father reveals his own Son to us and draws us through himself to him and transfers us into his kingdom; and again the Son and the Holy Spirit lead us to God the Father. For God would not have transferred us to something of a different substance or greater, nor to something subordinate like a scepter of his own. The New Testament has indeed perfected the Old through faith in the Son and the divine Spirit. And here God the Father says in Isaiah to the Son: \"Behold, proselytes will come to you through me and will dwell with you and will take refuge in you.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"εἷς ἐστιν ὁ νομοθέτης καὶ κριτής, ὁ δυνάμενος σῶσαι καὶ ἀπολέσαι","severity":"info","text":"This is a paraphrase of James 4:12 (or a similar passage), though the exact wording is not found in the canonical Epistle of James; it may reflect a variant or a loose citation.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"αὐτοὶ γάρ... ἀκηκόαμεν καὶ οἴδαμεν, ὅτι οὗτός ἐστιν ἀληθῶς ὁ σωτὴρ τοῦ κόσμου, ὁ Χριστός","severity":"info","text":"This citation is attributed to the Samaritans in John's Gospel, but it does not appear in the canonical text; it may derive from a non-canonical tradition or a lost apocryphon.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"θάρσει, τέκνον, ἀφέωνταί σοι αἱ ἁμαρτίαι","severity":"info","text":"This saying is not found in the canonical New Testament; it resembles a formula of absolution possibly from early Christian liturgical or apocryphal sources.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἰδοὺ προσήλυτοι προσελεύσονταί σοι δι' ἐμοῦ καὶ παροικήσουσίν σοι καὶ ἐπὶ σοὶ καταφεύξονται","severity":"info","text":"This citation is attributed to Isaiah but does not correspond to any known verse in the Septuagint or Masoretic text; it may be a paraphrase or from a lost version.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἰσοτιμία","severity":"info","text":"The term 'equality of honor' (ἰσοτιμία) is a key concept in Didymus's Trinitarian theology, emphasizing the co-equal status of Father, Son, and Holy Spirit without subordination.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Σαμαρειτῶν","severity":"info","text":"The mention of Samaritans as witnesses to Christ's identity is unusual; it may reflect a tradition of Samaritan Christianity or a literary device to show universal recognition of Christ.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the James citation is unclear; it may be a conflation or a non-canonical variant.","The Samaritan and absolution sayings are not attested in the New Testament, leaving their origin uncertain.","The Isaiah quotation does not match any known biblical text, suggesting it may be a paraphrase or from a lost source."],"confidence":"medium","notes":[]},{"i":90,"ref":"p90","source":"ὁ δὲ υἱὸς ἐν Ἰωάννῃ· «οὐδεὶς δύναται ἐλθεῖν πρός με, ἐὰν μὴ ὁ πατὴρ ὁ οὐράνιος ἑλκύσῃ αὐτόν, κἀγὼ ἀναστήσω αὐτὸν ἐν τῇ ἐσχάτῃ ἡμέρα». καὶ πάλιν πρὸς τὸν Πέτρον εἰπόντα «σὺ εἶ ὁ Χριστός, ὁ υἱὸς τοῦ θεοῦ τοῦ ζῶντος» ἔφη· «μακάριος εἶ, Πέτρε βὰρ Ἰωνᾶ, ὅτι σὰρξ καὶ αἷμα οὐκ ἀπεκάλυψέν σοι, ἀλλ' ὁ πατήρ μου ὁ ἐν τοῖς οὐρανοῖς. κἀγὼ δέ σοι λέγω, ὅτι σὺ εἶ Πέτρος, καὶ ἐπὶ ταύτῃ τῇ πέτρᾳ οἰκοδομήσω μου τὴν ἐκκλησίαν, καὶ πῦλαι ᾅδου οὐ κατισχύ σουσιν αὐτῆς. καὶ δώσω σοι τὰς κλεῖς τῶν οὐρανῶν, καὶ ὃ ἐὰν δήσῃς ἐπὶ τῆς γῆς, ἔσται δεδεμένον ἐν τοῖς οὐρανοῖς, καὶ ὃ ἐὰν λύσῃς ἐπὶ τῆς γῆς, ἔσται λελυμένον ἐν τοῖς οὐρανοῖς». Ὢ πόσα δύναται πίστις καὶ τὸ ἐξομολογῆσαι υἱὸν ἀληθινὸν εἶναι τοῦ θεοῦ καὶ μὴ κτίσμα τὸν μονογενῆ θεὸν λόγον. οὐκ ἐδίστασεν Πέτρος σαρκὶ καὶ αἵματι θεὸν ἐπὶ γῆς ἐμφιλοχωροῦντα ὁρῶν· τοῦτο γάρ ἐστιν ὅτι «σὰρξ καὶ αἷμα οὐκ ἀπεκάλυψέν σοι»· ἐπέγνω δὲ τὸν συμφυᾶ καὶ συναΐδιον κλάδον τοῦ θεοῦ· ἐτίμησεν ἐν τούτῳ τὴν ἀποκαλύψασαν αὐτῷ αὐτογενῆ καὶ ἄναρχον ῥίζαν· ἐπίστευσεν αὐτοῦ τῇ πρὸς τὸν πατέρα τῆς θεότητος ἑνότητι· ἐμακαρίσθη ὑπὸ τοῦ μόνου μακαρίου δεσπότου. ᾠκοδομήθησαν ἐπὶ τὴν πέτραν ταύτην αἱ ἐκκλησίαι, ὧντινων «πύλαι ᾅδου», τουτέστιν αἱρετικῶν συλλογισμοί, οὐ περιγένωνται· ἐνεχειρίσθη τὰς κλεῖς τῶν οὐρανῶν, ἵνα τοῖς μὲν πιστεύουσιν–ὡς αὐτὸς Πέτρος ἀρτίως ἀποκρινάμενος φαίνεται καὶ ὡς παρὰ τοῦ Χριστοῦ σὺν τοῖς ἄλλοις ἤκουσεν ἀποστόλοις· «βαπτίζοντες αὐτοὺς εἰς τὸ ὄνομα τοῦ πατρὸς καὶ τοῦ υἱοῦ καὶ τοῦ ἁγίου πνεύματος»– ἀνοίξῃ ἐν τῇ βασιλείᾳ τοῦ θεοῦ·","english":"And the Son in John: \"No one is able to come to me, unless the heavenly Father draws him, and I will raise him up on the last day.\" And again, to Peter who said, \"You are the Christ, the Son of the living God,\" he said: \"Blessed are you, Peter bar Jonah, because flesh and blood did not reveal it to you, but my Father who is in the heavens. And I tell you that you are Peter, and upon this rock I will build my church, and the gates of Hades will not prevail against it. And I will give you the keys of the heavens, and whatever you bind on earth will be bound in the heavens, and whatever you loose on earth will be loosed in the heavens.\" Oh, how much faith can do, and confessing that the Son is truly of God and not a creature, the only-begotten God Logos. Peter did not hesitate, seeing God dwelling on earth in flesh and blood; for this is what \"flesh and blood did not reveal it to you\" means; but he recognized the connatural and coeternal branch of God; he honored in this the self-generated and unoriginate root that revealed itself to him; he believed in his unity of divinity with the Father; he was blessed by the only blessed Master. The churches were built upon this rock, whose \"gates of Hades,\" that is, the syllogisms of heretics, do not overcome; he was entrusted with the keys of the heavens, so that to those who believe—as Peter himself appears to have just answered and as he heard from Christ together with the other apostles: \"baptizing them into the name of the Father and of the Son and of the Holy Spirit\"—he might open in the kingdom of God.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"οὐδεὶς δύναται ἐλθεῖν πρός με, ἐὰν μὴ ὁ πατὴρ ὁ οὐράνιος ἑλκύσῃ αὐτόν, κἀγὼ ἀναστήσω αὐτὸν ἐν τῇ ἐσχάτῃ ἡμέρα","severity":"info","text":"This saying of the Son in John is not found in the canonical Gospels; it may be a free citation or apocryphal tradition used by Didymus to illustrate the Son's dependence on the Father.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"σὺ εἶ ὁ Χριστός, ὁ υἱὸς τοῦ θεοῦ τοῦ ζῶντος","severity":"info","text":"Peter's confession echoes Matthew 16:16 but with the addition 'of the living God,' a variant that may reflect liturgical or theological expansion.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"βαπτίζοντες αὐτοὺς εἰς τὸ ὄνομα τοῦ πατρὸς καὶ τοῦ υἱοῦ καὶ τοῦ ἁγίου πνεύματος","severity":"info","text":"This baptismal formula, alluded to as heard by the apostles from Christ, is a clear reference to Matthew 28:19, a key proof-text for Trinitarian doctrine.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"συμφυᾶ καὶ συναΐδιον κλάδον","severity":"info","text":"These terms ('connatural and coeternal branch') express the Son's consubstantiality and coeternity with the Father, central to Didymus's anti-Arian polemic.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"πύλαι ᾅδου","severity":"info","text":"The phrase 'gates of Hades' is interpreted allegorically as the syllogisms of heretics, reflecting Didymus's exegetical method of reading scriptural imagery as doctrinal polemic.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"οὐκ ἐδίστασεν Πέτρος σαρκὶ καὶ αἵματι θεὸν ἐπὶ γῆς ἐμφιλοχωροῦντα ὁρῶν","severity":"info","text":"Didymus's emphasis on Peter's recognition of the incarnate God as divine, despite flesh and blood, counters docetic and Arian interpretations that denied the Son's full divinity.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the first Johannine saying is uncertain; it may be a free composition or a lost tradition.","The phrase 'σὺ εἶ Πέτρος, καὶ ἐπὶ ταύτῃ τῇ πέτρᾳ' conflates Matthew 16:18 with a promise of keys and binding/loosing, which is not canonical; Didymus may be using a harmonized or apocryphal version."],"confidence":"high","notes":[]},{"i":91,"ref":"p91","source":"τοῖς δὲ μὴ οὕτω δοξάζουσιν τὴν τρισμακαρίαν καὶ εὐκταιοτάτην εἴσοδον ἀποκλείσῃ. αὐτῷ γὰρ τούτῳ, ᾧ ἐμακαρίσθη, αὐτὸς ἐπὶ τῇδε τῇ δόξῃ ἐδέχθη, ὡς οἱ ἀπεναντίως λέγοντες\n\nκατεψέχθησάν τε καὶ ἀπεβλήθησαν. Ἀληθεύσας δὴ οὖν υἱὸν τοῦ θεοῦ διωμολογηκὼς αὐτόν, τουτέστιν γνήσιον καὶ ὁμοούσιον, παραπλήσια ἤκουσεν· Βὰρ Ἰωνᾶ, ὁ ἑρμηνεύεται· υἱὲ Ἰωνᾶ. οὐκ ἦν δὲ πάντως ἑτεροούσιος τῷ τεκόντι αὐτὸν ὁ Πέτρος. Πρὸς τούτοις ἔλαβεν ἐξουσίαν, μᾶλλον δὲ καὶ πάντες δι' αὐτοῦ, μὴ ἀπαγορεύειν τοῖς πταίουσιν, ἀλλὰ δέχεσθαι μετανοοῦντας. οὐδεὶς γὰρ ἀναμάρτητος, εἰ μὴ ὁ ταύτην ἐπιτρέψας τῷ Πέτρῳ τὴν αὐθεντείαν, τοῦτο γάρ ἐστιν· «ὃ ἐὰν λύσητε ἐπὶ τῆς γῆς, ἔσται λελυμένον ἐν τοῖς οὐρανοῖς». ἔρριψεν ἔκτοτε τὴν Ναυάτου καὶ Σαββατίου ἀπανθρωπίαν· Τοῖς προκειμένοις δὲ αὖ ἕπεται καὶ Παῦλος Γαλάταις γράφων· «ὅτε δὲ εὐδόκησεν ὁ θεὸς ὁ ἀφορίσας με ἐκ κοιλίας μητρός μου ἀποκαλύψαι τὸν υἱὸν αὐτοῦ ἐν ἐμοί», καὶ Κολοσσαεῦσιν· «εὐχαριστοῦντες τῷ πατρὶ τῷ ἱκανώσαντι ἡμᾶς εἰς τὴν μερίδα τοῦ κλήρου τῶν ἁγίων ἐν τῷ φωτί· ὃς ἐρρύσατο ἡμᾶς ἐκ τῆς ἐξουσίας τοῦ σκότους καὶ μετέστησεν εἰς τὴν βασιλείαν τοῦ υἱοῦ τῆς ἀγάπης αὐτοῦ, ἐν ᾧ ἔχομεν τὴν ἀπολύτρωσιν, τὴν ἄφεσιν τῶν ἁμαρτιῶν», καὶ Κορινθίοις· «πιστὸς ὁ θεός, δι' οὗ ἐκλήθητε εἰς κοινωνίαν τοῦ υἱοῦ αὐτοῦ Ἰησοῦ Χριστοῦ τοῦ κυρίου ἡμῶν», καὶ Ἐφεσίοις· «καὶ ἐλθὼν εὐηγγελίσατο εἰρήνην ὑμῖν τοῖς μακρὰν καὶ εἰρήνην τοῖς ἐγγύς, ὅτι δι' αὐτοῦ ἔχομεν τὴν προσαγωγὴν οἱ ἀμφότεροι ἐν ἑνὶ πνεύματι πρὸς τὸν πατέρα». ν Περὶ τοῦ μὴ εἶναι τέλος τῆς βασιλείας τοῦ μονογενοῦς.","english":"To those who do not glorify in this way, he will close the thrice-blessed and most desirable entrance. For by this very thing by which he was blessed, he himself was received in this glory, as those who speak contrariwise were condemned and cast out. Having spoken truly, then, and having confessed him to be Son of God, that is, genuine and consubstantial, he heard something similar: Bar Jonah, which is interpreted, Son of Jonah. But Peter was certainly not of a different substance from the one who begot him. In addition to this, he received authority—or rather, all through him—not to forbid those who err, but to receive those who repent. For no one is without sin, except the one who granted this authority to Peter, for this is: \"Whatever you loose on earth, will be loosed in the heavens.\" From then on, he cast out the inhumanity of Novatus and Sabbatius. To the foregoing, Paul also follows, writing to the Galatians: \"But when God, who separated me from my mother's womb, was pleased to reveal his Son in me,\" and to the Colossians: \"thanking the Father who made us worthy of the portion of the lot of the saints in the light; who delivered us from the power of darkness and transferred us into the kingdom of the Son of his love, in whom we have redemption, the remission of sins,\" and to the Corinthians: \"God is faithful, through whom you were called into communion with his Son Jesus Christ our Lord,\" and to the Ephesians: \"and coming, he proclaimed peace to you who are far and peace to those near, that through him we both have access in one Spirit to the Father.\" Concerning the fact that there is no end of the kingdom of the Only-begotten.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"τρισμακαρίαν","severity":"info","text":"The epithet 'thrice-blessed' (τρισμακαρίαν) is a liturgical intensifier, here applied to the entrance of the kingdom, underscoring the eschatological reward for orthodox confession.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὃ ἐὰν λύσητε ἐπὶ τῆς γῆς, ἔσται λελυμένον ἐν τοῖς οὐρανοῖς","severity":"info","text":"This is a paraphrase of Matthew 18:18, where Jesus grants Peter the power of binding and loosing; Didymus adapts it to support the authority of repentance and reconciliation.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Ναυάτου καὶ Σαββατίου","severity":"info","text":"Novatus and Sabbatius are rigorist schismatics who denied readmission to those who lapsed under persecution; Didymus rejects their 'inhumanity' in favor of a more merciful penitential discipline.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὅτε δὲ εὐδόκησεν ὁ θεὸς ὁ ἀφορίσας με ἐκ κοιλίας μητρός μου ἀποκαλύψαι τὸν υἱὸν αὐτοῦ ἐν ἐμοί","severity":"info","text":"A composite citation blending Galatians 1:15-16, where Paul speaks of being set apart from birth and of God revealing the Son in him, used to illustrate divine election and filial relationship.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"εὐχαριστοῦντες τῷ πατρὶ τῷ ἱκανώσαντι ἡμᾶς ... ἐν τῷ φωτί","severity":"info","text":"A free rendering of Colossians 1:12-13, emphasizing thanksgiving to the Father for granting a share in the light and deliverance from darkness, aligned with Didymus's soteriology.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Περὶ τοῦ μὴ εἶναι τέλος τῆς βασιλείας τοῦ μονογενοῦς","severity":"info","text":"This concluding phrase functions as a thematic heading or summary, asserting the eternity of the Only-begotten's kingdom, a key point in Didymus's anti-Arian argument.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'αὐτῷ γὰρ τούτῳ, ᾧ ἐμακαρίσθη' is ambiguous: it may refer to Peter's confession or to the blessing itself; the translation opts for the latter.","The citation to the Corinthians is not a direct biblical verse but a paraphrase; its exact source is uncertain."],"confidence":"high","notes":[]},{"i":92,"ref":"p92","source":"Καὶ ὥστε αἱρετικοὺς λέγοντας, ὅτι μετὰ τὴν γενικὴν ἀνάστασιν ὁ υἱὸς παραδιδόναι μέλλει τὴν βασιλείαν τῷ πατρί, καταισχύνεσθαι, κηρύττουσι τὸ κράτος τοῦ υἱοῦ εἶναι ἀτελεύτητον οὑτωσί· Γαβριὴλ μὲν παρὰ Λουκᾷ εὐαγγελιζόμενος τὴν θεοτόκον· «καὶ δώσει», φησίν, «αὐτῷ κύριος ὁ θεὸς τὸν θρόνον Δαυῒδ τοῦ πατρὸς αὐτοῦ, καὶ βασιλεύσει ἐπὶ τὸν οἶκον Ἰσραὴλ εἰς τοὺς αἰῶνας, καὶ τῆς βασι λείας αὐτοῦ οὐκ ἔσται τέλος». καὶ μάλα ἀληθῶς· εἰ γὰρ ἀποκαθίστησιν, ἐν ποίᾳ αὐτοῦ βασιλείᾳ καὶ πότε συμβασιλεύσομεν αὐτῷ; Παῦλος δὲ γράφων πρὸς Ἐφεσίους μέν· «πᾶς πόρνος ἢ ἀκάθαρτος ἢ πλεονέκτης, ὅς ἐστιν εἰδωλολάτρης, οὐκ ἔχει κληρονομίαν ἐν τῇ βασιλείᾳ τοῦ Χριστοῦ καὶ θεοῦ». πάντως δὲ λέγει τὴν μετὰ τὴν ἀνάστασιν. πότε οὖν λοιπὸν κατ' ἐκείνους παραδίδωσι τὴν βασιλείαν; Πρὸς δὲ Τιμόθεον τῇ δευτέρᾳ ἐπιστολῇ· «διαμαρτύρομαι ἐνώπιον τοῦ θεοῦ καὶ Χριστοῦ Ἰησοῦ τοῦ μέλλοντος κρί νειν ζῶντας καὶ νεκρούς, καὶ τὴν ἐπιφάνειαν αὐτοῦ καὶ τὴν βασιλείαν αὐτοῦ· κήρυξον τὸν λόγον». σαφὲς δέ, ὅτι βασιλείαν λέγει ἣν ἔχει ἀδιαίρετον καὶ ἀδιάδοχον μετὰ τοῦ πατρὸς καὶ τοῦ ἁγίου πνεύματος νῦν τε καὶ εἰς τὸν μέλλοντα αἰῶνα. Πρὸς δὲ Ἑβραίους· «καὶ πρὸς μὲν τοὺς ἀγγέλους λέγει· ὁ ποιῶν τοὺς ἀγγέλους αὐτοῦ πνεύματα καὶ τοὺς λειτουργοὺς αὐτοῦ πυρὸς φλόγα· πρὸς δὲ τὸν υἱόν· ὁ θρόνος σου, ὁ θεός, εἰς τὸν αἰῶνα τοῦ αἰῶνος». Δαυῒδ δὲ ἐν μδʹ ψαλμῷ· «ὁ θρόνος σου, ὁ θεός, εἰς τὸν αἰῶνα τοῦ αἰῶνος· ῥάβδος εὐθύτητος ἡ ῥάβδος τῆς βασιλείας σου. ἠγάπησας δικαιοσύνην καὶ ἐμίσησας ἀδικίαν.","english":"And so that heretics who say that after the general resurrection the Son is going to hand over the kingdom to the Father may be put to shame, they proclaim the power of the Son to be unending in this way: Gabriel, in Luke, when announcing to the Theotokos, says, \"And the Lord God will give him the throne of David his father, and he will reign over the house of Israel forever, and there will be no end to his kingdom.\" And indeed truly; for if he restores, in what kingdom of his and when shall we reign with him? And Paul, writing to the Ephesians, says, \"Every fornicator or unclean person or covetous person, who is an idolater, has no inheritance in the kingdom of Christ and God.\" He certainly means the kingdom after the resurrection. When then, according to them, does he hand over the kingdom? And in the second epistle to Timothy: \"I testify before God and Christ Jesus who is about to judge the living and the dead, and his appearing and his kingdom; proclaim the word.\" It is clear that he means the kingdom which he holds undivided and without succession with the Father and the Holy Spirit now and in the future age. And to the Hebrews: \"And to the angels he says: He who makes his angels spirits and his ministers a flame of fire; and to the Son: Your throne, O God, is for the age of ages.\" And David in the forty-fourth psalm: \"Your throne, O God, is for the age of ages; the scepter of your kingdom is a scepter of righteousness. You have loved justice and hated injustice.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Γαβριὴλ μὲν παρὰ Λουκᾷ εὐαγγελιζόμενος τὴν θεοτόκον","severity":"info","text":"Didymus cites Gabriel's annunciation to the Theotokos as a proof that the Son's kingdom is eternal, countering heretical claims of a future transfer of the kingdom to the Father.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"καὶ δώσει ... οὐκ ἔσται τέλος","severity":"info","text":"The quotation from Luke (likely 1:32-33) is not verbatim in the canonical text; it may be a conflation or a variant reading used by Didymus to support the Son's eternal reign.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"πᾶς πόρνος ... ἐν τῇ βασιλείᾳ τοῦ Χριστοῦ καὶ θεοῦ","severity":"info","text":"The citation from Ephesians (possibly 5:5) is not exact; Didymus adapts it to argue that the kingdom of Christ is the same as that of God, implying co-eternal rule.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"διαμαρτύρομαι ... κήρυξον τὸν λόγον","severity":"info","text":"The citation from 2 Timothy (possibly 2:1-2) is paraphrased; Didymus uses it to assert the Son's kingdom is undivided and without succession, shared with the Father and Holy Spirit.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὁ θρόνος σου, ὁ θεός, εἰς τὸν αἰῶνα τοῦ αἰῶνος","severity":"info","text":"This phrase appears twice, attributed to Hebrews and Psalm 44; Didymus uses it to emphasize the eternal nature of the Son's throne, equating him with God.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"αἱρετικοὺς λέγοντας, ὅτι μετὰ τὴν γενικὴν ἀνάστασιν ὁ υἱὸς παραδιδόναι μέλλει τὴν βασιλείαν τῷ πατρί","severity":"info","text":"Didymus refutes a specific heretical view that the Son will surrender his kingdom to the Father after the general resurrection, likely associated with subordinationist or adoptionist Christologies.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact biblical sources for the citations are uncertain; they may be paraphrased or from non-canonical traditions. The identity of the heretics is not specified, though likely Arian or Eunomian."],"confidence":"medium","notes":[]},{"i":93,"ref":"p93","source":"διὰ τοῦτο ἔχρισέν σε, θεέ, ὁ θεός σου ἔλαιον ἀγαλλιάσεως παρὰ τοὺς μετόχους σου». ἄθρει καὶ αὖθις τὴν βασιλείαν αὐτοῦ ἀπέραντον καὶ τὴν θεότητα ἄναρχον. διὰ δὲ τὴν ἄρρητον αὐτοῦ ἐνανθρώπησιν ἐπήγαγεν τό «ὁ θεός σου». Καὶ ἐν ρμδʹ. «ἡ βασιλεία σου βασιλεία πάντων τῶν αἰώνων καὶ ἡ δεσποτεία σου ἐν πάσῃ γενεᾷ καὶ γενεᾷ». καὶ ἐν τῷ ιʹ ψαλμῷ· «βασιλεύσει κύριος εἰς τὸν αἰῶνα τοῦ αἰῶνος». Καὶ Πέτρῳ δὲ ὁ υἱὸς τὰς κλεῖς ὡς κύριος δέδωκεν τῆς βασιλείας–οὐ τοῦ νῦν αἰῶνος, οὔπω γὰρ τυγχάνομεν αὐτῆς, ἀλλὰ τοῦ μέλλοντος, ἐν ᾧ καὶ παραδιδόναι αὐτὸν τεκμαίρονται αἱρετικοί–ἐπὶ τὸ εἰσδεχθῆναι μὲν τοὺς ἄναρχον αὐτοῦ καὶ ἀπέραντον τὴν βασιλείαν εἶναι πιστεύοντας, ἀπωσθῆναι δέ, ὡς μικρῷ\n\nπρόσθεν εἴρηται, τοὺς μὴ κράζοντας κατὰ τὸν Ναθαναήλ· «σὺ εἶ ὁ υἱὸς τοῦ θεοῦ, σὺ εἶ ὁ βασιλεὺς τῶν Χριστιανῶν». Καὶ τὴν προφητείαν δὲ Ἠσαΐου τὴν λέγουσαν· «τὸν βασιλέα κύριον Σαβαὼθ εἶδον τοῖς ὀφθαλμοῖς μου». Παῦλος μὲν τῷ πνεύματι τοῦ θεοῦ ἀνέθηκεν, Ἰωάννης δὲ τῷ μονογενεῖ, ὡς προείρηται, διὰ τὸ ἐπίκοινον τῆς θεότητος καὶ τῆς ἀδιαδόχου μιᾶς βασιλείας. πῶς γὰρ καὶ ἐγχωρεῖ, τὸν μὲν ἄρχειν, τὸν δὲ ὡς ἐν ἀνθρώποις σχολαῖον εἶναι, ὅταν ὁ πατὴρ ἐν τῷ υἱῷ καὶ ὁ υἱὸς ἐν τῷ πατρὶ μένει καὶ ὁπότε τὸ πνεῦμα ἐκπορεύεται παρὰ τοῦ πατρὸς καὶ μένει παρὰ τῷ υἱῷ θεϊκῶς;","english":"For this reason, \"He anointed you, O God, with the oil of gladness beyond your fellows.\" Observe again that his kingdom is boundless and his divinity without beginning. But on account of his ineffable incarnation, he added \"your God.\" And in Psalm 144: \"Your kingdom is the kingdom of all ages, and your dominion is in every generation and generation.\" And in Psalm 10: \"The Lord will reign for the age of the age.\" And to Peter the Son gave the keys as Lord of the kingdom—not of the present age, for we do not yet attain it, but of the future age, in which the heretics suppose he will hand it over—so that those who believe his kingdom to be without beginning and boundless may be admitted, while those who do not cry out, as was said a little earlier, in the manner of Nathanael, \"You are the Son of God, you are the King of the Christians,\" may be rejected. And also the prophecy of Isaiah which says, \"I saw the king, Lord Sabaoth, with my eyes.\" Paul attributed this to the Spirit of God, but John to the Only-Begotten, as was said before, because of the commonality of the divinity and the one successionless kingdom. For how is it possible that one should rule while the other is idle, as among men, when the Father abides in the Son and the Son in the Father, and whenever the Spirit proceeds from the Father and abides with the Son in a divine manner?","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἔχρισέν σε, θεέ, ὁ θεός σου ἔλαιον ἀγαλλιάσεως","severity":"info","text":"The phrase 'He anointed you, O God, with the oil of gladness' is not a direct biblical citation but likely a liturgical or patristic adaptation of Psalm 45:8 (LXX).","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἡ βασιλεία σου βασιλεία πάντων τῶν αἰώνων","severity":"info","text":"The quotation from 'Psalm 144' corresponds to Psalm 145:13 LXX, which reads 'Your kingdom is a kingdom of all ages.'","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"βασιλεύσει κύριος εἰς τὸν αἰῶνα τοῦ αἰῶνος","severity":"info","text":"The citation from 'Psalm 10' matches Psalm 10:1 LXX: 'The Lord will reign for the age of the age.'","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τὸν βασιλέα κύριον Σαβαὼθ εἶδον τοῖς ὀφθαλμοῖς μου","severity":"info","text":"The Isaiah quotation 'I saw the king, Lord Sabaoth, with my eyes' is not found verbatim in the LXX; it may be a conflation of Isa 6:1 and 6:5.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ναθαναήλ","severity":"info","text":"Nathanael's acclamation 'You are the Son of God, you are the King of the Christians' is not in the New Testament; it reflects later Christian tradition, possibly from apocryphal acts.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἀδιαδόχου","severity":"info","text":"The term 'successionless' (ἀδιαδόχου) underscores the eternal, uninterrupted reign of the Trinity, countering heretical claims of a transfer of kingship.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the anointing phrase is unclear; it may be a lost liturgical text or a paraphrase.","The Isaiah quotation is not exact; its precise origin is uncertain."],"confidence":"high","notes":[]},{"i":94,"ref":"p94","source":"ν Περὶ δοξολογίας αὐτοῦ τοῦ υἱοῦ τοῦ θεοῦ. Τοιγαροῦν καὶ περὶ τῆς δόξης αὐτοῦ θέα, οἷα καὶ αὖθις μαρτυροῦσιν οἱ ἅγιοι, «ὧν», φησίν, «ὁ κόσμος οὐκ ἦν ἄξιος», διδάσκοντες ἡμᾶς τοὺς χάριτι ἐπὶ τῆς γῆς κληθέντας υἱούς, τὸν ἐκ τῆς ὑποστάσεως τοῦ πατρὸς μονογενῆ υἱὸν ἐν ἴσῃ καθάπερ αὐτὸν δοξάζειν δόξῃ καὶ ἀποβλέπειν εἰς τὴν δόξαν, ἣν εἶχεν πρὸ τοῦ τὸν κόσμον εἶναι παρὰ τῷ πατρὶ τῷ μὴ φθονοῦντι τῷ ἀγαπητῷ. βασκανίας γὰρ καὶ παντὸς πάθους τὸ θεῖον ἐλεύθερον. Δαυῒδ ἐν οαʹ ψαλμῷ, ὃν ὁμολογουμένως περὶ τοῦ Χριστοῦ προεφήτευσεν, «ἔσται», φησίν, «τὸ ὄνομα αὐτοῦ εὐλογημένον εἰς τοὺς αἰῶνας· πρὸ τοῦ ἡλίου διαμενεῖ τὸ ὄνομα αὐτοῦ καὶ πρὸ τῆς σελήνης γενεὰς γενεῶν. καὶ ἐνευλογηθήσονται ἐν αὐτῷ πᾶσαι αἱ φυλαὶ τῆς γῆς, καὶ πάντα τὰ ἔθνη μακαριοῦσιν αὐτόν. εὐλογητὸς κύριος ὁ θεὸς τοῦ Ἰσραήλ, ὁ ποιῶν θαυμάσια μόνος, καὶ εὐλογητὸν τὸ ὄνομα τῆς δόξης αὐτοῦ εἰς τὸν αἰῶνα καὶ εἰς τὸν αἰῶνα τοῦ αἰῶνος. καὶ πληρωθήσεται τῆς δόξης αὐτοῦ πᾶσα ἡ γῆ. γένοιτο». «εὐλογητὸς κύριος ὁ θεὸς Ἰσραήλ» εἶπεν ἀντὶ τοῦ· «δοξαζόμενος» ἢ «αἰνούμενος». ὁ γὰρ θεὸς εὐλογεῖται μὲν ὑπὸ τῶν ἔργων αὐτοῦ, τουτέστιν δοξάζεται· εὐλογεῖ δὲ αὐτὸς τὰ οἰκεῖα κτίσματα, τουτέστιν ἁγιάζει. ἐπισημαντέον δέ, ὡς καὶ θεὸς Ἰσραήλ, ὅ ἐστι θεὸς τῶν πατέρων, καθὰ ὁ πατὴρ αὐτοῦ ἀνείρηται. Καὶ ἐν πεʹ ψαλμῷ τὸ παγκρατορικὸν καὶ πανδύναμον τοῦ μονογενοῦς καὶ ὡς ὀφείλεται δοξάζεσθαι παριστῶν ψάλλει· «πάντα τὰ ἔθνη, ὅσα ἐποίησας, ἥξουσιν καὶ προσκυνήσουσιν ἐνώπιόν σου, κύριε, καὶ δοξάσουσιν τὸ ὄνομά σου, ὅτι μέγας εἶ σὺ καὶ ποιῶν θαυμάσια·","english":"Concerning the Doxology of the Son of God himself. Therefore, also regarding the vision of his glory, such as the saints again testify, \"of whom,\" it says, \"the world was not worthy,\" teaching us who were called sons by grace upon the earth, to glorify the only-begotten Son from the hypostasis of the Father with equal glory as him, and to look upon the glory which he had before the world existed with the Father, who does not begrudge the beloved. For the divine is free from envy and every passion. David in the 71st Psalm, which he admittedly prophesied concerning Christ, says, \"His name shall be blessed for ever; his name shall endure before the sun and before the moon for generations of generations. And all the tribes of the earth shall be blessed in him, and all nations shall call him blessed. Blessed is the Lord, the God of Israel, who alone works wonders, and blessed is the name of his glory for ever and ever. And the whole earth shall be filled with his glory. Amen.\" \"Blessed is the Lord, the God of Israel\" he said instead of \"glorified\" or \"praised.\" For God is blessed by his works, that is, glorified; and he himself blesses his own creatures, that is, sanctifies. And it must be noted that he is also the God of Israel, that is, the God of the fathers, just as his Father is called. And in the 85th Psalm, representing the all-powerful and all-mighty nature of the only-begotten and how he ought to be glorified, he sings: \"All the nations which you have made shall come and worship before you, O Lord, and shall glorify your name, because you are great and work wonders.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"δοξολογίας","severity":"info","text":"The term 'doxology' here refers to the glorification of the Son, a key concept in Didymus' anti-Arian polemic, emphasizing equal glory with the Father.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Psalm 71 (LXX 70)","severity":"info","text":"Didymus cites Psalm 71 (LXX 70) as a prophecy of Christ, quoting verses on the eternal blessedness of his name and the universal glorification.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Psalm 85 (LXX 84)","severity":"info","text":"Psalm 85 (LXX 84) is cited to illustrate the all-powerful nature of the only-begotten and the duty of nations to glorify him.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"εὐλογητός","severity":"info","text":"Didymus glosses 'blessed' (εὐλογητός) as 'glorified' or 'praised', reflecting a theological distinction between divine blessing and human doxology.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Περὶ δοξολογίας","severity":"info","text":"This passage opens a new section on the doxology of the Son, following a series of scriptural proofs for his eternal glory and pre-existence.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"Didymus the Blind","severity":"info","text":"Didymus' exegesis here aligns with Nicene orthodoxy, emphasizing the Son's co-eternal glory, a theme later influential in Byzantine liturgical doxologies.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact identity of the 'saints' quoted ('of whom the world was not worthy') is unclear; possibly a lost apocryphon or patristic source.","The psalm numbering (71 and 85) follows the Septuagint; the Hebrew numbering differs (72 and 86)."],"confidence":"high","notes":[]},{"i":95,"ref":"p95","source":"σὺ εἶ ὁ θεὸς μόνος». Καὶ ἐν ιηʹ· «οἱ οὐρανοὶ διηγοῦνται δόξαν θεοῦ». πῶς; τῷ δεικνύναι ἀπὸ τῆς δοθείσης αὐτοῖς μεγαλειότητος καὶ ὡραιότητος ἀνυπέρβλητον καὶ δοξαζόμενον τὸν δημιουργήσαντα, ὅς ἐστιν ὁ θεὸς λόγος. «τῷ» γάρ «λόγῳ κυρίου οἱ οὐρανοὶ ἐστερεώθησαν καὶ τῷ πνεύματι τοῦ στόματος αὐτοῦ αἱ δυνάμεις αὐτῶν». οὔτε οὖν τὴν τῶν ἀψύχων αἰσχύνονται περὶ τῆς δόξης τοῦ υἱοῦ καὶ τοῦ ἁγίου πνεύματος μαρτυρίαν. Καὶ ἐν κγʹ· «ἄρατε πύλας, οἱ ἄρχοντες, ὑμῶν καὶ ἐπάρθητε, πύλαι αἰώνιοι, καὶ εἰσελεύ σεται ὁ βασιλεὺς τῆς δόξης». παρακελεύεται τῇ μὲν κάτω κτίσει ἆραι τὰς πύλας ἐν τῇ ἐνανθρωπήσει αὐτοῦ, τῇ δὲ ἄνω ἐν τῇ ἀναλήψει. Καὶ ἐν ριϛʹ· «αἰνεῖτε τὸν κύριον, πάντα τὰ ἔθνη, καὶ ἐπαινεσάτωσαν αὐτὸν πάντες οἱ λαοί». Ἠσαΐας δέ· «βασιλέα μετὰ δόξης ὄψεσθε». Ἐζεκιὴλ δέ· «εὐλογημένη ἡ δόξα κυρίου ἐκ τοῦ τόπου αὐτοῦ» καί «αὕτη ἡ ὅρασις ὁμοίωμα δόξης κυρίου». Εἶτα Παῦλος· «φάσκοντες εἶναι σοφοὶ ἐμωράνθησαν καὶ ἤλλαξαν τὴν δόξαν τοῦ ἀφθάρτου θεοῦ ἐν ὁμοιώματι εἰκόνος φθαρτοῦ ἀνθρώπου». καὶ πάλιν Ῥωμαίοις· «διὸ παρέδωκεν αὐτοὺς ἐν ταῖς ἐπιθυμίαις τῶν καρδιῶν αὐτῶν εἰς ἀκαθαρ σίαν τοῦ ἀτιμάζεσθαι τὰ σώματα αὐτῶν ἐν ἑαυτοῖς. οἵτινες μετήλλαξαν τὴν δόξαν τοῦ θεοῦ ἐν τῷ ψεύδει, καὶ ἐσεβάσθησαν καὶ ἐλάτρευσαν τῇ κτίσει παρὰ τὸν κτίσαντα, ὅς ἐστιν εὐλογημένος εἰς τοὺς αἰῶνας· ἀμήν». τίς δὲ ὁ πάντων δημιουργός, ὃν εἶναι λέγει εὐλογητὸν εἰς","english":"You are the only God.\" And in Psalm 18: \"The heavens declare the glory of God.\" How? By showing, from the majesty and beauty granted to them, the unsurpassable and glorified creator, who is the God Logos. For \"the heavens were established by the word of the Lord and their powers by the spirit of his mouth.\" Therefore they are not ashamed of the testimony of the inanimate things concerning the glory of the Son and the Holy Spirit. And in Psalm 23: \"Lift up your gates, O rulers, and be raised up, O eternal gates, and the king of glory will enter.\" He commands the lower creation to lift up its gates at his incarnation, and the higher creation at his ascension. And in Psalm 116: \"Praise the Lord, all nations, and let all peoples acclaim him.\" And Isaiah: \"You will see a king with glory.\" And Ezekiel: \"Blessed is the glory of the Lord from his place\" and \"This is the vision, the likeness of the glory of the Lord.\" Then Paul: \"Claiming to be wise, they became foolish and exchanged the glory of the incorruptible God for the likeness of a corruptible image of man.\" And again in Romans: \"Therefore he delivered them up to the desires of their hearts, to the impurity of dishonoring their bodies among themselves. They exchanged the glory of God for falsehood, and worshipped and served the creation rather than the creator, who is blessed forever. Amen.\" Who is the creator of all, whom he says is blessed unto","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Psalm 18","severity":"info","text":"The citation 'οἱ οὐρανοὶ διηγοῦνται δόξαν θεοῦ' is from Psalm 18:2 (LXX). Didymus uses it to argue that creation manifests the glory of the Logos.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Psalm 23","severity":"info","text":"The quotation 'ἄρατε πύλας... βασιλεὺς τῆς δόξης' adapts Psalm 23:8-10 (LXX). Didymus interprets it as referring to Christ's incarnation and ascension.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Psalm 116","severity":"info","text":"The verse 'αἰνεῖτε τὸν κύριον, πάντα τὰ ἔθνη' is from Psalm 116:1 (LXX). It is cited as a call to universal praise of the Lord.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Isaiah","severity":"info","text":"The phrase 'βασιλέα μετὰ δόξης ὄψεσθε' is likely from Isaiah 33:17 (LXX). Didymus uses it to support the vision of Christ in glory.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ezekiel","severity":"info","text":"The citations 'εὐλογημένη ἡ δόξα κυρίου ἐκ τοῦ τόπου αὐτοῦ' and 'αὕτη ἡ ὅρασις ὁμοίωμα δόξης κυρίου' echo Ezekiel 3:12 and 1:28 (LXX). They are used to speak of the glory of the Lord.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Romans","severity":"info","text":"The passage beginning 'διὸ παρέδωκεν αὐτοὺς' is not a direct Pauline quotation but a paraphrase or conflation, possibly from Romans 1:24-25. Didymus uses it to condemn idolatry of creation over creator.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the Pauline citation is unclear; it may be a conflation of Romans 1:24-25 with other material. The exact referent of 'the creator' in the final sentence is ambiguous but contextually is the Logos."],"confidence":"high","notes":[]},{"i":96,"ref":"p96","source":"τοὺς αἰῶνας, εἰ μὴ ὁ μονογενής; τίνες δὲ οἱ ἀλλάξαντες τὴν δόξαν αὐτοῦ; οἱ λέγοντες· «δόξα πατρὶ δι' υἱοῦ ἐν ἁγίῳ πνεύματι», οἱ καὶ κτίσμα αὐτὸν καὶ οὐδὲ βασιλέα αἰώνιον δοξάζοντες. Εἶτα τοῖς αὐτοῖς φησιν· «εἰς τὸ εἶναι αὐτοὺς ἀναπολογήτους, διότι γνόντες θεὸν οὐχ ὡς θεὸν ἐδόξα σαν ἢ ηὐχαρίστησαν, ἀλλ' ἐματαιώθησαν ἐν τοῖς διαλογισμοῖς αὐτῶν, καὶ ἐσκοτίσθη ἡ ἀσύνετος αὐτῶν καρδία». ποῖος δὲ ὁ γνωσθεὶς θεὸς καὶ μὴ ἐπιγνωσθεὶς παρὰ αἱρετικῶν καὶ Ἰουδαίων καὶ Ἑλλήνων, εἰ μὴ ὁ ἐπιφανεὶς σαρκὶ θεὸς λόγος; Καὶ Κορινθίοις δὲ ἐν τοῖς πρώτοις γράμμασι κύριον δόξης κατὰ φύσιν εἶναι δεικνὺς αὐτὸν ἐπιστέλλει οὕτως· «εἰ γὰρ ᾔδεσαν, οὐκ ἂν τὸν κύριον τῆς δόξης ἐσταύρωσαν», καὶ ἑτέρωθι· «ἵνα ἐν τῷ ὀνόματι Ἰησοῦ Χριστοῦ πᾶν γόνυ κάμψῃ καὶ πᾶσα γλῶσσα ἐξομολογήσεται, ὅτι κύριος Ἰησοῦς Χριστὸς εἰς δόξαν θεοῦ πατρός», ἀντὶ τοῦ· ἐν αὐτῇ τῇ πατρικῇ δόξῃ ὑπάρχει. Καὶ ἔτι· «τὸν γὰρ ἠλαττωμένον βλέπομεν Ἰησοῦν διὰ τὸ πάθημα τοῦ θανάτου δόξῃ καὶ τιμῇ ἐστεφανωμένον». ὑστεροπρώτως εἴρηται. φησὶν γάρ· τὸν δοκοῦντά τισιν διὰ τὸ πάθημα τοῦ θανάτου ἠλαττῶσθαι Ἰησοῦν βλέπομεν δόξῃ καὶ τιμῇ ἐστεφανωμένον. Ἀλλὰ καὶ δόξαν αὐτὸν καλεῖ ἅτε φυσικῶς ἀπαύγασμα ὄντα τῆς πατρικῆς δόξης, δι' ὧν γράφει· «ὁ θεὸς τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, ὁ πατὴρ τῆς δόξης». θεὸν δὲ εἶπεν τῆς ἀρρήτου σαρκώσεως, πατέρα δὲ τῆς ἀνάρχου γεννήσεως. Καὶ πάλιν Ἰωάννης· «ἐθεασάμεθα τὴν δόξαν αὐτοῦ, δόξαν ὡς μονογενοῦς παρὰ πατρός, πλήρης χάριτος καὶ ἀληθείας». καὶ πάλιν παρὰ Μάρκῳ μὲν ἀπὸ τοῦ σωτῆρος·","english":"the ages, if not the Only-Begotten? And who are those who have altered his glory? Those who say, \"Glory to the Father through the Son in the Holy Spirit,\" who also glorify him as a creature and not even as an eternal king. Then to the same he says, \"so that they are without excuse, because having known God they did not glorify or thank him as God, but were vain in their reasonings, and their senseless heart was darkened.\" And what is the God who was known but not recognized by heretics, Jews, and Greeks, if not the God Logos who appeared in flesh? And in the first letter to the Corinthians, showing him to be by nature the Lord of glory, he writes thus: \"For if they had known, they would not have crucified the Lord of glory,\" and elsewhere: \"so that in the name of Jesus Christ every knee may bend and every tongue confess that Lord Jesus Christ is for the glory of God the Father,\" that is, that he exists in that same paternal glory. And further: \"For we see Jesus, who is diminished in the eyes of some because of the suffering of death, crowned with glory and honor.\" This is said in a proleptic manner. For he says: we see Jesus, who seems to some to be diminished because of the suffering of death, crowned with glory and honor. But he also calls him glory, since he is naturally the radiance of the paternal glory, through what he writes: \"the God of our Lord Jesus Christ, the Father of glory.\" He said \"God\" of the ineffable incarnation, and \"Father\" of the beginningless generation. And again John: \"We have beheld his glory, glory as of an Only-Begotten from the Father, full of grace and truth.\" And again in Mark, from the Savior:","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"εἰ γὰρ ᾔδεσαν, οὐκ ἂν τὸν κύριον τῆς δόξης ἐσταύρωσαν","severity":"info","text":"A paraphrase of 1 Cor 2:8, where Paul speaks of crucifying the Lord of glory. Didymus adapts the verse to argue for the Son's eternal glory.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἵνα ἐν τῷ ὀνόματι Ἰησοῦ Χριστοῦ πᾶν γόνυ κάμψῃ καὶ πᾶσα γλῶσσα ἐξομολογήσεται, ὅτι κύριος Ἰησοῦς Χριστὸς εἰς δόξαν θεοῦ πατρός","severity":"info","text":"A non-canonical citation, possibly from a lost apocryphon or liturgical formula, used to link Christ's lordship to the Father's glory.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τὸν γὰρ ἠλαττωμένον βλέπομεν Ἰησοῦν διὰ τὸ πάθημα τοῦ θανάτου δόξῃ καὶ τιμῇ ἐστεφανωμένον","severity":"info","text":"Likely a paraphrase of 1 Cor 15:43 or a related tradition, emphasizing Christ's glory despite the passion.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὁ θεὸς τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, ὁ πατὴρ τῆς δόξης","severity":"info","text":"A citation from a source possibly related to the Gospel of John or early Christian hymnody, distinguishing the Father as God of the incarnation and Father of the eternal generation.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐθεασάμεθα τὴν δόξαν αὐτοῦ, δόξαν ὡς μονογενοῦς παρὰ πατρός, πλήρης χάριτος καὶ ἀληθείας","severity":"info","text":"A non-canonical Johannine citation, possibly from a lost apocryphon, used to affirm the Son's glory as radiance from the Father.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"δόξα","severity":"info","text":"Glory (δόξα) is a key term in Didymus's Trinitarian argument, denoting the Son's eternal radiance from the Father, distinct from creaturely honor.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the non-canonical citations (e.g., 'ἵνα ἐν τῷ ὀνόματι...' and 'ἐθεασάμεθα...') is uncertain; they may be from lost apocrypha or Didymus's own composition.","The phrase 'ὑστεροπρώτως' (proleptic manner) is a rare term, possibly Didymus's coinage, and its precise meaning in context is debated."],"confidence":"high","notes":[]},{"i":97,"ref":"p97","source":"«ὅταν ἔλθῃ ὁ υἱὸς ἐν τῇ δόξῃ τοῦ πατρὸς αὐτοῦ» παριστῶν, ὡς ἡ αὐτοῦ δόξα ἰσότιμος τῆς δόξης ἐστὶν τοῦ πατρός· παρὰ δὲ Ματθαίῳ· «ὅταν ἔλθῃ ὁ υἱὸς τοῦ ἀνθρώπου ἐν τῇ δόξῃ αὐτοῦ καὶ πάντες οἱ ἄγγελοι αὐτοῦ μετ' αὐτοῦ». Καὶ αὖθις γοῦν Ἰωάννης συνιστῶν τὸ ἐν δόξῃ εἶναι αὐτὸν καὶ παρὰ πάντων δόξαν ὀφείλεσθαι αὐτῷ εἶπεν· «τοσαῦτα δὲ σημεῖα πεποιηκότος τοῦ Ἰησοῦ οὐκ ἐπίστευσαν εἰς αὐτὸν οἱ Ἰουδαῖοι, ἵνα πληρωθῇ τὸ ῥηθὲν διὰ Ἠσαΐου· ἀκοῇ ἀκούσετε καὶ οὐ μὴ συνῆτε». καὶ μεταξὺ ἐπάγει· «ταῦτα δὲ εἶπεν, ὅτε εἶδεν τὴν δόξαν αὐτοῦ, καὶ ἐλάλησεν περὶ αὐτοῦ». Καὶ Πέτρος δὲ ἐν μὲν τῇ πρώτῃ ἐπιστολῇ· «καθ' ὃ κοινωνεῖτε τοῖς τοῦ Χριστοῦ παθήμασιν χαίρετε, ἵνα καὶ ἐν τῇ ἀποκαλύψει τῆς δόξης αὐτοῦ χαρῆτε ἀγαλλιώμενοι»· ἐν δὲ τῇ δευτέρᾳ· «ὡς τὰ πάντα ἡμῖν τῆς θείας δυνάμεως αὐτοῦ τὰ πρὸς ζωὴν καὶ εὐσέβειαν δεδωρημένης διὰ τῆς ἐπιγνώσεως τοῦ καλέσαντος ἡμᾶς ἰδίᾳ δόξῃ καὶ ἀρε τῇ» ἀντὶ τοῦ· «ἡ δόξα τοῦ μονογενοῦς ἡ τῆς φύσεως, ἡ τῶν θαυμάτων, ἡ τῆς βασιλείας καὶ αὐτῆς τῆς δοξολογίας ὁμοία ἐστιν καὶ ἴση τῆς δόξης τοῦ πατρός, παρ' οὗ φυσικῶς καὶ ἀδιαστάτως γεγέννηται, καὶ ὅλα ἐν ἑαυτῷ ἔχει ὡς μονογενής, ὥστε καὶ γενόμενον σάρκα μηδεμίαν τροπὴν ἢ μείωσιν ὑπομεῖναι».","english":"When the Son comes in the glory of his Father,\" showing that his own glory is of equal honor with the glory of the Father; and in Matthew: \"When the Son of Man comes in his own glory and all his angels with him.\" And again John, establishing that he is in glory and that glory is owed to him from all, said: \"Though Jesus had performed so many signs, the Jews did not believe in him, so that the saying through Isaiah might be fulfilled: 'You will hear with your ears and not understand.'\" And in between he adds: \"He said these things when he saw his glory, and he spoke about him.\" And Peter, in the first epistle: \"Rejoice as you share in the sufferings of Christ, so that you may rejoice exulting in the revelation of his glory\"; and in the second: \"Since all things of his divine power have been given to us for life and piety through the knowledge of the one who called us by his own glory and virtue,\" instead of: \"The glory of the Only-Begotten—that of nature, that of miracles, that of the kingdom, and that of doxology itself—is similar and equal to the glory of the Father, from whom he was naturally and without separation begotten, and he has all things in himself as Only-Begotten, so that even when he became flesh, he underwent no change or diminution.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Matthew 24:30-31","severity":"info","text":"The phrase 'when the Son of Man comes in his own glory and all his angels with him' conflates Matthew 24:30-31, where Jesus speaks of his coming in glory with his angels.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Isaiah 6:9","severity":"info","text":"The citation 'You will hear with your ears and not understand' is a paraphrase of Isaiah 6:9 (LXX), used by John to explain Jewish disbelief despite Jesus' signs.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"1 Peter 1:6-7","severity":"info","text":"The first Peter citation 'Rejoice as you share in the sufferings of Christ... in the revelation of his glory' adapts 1 Peter 1:6-7, linking suffering to eschatological glory.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἰσότιμος","severity":"info","text":"The term 'ἰσότιμος' (of equal honor) is central to Didymus' argument that the Son's glory is co-equal with the Father's, reflecting Nicene theology of consubstantiality.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἀδιαστάτως","severity":"info","text":"The adverb 'ἀδιαστάτως' (without separation) echoes Origenist and Nicene language, asserting the Son's eternal generation from the Father without temporal interval.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"καὶ αὖθις γοῦν","severity":"info","text":"The phrase 'καὶ αὖθις γοῦν' (and again then) marks a transition to a new scriptural witness (John), structuring the argument as a catena of authorities.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The second Peter citation is not a direct quotation from the canonical epistles; it may be a paraphrase or from a lost source, and its exact referent is unclear.","The phrase 'ἀντὶ τοῦ' (instead of) introduces a theological gloss, but it is uncertain whether the gloss is Didymus' own or a citation from another author."],"confidence":"high","notes":[]},{"i":98,"ref":"p98","source":"Οὕτω καὶ οἱ τρεῖς παῖδες οὐ τῇ Βαβυλωνίᾳ φλογί, ἀλλὰ τῷ περὶ τὸν κτίστην καὶ εὐεργέτην πυρακτούμενοι πόθῳ καὶ οὐ μᾶλλον τὴν περιβάλλουσαν αὐτοὺς κάμινον τῆς ἡτοιμασμένης τοῖς κτιστολάτραις γεέννης προσέχοντες ὑπέβαλλον τῇ κτίσει δοξολογεῖν τὸν φανέντα σὺν αὐτοῖς ἐν τῇ καμίνῳ περὶ οὗ γέγραπται «ἡ δὲ ὅρασις τοῦ τετάρτου ὁμοία υἱῷ θεοῦ»: «εὐλογεῖτε, πάντα τὰ ἔργα κυρίου, τὸν κύριον· ὑμνεῖτε καὶ ὑπερυψοῦτε αὐτὸν εἰς τοὺς αἰῶνας». Ἀχθομένων δέ, φησίν, καὶ τῶν κυριοκτόνων πρὸς τὰ παιδία καὶ τοὺς ὄχλους ὅτι ὡς θεὸν τὸν Ἰησοῦν δοξάζοντες ἔλεγον· «ὠσαννὰ ἐν τοῖς ὑψίστοις· εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι κυρίου», ὑπέμνησεν αὐτοὺς τῆς λεγούσης γραφῆς· «ἐκ στόματος νηπίων καὶ θηλαζόντων κατηρτίσω αἶνον» ἑαυτῷ ἁρμόσας τὸ ῥητὸν τοῦτο καὶ δείξας μὴ ἀνοικείως προσάγεσθαι αὐτῷ δόξαν. καὶ ἄγγελοι δέ, φησίν, ἔλεγον τεχθέντος αὐτοῦ· «δόξα ἐν ὑψίστοις θεῷ καὶ ἐπὶ γῆς εἰρήνη».\n\nν Περὶ προσκυνήσεως ἀνακεφαλαίωσις.","english":"Thus also the three youths, not by the Babylonian flame, but kindled with desire for the creator and benefactor, and paying more heed to the furnace surrounding them than to the Gehenna prepared for the worshippers of creation, they subordinated to creation the act of glorifying the one who appeared with them in the furnace, concerning whom it is written, \"And the appearance of the fourth was like a son of God\": \"Bless, all the works of the Lord, the Lord; praise and exalt him forever.\" And when, it says, the Lord-slayers were distressed at the children and the crowds because, glorifying Jesus as God, they said, \"Hosanna in the highest; blessed is the one who comes in the name of the Lord,\" he reminded them of the scripture which says, \"From the mouth of infants and sucklings you have fashioned praise,\" applying this saying to himself and showing that glory is not unsuitably brought to him. And angels, it says, said at his birth, \"Glory to God in the highest, and on earth peace.\"\n\nOn the summary of worship.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἡ δὲ ὅρασις τοῦ τετάρτου ὁμοία υἱῷ θεοῦ","severity":"info","text":"A reference to Daniel 3:92 (LXX), where the fourth figure in the furnace is described as resembling a son of God. Didymus uses this to support a typological reading of the three youths.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"εὐλογεῖτε, πάντα τὰ ἔργα κυρίου, τὸν κύριον· ὑμνεῖτε καὶ ὑπερυψοῦτε αὐτὸν εἰς τοὺς αἰῶνας","severity":"info","text":"A citation from the Song of the Three Youths (Daniel 3:57-58 LXX), where the youths call on all creation to bless the Lord. Didymus interprets this as creation glorifying God.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὠσαννὰ ἐν τοῖς ὑψίστοις· εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι κυρίου","severity":"info","text":"A liturgical acclamation, possibly echoing Psalm 118:26 LXX or early Christian worship. Didymus presents it as a cry of the children and crowds glorifying Jesus as God.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐκ στόματος νηπίων καὶ θηλαζόντων κατηρτίσω αἶνον","severity":"info","text":"A citation from Psalm 8:2 LXX, applied by Didymus to Jesus to show that glory from infants is appropriate. The phrase 'fashioned praise' is interpreted christologically.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"δόξα ἐν ὑψίστοις θεῷ καὶ ἐπὶ γῆς εἰρήνη","severity":"info","text":"A citation of the angelic hymn at Jesus' birth, from Luke 2:14. Didymus uses it to affirm the doxological response to the incarnation.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"κυριοκτόνων","severity":"info","text":"Literally 'Lord-slayers', a polemical term likely referring to those who reject Christ's divinity, possibly Jews or heretics. The English draft translates it directly.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'κυριοκτόνων' is ambiguous: it may refer to Jews who rejected Jesus, or to heretics (e.g., Arians) who denied his divinity. The context suggests a polemic against those who oppose worship of Jesus as God.","The liturgical cry 'ὠσαννὰ ἐν τοῖς ὑψίστοις' is not a direct biblical quotation; its source is uncertain, possibly from early Christian liturgy or a lost apocryphon."],"confidence":"high","notes":[]},{"i":99,"ref":"p99","source":"Εἴδομεν τοίνυν αὐτὸν δοξαζόμενον, εἴδομεν αὐτὸν καὶ προσκυνούμενον. ἀμφότερα δὲ θεῷ ἐστιν πρέποντα καὶ ὀφειλόμενα, οὐχὶ δὲ κτίσματι, καθὰ γράφουσιν οἱ ὑποτεταγμένοι ἅγιοι· Δαυῒδ ἐν ϟδʹ ψαλμῷ· «δεῦτε προσκυνήσωμεν καὶ προσπέσωμεν αὐτῷ καὶ κλαύσωμεν ἐναντίον κυρίου τοῦ ποιήσαντος ἡμᾶς, ὅτι αὐτός ἐστιν ὁ θεὸς ἡμῶν καὶ ἡμεῖς λαὸς νομῆς αὐτοῦ καὶ πρόβατα χειρὸς αὐτοῦ» καὶ ἐν καʹ· «μνησθήσονται καὶ ἐπιστραφήσονται πρὸς κύριον πάντα τὰ πέρατα τῆς γῆς καὶ προσκυνήσουσιν ἐνώπιον αὐτοῦ πᾶσαι αἱ πατριαὶ τῶν ἐθνῶν, ὅτι τοῦ κυρίου ἡ βασιλεία καὶ αὐτὸς δεσπόζει τῶν ἐθνῶν». τί ἐροῦσιν ἄρα οἱ ἀπονέμοντες ὄνομα κεχωρισμένως τῷ μὲν πατρὶ τό «θεός», τῷ δὲ υἱῷ τό «κύριος», ἐπαΐοντες ἐνθάδε τὸν κύριον προσκυνεῖσθαι καὶ δεσπόζειν καὶ αὐτοῦ εἶναι τὴν βασιλείαν; Καὶ πάλιν ἐν θʹ ψαλμῷ· «καὶ προσκυνήσω σε, κύριε, ἡ ἰσχύς μου»· καὶ ἐν ρλαʹ· «προσκυνήσωμεν εἰς τὸν τόπον, οὗ ἔστησαν οἱ πόδες αὐτοῦ»· Παῦλος ἐκ τῆς ᾠδῆς τοῦ Δευτερονομίου γράφων· «ὅταν δὲ εἰσαγάγῃ τὸν πρωτότοκον εἰς τὴν οἰκουμένην, λέγει· καὶ προσκυνησάτωσαν αὐτῷ πάντες ἄγγελοι θεοῦ»· καὶ ὁ εὐαγγελιστής «εἶπον», φησίν, «οἱ μάγοι· εἴδομεν αὐτοῦ τὸν ἀστέρα ἐν τῇ ἀνατολῇ καὶ ἤλθο μεν προσκυνῆσαι αὐτῷ»· καὶ πάλιν «ἰδού», φησίν, «λεπρὸς ἦλθεν καὶ προσεκύνει αὐτῷ»· καὶ πάλιν παρὰ Ματθαίῳ φησίν· «ἐκόπασεν ὁ ἄνεμος. οἱ δὲ ἐν τῷ πλοίῳ προσεκύνησαν αὐτῷ λέγοντες· ἀληθῶς θεοῦ υἱὸς εἶ», καὶ οὐ καθ' ἡμᾶς, φησίν, τοὺς ἀφθόνῳ δωρεᾷ ἐπικληθέντας υἱούς. Καί· «ἄρχων τις προσεκύνει αὐτῷ». καὶ μετὰ τὴν ἀνάστασιν αὐτοῦ ἐν τῷ ὄρει φησίν·","english":"We have seen him glorified, we have seen him also worshipped. Both are fitting and owed to God, not to a creature, as the holy writers who are subject record: David in Psalm 94: \"Come, let us worship and fall down before him and weep before the Lord who made us, for he is our God and we are the people of his pasture and the sheep of his hand\"; and in Psalm 21: \"All the ends of the earth will remember and turn to the Lord and all the families of the nations will worship before him, for the kingdom is the Lord's and he himself rules over the nations.\" What then will those say who assign the name \"God\" separately to the Father and \"Lord\" to the Son, when they hear here that the Lord is worshipped and rules and that the kingdom is his? And again in Psalm 9: \"And I will worship you, Lord, my strength\"; and in Psalm 131: \"Let us worship at the place where his feet stood\"; Paul, writing from the Song of Deuteronomy: \"When he brings the firstborn into the inhabited world, he says: And let all the angels of God worship him\"; and the evangelist says, \"The magi said: We saw his star in the east and came to worship him\"; and again, \"Behold,\" he says, \"a leper came and worshipped him\"; and again in Matthew he says: \"The wind ceased. And those in the boat worshipped him, saying, Truly you are the Son of God,\" and not as we, he says, who are called sons by a generous gift. And: \"A certain ruler worshipped him.\" And after his resurrection on the mountain he says:","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Psalm 94","severity":"info","text":"The citation of Psalm 94 (LXX 93) is used to support the argument that worship is due to God alone, not to a creature.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Psalm 21","severity":"info","text":"Psalm 21 (LXX 20) is quoted to reinforce the theme of universal worship directed to the Lord, countering subordinationist interpretations.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"προσκυνεῖσθαι","severity":"info","text":"The verb 'to be worshipped' is applied to the Lord (κύριος), which Didymus uses to argue against those who reserve 'God' for the Father and 'Lord' for the Son.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"subordinationist","severity":"info","text":"Didymus refutes a subordinationist position that distinguishes the titles 'God' and 'Lord' between Father and Son, a common fourth-century controversy.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Deuteronomy 32:43 (LXX)","severity":"info","text":"The reference to Paul writing from the Song of Deuteronomy likely alludes to the LXX version of Deuteronomy 32:43, where angels worship the firstborn.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Matthew 2:1-2","severity":"info","text":"The magi's worship of the infant Jesus is cited as a New Testament example of worship directed to the Son, supporting Didymus's anti-subordinationist argument.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact source of the 'Song of Deuteronomy' quotation is not specified; it may refer to a lost or variant text.","The identity of the 'certain ruler' who worshipped him is not given in the passage."],"confidence":"high","notes":[]},{"i":100,"ref":"p100","source":"«οἱ ἀπόστολοι ἰδόντες αὐτὸν προσεκύνησαν αὐτῷ». ν Περὶ τῆς πρὸς τὸν θεὸν πατέρα πίστεως. Καθὰ τοίνυν τῆς γραφῆς μείζονα ἢ περὶ τοῦ πατρὸς κατὰ τὸ φαινόμενον λεγούσης πολλὰ περὶ τοῦ υἱοῦ καὶ δηλούσης αὐτὸν παντοκράτορα, καὶ ποιητὴν τῶν αἰώνων, καὶ πάντων δημιουργόν, καὶ ἀληθινὸν θεόν, καὶ οὐκ ἔχοντα πρὸ αὐτοῦ θεόν, καὶ ἐπάνω πάντων, καὶ μέγαν καὶ ἐπὶ πάντων θεόν, πρὸς ὃν οὐ λογισθήσεται ἕτερος, καὶ ἐκ δεξιῶν συγκαθεζόμενον τῷ πατρί, καὶ εἰς τὸν κόλπον αὐτοῦ ὄντα, καὶ αὐτὸν εἶναι τὴν αἰώνιον ζωήν, καὶ φῶς τὸ ἀληθινόν, καὶ πάντων κύριον, καὶ μόνον δεσπότην, καὶ ἐξουσιαστήν, οὗτινος ἡ μὲν εἰρήνη οὐκ ἔχει ὅριον, ἀλλὰ καὶ ὑπερέχει πάντα νοῦν, ἡ δὲ βασιλεία ἀτελεύτητος, καὶ ἐν μηδενὶ ἄλλῳ εἶναι τὴν σωτηρίαν, καὶ τὸν πατέρα ἕλκειν πρὸς τὸν υἱὸν τοὺς ἀξίους· κατ' οὐδὲν ὑποδεέστερος–μὴ γένοιτο– νομίζεται ὁ πατὴρ ἢ τὸ πνεῦμα αὐτοῦ. Τὸν ἴσον τρόπον θεολογούσης περὶ τοῦ πατρὸς ὑψηλὰ οὐκ ὀφείλει ὡς μικρότερος ἢ ἀνόμοιος λογίζεσθαι ὁ μονογενὴς ἢ τὸ ἅγιον πνεῦμα.","english":"The apostles, having seen him, worshipped him. Concerning faith in God the Father. Just as Scripture, speaking more greatly than concerning the Father in appearance, says many things concerning the Son and reveals him as almighty, and maker of the ages, and creator of all things, and true God, and having no God before him, and above all, and great and God over all, to whom no other will be compared, and sitting at the right hand with the Father, and being in his bosom, and being himself the eternal life, and the true light, and Lord of all, and sole master, and ruler, whose peace has no limit, but surpasses every mind, and whose kingdom is unending, and that salvation is in no other, and that the Father draws the worthy to the Son—in no way is the Father considered inferior—far from it—to his Spirit. In the same way, when it speaks theologically of the Father in lofty terms, the only-begotten or the Holy Spirit ought not to be considered lesser or dissimilar.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Περὶ τῆς πρὸς τὸν θεὸν πατέρα πίστεως","severity":"info","text":"This phrase functions as a section heading, marking a new topic on faith in God the Father, typical of Didymus's systematic arrangement.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"οἱ ἀπόστολοι ἰδόντες αὐτὸν προσεκύνησαν αὐτῷ","severity":"info","text":"This echoes the apostles' worship of the risen Christ, possibly alluding to Matthew 28:17 or Luke 24:52, though not a direct quotation.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"παντοκράτορα","severity":"info","text":"A key Christological title meaning 'almighty' or 'all-ruler', used here to affirm the Son's full divinity against subordinationist views.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ἐκ δεξιῶν συγκαθεζόμενον τῷ πατρί","severity":"info","text":"The image of the Son seated at the Father's right hand reflects fourth-century liturgical and iconographic traditions, symbolizing co-equality.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"τὸ πνεῦμα αὐτοῦ","severity":"caution","text":"The phrase 'his Spirit' is ambiguous: it could refer to the Holy Spirit or to the Father's own spirit; context suggests the former, but the Greek is unclear.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"ἀνόμοιος","severity":"info","text":"The term 'dissimilar' (ἀνόμοιος) directly counters the Anomoean heresy, which argued the Son was unlike the Father, a key controversy in the late fourth century.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τὸ πνεῦμα αὐτοῦ' could be read as 'the Spirit of him' (i.e., the Holy Spirit) or 'his own spirit' (a non-personal entity); the former is more likely given the Trinitarian context.","The section heading 'Περὶ τῆς πρὸς τὸν θεὸν πατέρα πίστεως' may be a later editorial insertion, as it breaks the flow from the previous narrative."],"confidence":"high","notes":[]},{"i":101,"ref":"p101","source":"οὐδεμίας γὰρ κτιστῆς δυνάμεώς ἐστιν, μόνης δὲ τῆς ἀκτίστου τά τε μνημονευθέντα καὶ τὸ δημιουργεῖν οὐσίαν ἐξ οὐκ ὄντων, ἄλογόν τε καὶ λογικήν, ζωοποιεῖν τε, ἁμαρτίας τε συγχωρεῖν, καὶ τὴν κτίσιν ἰδίαν λέγειν, καὶ ἐκ τῶν ἴσων γινώσκειν τὸν πατέρα, ὡς γινώσκεται ὑπ' αὐτοῦ, καὶ ἰσουργεῖν τῷ πατρί, καὶ εἶναι ἐν τῷ πατρὶ καὶ τὸν πατέρα ἐν αὐτῷ ἐξ ἴσου, ὑπὸ ἀγγέλων τε ὑπηρετεῖσθαι, καὶ τὸ ἔτι τούτων ὑπερτεροῦν τὸ μονογενῆ υἱὸν καὶ θεὸν καὶ φῶς ἐκ φωτὸς καὶ ζωὴν αἰώνιον καὶ ἀλήθειαν καὶ σωτῆρα μαρτυρεῖσθαι καὶ πανταχοῦ παρεῖναι καὶ πάντα ἐν αὐτῷ ἐστηρίχθαι, βασιλείαν τε οὐρανῶν καὶ τὴν θεϊκὴν εἰρήνην ὡς αὐτοῦ τυγχάνουσαν ἀβασκάνως πᾶσιν δωρεῖσθαι καὶ τοῖς πιστεύουσιν ἐπικαλουμένοις αὐτὸν τὴν ἐπὶ τῇ διηνεκεῖ σωτηρίᾳ παρέχειν ἀσφάλειαν. Οἱ γὰρ κτίσμα καὶ οὐκ ἄναρχον καλοῦντες τὸν ἀληθινὸν υἱὸν θεοῦ καὶ τὸ ἅγιον καὶ ζωοποιὸν πνεῦμα οὐ\n\nπιστεύουσιν εἰς τὰς ὑποστάσεις ταύτας, κἂν λέγωσι πιστεύειν· τάχα δὲ οὐδὲ εἰς τὸν πατέρα. παραβαίνουσι γὰρ τὴν ἐντολὴν μὲν τοῦ παραγγέλλοντος πατρός· «ἄκουσον, λαός μου, καὶ λαλήσω σοι, Ἰσραήλ, καὶ διαμαρτυροῦμαι σοι, ἐὰν ἀκούσῃς μου· οὐκ ἔσται ἐν σοὶ θεὸς πρόσφατος οὐδὲ προσκυνήσεις θεῷ ἀλλοτρίῳ» ἀντὶ τοῦ· οὐκ ὄντι ποτὲ ἢ ἑτεροουσίῳ· καὶ «κύριον τὸν θεόν σου προσκυνήσεις καὶ αὐτῷ μόνῳ λατρεύσεις» καί «οὐκ ἔσονταί σοι θεοὶ ἕτεροι πλὴν ἐμοῦ» καί «ἐπικατάρατος πᾶς, ὃς ἔχει τὴν ἐλπίδα ἐπ' ἄνθρωπον», τουτέστιν ἐπὶ ποίημα. Τοῦτο δὲ τοῦ λέγοντος υἱοῦ ἐν Ματθαίῳ μέν· «οὐδεὶς δύναται δυσὶ κυρίοις δουλεύειν», τουτέστιν δύο φύσεσιν ἢ δεσποτείαις·","english":"It is of no created power, but only of the uncreated, both the things mentioned and to create substance out of non-existence, both irrational and rational, to give life, to forgive sins, and to call creation his own, and to know the Father from equality, as he is known by him, and to work equally with the Father, and to be in the Father and the Father in him equally, to be served by angels, and what surpasses these, to be witnessed as the only-begotten son and God and light from light and eternal life and truth and savior, and to be present everywhere and all things to be established in him, and the kingdom of heavens and the divine peace as belonging to him to be given ungrudgingly to all, and to those who believe and call upon him to provide assurance of perpetual salvation. For those who call the true son of God and the holy and life-giving spirit a creature and not unoriginate do not believe in these hypostases, even if they say they believe; perhaps they do not even believe in the Father. For they transgress the commandment of the Father who commands: \"Hear, my people, and I will speak to you, Israel, and I testify to you, if you hear me: there shall not be in you a new god, nor shall you worship a foreign god,\" that is, one that never existed or is of a different substance, and \"You shall worship the Lord your God and serve him alone,\" and \"You shall have no other gods besides me,\" and \"Cursed is everyone who places his hope in a man,\" that is, in a creation. And this is from the Son who says in Matthew: \"No one can serve two masters,\" that is, two natures or sovereignties.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ἀκτίστου","severity":"info","text":"The term 'uncreated' (ἀκτίστου) is a key theological marker in the Arian controversy, distinguishing the divine hypostases from all created beings.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἄκουσον, λαός μου, καὶ λαλήσω σοι, Ἰσραήλ","severity":"info","text":"This is a composite paraphrase of Old Testament prohibitions against foreign gods, echoing Deuteronomy 6:4 and 13:1-4 LXX, though not a direct quotation.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"οὐδεὶς δύναται δυσὶ κυρίοις δουλεύειν","severity":"info","text":"This citation from Matthew 6:24 is adapted to argue against serving two natures or sovereignties, a common anti-Arian exegesis.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"κτίσμα καὶ οὐκ ἄναρχον","severity":"info","text":"The phrase 'creature and not unoriginate' targets Arian and Eunomian positions that denied the Son and Spirit are co-eternal with the Father.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Οἱ γὰρ κτίσμα καὶ οὐκ ἄναρχον καλοῦντες","severity":"info","text":"This passage shifts from a positive list of divine attributes to a polemic against those who deny the uncreated nature of the Son and Spirit, reinforcing the argument.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ὑποστάσεις","severity":"info","text":"The use of 'hypostases' reflects the post-Nicene theological vocabulary that distinguishes the three divine persons while maintaining their unity.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text has a long list of attributes without clear syntactic breaks; the translation treats them as parallel clauses. The phrase 'ἐκ τῶν ἴσων γινώσκειν τὸν πατέρα' is ambiguous: it could mean 'to know the Father from equality' or 'to know the Father as equal'."],"confidence":"high","notes":[]},{"i":102,"ref":"p102","source":"ἐν Παύλῳ δὲ Ῥωμαίοις ἐπιστέλλοντι· «ἐσεβάσθησαν καὶ ἐλάτρευσαν τῇ κτίσει παρὰ τὸν κτίσαντα». Τοῦτο δὲ τοῦ νομοθετήσαντος Μωυσέως· «ὁ θυσιάζων θεοῖς ἀλλοτρίοις λιθοβοληθήσεται, πλὴν κυρίῳ μόνῳ». πρόσφατος δὲ καὶ ἀλλότριος θεὸς ὁ μὴ ὁμοούσιος τῷ θεῷ καὶ πατρὶ ὢν καὶ ποτὲ μὴ ὑπάρξας. Καὶ οἱ λέγοντες «δόξα πατρὶ δι' υἱοῦ ἐν ἁγίῳ πνεύματι» οὐ δοξάζουσι τὸν υἱὸν ἢ τὸ πνεῦμα τοῦ θεοῦ. ἄλλῳ γὰρ δι' ἄλλου ἐν ἄλλῳ ἀναπέμπουσι τὴν δόξαν, μᾶλλον δὲ οὐδ' ὁποτέρῳ. καὶ παρατιτρώσκουσι τοῦτο μὲν τὸ θέλημα τοῦ πατρὸς λέγοντος· «τὴν δόξαν μου ἑτέρῳ οὐ δώσω» ἀντὶ τοῦ ἑτεροφυεῖ οὐ δώσω, βουλομένου δὲ τιμᾶσθαι τὸν υἱὸν ὁμοίως αὐτοῦ, τοῦτο δὲ καὶ τὴν παράδοσιν τοῦ υἱοῦ, ὅμοια πάσχοντες τῶν Χριστὸν μὲν αὐτὸν τῷ στόματι καλούντων, ταῖς δὲ χερσὶ τυπτόντων καὶ κραζόντων· «προφήτευσον ἡμῖν, Χριστέ, τίς ἐστιν ὁ παίσας σε;» τῶν καὶ λεγόντων οὕτως· «πιστεύομεν ὡς Μωϋσῆς καὶ οἱ προφῆται», αὐτὸν δὲ τὸν προφητευθέντα σταυρωσάντων. Ὅτε οὖν καὶ ὁ θεὸς πατὴρ σὺν τῷ μονογενεῖ θεῷ παρακούεται καὶ ἡ εἰς κτίσμα πίστις ἀνωφελής ἐστιν, βλάπτειν μᾶλλον ἢ σώζειν δυναμένη, αὐτοὶ λογιζέσθωσαν, εἰ ἀκίνδυνον ἔχουσι πίστιν τὴν σωτηρίαν ἀρνούμενοι· δεῖ γὰρ σωθῆναι ὀρθῶς πιστεύοντα· καλὸν γάρ, φασί, τὸ σωθῆναι, τἄλλα δέ ἐστιν ἄλλος λόγος. Καὶ Μακεδονίου δὲ παῖδες ὡς τοῦ ἁγίου πνεύματος οὕτω καὶ τοῦ μονογενοῦς τὴν δόξαν οὐ σώζουσιν ὁμοιούσιον τῷ πατρὶ καὶ οὐχὶ ὁμοούσιον λέγοντες αὐτὸν ὡς νοεῖσθαι, ὅτι ἄλλης ὁμοίας οὐσίας ἐστίν.","english":"in Paul writing to the Romans: \"they worshipped and served the creation rather than the creator.\" And this from the lawgiver Moses: \"he who sacrifices to alien gods shall be stoned, except to the Lord alone.\" A recent and alien god is one who is not consubstantial with the God and Father and who at some time did not exist. And those who say \"glory to the Father through the Son in the Holy Spirit\" do not glorify the Son or the Spirit of God. For they send up glory to one through another in another, or rather to neither. And they wound both the will of the Father, who says \"I will not give my glory to another,\" meaning to one of a different nature, while wishing the Son to be honored like himself, and the tradition of the Son, suffering similarly to those who call Christ himself with their mouth but strike him with their hands and cry out: \"prophesy for us, Christ, who struck you?\" and who also say thus: \"we believe as Moses and the prophets,\" but crucify the one prophesied. When therefore both God the Father together with the only-begotten God is disobeyed, and faith in a creature is useless, being able to harm rather than save, let them consider whether they have a faith that is without danger, denying salvation; for one who believes rightly must be saved; for it is good, they say, to be saved, the rest is another matter. And the children of Macedonius, as they do not preserve the glory of the Holy Spirit, so also they do not preserve that of the only-begotten, saying he is of like essence to the Father and not consubstantial, as if to be understood that he is of another similar essence.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐσεβάσθησαν καὶ ἐλάτρευσαν τῇ κτίσει παρὰ τὸν κτίσαντα","severity":"info","text":"A paraphrase of Romans 1:25, where Paul contrasts worship of the creature with worship of the creator.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὁ θυσιάζων θεοῖς ἀλλοτρίοις λιθοβοληθήσεται, πλὴν κυρίῳ μόνῳ","severity":"info","text":"A loose citation of Exodus 22:20 (LXX), which mandates stoning for sacrifice to alien gods, with an exception for the Lord alone.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ὁμοούσιος","severity":"info","text":"The key Nicene term 'consubstantial' is used to define an 'alien god' as one not consubstantial with God the Father, directly opposing Arian subordinationism.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ὁμοιούσιον","severity":"info","text":"The term 'homoiousios' (of like essence) is attributed to the followers of Macedonius, distinguishing their position from the orthodox 'homoousios' (consubstantial).","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Μακεδονίου δὲ παῖδες","severity":"info","text":"The 'children of Macedonius' refers to the Pneumatomachians, who denied the divinity of the Holy Spirit and were active in the late 4th century, contemporary with Didymus.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"τὴν δόξαν μου ἑτέρῳ οὐ δώσω","severity":"caution","text":"The scriptural source of this saying is uncertain; it may be a paraphrase or apocryphal, as no exact match is found in the canonical Old or New Testament.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τὴν δόξαν μου ἑτέρῳ οὐ δώσω' is not a direct quotation from known scripture; its source is unclear.","The reference to 'προφήτευσον ἡμῖν, Χριστέ, τίς ἐστιν ὁ παίσας σε;' may allude to a lost apocryphal tradition or a rhetorical construct."],"confidence":"high","notes":[]},{"i":103,"ref":"p103","source":"Ὥστε λείπεται αἱρετικοὺς ἢ ἀμεῖψαι ἐν ταῖς θρησκείαις αὐτῶν τὸ ὄνομα τοῦ πατρὸς ὡς τῇ ἀληθείᾳ παρ' αὐτοῖς οὐκ ὄντος πατρός, ἔτι μὴν καὶ τοῦ μονογενοῦς υἱοῦ, καὶ τοῦ πνεύματος δὲ τοῦ θεοῦ ὡς τοῦτο οὐκ ὄντος–συγγνώτω δὲ ἡμῖν ἡ ἁγία καὶ σεπτὴ καὶ παρ' ἡμῶν δοξαζομένη ὁμοούσιος τριάς–, ἀμεῖψαι δὲ πρό γε πάντων τὸ ἑαυτῶν ὄνομα καὶ μήτε καλεῖσθαι Χριστιανοὺς ἢ πνευματικούς, μήτε διακεῖσθαι ὡς ὄντες αὐτοὶ ἐκεῖνοι ὁμογενεῖς υἱοὶ τῶν ἰδίων πατέρων, ἢ μὴ ἐξαλλάττειν τῆς τοῦ πατρὸς θεότητος καὶ δόξης τὸν ἀληθινὸν υἱὸν καὶ τὸ ἅγιον πνεῦμα αὐτοῦ. ἴδιον γὰρ Ἰουδαίων μὲν τὸ τὸν πατέρα μόνον τιμᾷν, Ἑλλήνων δὲ τὸ πλῆθος δαιμονίων μέγα καὶ μικρὸν καὶ χρονικὸν καὶ ἑτεροούσιον σέβειν.\n\nν Ὅπως χρὴ νοεῖν τὰς θεολογίας τῶν γραφῶν. Συναγωνίσασθαι δὲ ὁ ἀνάξιος ἐγὼ ταῖς περὶ τοῦ μονογενοῦς υἱοῦ καὶ τοῦ ἁγίου πνεύματος θεολογίαις προήχθην οὐδὲ κατὰ ἔννοιαν παραβλάπτων τὴν περὶ τοῦ θεοῦ καὶ πατρὸς ἄφραστον δόξαν–οὐ γὰρ ἠγνόηται, ὡς εἰ καὶ μὴ πρὸ ἀμφοῖν δεδήλωται τῶν εἰρημένων θείων ὑποστάσεων, ἀλλ' ὅμως ἄμφω αἱ ὑποστάσεις ἐξ αὐτοῦ κατὰ φύσιν συμφυῶς εἰσιν, ἡ μὲν τοῦ υἱοῦ γεννητικῶς, ἡ δὲ τοῦ πνεύματος αὐτοῦ ἐκπορευτικῶς–, ἀλλ' αἱρετικῶν τὰς πανολεθρίους ἐξηγήσεις ἀποσκευαζόμενος καὶ συνιστάμενος, ὅδι δι' ὧν δοκοῦσι παρὰ τὴν γραφὴν πλέον","english":"Thus it remains for the heretics either to change in their religions the name of the Father, as if the Father is not truly present among them, and also that of the only-begotten Son, and of the Spirit of God, as if this does not exist—may the holy, venerable, and by us glorified consubstantial Trinity forgive us—and to change above all their own name, and neither to be called Christians or spiritual ones, nor to be disposed as if they themselves are those same kindred sons of their own fathers, or not to separate the true Son and his Holy Spirit from the Father's divinity and glory. For it is characteristic of Jews to honor only the Father, and of Greeks to worship a multitude of great and small, temporal and heteroousian demons.\n\nHow one ought to understand the theological statements of the scriptures. And I, unworthy though I am, was impelled to contend for the theological statements concerning the only-begotten Son and the Holy Spirit, in no way even in thought diminishing the ineffable glory concerning God and Father—for it is not unknown, even if it has not been declared before both of the said divine hypostases, that nevertheless both hypostases are from him by nature connaturally, that of the Son generatively, that of his Spirit processively—but rather repudiating the utterly destructive interpretations of the heretics and maintaining, by means of those things by which they seem, contrary to scripture, to...","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ὁμοούσιος τριάς","severity":"info","text":"The phrase 'consubstantial Trinity' is a key Nicene formula, asserting that Father, Son, and Holy Spirit share the same substance (οὐσία). Didymus uses it to distinguish orthodox belief from Arian and Eunomian subordinationism.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἑτεροούσιον","severity":"info","text":"'Heteroousian' (ἑτεροούσιον) means 'of a different substance.' Didymus applies it to Greek polytheistic demons, contrasting them with the consubstantial Trinity and implicitly condemning Arian views that the Son is of a different substance from the Father.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage divides into two sections: a polemic against heretics who must change their names and practices, and a methodological statement on interpreting scriptural theology. The second section begins with 'Ὅπως χρὴ νοεῖν' and shifts to first-person defense of orthodox Trinitarian doctrine.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"Didymus contrasts Jewish monotheism (honoring only the Father) and Greek polytheism (worshiping heteroousian demons) to frame Christian orthodoxy as the middle way that affirms the consubstantial Trinity. This reflects late fourth-century debates over the Holy Spirit's divinity.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἐκπορευτικῶς","severity":"info","text":"'Processively' (ἐκπορευτικῶς) describes the Holy Spirit's origin from the Father, distinct from the Son's generation (γεννητικῶς). This technical language anticipates later Eastern Trinitarian theology of the Spirit's procession, as in the Niceno-Constantinopolitan Creed.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Greek text breaks off mid-sentence at 'πλέον', and the English draft ends with 'to...'. The passage is incomplete; the following section likely continues the argument against heretical exegesis. The Coptic cues classify this as narrative, but the content is doctrinal exposition.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'παρὰ τὴν γραφὴν πλέον' is incomplete; the intended contrast (e.g., 'more than scripture allows' or 'contrary to scripture') is uncertain. The Coptic structural classification as 'narrative' may be a misnomer for this doctrinal passage."],"confidence":"high","notes":[]},{"i":104,"ref":"p104","source":"τιμᾶν τὸν πατέρα, διὰ τούτων αὐτόν τε λυποῦσι καὶ τὸν μονογενῆ αὐτοῦ καὶ τὸ πνεῦμα ἐνυβρίζουσιν.\n\nν Καὶ τοῦτο περὶ τοῦ αὐτοῦ.\n\nΤοὺς τοίνυν ὀρθοδόξους χρὴ εἰδέναι μέν, ὡς καὶ περὶ μικροῦ ἔργου τοῦ θεοῦ–εἰ τολμήσαντα μικρὸν ἔργον ἔστι φάναι θεοῦ–τοῖς διαλαβεῖν ἐθέλουσι χρεία λόγων, καὶ ἔργων πρὸ τῶν λόγων, καὶ πίστεως πρὸ ἀμφοῖν τούτων, καὶ πολλῆς εὐλαβείας καὶ κατανοήσεως ἀκροτάτης, ἵνα διὰ ταῦτα γνῶναι ἀξιωθέντες, ὡς καὶ τὸ μικρὸν οὐχ ἁλώσιμον τῇ διανοίᾳ, ἀλλ' ἀπείρως καὶ αὐτὸ τῶν ἀνθρωπίνων ὑπερφέρει ἐπιβολῶν–εἰ γὰρ τοῦ θεοῦ ἔργον, κἂν μικρὸν δοκῇ, μέγα ὡς θεοῦ· «μικροῖς δὲ τὰ μεγάλα πῶς ἕλοι τις ἂν πόνοισιν; ἀμαθές», φασίν, «καὶ τὸ βούλεσθαι τάδε»–, πολλῷ δὲ μᾶλλον ἡ περὶ αὐτοῦ τοῦ ἀφράστου θεοῦ διάληψις ὑπερβαίνουσα καὶ ἀρχαγγέλων αἴσθησιν τῶν μὲν σφαλερῶν ζητήσεων ἀναχωρήσωσινʹ, γινώσκειν αὐτὰ μόνῳ τῷ θεῷ ἀφιέντες, σὺν τῷ ἀποστόλῳ δὲ εἴπωσιν· «ἐπίστευσα, διὸ καὶ ἐλάλησα»· τὰς δὲ θεολογίας τῶν γραφῶν νοεῖν οὑτωσί, ὅτιπερ, ὅταν ἀπὸ ἑνὸς προσώπου λέγουσιν, διὰ τὴν μίαν φύσιν καὶ θέλησιν· ὅταν ἀπὸ ἀμφοῖν, διὰ τὸ δείκνυσθαι τὸ ἰδιοσύστατον τῆς ἁγίας καὶ ἀκηράτου τριάδος· ὅταν γὰρ Ἠσαΐας λέγῃ· «ἐγὼ κύριος ἐξέτεινα τὸν οὐρανὸν καὶ ἐστερέωσα τὴν γῆν» καὶ πάλιν· «ἐγώ εἰμι καὶ οὐκ ἔστιν ἄλλος θεὸς πλὴν ἐμοῦ», διὰ τὴν μίαν θεότητα καὶ συμφωνίαν, ὡς προείρηται· ὅταν δόξῃ μὴ μνημονεύεσθαι τὸ ἅγιον πνεῦμα, διὰ τὸ συμπεριέχεσθαι αὐτὸ τῷ θεῷ, οὗ πνεῦμα τυγχάνει ὄν· ὅταν τὴν μυσταγωγίαν παραδοὺς ὁ δεσπότης λέγῃ·","english":"honor the Father, through these they both grieve him and insult his only-begotten Son and the Spirit.\n\nAnd this concerning the same.\n\nThe orthodox must know that even concerning a small work of God—if one dares to call it a small work of God—those who wish to treat it need words, and works before words, and faith before both of these, and much reverence and the highest understanding, so that, having been deemed worthy to know through these that even the small is not graspable by the intellect, but surpasses human attempts infinitely—for if it is a work of God, even if it seems small, it is great as being of God: \"How could one grasp great things with small labors? It is ignorant,\" they say, \"even to wish such things\"—much more does the comprehension of the ineffable God himself, surpassing even the perception of archangels, cause them to withdraw from dangerous inquiries, leaving these to be known by God alone, and with the apostle they say: \"I believed, therefore I spoke.\" And they should understand the theological statements of the Scriptures thus: that when they speak from one person, it is because of the one nature and will; when from both, it is to indicate the distinct subsistence of the holy and pure Trinity. For when Isaiah says: \"I am the Lord, I stretched out the heaven and made firm the earth,\" and again: \"I am and there is no other God besides me,\" it is because of the one divinity and harmony, as previously stated. When the Holy Spirit seems not to be mentioned, it is because it is included in God, whose Spirit it is. When the Master hands down the mystagogy and says:","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Καὶ τοῦτο περὶ τοῦ αὐτοῦ","severity":"info","text":"This short sentence marks a transition, likely a section heading or a scribal note indicating that the following discussion continues on the same subject.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐπίστευσα, διὸ καὶ ἐλάλησα","severity":"info","text":"This phrase echoes 2 Corinthians 4:13-14, where Paul speaks of believing and then speaking, though the exact wording is not a direct quotation.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐγὼ κύριος ἐξέτεινα τὸν οὐρανὸν καὶ ἐστερέωσα τὴν γῆν","severity":"info","text":"This is a paraphrase of Isaiah 45:12, where God declares his creative power, used here to illustrate speech from one person due to the single divinity.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐγώ εἰμι καὶ οὐκ ἔστιν ἄλλος θεὸς πλὴν ἐμοῦ","severity":"info","text":"This echoes Isaiah 45:18, emphasizing monotheism, and is cited to support the unity of God's nature and will.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"μυσταγωγίαν","severity":"info","text":"Mystagogy refers to the initiation into the mysteries, here likely the sacramental teaching of Christ, especially the institution of the Eucharist.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"μικροῖς δὲ τὰ μεγάλα πῶς ἕλοι τις ἂν πόνοισιν; ἀμαθές","severity":"info","text":"This appears to be a quotation from a classical source, possibly a lost philosophical work, used to argue that small human efforts cannot grasp divine matters.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Καὶ τοῦτο περὶ τοῦ αὐτοῦ' could be a scribal heading or a marginal note; its exact function is unclear.","The source of the classical quotation is not identified in the text."],"confidence":"high","notes":[]},{"i":105,"ref":"p105","source":"«βαπτίζοντες αὐτοὺς εἰς τὸ ὄνομα τοῦ πατρὸς καὶ τοῦ υἱοῦ καὶ τοῦ ἁγίου πνεύματος», διὰ τὸ ἰσότιμον καὶ ἰσοσθενὲς καὶ ὁμοούσιον καὶ τὴν εὐκρινίαν τῶν ὑποστάσεων· ὅταν τὸ νῦν περὶ τοῦ θεοῦ καὶ πατρὸς λεχθὲν ἑτέρωθι περὶ τοῦ μονογενοῦς ἢ τοῦ ἁγίου πνεύματος ἀπομέμνηται, διὰ τὰς προλεχθείσας αἰτίας· ὅταν τὰ αὐτὰ ἔργα τὴν αὐτὴν ἐνέργειαν ἀμφοτέρας ποιεῖν τὰς ὑποστάσεις διαφόρως διδάσκωσιν, διὰ τὸ ὡς προείρηται· ὅταν ἑκάστης ὑποστάσεως δυναμένης δημιουργῆσαι καὶ πάντα ποιῆσαι εὐδόκησεν ὁ θεὸς καὶ πατὴρ διὰ μὲν τοῦ υἱοῦ καὶ θεοῦ ὑποστῆναι πάντα, διὰ δὲ τοῦ ἁγίου πνεύματος ἁγιασθῆναι, διὰ τὸ ἓν θέλημα τῆς τριάδος καὶ τὸ δείκνυσθαι ἐξ αὐτῆς χορηγεῖσθαι πάντα τὰ καλὰ καὶ διὰ τὸ ἡμᾶς κοινὴν αὐτῇ καὶ ἴσην ἀναπέμπειν εὐχαριστίαν καὶ δοξολογίαν· ὅταν τοῖς αὐτοῖς ὀνόμασι κέχρηνται ἐπὶ τῆς μακαρίας τριάδος, οἷον «θεὸς», «κύριος», «ἅγιος», «δίκαιος», «ἀγαθὸς» καὶ ὅσα τοιαῦτα, –πλὴν ὅτι «ὁ πατήρ», μόνος καὶ ἀεὶ πατήρ», καὶ «ὁ ἀληθινὸς υἱὸς καὶ θεός», ἀνάρχως υἱὸς καὶ θεός», καὶ «τὸ ἅγιον πνεῦμα» ἀνάρχως ἓν καὶ τὸ αὐτὸ πνεῦμα τοῦ θεοῦ», –διὰ τὴν τῆς φύσεως καὶ βασιλείας καὶ πάντων κοινωνίαν· τοῦτο δὲ ἐπὶ αὐτῆς μόνης· ὅταν ἐν ἀπορρήτῳ διαλέγωνται, διὰ τὸ ἀεὶ τὸ μυστήριον τῆς πίστεως φυλάττεσθαι μόνοις ἀποκαλυπτόμενον πιστοῖς· ὅταν λέγωσιν τὸν μὲν θεὸν πατέρα γεννήσαντα, τὸν δὲ υἱὸν λόγον γεννηθέντα, τὸ δὲ ἅγιον πνεῦμα ἐκπορευόμενον, διὰ τὸ θεϊκῶς νοεῖν ἐκ τῆς ὑποστάσεως τοῦ πατρὸς ἀνάρχως καὶ ἀπαθῶς καὶ μὴ παραπλησίως τῶν κτισμάτων προεληλυθέναι τε καὶ ἡνῶσθαι. ὅταν λέγῃ·","english":"baptizing them in the name of the Father and of the Son and of the Holy Spirit, because of the equal honor and equal power and consubstantiality and the distinctness of the hypostases; when what is now said concerning God and Father is elsewhere recalled concerning the only-begotten or the Holy Spirit, because of the reasons previously stated; when they teach that the same works cause both hypostases to perform the same activity differently, because of what was said before; when each hypostasis, being able to create and make everything, God and Father willed that all things subsist through the Son and God, and that they be sanctified through the Holy Spirit, because of the one will of the Trinity and because all good things are shown to be supplied from it, and because we send up to it common and equal thanksgiving and doxology; when they use the same names for the blessed Trinity, such as \"God,\" \"Lord,\" \"holy,\" \"righteous,\" \"good,\" and all such things—except that \"the Father\" is alone and always Father, and \"the true Son and God\" is without beginning Son and God, and \"the Holy Spirit\" is without beginning one and the same Spirit of God—because of the communion of nature and kingdom and all things; this is so for it alone; when they speak in secret, because the mystery of faith is always guarded, being revealed only to the faithful; when they say that God the Father begets, the Son Word is begotten, and the Holy Spirit proceeds, because they understand theologically that from the hypostasis of the Father they have come forth and are united without beginning and without passion, not in a manner similar to creatures. When he says:","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ἰσότιμον","severity":"info","text":"The term 'equal honor' is a key Nicene formula, used here to assert the co-equality of the Trinity's hypostases.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ὁμοούσιον","severity":"info","text":"'Consubstantial' is the central Nicene term (Nicaea 325) for the shared substance of Father and Son, extended here to the Spirit.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"εὐκρινίαν","severity":"info","text":"'Distinctness' (εὐκρινία) is a technical term in Cappadocian theology for the clear differentiation of hypostases within the Trinity.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"","severity":"info","text":"The passage reflects post-Nicene debates (4th century) on Trinitarian language, especially the distinction between ousia and hypostasis, as developed by the Cappadocian Fathers.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage is a series of 'when' clauses (ὅταν) listing various Trinitarian statements, each followed by a causal explanation (διὰ), forming a systematic defense of orthodox language.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Greek text is a continuous list; the English draft breaks it into separate sentences, which may obscure the original's rhetorical structure as a single argument.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἀνάρχως υἱὸς καὶ θεός' could be read as 'without beginning Son and God' or 'without beginning, Son and God'; the translation takes the former, emphasizing the Son's eternal nature."],"confidence":"high","notes":[]},{"i":106,"ref":"p106","source":"«ὁ πέμψας με πατὴρ μείζων μού ἐστιν» καὶ ὅσα νενόμισται πρὸς θεότητα εἶναι μικρά, διὰ τὴν δι' ἡμᾶς καὶ ὑπὲρ ὑμῶν ἄρρητον καὶ ἑκούσιον αὐτοῦ οἰκονομίαν. ἐπὶ γὰρ τῆς θεότητος οὔτε τὸ μικρὸν οὔτε τὸ μὴ εἶναι πανταχοῦ χώραν ἔχει. ὅταν λέγῃ ὁ υἱὸς ὅτι «ὁ πατήρ μου ἐντολήν μοι δέδωκεν, τί εἴπω καὶ τί λαλήσω, καὶ ἀπ' ἐμαυτοῦ οὐκ ἐλάλησα», περὶ δὲ τοῦ ἁγίου πνεύματος· «ἀφ' ἑαυτοῦ οὐ λαλήσει» καὶ ὅσα τοιαῦτα, διὰ τὴν\n\nσυμφωνίαν τῶν θείων ὑποστάσεων καὶ διὰ τὸ κοινὰ εἶναι τῆς μακαρίας τριάδος τὰ διδάγματα καὶ χαρίσματα καὶ οὐ διαφωνοῦντα ὡς τὰ τῶν ἀνθρώπων. Περὶ τοῦ τὴν ἁγίαν τριάδα ἀκατάληπτον εἶναι. Οἱ σπουδάζοντες εἶναι ναὸς κἂν ποσῶς ἄξιος τοῦ οἰκοῦντος ἐν τοῖς πιστοῖς ἁγίου πνεύματος, ὡς ἅπαξ ἔχοντες ἐλλάμπον αὐτοῖς τὸ ἀπρόσιτον φῶς, δοξάζουσιν, ὡς ὁ δεσπότης ἐν τῇ μυσταγωγίᾳ τοῦ βαπτίσματος ἐθέσπισεν ἰσοτίμως, τόν τε αὐτογενῆ θεὸν καὶ πατέρα καὶ τὸν ἐξ αὐτοῦ συνυπάρχοντα αὐτῷ ἀγαπητὸν καὶ μονογενῆ υἱὸν λόγον καὶ τὸ μνημονευθὲν ἅγιον πνεῦμα τὸ μόνον ἐκ τῆς ὑποστάσεως αὐτοῦ ἀνάρχως καὶ ἀδιαστάτως ἐκπορευθέν· τῷ μὲν ὁμοουσίῳ τῆς τριάδος μὴ ἀπιστοῦντες, τρόπον δὲ καὶ διαφορὰν γεννήσεως καὶ ἐκπορεύσεως οὐ ζητοῦντες· ἐπειδὴ καὶ ταῖς οὐρανίοις λειτουργικαῖς δυνάμεσιν ἄγνωστον, ἄφραστον καὶ φοβερὸν ἐνθυμήσει καθέστηκεν τοῦτο· καὶ τὸ πῶς ἑαυτῇ συνυφέστηκεν ἀνάρχως ἡ ἁγία τριὰς ἔχουσα ἀεὶ ὡσαύτως καὶ κατὰ ταὐτά· καὶ οἷά τε οὖσα ἐπὶ τοῦ αἰωνίου καθημένη θώκου ἐπιβλέπειν ἀβύσσους καὶ σιωπῶσα ἀκούεσθαι καὶ σιωπώντων ἀκούειν· καὶ πρὸ τοῦ πρακτέου ἐπίστασθαι τὸ μέλλον·","english":"The one who sent me, the Father, is greater than I,\" and all that is considered small with respect to divinity, because of his ineffable and voluntary economy for our sake and on your behalf. For in the divinity, neither smallness nor not being everywhere has any place. When the Son says, \"My Father has given me a command, what I should say and what I should speak, and I did not speak from myself,\" and concerning the Holy Spirit, \"He will not speak from himself,\" and all such things, it is because of the harmony of the divine hypostases and because the teachings and gifts of the blessed Trinity are common and not discordant like those of humans. Concerning the Holy Trinity being incomprehensible. Those who strive to be a temple, even in some measure worthy of the Holy Spirit dwelling in the faithful, since once the inaccessible light shines upon them, they glorify, as the Lord in the mystagogy of baptism decreed with equal honor, both the self-existent God and Father and the beloved and only-begotten Son Logos, who coexists with him from him, and the aforementioned Holy Spirit, which alone proceeded from his hypostasis without beginning and without interval; not disbelieving in the consubstantiality of the Trinity, but not seeking the manner and difference of generation and procession; since this is unknown, ineffable, and fearful even for the heavenly liturgical powers to contemplate; and how the Holy Trinity subsists together with itself without beginning, always being in the same way and according to the same things; and what it is like, sitting on the eternal throne, to gaze into abysses and to be heard while silent and to hear those who are silent; and to know the future before what is to be done.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὁ πέμψας με πατὴρ μείζων μού ἐστιν","severity":"info","text":"This is a citation of John 14:28, where Jesus says the Father is greater than he. Didymus uses it to argue that such statements refer to Christ's economy, not his divinity.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὁ πατήρ μου ἐντολήν μοι δέδωκεν, τί εἴπω καὶ τί λαλήσω, καὶ ἀπ' ἐμαυτοῦ οὐκ ἐλάλησα","severity":"info","text":"This echoes John 12:49-50 and John 8:28, where Christ speaks of the Father's command and his own lack of independent speech. Didymus interprets this as showing harmony among the hypostases.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἀφ' ἑαυτοῦ οὐ λαλήσει","severity":"info","text":"This likely refers to John 16:13, where Jesus says the Holy Spirit will not speak from himself. Didymus uses it to illustrate the common action of the Trinity.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"οἰκονομίαν","severity":"info","text":"Here 'economy' refers to the divine plan of salvation, especially Christ's voluntary incarnation and suffering. Didymus distinguishes this from the eternal divine nature.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"συμφωνίαν","severity":"info","text":"The term 'harmony' (συμφωνίαν) describes the concord of the divine hypostases, emphasizing their unity in action and teaching, in contrast to human discord.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"μυσταγωγίᾳ τοῦ βαπτίσματος","severity":"info","text":"The 'mystagogy of baptism' refers to the baptismal rite and its catechetical instruction, where the Trinity is invoked with equal honor. This reflects 4th-century liturgical practice.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τὸ μνημονευθὲν ἅγιον πνεῦμα' may refer to a previously mentioned passage not in this excerpt. The identity of 'the Lord' in the mystagogy is ambiguous: it could be Christ or a liturgical officiant."],"confidence":"high","notes":[]},{"i":107,"ref":"p107","source":"καὶ λόγῳ, καὶ θᾶττον λόγου καὶ μόνῳ τῷ θέλειν πάντα παραγαγεῖν· καὶ πρὶν διαθρήσῃ τις ἐν τῆς καρδίᾳ μόνον δὲ πιστῶς καὶ δικαίως, τὴν ψῆφον εὐθὺς τὴν ἐπὶ τῇ αἰτήσει παρέχειν· καὶ πᾶσι καιρὸν εἰς εὐεργεσίαν ἁρμόζεσθαι· καὶ βραδείαν μὲν εἶναι εἰς ὀργήν, εἰς εὐποιίαν δὲ ἕτοιμον· καὶ χαλεπαίνειν μὲν δι' ἡμετέραν πλημμέλειαν ἀφιέναι δὲ δι' οἰκεῖαν φιλανθρωπίαν τὴν τιμωρίαν· ἔτι γε μὴν ἀκατάληπτον αὐτῆς ἐστιν καὶ τὸ πῶς ἓν ἔχει θέλημα, καὶ λαλεῖ καὶ παρέχει κοινὸν ἑαυτῆς· καὶ ἐπισκέπτεται οὐ μᾶλλον εὐεξίαν σωμάτων, ἀλλ' αὐτὴν συντετριμμένην καρδίαν. καὶ μὲν δὴ καὶ τοῦτο, πῶς ὑπάρχει ἀόρατος καὶ σεραφικοῖς ὀφθαλμοῖς ἀπερίληπτος, λόγῳ καὶ τόπῳ ἀχώρητος, δυνάμει ἀμερής, ἀναφής, ἀμεγέθης, ἀμαθής, ἀπλατής, ἀνείδεος· παντεπίσκοπος, παντεπήκοος καὶ πάντων ἐλπίς· φωτὸς οὐρανίου ὑπὲρ τὸ πολὺ φωτεινοτέρα καὶ παντὸς ὕψους, ὅσον οὐκ ἔστιν εἰπεῖν, ὑψηλοτέρα, καὶ παντὸς νοῦ ἀπείρῳ λόγῳ νοητικωτέρα. πῶς γὰρ οὐκ ἔμελλεν τὰ τῆς τριάδος πᾶσιν ἀκατάληπτα τυγχάνειν, ὅτε αὐτὴ πάντων ἐστὶ γενεσιουργὸς καὶ ἀνωτάτω πάσης νοερᾶς, ἔτι μὴν καὶ νοητῆς κτίσεως, μεθ' ἣν ἐπέκεινα παντελῶς οὐδέν, πάντα δὲ μᾶλλον ὑπ' αὐτῇ, καὶ δι' αὐτὴν καὶ ὑπὸ πόδας αὐτῆς ὡς ποιήματα; προκατήρξατο γὰρ εὐδοκήσας ὁ πατήρ, ἐδημιούργησεν δὲ ὁ μονογενὴς υἱός, ἡγίασεν δὲ τὸ πνεῦμα τοῦ θεοῦ καὶ τῷ ἁγιασμῷ αὐτοῦ ἐτελείωσεν, ἐφώτισεν, ἐδυνάμωσεν, ἐζωοδότησεν· ἐν πᾶσιν καὶ ἐν ἑκάστῳ ὅλον ὑπάρχον, καὶ ὑπὸ ὅλων ὅλον μετεχόμενον καὶ χωρούμενον δι' ἀγαθότητα· καὶ μὴ μεριζόμενον, μήτε μετερχόμενον ἢ μεταβαλλόμενον·","english":"and by word, and swifter than word, and by will alone to bring everything into being; and before one discerns in the heart, only faithfully and justly, to grant the verdict immediately upon the request; and to adapt every occasion for beneficence; and to be slow to anger, but ready for well-doing; and to be provoked by our transgression, but to remit punishment through its own philanthropy; moreover, it is incomprehensible how it has one will, and speaks and provides itself in common; and it visits not so much the good condition of bodies, but the crushed heart itself. And indeed this also: how it is invisible and unencompassed even by seraphic eyes, uncircumscribed by word and place, indivisible in power, intangible, without magnitude, without learning, without breadth, without form; all-seeing, all-hearing, and the hope of all; brighter than the great abundance of heavenly light, and higher than any height that cannot be spoken, and more intelligent than any mind by infinite reason. For how should the things of the Trinity not be incomprehensible to all, when it itself is the originator of all and above all intellectual and even intelligible creation, after which there is absolutely nothing beyond, but rather all things are under it, and through it and under its feet as creations? For the Father, having willed, first began; the only-begotten Son created; and the Spirit of God sanctified and perfected by its sanctification, enlightened, empowered, and gave life; existing whole in all and in each, and wholly participated in and contained by all through goodness; and not divided, nor passing or changing.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ἀκατάληπτον","severity":"info","text":"The term ἀκατάληπτον (incomprehensible) is a key theological predicate in this passage, asserting that the Trinity's nature and operations exceed human and even angelic comprehension.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"προκατήρξατο γὰρ εὐδοκήσας ὁ πατήρ, ἐδημιούργησεν δὲ ὁ μονογενὴς υἱός, ἡγίασεν δὲ τὸ πνεῦμα τοῦ θεοῦ","severity":"info","text":"This triadic formula echoes the baptismal and creedal language of the early Church, particularly the sequence of Father, Son, and Holy Spirit in creation and sanctification.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"The description of the Trinity as 'invisible and unencompassed even by seraphic eyes' reflects the apophatic tradition in Greek patristic theology, emphasizing divine transcendence beyond all created perception.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from a series of divine attributes (incomprehensibility, omnipresence, etc.) to a specific triadic account of creation, marking a shift from apophatic to kataphatic discourse.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"The phrase 'swifter than word, and by will alone to bring everything into being' parallels the Neoplatonic concept of the One's creative power, but is here adapted to Trinitarian theology.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Greek text contains a series of negations (ἀόρατος, ἀπερίληπτος, ἀχώρητος, ἀμερής, ἀναφής, ἀμεγέθης, ἀμαθής, ἀπλατής, ἀνείδεος) that may be rhetorically amplified; the precise theological weight of each term is not always distinct.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'πῶς ἓν ἔχει θέλημα' could be read as 'how it has one will' (referring to the Trinity) or 'how it has a single will' (referring to the divine nature); the context supports the former.","The reference to 'seraphic eyes' may be a specific allusion to Isaiah 6 or a general trope; the text does not clarify."],"confidence":"high","notes":[]},{"i":108,"ref":"p108","source":"ἀλλ' ἀεὶ πᾶσιν ἐπιπνέον ὁμοίως, καὶ οὐκ ἐν μέρει, καὶ φυλάττον τὴν οἰκείαν ἄχραντον ἀπὸ τῶν σωμάτων καθαρότητα, πάντα τε θείως καταλάμπον καὶ πανταχοῦ πληθύον ἁγιασμόν, ἀγάπην, εἰρήνην, σοφίαν. χαράν, ἀσφάλειαν καὶ πᾶν ἀγαθόν, ἅτε ἐκ τῆς πατρικῆς ἐνυποστάτως ἔκλαμψαν πηγῆς· δι' οὗ καὶ δι' ὃ ἡμῖν πλησιάζει ὁ θεὸς καὶ πατήρ, μεθ' οὗ καὶ ἐν οὐρανοῖς ἐστιν καὶ παρ' ἡμῖν μένει· δυναμένης μὲν ἑκάστης θείας ὑποστάσεως ἀπροσδεῶς πάντα ποιῆσαι τελείως, ἵνα δὲ δειχθῇ τὸ συμπρακτικὸν καὶ ἀπαράλλακτον τῆς τε οὐσίας αὐτῶν τῆς τε προσκυνήσεως καὶ δόξης καὶ εὐχαριστίας τῆς ὀφειλούσης παρ' ἡμῶν γίνεσθαι, διὰ τοῦτο κοινῇ παρὰ τῆς ἁγίας τριάδος τῆς κτίσεως πληρωθείσης. παριστῶν γοῦν τὸ τριαδικῶς διακεκοσμῆσθαι τὴν κτίσιν ψάλλει· «τῷ λόγῳ κυρίου οἱ οὐρανοὶ ἐστερεώθησαν, καὶ τῷ πνεύματι τοῦ στόματος αὐτοῦ πᾶσαι αἱ δυνάμεις αὐτῶν.» εἶπεν γὰρ «κύριον» μὲν τὸν θεὸν πατέρα, «λόγον» δὲ τὸν μονογενῆ υἱόν, δι' οὗ καὶ","english":"but always breathing upon all alike, and not partially, and preserving its own immaculate purity from bodies, and divinely illuminating all things and everywhere multiplying sanctification, love, peace, wisdom, joy, security, and every good, which have shone forth hypostatically from the paternal source; through whom and for whom God and Father approaches us, with whom he is both in the heavens and remains with us; each divine hypostasis being able independently to do all things perfectly, but in order to show the co-operative and unvarying character both of their essence and of the worship, glory, and thanksgiving that ought to be rendered by us, for this reason the creation was filled by the holy Trinity in common. Therefore, representing that creation is ordered triadically, he sings: \"By the word of the Lord the heavens were established, and by the spirit of his mouth all their powers.\" For he called \"Lord\" God the Father, and \"word\" the only-begotten Son, through whom and","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ἐνυποστάτως","severity":"info","text":"The adverb 'ἐνυποστάτως' (hypostatically) indicates that the enumerated goods (sanctification, love, etc.) have real, substantial existence as they shine forth from the Father, not merely as emanations or effects.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ὑπόστασις","severity":"info","text":"The term 'ὑπόστασις' (hypostasis) here refers to each divine person (Father, Son, Holy Spirit) as a distinct subsistence, capable of independent action yet sharing a common essence and cooperative work.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τῷ λόγῳ κυρίου οἱ οὐρανοὶ ἐστερεώθησαν, καὶ τῷ πνεύματι τοῦ στόματος αὐτοῦ πᾶσαι αἱ δυνάμεις αὐτῶν","severity":"info","text":"This is a quotation from Psalm 32:6 LXX (Psalm 33:6 in English Bibles), used to support the triadic ordering of creation by the Word and Spirit of the Lord.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Didymus the Blind","severity":"info","text":"Didymus (c. 313–398) was a prominent Alexandrian theologian and head of the catechetical school, known for his Trinitarian orthodoxy and influence on later Greek and Latin theology, despite his blindness.","cites":[],"named_sources":["Quasten 1950"],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"παριστῶν γοῦν","severity":"info","text":"The phrase 'παριστῶν γοῦν' (therefore, representing) marks a shift from doctrinal exposition to scriptural proof, introducing the Psalm citation as evidence for the triadic ordering of creation.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἅτε","severity":"caution","text":"The form 'ἅτε' (which) is a rare or possibly corrupt variant; the standard would be 'ἅτινα' or 'ἅ'. The reading is accepted as referring to the preceding goods, but the manuscript tradition may be uncertain.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The precise referent of 'ἅτε' (which) is ambiguous; it is taken to refer to the list of goods (sanctification, love, etc.) that shine forth from the Father.","The phrase 'δι' οὗ καὶ δι' ὃ' (through whom and for whom) could be read as referring to the Son or to the Holy Spirit; the context suggests the Son as the mediator of the Father's presence."],"confidence":"high","notes":[]},{"i":109,"ref":"p109","source":"παρ' οὗ ἐκτίσθησαν, «πνεῦμα» δὲ τὸ ἐνυπόστατον ἅγιον πνεῦμα τοῦ θεοῦ, παρ' οὗ ἁγιασθέντες ἐνεδυναμώθησαν. αὐτὸ γάρ ἐστιν τὸ θεϊκὸν ὄνομα, τὸ παντοκρατορικὸν καὶ ὑπερέχον ἀξίωμα, τὸ σὺν πατρὶ καὶ υἱῷ μνημονευόμενον καὶ συνδοξαζόμενον· τὸ ἁγιαστικὸν καὶ ζωοποιὸν καὶ φωτὸς οὐρανίου μεταδοτικόν· τὸ φρουρητικὸν ἑκάστων τῆς ἐν ταυτότητι διαμονῆς· τὸ προφήταις καὶ ἀποστόλοις ἐνηχῆσαν, καὶ μάρτυρας ἀντιστῆναι τυραννικῇ ὠμότητι ἐνισχύσαν· τὸ ἀνακαινίζον καὶ ἐλευθεροῦν ὡς κύριος, καὶ υἱοὺς θεοῦ ἡμᾶς ποιοῦν ὡς πνεῦμα υἱοθεσίας· τὸ ἀπελαῦνον τῷ φωτίσματι δαιμόνων στίφη, καὶ τὸν ἀντικείμενον καταισχύνον· τὸ ἀναπετάζον ἡμῖν τὰς οὐρανῶν πύλας, καὶ ἄγον ἐπὶ τὴν εἴσοδον τῆς σωτηρίας, καὶ τῆς ἀγγέλων πολιτείας καὶ ὑμνῳδίας ἐργαζόμενον κοινωνούς· τὸ γινόμενον ἡμῖν τρίβος ἀποφέρουσα πρὸς αὐτὸν ἐπουράνιον θεὸν καὶ πατέρα· ἡ αὐτεξούσιος καὶ ὑπερβάλλουσα γαληνοτάτη ἐπιφάνεια· ἡ γόνιμος καὶ ἄπειρος καὶ σωστικὴ δύναμις· ἡ ἀμεγέθης καὶ ἀσύγκριτος καὶ σεπτὴ ὑπόστασις· ἡ ἄχραντος καὶ ἔγκριτος καὶ πάναγνος δόξα· ἡ θεία χάρις ἡ τὰ λείποντα ἀναπληροῦσα καὶ τὰ ἀσθενῆ ἰωμένη· ἡ ἄρρητος καὶ ἀίδιος ἀγαθότης· ἡ πηγὴ τῶν ἀνεκλείπτων χαρισμάτων καὶ παντὸς ἀγαθοῦ νοῦ πρόοδος· ἡ μελλόντων καὶ ἀγνώστων ἀληθὴς φανέρωσις· ἡ σωτήριος σφραγὶς καὶ τὸ θεῖον χρῖσμα, ὁ ἀρραβὼν τῶν ἀιδίων ἀγαθῶν, παρ' οὗ πᾶσα κτίσις, ὁρατὴ καὶ ἀόρατος, λογικὴ καὶ μὴ λογική, ἐνδυναμοῦται· παρ' οὗ ἡμῖν ἡ θεία ἀναγέννησις καὶ τῶν ἀνομιῶν ἡ ἄφεσις καὶ τῶν ἁμαρτιῶν ἡ ἐπικάλυψις καὶ ἡ πρὸς τὸν θεὸν οἰκείωσις·","english":"by whom they were created, while \"Spirit\" is the hypostatic Holy Spirit of God, by whom they were sanctified and empowered. For it is the divine name, the all-ruling and supreme dignity, which is remembered and glorified together with the Father and the Son; the sanctifying and life-giving one that imparts heavenly light; the one that preserves each thing in its identical continuance; the one that resounded to prophets and apostles, and strengthened martyrs to withstand tyrannical cruelty; the one that renews and liberates as Lord, and makes us sons of God as the Spirit of adoption; the one that puts to flight with its illumination the hordes of demons and shames the adversary; the one that opens for us the gates of the heavens, and leads to the entrance of salvation, and makes us participants in the polity and hymnody of angels; the one that becomes for us a path leading to the heavenly God and Father himself; the self-determined and surpassing, most tranquil manifestation; the fruitful, infinite, and salvific power; the immeasurable, incomparable, and venerable hypostasis; the undefiled, esteemed, and all-holy glory; the divine grace that fills what is lacking and heals what is weak; the ineffable and eternal goodness; the source of inexhaustible gifts and the procession of every good mind; the true revelation of future and unknown things; the salvific seal and the divine anointing, the pledge of eternal goods, by whom every creation, visible and invisible, rational and non-rational, is empowered; by whom we have divine regeneration, remission of lawlessnesses, covering of sins, and kinship with God.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"πνεῦμα","severity":"info","text":"The Greek term πνεῦμα is rendered as 'Spirit' and here explicitly identified as the hypostatic Holy Spirit, distinguishing it from a mere impersonal force.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ἐνυπόστατον","severity":"info","text":"ἐνυπόστατον means 'hypostatic' or 'having real existence', a key term in Trinitarian theology to affirm the distinct personhood of the Holy Spirit.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"πνεῦμα υἱοθεσίας","severity":"info","text":"The phrase 'Spirit of adoption' echoes Romans 8:15, where Paul speaks of the Spirit as the agent of adoption into divine sonship.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"The long series of predicates for the Holy Spirit reflects the late fourth-century theological context, where Didymus defends the Spirit's divinity against the Pneumatomachians.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage is a single extended sentence composed of anaphoric relative clauses and appositional phrases, building a cumulative definition of the Holy Spirit's attributes and functions.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"Didymus's De trinitate was influential in later Greek theology, though its attribution was sometimes disputed; the work survives in a single manuscript tradition.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text is continuous and presents no textual cruces; the English draft follows the Greek closely."],"confidence":"high","notes":[]},{"i":110,"ref":"p110","source":"στέφανός τε δικαίοις καὶ ἀγαθῶν ἀπόληψις· οὐράνιόν τε ἐνδιαίτημα καὶ ζωὴ ἀτηλεύτητος καὶ βασιλείας θεοῦ κληρονομία αἰώνιος· οὗτινος τῆς κοινωνίας διὰ τῆς παλιγγεννεσίας ὁ μετέχων τυγχάνει τῶν μνημονευθέντων ἀγαθῶν καὶ πρὸς τὰς καθολικὰς ἐπιστολὰς θείας ἐστὶ κοινωνὸς φύσεως. ὁ γὰρ ἀφθάρτου καὶ ἀιδίου φωτίσματος μετειληφὼς ἀγήρως κατὰ τὸ νοητὸν μένει ἐν νεότητι καὶ ἠπιότητι, καὶ ἐξομοιοῦται τῷ μόνῳ ἔχοντι ἀθανασίαν καὶ φῶς οἰκοῦντι ἀπρόσιτον. οἱ γὰρ τῆς ἀρχαίας καὶ νέας διαθήκης ἱερομάνται τῆς ἀνωτάτω μιᾶς θείας θύσεως εἶναι τὸ ἅγιον πνεῦμα ἐπίστανται. αὐτίκα γοῦν μαρτυροῦσιν·\n\nν Περὶ τοῦ τὸ ἅγιον πνεῦμα εἶναι τοῦ θεοῦ· καὶ περὶ αἱρετικῆς ἀντιθέσεως Πρῶτον μέν, ὅτι πνεῦμά ἐστι τοῦ θεοῦ καὶ ἐκ τοῦ θεοῦ, εἰ καὶ μὴ μετ' αὐτόν, καὶ μόνον εἰδὸς τὰ τοῦ θεοῦ, καὶ ἐπὶ πάντας τυγχάνον, λέγουσι τοιάδε· Μωυσὴς μὲν ἐν τῇ γενέσει ἐκ προσώπου τοῦ θεοῦ· «οὐ μὴ καταμείνῃ τὸ πνεῦμά μου ἐν τοῖς ἀνθρώποις τούτοις εἰς τὸν αἰῶνα διὰ τὸ εἶναι αὐτοὺς σάρκας». Ἀγγαῖος ὁμοίως ἀπὸ θεϊκῆς φωνῆς· «ἐγώ εἰμι μεθ' ὑμῶν, καὶ τὸ πνεῦμά μου ἐφέστηκεν ἐν μέσῳ ὑμῶν·» Ζαχαρίας ὁμοίως· «πλὴν ἀκούσατε τοὺς λόγους μου, καὶ τὰ νόμιμά μου δέχεσθε, ἃ ἐγὼ ἐντέλλομαι ἐν πνεύματί μου τοῖς δούλοις μου τοῖς προφήταις·» Ἠσαίας ἀπὸ τοῦ πατρὸς τὸν υἱόν· «πνεῦμα τὸ ἐμόν, ὅ ἐστιν ἐπὶ σοί, καὶ τὰ ῥήματα, ἃ δέδωκα εἰς τὸ στόμα σου, οὐ μὴ ἐκλείπῃ ἐκ τοῦ στόματός σου καὶ ἐκ τοῦ στόματος τοῦ σπέρματός σου·» σπέρμα λέγων αὐτοῦ τοὺς πιστούς, οὓς καὶ εἰς υἱοθεσίαν ἐκάλεσεν. καὶ πάλιν ἀπὸ τοῦ υἱοῦ·","english":"a crown for the righteous and a reception of good things; a heavenly abode and unceasing life, and an eternal inheritance of the kingdom of God; of which communion the participant obtains through regeneration the good things mentioned and becomes a partaker of the divine nature according to the catholic epistles. For he who has partaken of the incorruptible and eternal illumination remains ageless in the intelligible part, in youth and gentleness, and is made like the one who alone possesses immortality and dwells in inaccessible light. For the hierophants of the old and new covenant know that the Holy Spirit is of the one supreme divine nature. At once, then, they testify:\n\nConcerning the Holy Spirit being of God; and concerning heretical opposition. First, that the Spirit is of God and from God, even if not after him, and knowing only the things of God, and being over all, they say the following: Moses in Genesis from the person of God: “My Spirit will not remain among these men forever because they are flesh.” Haggai similarly from the divine voice: “I am with you, and my Spirit stands in your midst.” Zechariah similarly: “But hear my words, and receive my laws, which I command in my Spirit to my servants the prophets.” Isaiah from the Father to the Son: “My Spirit, which is upon you, and the words which I have put into your mouth, will not cease from your mouth nor from the mouth of your seed,” calling his seed the faithful, whom he also called to adoption. And again from the Son:","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"παλιγγεννεσίας","severity":"info","text":"παλιγγεννεσίας (regeneration) is a key term in Didymus, denoting spiritual rebirth through baptism, linked to participation in the divine nature.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"οὐ μὴ καταμείνῃ τὸ πνεῦμά μου ἐν τοῖς ἀνθρώποις τούτοις","severity":"info","text":"This quotation from Genesis (likely a paraphrase or apocryphal expansion) is not found in the canonical LXX; it may reflect a lost Jewish or Christian tradition.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐγώ εἰμι μεθ' ὑμῶν, καὶ τὸ πνεῦμά μου ἐφέστηκεν ἐν μέσῳ ὑμῶν","severity":"info","text":"Attributed to Haggai, this verse is not in the canonical book; it may be a free citation or from a variant textual tradition.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"πλὴν ἀκούσατε τοὺς λόγους μου, καὶ τὰ νόμιμά μου δέχεσθε","severity":"info","text":"Attributed to Zechariah, this verse is not found in the canonical text; it may be a pseudepigraphal or liturgical adaptation.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"πνεῦμα τὸ ἐμόν, ὅ ἐστιν ἐπὶ σοί","severity":"info","text":"Attributed to Isaiah, this verse is not in the canonical book; it may be a free composition or from a lost source, used to support the Spirit's subordination.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἱερομάνται","severity":"info","text":"ἱερομάνται (hierophants) is a rare term for inspired interpreters of scripture, here applied to both Old and New Testament authors, reflecting Didymus' Alexandrian exegetical tradition.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text contains scriptural citations not found in the canonical LXX; their source is uncertain, possibly from apocryphal or lost Jewish-Christian writings. The reading taken treats them as Didymus' own paraphrases or adaptations for theological argument."],"confidence":"medium","notes":[]},{"i":111,"ref":"p111","source":"«πνεῦμα κυρίου ἐπ' ἐμέ.» ἐκπεπεράνθαι σὲ ταῦτα ἐν τῇ οἰκονομίᾳ Ματθαῖος οὕτως εἶπεν· «ὅπως πληρωθῇ τὸ ῥηθὲν διὰ Ἠσαίου τοῦ προφήτου λέγοντος· ἰδοὺ ὁ παῖς μου, ὃν ᾑρέτισα, ὁ ἀγαπητός μου, εἰς ὃν εὐδόκησεν ἡ ψυχή μου· θήσω τὸ πνεῦμά μου ἐπ' αὐτόν·\"5» καὶ πάλιν ἀπὸ τοῦ πατρός· «πνεῦμα γὰρ ἐξ ἐμοῦ ἐξελεύσεται.» καὶ ἐν τῷ Ἰεζεκιὴλ ὁ ὕψιστος πατὴρ τὸ μὲν ἡμέτερον πνεῦμα «ὑμῶν» πνεῦμα, τὸ δὲ ἅγιον πνεῦμα ἴδιον ἐξονομάζει, ἅτε ἐξ αὐτοῦ ἐκπορευθὲν κατὰ φύσιν· «καὶ δώσω ὑμῖν καρδίαν καινὴν\n\nκαὶ πνεῦμα καινόν· καὶ ἀφελῶ τὴν καρδίαν τὴν λιθίνην ἐκ τῆς σαρκὸς ὑμῶν, καὶ δώσω ὑμῖν καρδίαν σαρκίνην, καὶ τὸ πνεῦμά μου δώσω ἐν ὑμῖν·» καὶ ἐν τῷ Ἰωήλ· «ἐκχεῶ ἀπὸ τοῦ πνεύματός μου ἐπὶ πᾶσαν σάρκα·» καὶ ταῦτα τετελέσθαι Παῦλος ἔγραψεν Τίτῳ· «ὅτε ἐπεφάνη ἡ χάρις ἡ σωτήριος ἡμῶν, οὐκ ἐξ ἔργων, ὧν ἐποιήσαμεν ἡμεῖς, ἀλλὰ κατὰ τὸ πολὺ αὐτοῦ ἔλεος ἀνα γεννήσας ἡμᾶς διὰ λουτροῦ παλιγγενεσίας καὶ ἀνακαινώσεως πνεύματος ἁγίου, οὗ ἐξέχεεν ἐφ' ἡμᾶς πλουσίως διὰ Ἰησοῦ Χριστοῦ.» πότε δὲ ἐξέχεεν; ὅτε ὁ Χριστὸς ἐμφυσῶν ἔλεγεν· «λάβετε πνεῦμα ἅγιον,» εὖ δὲ καὶ τὸ «ἐξέχεεν», ἅτε ὕδωρ ἐξ αὐτοῦ ὁμοουσίως ἐκπορευθὲν καὶ μύρον θεϊκόν, καθὰ εὐκαίρως ἐν τοῖς ἁρμόζουσιν τόποις δειχθήσεται πρὸς ἡμῶν· καὶ τὸ «ἐπὶ πᾶσαν σάρκα.» αἱ γὰρ λέξεις αὗται ἐπὶ τῆς ἐν ὁμάδι μεθεκτῆς οὐσίας τῆς ἁγίας τριάδος ἁρμόζουσιν, ἀλλ' οὐκ ἐπὶ κτιστῆς ἀμεθέκτου λογικῆς φύσεως· οὐ γάρ που ἐγράφη οὔτε λέγειν πιθανόν· «ἐκχεῶ ἀπὸ τοῦ ἀρχαγγέλου», ἀλλ' ἀπὸ πνεύματός μου, καὶ οὐδὲ οὕτως ἀπολελυμένως, ἀλλ'· «ἐπὶ πᾶσαν σάρκα».","english":"The spirit of the Lord is upon me.\" These things have been accomplished in the economy. Matthew spoke thus: \"So that what was said through Isaiah the prophet might be fulfilled, saying: Behold my son, whom I have chosen, my beloved, in whom my soul has delighted; I will place my spirit upon him.\" And again from the Father: \"For a spirit will go forth from me.\" And in Ezekiel the Most High Father calls our spirit \"your\" spirit, but the Holy Spirit he names as his own, since it proceeds from him according to nature: \"And I will give you a new heart and a new spirit; and I will remove the stony heart from your flesh, and I will give you a fleshy heart, and I will give my spirit in you.\" And in Joel: \"I will pour out from my spirit upon all flesh.\" And that these things have been fulfilled, Paul wrote to Titus: \"When our saving grace appeared, not from works which we had done, but according to his great mercy, having regenerated us through the bath of regeneration and renewal of the Holy Spirit, which he poured out upon us abundantly through Jesus Christ.\" And when did he pour it out? When Christ, breathing upon them, said: \"Receive the Holy Spirit.\" And the phrase \"he poured out\" is well said, since water flows from him consubstantially, and a divine ointment, as will be shown by us opportunely in the appropriate places. And the phrase \"upon all flesh.\" For these words apply to the substance of the Holy Trinity which is participated in common, but not to a created, unparticipated rational nature; for it is nowhere written nor is it plausible to say: \"I will pour out from the archangel,\" but \"from my spirit,\" and not even thus absolutely, but \"upon all flesh.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"πνεῦμα κυρίου ἐπ' ἐμέ","severity":"info","text":"The opening phrase quotes Isaiah 61:1 LXX, a key proof-text for pneumatology. Didymus uses it to ground the Spirit's procession from the Father.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἰδοὺ ὁ παῖς μου, ὃν ᾑρέτισα, ὁ ἀγαπητός μου, εἰς ὃν εὐδόκησεν ἡ ψυχή μου· θήσω τὸ πνεῦμά μου ἐπ' αὐτόν","severity":"info","text":"A composite citation conflating Isaiah 42:1 and 61:1 LXX, attributed to Matthew. This reflects early Christian testimonia practice linking the Spirit's descent to Christ's messianic role.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"πνεῦμα γὰρ ἐξ ἐμοῦ ἐξελεύσεται","severity":"info","text":"Likely a paraphrase of John 15:26 or a related Johannine passage on the Spirit's procession from the Father. Didymus uses it to assert the Spirit's origin from the Father.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"καὶ δώσω ὑμῖν καρδίαν καινὴν καὶ πνεῦμα καινόν· καὶ ἀφελῶ τὴν καρδίαν τὴν λιθίνην ἐκ τῆς σαρκὸς ὑμῶν, καὶ δώσω ὑμῖν καρδίαν σαρκίνην, καὶ τὸ πνεῦμά μου δώσω ἐν ","severity":"info","text":"A free citation of Ezekiel 11:19 LXX, adapted to contrast human spirit ('your spirit') with the Holy Spirit ('my spirit'), supporting Didymus's argument for the Spirit's distinct divine origin.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐκχεῶ ἀπὸ τοῦ πνεύματός μου ἐπὶ πᾶσαν σάρκα","severity":"info","text":"A citation of Joel 2:28 LXX (Joel 3:1 in some versification). Didymus interprets 'my spirit' as the Holy Spirit poured out on all flesh, emphasizing its universal and divine character.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ὁμοουσίως","severity":"info","text":"The adverb 'consubstantially' is a key Nicene term. Didymus applies it to the Spirit's procession from the Father, asserting the Spirit's co-essential divinity, a central point in anti-Arian polemic.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The citation attributed to Matthew is not a direct Gospel quotation but a conflation of Isaiah passages; the exact source is unclear.","The phrase 'πνεῦμα γὰρ ἐξ ἐμοῦ ἐξελεύσεται' may be a loose paraphrase of John 15:26 or a lost source; its precise scriptural referent is uncertain.","The reference to Paul's letter to Titus is not a direct quotation from the canonical Epistle to Titus; it may be a paraphrase or a citation from a non-canonical tradition."],"confidence":"high","notes":[]},{"i":112,"ref":"p112","source":"καὶ Δαυὶδ δὲ ἱκετεύων βοᾶ· «τὸ πνεῦμά σου τὸ ἅγιον μὴ ἀντανέλῃς ἀπ' ἐμοῦ» καὶ πάλιν· «τὸ πνεῦμά σου τὸ ἅγιον ὁδηγήσει με ἐν γῇ εὐθείᾳ.» καὶ Ματθαῖος ἀπὸ τοῦ υἱοῦ· «οὐ ὑμεῖς ἐστε οἱ λαλοῦντες, ἀλλὰ τὸ πνεῦμα τοῦ πατρός μου τὸ λαλοῦν ἐν ὑμῖν», ὅ ἐστιν· οὐχ ὑμεῖς οἱ κτιστοί, ἀλλὰ τὸ ἄκτιστον πνεῦμα τοῦ θεοῦ. γράφει δὲ καὶ Παῦλος πρὸς μὲν Κορινθίους ἐν τῇ πρώτῃ ἐπιστολῇ· «ἃ ὀφθαλμὸς οὐκ εἶδεν, καὶ οὖς οὐκ ἤκουσεν, καὶ ἐπὶ καρδίαν ἀνθρώπου οὐκ ἀνέβη· ἃ ἡτοίμασεν ὁ θεὸς τοῖς ἀγαπῶσιν αὐτόν, ἡμῖν δὲ ἀπεκάλυψεν ὁ θεὸς διὰ τοῦ πνεύματος αὐτοῦ. τὸ πνεῦμα πάντα ἐρευνᾷ καὶ τὰ βάθη τοῦ θεοῦ. τίς γὰρ οἶδεν ἀνθρώπων τὰ τοῦ ἀνθρώπου, εἰ μὴ τὸ πνεῦμα τοῦ ἀνθρώπου τὸ ἐν αὐτῷ; οὕτω καὶ τὰ τοῦ θεοῦ οὐδεὶς οἶδεν, εἰ μὴ τὸ πνεῦμα τοῦ θεοῦ. ἡμεῖς δὲ οὐ πνεῦμα τοῦ κόσμου ἐλάβομεν, ἀλλὰ τὸ πνεῦμα τὸ ἐκ τοῦ θεοῦ· ἵνα ἴδωμεν τὰ ὑπὸ τοῦ θεοῦ χαρισθέντα ἡμῖν.» τὰ «ἡτοιμασμένα» παρὰ τοῦ θεοῦ ἀγαθὰ εἶπεν, ὅτι «τὸ πνεῦμα» «ἀπεκάλυψεν» ὡς συνδοτήρ· καὶ «τὸ πνεῦμα αὐτοῦ» κατὰ ἀντιπαράθεσιν τοῦ ἡμετέρου πνεύματος. καὶ ἐπασφαλιζόμενος αὖθις τὸ μὴ νομίζεσθαι αὐτὸ ὡς ἄγγελον ἢ ἄλλο πνεῦμα κτιστόν, ἐπήγαγεν· «οὐ πνεῦμα τοῦ κόσμου ἐλάβομεν»–τουτέστιν γενητόν–»ἀλλὰ τὸ πνεῦμα τὸ ἐκ τοῦ θεοῦ»–τουτέστιν ἐξ ὑπολειπομένων, τὸ ἐκ τοῦ θεοῦ τῆς ὑποστάσεως ἐκπορευθέν· καὶ ὡς αὐτὸ μόνον οἶδεν τὰ τοῦ θεοῦ, ὡς κύριος, καὶ ἔχον ὡσαύτως τῇ φύσει πρὸς τὸν πατέρα. ὁ γάρ·","english":"And David, beseeching, cries out: \"Do not take away your holy spirit from me,\" and again: \"Your holy spirit will guide me on a straight path.\" And Matthew, from the Son: \"It is not you who are speaking, but the spirit of my Father speaking in you,\" which is: not you, the created ones, but the uncreated spirit of God. And Paul writes, in the first letter to the Corinthians: \"Things which the eye has not seen, and the ear has not heard, and have not entered into the heart of a man; things which God has prepared for those who love him, but to us God has revealed through his spirit. The spirit investigates all things, even the depths of God. For who among men knows the things of a man, except the spirit of the man within him? So also, no one knows the things of God, except the spirit of God. But we have not received the spirit of the world, but the spirit that is from God, so that we may see the things granted to us by God.\" He called the good things \"prepared\" by God, because \"the spirit\" \"revealed\" as a co-giver; and \"his spirit\" by way of contrast with our spirit. And, securing again the point that it should not be thought of as an angel or another created spirit, he added: \"We have not received the spirit of the world\"—that is, created—\"but the spirit that is from God\"—that is, from what remains, the spirit that has proceeded from the hypostasis of God; and as it alone knows the things of God, as Lord, and having likewise the same nature in relation to the Father. For","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τὸ πνεῦμά σου τὸ ἅγιον μὴ ἀντανέλῃς ἀπ' ἐμοῦ","severity":"info","text":"The first Davidic quotation is not a direct biblical verse but a paraphrase of Psalm 51:13 (LXX 50:13) or a similar petition; Didymus adapts it to his argument.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τὸ πνεῦμά σου τὸ ἅγιον ὁδηγήσει με ἐν γῇ εὐθείᾳ","severity":"info","text":"The second Davidic quotation echoes Psalm 142:10 (LXX) or a similar passage; Didymus uses it to affirm the Holy Spirit's guidance.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"οὐ ὑμεῖς ἐστε οἱ λαλοῦντες, ἀλλὰ τὸ πνεῦμα τοῦ πατρός μου τὸ λαλοῦν ἐν ὑμῖν","severity":"info","text":"This Matthean saying is not found in the canonical Gospels; it may be from an apocryphal source or a free adaptation of Matthew 10:20 or John 14:10.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἃ ὀφθαλμὸς οὐκ εἶδεν, καὶ οὖς οὐκ ἤκουσεν, καὶ ἐπὶ καρδίαν ἀνθρώπου οὐκ ἀνέβη","severity":"info","text":"The Pauline passage is a composite paraphrase of 1 Corinthians 2:10-12 and 1 Corinthians 12:8-11, adapted to stress the Spirit's revelatory role.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"συνδοτήρ","severity":"info","text":"The term συνδοτήρ (co-giver) is rare; Didymus uses it to describe the Spirit as joint bestower of divine gifts, emphasizing co-equality with the Father.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἐξ ὑπολειπομένων","severity":"info","text":"The phrase 'from what remains' is obscure; it likely refers to the Spirit's procession from the Father's substance, a key point in Nicene theology against Arian subordinationism.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Matthean saying is unattested in canonical Gospels; its source is uncertain.","The phrase 'ἐξ ὑπολειπομένων' is ambiguous; it may mean 'from what remains' or 'from the underlying substance'."],"confidence":"medium","notes":[]},{"i":113,"ref":"p113","source":"«δοῦλος», –ὡς ἐν εὐαγγελίῳ λέγει, –»οὐκ οἶδεν τί ποιεῖ ὁ κύριος αὐτοῦ.» οὐκέτι δὲ ὡς ἐπὶ τοῦ ἀνθρώπου εἶπεν τὸ κατοικοῦν «ἐν τῷ θεῷ», ἵνα μὴ σύνθετος νομισθείῃ ὁ ἀσύνθετος θεός. πρὸς δὲ Ἐφεσίους· «μὴ λυπεῖτε τὸ πνεῦμα τὸ ἅγιον τοῦ θεοῦ, ἐν ᾧ ἐσφραγίσθητε εἰς ἡμέραν ἀναπολυτρώσεως»· πρὸς δὲ Ῥωμαίους· «ὑμεῖς οὔκ ἐστε ἐν σαρκί, ἀλλ' ἐν πνεύματι, εἴπερ πνεῦμα θεοῦ οἰκεῖ ἐν ὑμῖν· εἰ δέ τις πνεῦμα Χριστοῦ οὐκ ἔχει, οὗτος οὐκ ἔστιν αὐτοῦ»· πρὸς δὲ Γαλάτας· «ὅτι δέ ἐστε υἱοί, ἐξαπέστειλεν ὁ θεὸς τὸ πνεῦμα τοῦ υἱοῦ αὐτοῦ εἰς τὰς καρδίας ὑμῶν, κράζον ἀββᾶ ὁ πατήρ»· πρὸς δὲ Φιλιππησίους· «οἶδα γὰρ, ὅτι τοῦτο μοι ἀποβήσεται εἰς σωτηρίαν, διὰ τῆς ὑμῶν δεήσεως καὶ ἐπιχορηγίας τοῦ πνεύματος Ἰησοῦ Χριστοῦ»· ἄθρει δὴ οὖν, ὡς καὶ μόνον τὸ φάναι αὐτὸ «πνεῦμα τοῦ θεοῦ», καὶ ἡ προσθήκη δὲ τοῦ «μοῦ» καὶ «σοῦ», καὶ τοῦτο τηλαυγῶς ἐσήμανεν, ὅτι καὶ ἄκτιστόν ἐστι καὶ θεός, τοὔνομα ἔχον οὐκ ἐπακτόν, ἀλλ' ἀπὸ τοῦ εἶναι ἐκεῖνο φυσικῶς τοῦτο ὅπερ καὶ προσηγορεύεται. καὶ τὸ γεγράφθαι δὲ αὐτὸ «πνεῦμα τοῦ υἱοῦ», ὁμοίως τὴν πρὸς αὐτὸν κοινωνίαν τῆς φύσεως ἐδήλωσεν, καὶ ὥστε μὴ κτίσμα αὐτοῦ νομισθῆναι. πῶς γὰρ ἂν τῷ ἰδίῳ πατρί, ὡς οὐκ ἔχοντι πρὸ τούτου ἐξ ἑαυτοῦ, ἔκτισεν ὁ υἱὸς τοῦθ' ὅπερ ἔστι τε καὶ γέγραπται πνεῦμα θεοῦ; ὅπερ οὐ βλάσφημόν ἐστι μόνον, ἀλλὰ καὶ ἠλίθιον. νοηθείη ἂν «πνεῦμα Χριστοῦ», τουτέστιν δύναμις Χριστοῦ, ὃν τρόπον εἴρηται «Χριστὸν θεοῦ δύναμιν καὶ θεοῦ σοφίαν.»","english":"Slave,\" as it says in the Gospel, \"does not know what his master does.\" But he did not say, as in the case of man, that which dwells \"in God,\" lest the simple God be thought composite. And to the Ephesians: \"Do not grieve the Holy Spirit of God, by whom you were sealed for the day of redemption.\" And to the Romans: \"You are not in the flesh, but in the spirit, if indeed the spirit of God dwells in you; but if anyone does not have the spirit of Christ, that one is not his.\" And to the Galatians: \"That you are sons, God sent the spirit of his Son into your hearts, crying 'Abba, Father.'\" And to the Philippians: \"For I know that this will turn out for my salvation, through your prayer and the supply of the spirit of Jesus Christ.\" Observe then, how merely saying \"spirit of God,\" and the addition of \"my\" and \"your,\" clearly indicated that it is both uncreated and God, having a name not adventitious, but from being naturally that which it is also called. And that it is written \"spirit of the Son\" likewise manifested its communion of nature with him, and so that it not be thought a creature of his. For how could the Son have created for his own Father, as if he did not have it from himself beforehand, that which is and is written as spirit of God? Which is not only blasphemous, but also foolish. \"Spirit of Christ\" could be understood, that is, power of Christ, in the way that \"Christ\" is said to be \"power of God and wisdom of God.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"πρὸς δὲ Ἐφεσίους· «μὴ λυπεῖτε τὸ πνεῦμα τὸ ἅγιον τοῦ θεοῦ, ἐν ᾧ ἐσφραγίσθητε εἰς ἡμέραν ἀναπολυτρώσεως»","severity":"info","text":"This citation of Ephesians is not found in the canonical text; it may be a paraphrase or from a variant tradition, possibly apocryphal.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"πρὸς δὲ Ῥωμαίους· «ὑμεῖς οὔκ ἐστε ἐν σαρκί, ἀλλ' ἐν πνεύματι, εἴπερ πνεῦμα θεοῦ οἰκεῖ ἐν ὑμῖν· εἰ δέ τις πνεῦμα Χριστοῦ οὐκ ἔχει, οὗτος οὐκ ἔστιν αὐτοῦ»","severity":"info","text":"This citation of Romans is not found in the canonical text; it may be a paraphrase or from a variant tradition, possibly apocryphal.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"πρὸς δὲ Γαλάτας· «ὅτι δέ ἐστε υἱοί, ἐξαπέστειλεν ὁ θεὸς τὸ πνεῦμα τοῦ υἱοῦ αὐτοῦ εἰς τὰς καρδίας ὑμῶν, κράζον ἀββᾶ ὁ πατήρ»","severity":"info","text":"This citation of Galatians is not found in the canonical text; it may be a paraphrase or from a variant tradition, possibly apocryphal.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"πρὸς δὲ Φιλιππησίους· «οἶδα γὰρ, ὅτι τοῦτο μοι ἀποβήσεται εἰς σωτηρίαν, διὰ τῆς ὑμῶν δεήσεως καὶ ἐπιχορηγίας τοῦ πνεύματος Ἰησοῦ Χριστοῦ»","severity":"info","text":"This citation of Philippians is not found in the canonical text; it may be a paraphrase or from a variant tradition, possibly apocryphal.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"πνεῦμα Χριστοῦ","severity":"info","text":"Didymus glosses 'spirit of Christ' as 'power of Christ' (δύναμις Χριστοῦ), paralleling the titles 'power of God' and 'wisdom of God' for Christ, to argue for the Spirit's uncreated status.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἀσύνθετος θεός","severity":"info","text":"The term 'simple God' (ἀσύνθετος θεός) reflects anti-Origenist polemic against subordinationism, asserting the Spirit's co-equality to avoid composite divine nature.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The four Pauline citations (Ephesians, Romans, Galatians, Philippians) are not found in the canonical New Testament; they may be Didymus's paraphrases, quotations from lost apocryphal epistles, or corruptions in the manuscript tradition. The reading here assumes they are non-canonical or paraphrastic."],"confidence":"medium","notes":[]},{"i":114,"ref":"p114","source":"ἐπειδὴ γὰρ ἑνὸς πατρὸς φύσει καὶ οὐ δημιουργικῇ ἐνεργείᾳ προῆλθον αἱ μακάριαι ὑποστάσεις αὖται, εἰς τὸν αὐτὸν ἕνα ἀνάγονται. ἵνα γὰρ μή τις ὑποπτεύσῃ ἀρχὴν αὐτοῦ εἶναι ἢ πέρας, ἀλλ' ἀπὸ τῆς κατὰ τὴν φύσιν αὐτοῦ προόδου πιστεύσῃ ἀληθῶς αὐτὸ πνεῦμα εἶναι τοῦ θεοῦ, ἀναπνευσθὲν ἀνάρχως, καὶ οὐ γενόμενον, ὡς ἓν τῶν ἄλλων λειτουργικῶν πνευμάτων, διδάσκων ὁ κύριος ἐν τῷ κατὰ Ἰωάννην εὐαγγελίῳ λέγει· «τὸ πνεῦμα τῆς ἀληθείας, ὃ παρὰ τοῦ πατρὸς ἐκπορεύεται». οὐκ εἶπεν δὲ «κτίζεται». πᾶσα μὲν γὰρ γέννησις καὶ ἐκπόρευσις διὰ τῶν ἴσων καὶ ὁμοίων ἐπιτελεῖται· μάλιστα δὲ διαφερόντως ἡ ἀπὸ τοῦ ἑνὸς πατρὸς καθ' ἕνωσιν τῆς ἑαυτοῦ θεότητός ἐστι γέννησις καὶ ἐκπόρευσις. ἀλλ' ἐπὶ μὲν τῶν κτισμάτων ἡγεῖται τῷ χρόνῳ ὁ πρωτότυπος· ἐπὶ δὲ τοῦ θεοῦ οὐχ οὕτως, ἀλλὰ συνυφεστώτως καὶ συμπροεληλυθότως. συνᾴδων δὲ τῷ κυρίῳ καὶ Ἰωάννης ἐκήρυξεν τοῦ ἁγίου πνεύματος τὸ πρὸς τὸν πατέρα ἴσον καὶ ἀπαράλλακτον καὶ ὡς μερικὴ αὐτοῦ χάρις ὅλον, ὡς ἂν εἴποι τις, τὸν ἀπερίγραφον θεὸν πατέρα περιλαμβάνον, καὶ ὡς μερικὴ χάρις παρὰ πιστοῖς εὑρισκόμενον δείκνυσιν, εἰπών· «ἐν τούτῳ γὰρ γινώσκομεν, ὅτι ἐν αὐτῷ μένομεν, καὶ αὐτὸς ἐν ἡμῖν ἐκ τοῦ πνεύματος αὐτοῦ, οὗ ἔδωκεν ἡμῖν». ὃν τρόπον ὁ υἱὸς εἶπεν· «ὁ ἑορακὼς ἐμὲ τὸν πατέρα·» καί· «ἐγὼ παρὰ τοῦ πατρὸς ἐξῆλθον.» οὐδὲν γὰρ ὅλως κατ' οὐσίαν ἢ κατὰ χρόνον ἢ δόξαν ὕφεσιν ἔχον δύναται τὴν ὅλην ἐκφαίνειν ἀλήθειαν ἢ ὁμοειδὲς τυγχάνειν καὶ ἴσην ἔχειν ἐπίγνωσιν· οὔτε δέ τις τύχοι ἂν μετοχῆς θεότητος ἀληθοῦς διὰ κτίσματος·","english":"Since these blessed hypostases came forth from one Father by nature and not by a creative energy, they are referred back to that same one. For in order that no one might suspect that he has a beginning or an end, but might truly believe, from his procession according to his nature, that he is the Spirit of God, breathed forth without beginning and not created, like one of the other ministering spirits, the Lord teaches in the Gospel according to John, saying: \"The Spirit of truth, which proceeds from the Father.\" He did not say \"is created.\" For every generation and procession is accomplished through equals and similars; but especially the generation and procession from the one Father in the unity of his own divinity is different. But in the case of creatures, the prototype precedes in time; in the case of God, it is not so, but they subsist together and have come forth together. And John, in agreement with the Lord, proclaimed the Holy Spirit's equality and identity with the Father, and that, as a partial grace, it encompasses the whole, as one might say, the infinite God the Father, and shows that it is found as a partial grace among the faithful, saying: \"For in this we know that we remain in him, and he in us, from his Spirit, which he gave us.\" In the same way the Son said: \"He who has seen me has seen the Father,\" and \"I came forth from the Father.\" For nothing that has any diminution in essence or time or glory can fully reveal the whole truth or be of the same kind and have equal knowledge; nor could anyone obtain a share of true divinity through a creature.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ὑποστάσεις","severity":"info","text":"The plural 'hypostases' here refers to the three divine persons (Father, Son, Holy Spirit) as distinct individual realities sharing one nature, a key term in Trinitarian theology.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τὸ πνεῦμα τῆς ἀληθείας, ὃ παρὰ τοῦ πατρὸς ἐκπορεύεται","severity":"info","text":"This is a quotation of John 15:26 (in the Western order) or a variant of John 15:26, where Jesus speaks of the Spirit of truth proceeding from the Father.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐν τούτῳ γὰρ γινώσκομεν, ὅτι ἐν αὐτῷ μένομεν, καὶ αὐτὸς ἐν ἡμῖν ἐκ τοῦ πνεύματος αὐτοῦ, οὗ ἔδωκεν ἡμῖν","severity":"info","text":"This appears to be a paraphrase or conflation of 1 John 3:24 and 4:13, emphasizing the Spirit as a gift from God and the basis of communion.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὁ ἑορακὼς ἐμὲ τὸν πατέρα","severity":"info","text":"This echoes John 14:9, where Jesus says 'He who has seen me has seen the Father,' used here to illustrate the unity of Son and Father.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐγὼ παρὰ τοῦ πατρὸς ἐξῆλθον","severity":"info","text":"This is a citation of John 16:28, where Jesus says 'I came forth from the Father,' supporting the idea of procession without temporal beginning.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"Didymus argues against Arian subordinationism by insisting that the Spirit is not a creature (κτίσμα) but proceeds from the Father by nature, a position later affirmed at the Council of Constantinople (381).","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἐν τούτῳ γὰρ γινώσκομεν...' is not a direct quotation from the canonical epistles; it may be a loose citation or a conflation of 1 John 3:24 and 4:13, and its exact source is uncertain.","The term 'λειτουργικῶν πνευμάτων' (ministering spirits) could refer to angels or other created spiritual beings, but the text does not specify further."],"confidence":"high","notes":[]},{"i":115,"ref":"p115","source":"δίδοται δὲ τὸ ἅγιον πνεῦμα, οὐ κατατομῆς μερισμοῖς, ἀλλὰ τῷ λόγῳ τῆς μετουσίας, καὶ τοῦ μὴ νοεῖσθαι ἑτεροφυῶς ἢ ἑτερογνωμόνως τοῦ πατρὸς οἰκεῖν ἐν ἡμῖν. ἔδειξεν δὲ ἅμα «ὁ τῆς βροντῆς υἱὸς», ὡς ἔνθα ἐστὶ τὸ ἅγιον πνεῦμα, πάρεστιν ὁ θεὸς πατήρ, οὗ πνεῦμά ἐστιν· ὅπερ καὶ αὐτὸς ὁ θεὸς προανεφώνησεν, εἰπών· «ἐνοικήσω ἐν αὐτοῖς καὶ ἐμπεριπατήσω· καὶ ἔσομαι αὐτῶν θεός, καὶ αὐτοὶ ἔσονταί μου λαός.» ὡς πάλιν τὸ ἀντικείμενον δηλοῖ, ὅτι εἴ τις τὸ πνεῦμα τοῦ θεοῦ ὡς θεὸν ἀληθινὸν οὐκ ἔχει, οὐδὲ τὸν πατέρα ἔχει· παρ' οἷς δὲ μὴ οὗτός ἐστιν, οὐδὲν ἀληθὲς οὐδ' ἀσφαλὲς οὐδὲ βέβαιον. ὡς τὸ ἔμπαλιν ὁστισοῦν λέγων περὶ αὐτοῦ, κἂν αἱρετικὸς ὢν τύχοι, ἐὰν ἐρωτηθῇ, περὶ ποίου διαλέγεται πνεύματος, λέγει· «τοῦ ἁγίου»· καὶ εἰ αὖθις πάλιν πεῦσις αὐτῷ προσενεχθείη, «ποίου ἁγίου», ἀνάγκη αὐτὸν εἰπεῖν εἰς φανερωτάτην δήλωσιν· «τοῦ πνεύματος τοῦ θεοῦ», ὡς τῶν ἄλλων μὴ οὐσιωδῶς ὄντων αὐτοῦ. μοχθηροὶ δὲ ἑαυτοῖς τε καὶ τοῖς ἀκούουσιν γινόμενοι αἱρετικοί, βιαίοις ἐπιχειρήσεσιν συκοφαντοῦσι τοὺς ἡμῶν καὶ αὐτῶν ἀμείνους καὶ μέγιστον διαφέροντας καὶ περὶ τοῦ ἁγίου πνεύματος χρήσαντας ἁγίους· οἷς οὐκ ἐναντία νομοθετητέον. φασὶν γὰρ κατὰ λέξιν οὕτως· «ὅταν οὖν λέγῃ ὁ θεός· «ὁ παῖς μου Ἡσαῖας·» καὶ, «υἱὸς πρωτότοκός μου Ἰσραήλ», ἡ «μοῦ» συλλαβὴ ἔχειν τι κοινὸν τὴν ἀνθρωπείαν φύσιν πρὸς τὴν τοῦ θεοῦ δείκνυσιν; ὥσπερ οὖν, φησίν, τοῦτο εἶπεν ὡς τοῦ εἶναι αὐτοῖς αἴτιος. οὕτως καὶ τὴν ψύχωσιν αὐτῶν «πνεῦμά μου» προσεῖπεν.» εἴ τις δὲ αὐτοῖς τῆς ἀληθείας καὶ ἀκριβείας λόγος ὑπῆν, οὐκ ἂν τηλικαῦτα ἔπταιον.","english":"The Holy Spirit is given not by divisions of cutting, but by the principle of participation, and so that He may be understood to dwell in us not as being of a different nature or of a different mind from the Father. And \"the son of thunder\" showed at the same time that where the Holy Spirit is, there the God Father is present, whose Spirit He is; which the God Himself also proclaimed beforehand, saying: \"I will dwell in them and walk among them; and I will be their God, and they will be my people.\" As again the opposite makes clear, that if someone does not have the Spirit of God as true God, he does not have the Father either; and where He is not present, there is nothing true, nothing secure, nothing steadfast. Conversely, whoever speaks about Him, even if he happens to be a heretic, if asked about which Spirit he is speaking, says: \"the Holy\"; and if again a question is put to him, \"which Holy,\" he is compelled to say for the clearest indication: \"the Spirit of God,\" since the others are not substantially His. But heretics, becoming depraved for themselves and for their hearers, with violent attempts slander those who are better than us and themselves and vastly superior, and who have given oracles concerning the Holy Spirit as saints; to whom one must not legislate contrary things. For they say verbatim as follows: \"When therefore God says: 'my servant Isaiah,' and, 'my firstborn son Israel,' does the syllable 'my' show that the human nature has something in common with the nature of God? Just as, then, he says, He said this as being the cause of their existence, so also He called their ensoulment 'my Spirit.'\" If they had any regard for truth and precision, they would not have stumbled so greatly.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"μετουσίας","severity":"info","text":"The term μετουσίας (participation) is a key theological concept in Didymus, denoting the Spirit's presence by sharing in the divine nature, not by physical division.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐνοικήσω ἐν αὐτοῖς καὶ ἐμπεριπατήσω· καὶ ἔσομαι αὐτῶν θεός, καὶ αὐτοὶ ἔσονταί μου λαός","severity":"info","text":"This quotation is not a direct biblical verse but a paraphrase of God's promise to dwell among Israel, echoing Exodus 29:45-46 LXX and related covenantal language.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ὁ τῆς βροντῆς υἱὸς","severity":"info","text":"The phrase 'son of thunder' refers to John the Evangelist, a common patristic epithet based on Mark 3:17, used here to invoke Johannine authority for the Spirit's consubstantiality.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"αἱρετικοί","severity":"info","text":"Didymus refutes heretics who argue that the phrase 'my Spirit' implies a common nature between God and humans, a position associated with Pneumatomachian or Eunomian arguments.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ὡς πάλιν τὸ ἀντικείμενον δηλοῖ","severity":"info","text":"This phrase introduces a logical antithesis: the absence of the Spirit implies the absence of the Father, reinforcing the Spirit's integral role in the Trinity.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"μοχθηροὶ δὲ ἑαυτοῖς τε καὶ τοῖς ἀκούουσιν γινόμενοι αἱρετικοί","severity":"caution","text":"The text's polemical tone may reflect later redaction or interpolation; the phrase 'becoming depraved' is strong and could be a scribal emphasis against heretics.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ὁ τῆς βροντῆς υἱὸς' is a clear epithet for John, but the exact source of the preceding quotation ('I will dwell...') is ambiguous, possibly a composite of Exodus and patristic paraphrase.","The identity of the heretics is not specified; they may be Pneumatomachians or Eunomians, but the text does not name them."],"confidence":"high","notes":[]},{"i":116,"ref":"p116","source":"πρῶτον μὲν γὰρ αὐτῷ τῷ φάναι «Ἡσαῖαν» καὶ «Ἰσραὴλ» ἀνθρώπους ἐδήλωσεν· προσέθηκεν δὲ κατ' ἐξαίρετον αὐτοῖς τὸ «μοῦ» ὡς αὐτῷ ταῖς πράξεσιν προσήκουσιν. τὸν Ἡσαῖαν δὲ «παῖδα» ἐκάλεσεν, τουτέστιν οἰκέτην, τὸν δὲ Ἰσραὴλ «πρωτότοκον», ὡς πρῶτον ἀρξάμενον λατρεύειν αὐτῷ, καὶ ὄντα τῇ περὶ αὐτὸν διαθέσει καὶ φροντίδι τοῦ θεοῦ ἐν τάξει υἱοῦ. ὥστε τὸ «μοῦ» ἐπὶ τοῦ ἀληθινοῦ υἱοῦ καὶ τοῦ ἀληθινοῦ πνεύματος λεγόμενον παρὰ τοῦ θεοῦ τὴν οἰκείωσιν τῆς φύσεως δηλοῖ: ἐπὶ δὲ τῶν ἄλλων πάντων τὸ αὐτῷ κατὰ δεσποτείαν ἢ πίστιν διαφέρειν· ὡς καὶ ἡμεῖς εἰώθαμεν λέγειν ἐπὶ μὲν τῶν ὁμοουσίων ἡμῖν «ὁ υἱός μου, τὸ πνεῦμά μου», ἐπὶ δὲ τῶν ἄλλων· «ὁ ἀγρός μου, ὁ ἵππος μου», ἀλλὰ καὶ «ὁ θεός μου». ὃν τρόπον γὰρ τὸν τῆς θείας φύσεως ἐνυπόστατον λόγον οὐ τὸ ἁπλῶς καὶ\n\nἀπολελυμένως εἰρῆσθαι υἱὸν καὶ μονογενῆ καὶ λόγον τοῦ θεοῦ Χριστὸν δείκνυσιν γεγεννῆσθαι ἐκ τῆς ὑποστάσεως τοῦ θεοῦ, ἀλλὰ τὸ ἔχειν συνημμένην τὴν συλλαβὴν τοῦ «μοῦ» καὶ «σοῦ». ὡς ἡνίκα ὁ μὲν θεὸς λέγῃ· «οὗτός ἐστιν ὁ υἱός μου ὁ ἀγαπητός·» καὶ πάλιν· «ὁ λόγος μου ὁ ἀγαθός·» καί· «ἡτοίμασα λύχνον τῷ Χριστῷ μου·» ἡμεῖς δὲ ἀνευφημοῦμεν· «ὁ υἱός σου, ὁ μονογενής σου, ὁ Χριστός σου». οὐδέ γε μὴν τὸ ὁμωνύμως ἢ συνωνύμως περὶ ἡμῶν γεγράφθαι· «υἱοὶ ἀνθρώπων, ἕως πότε βαρυκάρδιοι;» ἐξέλκει τὸν υἱὸν τοῦ θεοῦ τῇ ὁμωνυμίᾳ τῆς θεότητος·","english":"First, by saying \"Isaiah\" and \"Israel\" he indicated they were human beings; but he added \"my\" to them as a special designation, as belonging to him by their actions. He called Isaiah \"servant,\" that is, slave, and Israel \"firstborn,\" as the first to begin serving him, and being in the disposition and care of God toward him in the order of a son. So \"my\" when said by God of the true Son and the true Spirit indicates the kinship of nature; but in the case of all others, it signifies a difference according to lordship or faith. Just as we are accustomed to say, in the case of those consubstantial with us, \"my son, my spirit,\" but in the case of others, \"my field, my horse,\" and also \"my God.\" For just as the hypostatic Word of the divine nature is not shown to be Son and Only-begotten and Word of God, Christ, by being simply and absolutely spoken, but by having the syllable \"my\" and \"your\" attached. As when God says, \"This is my beloved son,\" and again, \"my good Word,\" and \"I have prepared a lamp for my Christ\"; and we acclaim, \"your Son, your Only-begotten, your Christ.\" Nor indeed does the fact that it is written homonymously or synonymously about us, \"sons of men, how long will you be heavy-hearted?\" draw the Son of God down to the homonymy of divinity.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"μοῦ","severity":"info","text":"The possessive pronoun 'my' is central to Didymus's argument: when applied by God to the Son and Spirit, it indicates consubstantiality; when applied to humans or objects, it denotes lordship or faith.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ὁμοούσιος","severity":"info","text":"The term 'consubstantial' (ὁμοούσιος) is used to describe the relationship between humans and their offspring, serving as an analogy for the divine Son and Spirit sharing the same nature as the Father.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"οὗτός ἐστιν ὁ υἱός μου ὁ ἀγαπητός","severity":"info","text":"This phrase echoes Septuagint passages such as Genesis 22:2 (Abraham of Isaac) or possibly Matthew 3:17 (heavenly voice at baptism), though the exact source is not identified by Didymus.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἡτοίμασα λύχνον τῷ Χριστῷ μου","severity":"info","text":"This phrase is not a direct biblical quotation but may allude to Psalm 18:36 LXX or a liturgical expression; Didymus uses it to illustrate divine speech with the possessive 'my'.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"","severity":"info","text":"Didymus's argument against Arian subordinationism uses possessive pronouns to distinguish between consubstantial and non-consubstantial relationships, a common patristic exegetical strategy.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from a specific exegesis of Isaiah and Israel as 'my' servant and firstborn to a general principle about the possessive pronoun, then applies it to the Son and Spirit, concluding with a caution against homonymy.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact biblical referent for 'This is my beloved son' and 'I have prepared a lamp for my Christ' is not specified; they may be conflations or allusions rather than direct quotations.","The phrase 'sons of men, how long will you be heavy-hearted?' is not a standard biblical citation; it may be a paraphrase of Psalm 4:3 or a similar text."],"confidence":"high","notes":[]},{"i":117,"ref":"p117","source":"οὕτω τὸ ἅγιον πνεῦμα οὐ τὸ ἁπλῶς εἰρῆσθαι «πνεῦμα», ἀλλὰ τὸ συνῆφθαι τῷ ὀνόματι ἢ ὡς ἀπὸ τοῦ θεοῦ τὸ «μοῦ» ἢ ὡς ἀπὸ τῆς κτίσεως τὸ «σοῦ» ἢ καὶ τὴν «ἅγιος» ἢ «ἄφθαρτος» ἢ «αἰώνιος» λέξιν δηλοῖ ἐκπεπορεῦσθαι αὐτὸ ἐκ τῆς πατρικῆς ὑποστάσεως· οὐδέ γε μὴν τὸ ὁμωνύμως εἰρῆσθαι τὰ λειτουργικὰ καὶ τὰ ἡμῶν πνεύματα ἢ ἅγια ἢ αἰώνια ἐξέλκει αὐτὸ τοῦ κατὰ φύσιν εἶναι ἀληθινὸν πνεῦμα τοῦ θεοῦ. καὶ ἐν τοῖς αἰνίγμασιν γὰρ αὐτοῖς τοῖς περὶ αὐτοῦ εὑρίσκεταί τις πάντως δήλωσις περὶ τῆς θείας αὐτοῦ φύσεως καὶ δυνάμεως. τὰ δὲ κτίσματα πρὸς τὴν ἑαυτῶν φύσιν ἔλαβεν τὸ ἅγιον καὶ αἰώνιον, οὐ καθάπαξ ταῦτα κατὰ φύσιν ἐξ ἑαυτῶν ἔχοντα. ἐπεὶ μή γε αὐτοὶ οὗτοι αἱρετικοὶ εὑρίσκονται κατηγοροῦντες ἑαυτῶν, ὅτι τὸ «μοῦ» ἐπὶ τοῦ υἱοῦ τοῦ θεοῦ καὶ τὸ «ἅγιον» καὶ τὸ «αἰώνιον» ἁπλῶς δέχονται ὡς ἀγγέλλον ταυτότητα τῆς θεϊκῆς φύσεως; ἔπειτα πρὸς τούτοις οὐ τὴν ψύχωσιν ἡμῶν πνεῦμα ὠνόμασεν ἐν ταῖς προκειμέναις ἀποδείξεσιν, ἀλλὰ τὸ αὐτοῦ ἅγιον πνεῦμα. ἐχόντων γὰρ ἡμῶν τὸ ἴδιον πνεῦμα ἐδόθη ἡμῖν καὶ τὸ τοῦ θεοῦ. εἶπεν γὰρ ὁ πατήρ· «οὐ μὴ καταμείνῃ τὸ πνεῦμά μου ἐν τοῖς ἀνθρώποις τούτοις,» καὶ ὁ υἱὸς· «λάβετε πνεῦμα ἅγιον.» δῆλον δέ, ὡς τοῖς ἤδη ἔχουσιν τὸ οἰκεῖον ἡμῶν πνεῦμα ἐλέγετο περὶ τοῦ θεϊκοῦ πνεύματος. καθὰ τοίνυν ὁ υἱὸς λόγος τοῦ θεοῦ υἱικῶς γεννητικός· οὕτω τὸ ἅγιον πνεῦμα πνευματικῶς ἐκπορευτικὸν καὶ οὐ δημιουργικῶς. καὶ ὡς οὐδεμία παραλλαγὴ οὐσίας καὶ δυνάμεως καὶ δόξης τῷ μονογενεῖ υἱῷ πρὸς τὸν θεὸν πατέρα, διαφορὰ δὲ πᾶσα, εἴ γε θέμις τοῦτο φάναι, πρὸς τὴν κτίσιν· οὕτω καὶ τῷ ἑνὶ θεϊκῷ πνεύματι.","english":"Thus the Holy Spirit—not the mere utterance of \"Spirit,\" but the fact that it is joined to the name either as \"my\" from God or as \"your\" from creation, or even the term \"holy\" or \"imperishable\" or \"eternal\"—indicates that it proceeds from the paternal hypostasis. Nor does the homonymous use of the terms for the liturgical spirits and our own spirits, whether holy or eternal, draw it away from being by nature the true Spirit of God. For even in the very riddles concerning it, some indication of its divine nature and power is invariably found. Creatures, on the other hand, received the holy and eternal according to their own nature, not possessing these things from themselves once and for all by nature. Moreover, do not these heretics themselves stand accused by their own testimony, in that they accept \"my\" in reference to the Son of God, and \"holy\" and \"eternal\" without qualification, as announcing an identity of the divine nature? Furthermore, in the proofs set forth, he did not call our ensoulment \"Spirit,\" but his own Holy Spirit. For while we have our own spirit, the Spirit of God was also given to us. For the Father said, \"My Spirit will not remain in these men,\" and the Son said, \"Receive the Holy Spirit.\" It is clear that those who already had their own spirit were being spoken to concerning the divine Spirit. Therefore, just as the Son is the Word of God, filially generative, so the Holy Spirit is spiritually processive and not creatively. And just as there is no variation of essence, power, and glory between the only-begotten Son and God the Father, but every difference, if it is proper to say this, from creation, so also with the one divine Spirit.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ἐκπεπορεῦσθαι αὐτὸ ἐκ τῆς πατρικῆς ὑποστάσεως","severity":"info","text":"The verb ἐκπορεύομαι (to proceed) is a technical term in Trinitarian theology, denoting the Holy Spirit's origin from the Father's hypostasis, distinct from the Son's generation.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"πνεῦμα","severity":"info","text":"Didymus distinguishes the Holy Spirit (πνεῦμα ἅγιον) from human or liturgical 'spirits' (πνεύματα), arguing that homonymous usage does not imply identity of nature.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"οὐ μὴ καταμείνῃ τὸ πνεῦμά μου ἐν τοῖς ἀνθρώποις τούτοις","severity":"info","text":"This is an unattributed quotation, likely from a lost or variant Old Testament source, used to illustrate the Father's exclusive claim to the Spirit.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"λάβετε πνεῦμα ἅγιον","severity":"info","text":"A dominical saying (cf. John 20:22) cited to show that the Son gives the Holy Spirit to those who already possess their own spirit, reinforcing the Spirit's distinct divine origin.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"αἱρετικοὶ","severity":"info","text":"The 'heretics' likely refer to Pneumatomachians or Arians, who denied the Spirit's divinity. Didymus argues they contradict themselves by accepting 'my' of the Son and 'holy' of the Spirit.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"υἱὸς λόγος τοῦ θεοῦ υἱικῶς γεννητικός· οὕτω τὸ ἅγιον πνεῦμα πνευματικῶς ἐκπορευτικὸν","severity":"info","text":"Didymus draws a parallel between the Son's filial generation and the Spirit's spiritual procession, asserting both are distinct from creation and share the same divine essence.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the Father's saying 'My Spirit will not remain in these men' is unclear; it may be a paraphrase or a lost scriptural text.","The phrase 'πνευματικῶς ἐκπορευτικὸν' is ambiguous: it could mean 'spiritually processive' or 'in a spiritual manner proceeding,' reflecting Didymus's attempt to coin a technical term."],"confidence":"high","notes":[]},{"i":118,"ref":"p118","source":"τὸ οὖν μηδὲ ἀκούειν τὰ αἱρετικῶν τοῦ μὴ καὶ προσιέμενον αὐτὰ ἀκούειν δικαιότερον. ν Περὶ τοῦ ἐκ διαφόρων ὀνομάτων σημαίνεσθαι τὴν θεϊκὴν φύσιν τοῦ ἁγίου πνεύματος.\n\nὃ δὲ ἐλέγομεν ἐξ ἀρχῆς, δεύτερον μαρτυροῦσιν τὰ λόγια, ὅτι διάφορα θεοπρεπῆ ὀνόματά ἐστιν τῷ πνεύματι τοῦ θεοῦ πολλήν τε ἄλλην ἔμφασιν ἐπηρμένην καὶ σχέσιν ὑπερτέραν πάντων, καὶ τῷ πατρὶ καὶ τῷ υἱῷ συνεχῆ καὶ κρείττονα τῆς πρεπωδεστάτης ἑρμηνείας συνεισφέροντα τοῖς προκειμένοις θεωρήμασι· καὶ ἔτι ἀναπλοῦντα ἔνια μὲν τὴν θεϊκὴν αὐτοῦ φύσιν ἔνια δὲ τὴν αὐθεντικὴν δύναμιν, καὶ παραμυθούμενα τὴν ἀδυναμίαν ἡμῶν τὴν περὶ τὸ ἀξίως ἐφικέσθαι αὐτοῦ ἢ ἑρμηνείᾳ ῥημάτων ἢ θεωρίᾳ νοῦ, καὶ παρρησίαν παρέχοντα ἀκινδύνως ὁμοούσιον τοῦ θεοῦ καλεῖν αὐτὸ καὶ πιστεύειν τῷ ἁγιασμῷ αὐτοῦ. καὶ οὐχ εὑρίσκομεν οὐδὲν τῶν ἄλλων πνευμάτων καταξιωθὲν κληθῆναι τοῖς ὀνόμασι τούτοις· τὸ δὲ μόνως καὶ φύσει ὑπάρχον ταῦτα οὐδέν ἐστι τῶν πάντων, ἀλλὰ θεός. ἔστιν δὲ τὰ ὀνόματα τάδε· πνεῦμα ἅγιον, ὡς πανταχοῦ γέγραπται· πνεῦμα ἁγιοσύνης, καὶ ἁγιάζον, ὡς γράφει Ῥωμαίοις «Παῦλος, δοῦλος Ἰησοῦ Χριστοῦ, κλητὸς ἀπόστολος ἀφωρισμένος εἰς εὐαγγέλιον θεοῦ, ὃ προεπηγγείλατο διὰ τῶν προφητῶν αὐτοῦ ἐν γραφαῖς ἁγίαις περὶ τοῦ υἱοῦ αὐτοῦ τοῦ γενομένου ἐκ σπέρματος Δαυὶδ κατὰ σάρκα, τοῦ ὁρισθέντος υἱοῦ θεοῦ ἐν δυνάμει κατὰ πνεῦμα ἁγιοσύνης,» καὶ πάλιν· «ἵνα γένηται ἡ προσφορὰ τῶν ἐθνῶν εὐπρόσδεκτος,","english":"Therefore, it is more just not even to hear the heretical teachings, let alone to accept them. Concerning the fact that the divine nature of the Holy Spirit is signified by various names.\n\nWhat we stated from the beginning is secondarily attested by the Scriptures: that there are various God-befitting names for the Spirit of God, conveying much other elevated significance and a relation superior to all, continuous with the Father and the Son and surpassing the most fitting interpretation, contributing to the doctrines at hand; and further, some of them unfold his divine nature, others his authoritative power, and they console our inability to attain to him worthily either by verbal interpretation or by mental contemplation, and they provide confidence to call him without risk consubstantial with God and to believe in his sanctification. And we find none of the other spirits deemed worthy to be called by these names; but that which alone and by nature possesses these is none of all things, but God. The names are these: Holy Spirit, as is written everywhere; Spirit of holiness, and sanctifying, as Paul writes in Romans: \"Paul, a servant of Jesus Christ, called apostle, set apart for the gospel of God, which he promised through his prophets in the holy scriptures concerning his son, who was born from the seed of David according to the flesh, who was designated Son of God in power according to the Spirit of holiness,\" and again: \"so that the offering of the Gentiles may be acceptable,","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"τὸ οὖν μηδὲ ἀκούειν τὰ αἱρετικῶν","severity":"info","text":"The opening sentence dismisses heretical teachings as unworthy of hearing, reflecting Didymus's polemical stance against Arian or Pneumatomachian views.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Περὶ τοῦ ἐκ διαφόρων ὀνομάτων σημαίνεσθαι","severity":"info","text":"This phrase functions as a thematic heading, introducing the argument that the divine nature of the Holy Spirit is signified by various names.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"πνεῦμα ἁγιοσύνης","severity":"info","text":"Didymus cites Romans 1:1-4 (a variant reading) to support the title 'Spirit of holiness' for the Holy Spirit, distinguishing it from other spirits.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ὁμοούσιον","severity":"info","text":"The term 'consubstantial' (ὁμοούσιον) is used to affirm the Holy Spirit's full divinity, a key Nicene doctrine defended by Didymus against heterodox views.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"αἱρετικῶν","severity":"info","text":"The 'heretics' likely refer to Pneumatomachians, who denied the Holy Spirit's divinity, a controversy Didymus addressed in the late 4th century.","cites":[],"named_sources":["Didymus the Blind, De trinitate, ed. Khazarzar"],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"Παῦλος, δοῦλος Ἰησοῦ Χριστοῦ","severity":"info","text":"The extended citation of Romans 1:1-4 is a non-standard form, possibly reflecting a variant in Didymus's manuscript tradition or a liturgical adaptation.","cites":[],"named_sources":["Didymus the Blind, De trinitate, ed. Khazarzar"],"dropped_cites":[]}],"ambiguities":["The Greek text includes a long citation of Romans 1:1-4 that differs from the standard critical text; it is unclear whether this reflects a variant manuscript or Didymus's paraphrase."],"confidence":"high","notes":[]},{"i":119,"ref":"p119","source":"ἡγιασμένη ἐν πνεύματι ἁγίῳ», καὶ ἑτέρωθι· «ἡμεῖς δὲ ὀφείλομεν εὐχαριστεῖν τῷ θεῷ πάντοτε περὶ ὑμῶν, ἀδελφοὶ ἠγαπημένοι ὑπὸ κυρίου, ὅτι εἵλετο ὑμᾶς ὁ θεὸς ἀπαρχὴν εἰς σωτηρίαν ἐν ἁγιασ μῷ πνεύματος καὶ πίστει ἀληθείας.» πνεῦμα δυνάμεως καὶ ἀγάπης καὶ σωφρονισμοῦ, ὡς Παῦλος ἐν δευτέρᾳ ἐπιστολῇ πρὸς Τιμόθεον ἔγραψεν· «οὐ γὰρ ἔδωκεν ὑμῖν ὁ θεὸς πνεῦμα δουλείας, ἀλλὰ πνεῦμα δυνάμεως καὶ ἀγάπης καὶ σωφρονισμοῦ», καὶ πρὸς Ῥωμαίους· «παρακαλῶ δὲ ὑμᾶς, ἀδελφοί, διὰ τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ καὶ διὰ ἀγάπης τοῦ πνεύματος», καὶ ἑτέρωθι· «ὁ δὲ καρπὸς τοῦ πνεύματός ἐστιν ἀγάπη, χαρά, εἰρήνη,» ὅμοιον τῷ. «ὁ θεὸς ἀγάπη ἐστίν,» καὶ τῷ· «μετέστησεν εἰς τὴν βασιλείαν τοῦ υἱοῦ τῆς ἀγάπης αὐτοῦ·» καί· «καθὼς ὁ Χριστὸς ἠγάπησεν τὴν ἐκκλησίαν,» καὶ πάλιν· «τοῦ υἱοῦ τοῦ θεοῦ τοῦ ἀγαπήσαντός με,» ὅμοιον καὶ τῷ· «ἀπάρτι ὄψεσθε τὸν υἱὸν τοῦ ἀνθρώπου καθήμενον ἐκ δεξιῶν τῆς δυνάμεως τοῦ πατρός,» καὶ τῷ· «ἐγὼ ἔγνων δύναμιν ἐξελθοῦσαν ἐξ ἐμοῦ.» πνεῦμα σοφίας καὶ συνέσεως, πνεῦμα βουλῆς καὶ ἰσχύος, πνεῦμα γνώσεως καὶ εὐσεβείας· πνεῦμα φόβου θεοῦ, πνεῦμα κρίσεως καὶ καύσεως, ὡς Ἡσαῖας προφητεύει· καὶ ὡς ἡ σοφία λέγει· «φιλάνθρωπον γὰρ πνεῦμα σοφίας,» καὶ ὡς Μωυσῆς ἐν τῇ Ἐξόδῳ διηγεῖται· «ἰδοὺ ἀνακέκληκεν ὁ θεὸς ἐξ ὀνόματος τὸν Βεσελεὴλ τὸν τοῦ Οὐρί, τὸν τοῦ Ὤρ, ἐκ φυλῆς Ἰούδα, καὶ ἐνέπλησεν αὐτὸν πνεῦμα θεῖον σοφίας καὶ συνέσεως καὶ ἐπιστήμης,» καὶ κατὰ τὸν Βαρούχ· «ἐγκατέλιπες τὴν πηγὴν τῆς σοφίας», καὶ ὡς αἱ παροιμίαι διδάσκουσιν·","english":"hallowed in the Holy Spirit,” and elsewhere: “But we must always give thanks to God concerning you, brothers beloved by the Lord, because God chose you as a first offering for salvation in the sanctification of the Spirit and the faith of truth.” Spirit of power and love and prudence, as Paul wrote in the second epistle to Timothy: “For God did not give you a spirit of slavery, but a spirit of power and love and prudence,” and to the Romans: “But I exhort you, brothers, through our Lord Jesus Christ and through the love of the Spirit,” and elsewhere: “Now the fruit of the Spirit is love, joy, peace,” similar to “God is love,” and to “He transferred into the kingdom of the son of his love,” and “Just as Christ loved the church,” and again: “of the son of God who loved me,” similar also to “From now on you will see the son of man sitting at the right hand of the power of the Father,” and to “I knew a power that came forth from me.” Spirit of wisdom and understanding, spirit of counsel and might, spirit of knowledge and piety, spirit of fear of God, spirit of judgment and burning, as Isaiah prophesies, and as Wisdom says: “For the spirit of wisdom is philanthropic,” and as Moses narrates in Exodus: “Behold, God called by name Bezalel the son of Uri, the son of Hur, from the tribe of Judah, and filled him with a divine spirit of wisdom and understanding and knowledge,” and according to Baruch: “You have abandoned the fountain of wisdom,” and as the Proverbs teach.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"πνεῦμα δυνάμεως καὶ ἀγάπης καὶ σωφρονισμοῦ","severity":"info","text":"Didymus cites 2 Timothy 1:7, but the wording differs from the standard text; the phrase 'spirit of power and love and prudence' may reflect a variant or a paraphrase.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"παρακαλῶ δὲ ὑμᾶς, ἀδελφοί, διὰ τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ καὶ διὰ ἀγάπης τοῦ πνεύματος","severity":"info","text":"This citation of Romans 15:30 is not verbatim; the phrase 'through the love of the Spirit' is a Didymian adaptation or a loose quotation.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὁ δὲ καρπὸς τοῦ πνεύματός ἐστιν ἀγάπη, χαρά, εἰρήνη","severity":"info","text":"This appears to be a conflation of Galatians 5:22 ('fruit of the Spirit is love, joy, peace') with 1 John 4:8 ('God is love'), as Didymus immediately parallels it.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἰδοὺ ἀνακέκληκεν ὁ θεὸς ἐξ ὀνόματος τὸν Βεσελεὴλ","severity":"info","text":"The reference to Bezalel in Exodus 31:2-3 is expanded with 'divine spirit of wisdom and understanding and knowledge,' a phrase not in the biblical text, likely Didymus's interpretation.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐγκατέλιπες τὴν πηγὴν τῆς σοφίας","severity":"info","text":"This citation from Baruch 3:12 is a deuterocanonical book; Didymus uses it to support the Spirit as a source of wisdom.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage is a catena of scriptural testimonies listing titles of the Holy Spirit (power, love, wisdom, etc.), typical of Didymus's method of piling proof-texts to establish the Spirit's divine attributes.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact source of the phrase 'spirit of power and love and prudence' is unclear; it may be a conflation of 2 Timothy 1:7 with other Pauline passages.","The citation of Romans 15:30 is not verbatim; the phrase 'through the love of the Spirit' may be Didymus's own theological formulation."],"confidence":"high","notes":[]},{"i":120,"ref":"p120","source":"«ὁ θεὸς τῇ σοφίᾳ ἐθεμελίωσεν τὴν γῆν, ἡτοίμασεν δὲ οὐ ρανοὺς ἐν φρονήσει,» καθὰ περὶ τοῦ θεοῦ πατρὸς Ἡσαῖας εἶπεν· «αὐτὸς σοφὸς ἦγεν ἐπ' αὐτοὺς κακά». περὶ δὲ τοῦ μονογενοῦς Παῦλος ἔφη· «Χριστός, θεοῦ δύναμις, καὶ θεοῦ σοφία·» καὶ ἄλλος· «εὐλογήσω τὸν κύριον τὸν συνετίσαντά με.» πνεῦμα πραότητος, καθὰ Παῦλος νουθετεῖ Γαλάτας· «ἀδελφοί, ἐὰν καὶ προληφθῇ ἄνθρωπος ἔν τινι παραπτώματι, ὑμεῖς οἱ πνευματικοὶ καταρτίζετε τὸν τοιοῦτον ἐν πνεύ ματι πραότητος.» πνεῦμα παιδείας, τουτέστι σοφίας. ἡ γὰρ σοφία λέγει· «πνεῦμα παιδείας φεύξεται δόλον, καὶ ἀπαναστήσεται ἀπὸ λογισμῶν ἀσυνέτων.» πνεῦμα υἱοθεσίας, ὡς Παῦλος τὸ πρῶτον Ῥωμαίοις ἀπέστειλεν· «ὅσοι γὰρ πνεύματι θεοῦ ἄγονται, οὗτοι υἱοὶ θεοῦ εἰσιν. ὅτι γὰρ ἐλάβετε πνεῦμα υἱοθεσίας, ἐν ᾧ κράζομεν· Ἀββὰ ὁ πατήρ, αὐτὸ τὸ πνεῦμα συμμαρτυρεῖ τῷ πνεύματι ἡμῶν, ὅτι ἐσμὲν τέκνα θεοῦ.» πνεῦμα ἐπαγγελίας, κατὰ τὸν αὐτὸν ἀπόστολον Ἐφεσίοις γράφοντα· «ἐν ᾧ καὶ πιστεύσαντες, ἐσφραγίσθητε τῷ πνεύματι τῆς ἐπαγγελίας τῷ ἁγίῳ, ὅς ἐστιν ἀρραβὼν τῆς κληρονομίας ἡμῶν,» καὶ πρὸς Γαλάτας· «Χριστὸς ἡμᾶς ἐξηγόρασεν ἐκ τῆς κατάρας τοῦ νόμου, γενό μενος ὑπὲρ ἡμῶν κατάρα. γέγραπται γάρ· ἐπικατάρατος πᾶς ὁ κρεμάμενος ἐπὶ ξύλου· ἵνα εἰς τὰ ἔθνη ἡ εὐλογία τοῦ Ἀβραὰμ γένηται ἐν Χριστῷ Ἰησοῦ, ἵνα τὴν ἐπαγγελίαν τοῦ πνεύματος λάβωμεν διὰ τῆς πίστεως.» πνεῦμα πίστεως καὶ ἀποκαλύψεως, κατὰ τὸν αὐτὸν Κορινθίοις· δηλοῦντα ἐν τῇ δευτέρᾳ ἐπιστολῇ· «ἔχοντες δὲ τὸ αὐτὸ πνεῦμα τῆς πίστεως», καὶ πάλιν·","english":"God founded the earth with wisdom and prepared the heavens with intelligence, as Isaiah said concerning God the Father: \"He himself, being wise, brought evils upon them.\" And concerning the Only-Begotten, Paul said: \"Christ, the power of God and the wisdom of God.\" And another: \"I will bless the Lord who made me intelligent.\" A spirit of meekness, as Paul admonishes the Galatians: \"Brothers, if a person is overtaken in some transgression, you who are spiritual should correct such a one in a spirit of meekness.\" A spirit of discipline, that is, of wisdom. For wisdom says: \"A spirit of discipline will flee from deceit and will withdraw from foolish thoughts.\" A spirit of adoption, as Paul sent to the Romans first: \"For those who are led by the spirit of God are sons of God. For you have received a spirit of adoption, in which we cry, 'Abba, Father'; this same spirit bears witness with our spirit that we are children of God.\" A spirit of promise, according to the same apostle writing to the Ephesians: \"In whom also, having believed, you were sealed with the spirit of the promise, the holy one, which is the pledge of our inheritance.\" And to the Galatians: \"Christ redeemed us from the curse of the law, having become a curse for us. For it is written: 'Cursed is everyone who hangs on a tree,' so that the blessing of Abraham might come to the nations in Christ Jesus, that we might receive the promise of the spirit through faith.\" A spirit of faith and revelation, according to the same apostle to the Corinthians, declaring in the second epistle: \"Having the same spirit of faith,\" and again:","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"«αὐτὸς σοφὸς ἦγεν ἐπ' αὐτοὺς κακά»","severity":"info","text":"A loose citation of Isaiah 31:2 (LXX): 'He himself, being wise, brought evils upon them.' Didymus attributes the verse to God the Father.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"«Χριστός, θεοῦ δύναμις, καὶ θεοῦ σοφία»","severity":"info","text":"A citation of 1 Corinthians 2:5 (or a similar Pauline formula) identifying Christ as 'power of God and wisdom of God.'","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"«πνεῦμα πραότητος»","severity":"info","text":"A reference to Galatians 6:1, where Paul urges correction 'in a spirit of meekness.' Didymus uses this to illustrate a spiritual attribute.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"«πνεῦμα υἱοθεσίας»","severity":"info","text":"A citation of Romans 8:15-16 (or a similar passage) on the spirit of adoption, where believers cry 'Abba, Father.'","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"«πνεῦμα ἐπαγγελίας»","severity":"info","text":"A reference to Ephesians 1:13-14 and Galatians 3:13-14, linking the spirit of promise to sealing and redemption.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"«πνεῦμα πίστεως καὶ ἀποκαλύψεως»","severity":"info","text":"A citation of 2 Corinthians 4:13 (or similar) on the spirit of faith and revelation, though the exact verse is uncertain.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text is fragmentary at the end; the final citation from 2 Corinthians is incomplete, and the exact verse reference is unclear.","The phrase 'πνεῦμα παιδείας' is glossed as 'wisdom' but may also refer to 'discipline' or 'education' in a broader sense."],"confidence":"high","notes":[]},{"i":121,"ref":"p121","source":"«ἡμῖν δὲ ὁ θεὸς ἀπεκάλυψεν διὰ πνεύματος αὐτοῦ.» ὅμοιον οὖν ᾧ Ῥωμαίοις ἐδήλωσεν· «πιστὸς ὁ θεός, δι' οὗ ἐκλήθητε εἰς κοινωνίαν τοῦ υἱοῦ αὐτοῦ», καὶ τῷ ὑπὸ Μωυσέως ἐν τῷ δευτερονομίῳ λεχθέντι· «καὶ γνώσῃ σήμερον, ὅτι κύριος ὁ θεός σου, οὗτος θεὸς ὁ θεὸς ὁ πιστός,» καὶ τῷ ψάλλοντι· «πιστὸς κύριος ἐν πᾶσιν τοῖς λόγοις αὐτοῦ καὶ ὅσιος ἐν πᾶσιν τοῖς ἔργοις αὐτοῦ.» πνεῦμα ἡγεμονικόν, πνεῦμα εὐθὲς κατὰ τὸν Δαυὶδ ἐν τῷ νʹ ἐξομολογούμενον· «πνεύματι ἡγεμονικῷ στήρισόν με»· ὁμοίως τῷ ψάλλοντι ἐν λβʹ· «ὅτι εὐθὴς ὁ λόγος τοῦ κυρίου καὶ πάντα τὰ ἔργα αὐτοῦ ἐν πίστει», καὶ τῷ Μωυσεῖ λέγοντι· «εὐθὴς κύριος ὁ θεὸς ἡμῶν καὶ οὐκ ἔστιν ἀδικία ἐν αὐτῷ.» πνεῦμα χάριτος, καθὰ ὁ ἀπόστολος Ἑβραίοις ἐπιστέλλει· «ὁ τὸν υἱὸν τοῦ θεοῦ καταπατήσας καὶ τὸ πνεῦμα τῆς χάριτος ἐνυβρίσας,» καὶ γὰρ ὁ αὐτὸς ἔγραψεν περὶ μὲν τοῦ πατρός· «χάριτι θεοῦ εἰμί, ὅ εἰμι\n\nκαὶ ἡ χάρις αὐτοῦ ἡ εἰς ἐμέ,» περὶ δὲ τοῦ υἱοῦ· «ἡ χάρις τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ,» πνεῦμα ἀληθείας, ὡς Ἰωάννης ἀπὸ τοῦ σωτῆρος εὐαγγελίζεται· «ἐὰν ἀγαπᾶτέ με, τὰς ἐντολὰς τὰς ἐμὰς τηρήσατε· κἀγὼ ἐρωτήσω τὸν πατέρα, καὶ ἄλλον παράκλητον δώσει ὑμῖν, ἵνα ᾖ μεθ' ὑμῶν εἰς τὸν αἰῶνα τὸ πνεῦμα τῆς ἀληθείας,» καὶ πάλιν ἐν τῇ πρώτῃ αὐτοῦ ἐπιστολῇ. «καὶ τὸ πνεῦμά ἐστιν τὸ μαρτυροῦν, ὅτι τὸ πνεῦμά ἐστιν ἡ ἀλήθεια,» ὁμοιότροπον τοῦ εἰπεῖν τὸν υἱόν· «ἐγώ εἰμι ἡ ἀλήθεια.» πνεῦμα θεῖον καὶ πνοὴ παντοκράτορος καὶ φιλάνθρωπον, κατὰ τὴν φράσιν Ἰὼβ καὶ τὴν πρὸ ὀλίγων στιχιδίων ἐν τῷ κεφαλαίῳ τούτῳ μνημονευθεῖσαν Μωυσέως.","english":"God revealed to us through his Spirit.\" This is similar to what he declared to the Romans: \"God is faithful, through whom you were called into communion with his Son,\" and to what was said by Moses in Deuteronomy: \"And you shall know today that the Lord your God, this God is the faithful God,\" and to the psalmist: \"The Lord is faithful in all his words and holy in all his works.\" A governing spirit, a righteous spirit according to David in the fiftieth psalm confessing: \"Strengthen me with a governing spirit\"; similarly to the psalmist in the thirty-second: \"For the word of the Lord is righteous and all his works are in faith,\" and to Moses saying: \"The Lord our God is righteous and there is no injustice in him.\" A spirit of grace, as the apostle writes to the Hebrews: \"He who trampled the Son of God and insulted the spirit of grace,\" for the same wrote concerning the Father: \"By the grace of God I am what I am, and his grace is toward me,\" and concerning the Son: \"The grace of our Lord Jesus Christ.\" A spirit of truth, as John from the Savior proclaims: \"If you love me, keep my commandments; and I will ask the Father, and he will give you another Paraclete, so that the spirit of truth may be with you forever,\" and again in his first epistle: \"And the spirit is that which bears witness that the spirit is the truth,\" similar to the Son saying: \"I am the truth.\" A divine spirit and a breath of the Almighty and a philanthropic spirit, according to the phrasing of Job and the passage of Moses mentioned a few lines earlier in this chapter.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"πιστὸς ὁ θεός","severity":"info","text":"The phrase 'God is faithful' echoes Deuteronomy 7:9 (LXX) and is cited by Paul in Romans, though the exact wording here conflates several scriptural allusions.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"πνεῦμα ἡγεμονικόν","severity":"info","text":"The phrase 'governing spirit' (πνεῦμα ἡγεμονικόν) is attributed to David in Psalm 50 (LXX 50:12) and reflects Stoic-influenced terminology adopted in early Christian pneumatology.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"πνεῦμα χάριτος","severity":"info","text":"The 'spirit of grace' (πνεῦμα χάριτος) is linked to Hebrews and to Pauline language about grace, though the exact quotation is not verbatim from the canonical Epistle to the Hebrews.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"πνεῦμα ἀληθείας","severity":"info","text":"The 'spirit of truth' (πνεῦμα ἀληθείας) is cited from John 14:16-17 and 1 John 5:6, with a paraphrase that conflates Johannine passages on the Paraclete and truth.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"πνεῦμα θεῖον καὶ πνοὴ παντοκράτορος","severity":"info","text":"The description of the Spirit as 'divine spirit and breath of the Almighty' draws on Job 33:4 and Moses' language, reflecting Didymus' exegetical method of harmonizing Old Testament theophanies with Trinitarian doctrine.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage is a catena of scriptural epithets for the Holy Spirit, each introduced by 'πνεῦμα' (spirit) followed by a qualifier, forming a systematic pneumatological catalogue within a narrative context.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact source of the phrase 'πιστὸς ὁ θεός' is ambiguous; it may conflate Deuteronomy 7:9 with Pauline usage in Romans.","The attribution of Psalm numbers (νʹ, λβʹ) is based on the LXX numbering, but the precise psalm references are uncertain without a critical edition."],"confidence":"high","notes":[]},{"i":122,"ref":"p122","source":"ἀνευφημήθη καὶ φῶς τὸ ἅγιον πνεῦμα, ἐν ᾧ καὶ ὑφ' ᾧ φωτιζόμεθα ὡς ἡνίκα ὁ ἀπόστολος γράφει· «ἵνα δῴη ὑμῖν πνεῦμα σοφίας καὶ ἀποκαλύψεως, ἐν ἐπιγνώσει αὐτοῦ, πεφωτισμένους τοὺς ὀφθαλμοὺς καρδίας,» καὶ ὡς Δαυὶδ ψάλλει· «ὅτι παρὰ σοὶ πηγὴ ζωῆς· ἐν τῷ φωτί σου ὀψόμεθα φῶς·» τουτέστιν ἐν τῷ υἱῷ σου, τῷ ἀπαυγάσματι τῆς δόξης σου τὸ ἅγιόν σου πνεῦμα. καί· «ἐσημειώθη ἐφ' ἡμᾶς τὸ φῶς τοῦ προσώπου σου, κύριε.» τί γὰρ ἂν εἴη ἄλλο τὸ πνεῦμα, ὃ παρὰ τοῦ πατρὸς ἢ ἐκ τοῦ φωτὸς ἐκπορεύεται; περὶ οὗ Ἰωάννης ὕμνησεν ἐν μὲν τῇ πρώτῃ ἐπιστολῇ· «φῶς ὁ θεός,» ἐν δὲ εὐαγγελίῳ περὶ τοῦ μονογενοῦς· «ἦν τὸ φῶς τὸ ἀληθινόν, ὃ φωτίζει πάντα ἄνθρωπον ἐρχόμενον εἰς τὸν κόσμον,» καί· «ἐγώ εἰμι τὸ φῶς, ἐγώ εἰμι ἡ ζωή.» οὐδὲν δὲ θαυμαστόν, εἰ ἓν ὂν καὶ ἀεὶ ὡσαύτως ἔχον, διαφοροῖς προσηγορίαις δοξάζεται. τῷ γὰρ ἀπερίληπτον εἶναι θνητῶν λόγων τὴν ἄφραστον αὐτοῦ θεότητα, κατὰ δύναμιν τὰς εἰς ἡμᾶς αὐτοὺς γινομένας ἐνεργείας ὑμνοῦντες, διαφοροῖς καὶ τοῖς ὀνόμασι προσχρώμεθα. οἱ δὲ τὸ Μακεδονίου πρεσβεύοντες δόγμα, τῆς αἱρέσεως αὐτῶν μᾶλλον ἢ τἀληθοῦς γινόμενοι, οὐδέν τι συμβαῖνον τοῖς τῶν λογίων βλέπουσιν. συναρπακτικῶς γὰρ μυθεύονται ῥήμασιν αὐτοῖς, ὡς οὐ χρὴ ὁμωνυμίαις ἢ συνωνυμίαις ἢ ὁμοιολεξίαις προσέχειν. τοῦ γὰρ θεοῦ, φησίν, τὸ «ἀγαθὸς» ὄνομα, τῷ «εἷς θεὸς» συμπέπλεκται ἐπὶ δὲ τῷ ἁγίῳ πνεύματι τῷ «ἀγαθὸς» ὀνόματι οὐ συνέζευκται τὸ «εἷς θεός». καὶ πάλιν· ἀγαθός, φησίν, ἐγράφη εἶναι καὶ ἄνθρωπος, ὡς ἡνίκα λέγει· «ἀγάθυνον, κύριε, τοῖς ἀγαθοῖς,» καί·","english":"the Holy Spirit was also praised and called light, in and by which we are illuminated, as when the apostle writes: \"that he might give you a spirit of wisdom and revelation, in the knowledge of him, having the eyes of your heart enlightened,\" and as David sings: \"because with you is the fountain of life; in your light we shall see light;\" that is, in your Son, the radiance of your glory, your Holy Spirit. And: \"the light of your face was marked upon us, Lord.\" For what else could the Spirit be, which proceeds from the Father or from the light? Concerning whom John sang in his first epistle: \"God is light,\" and in the Gospel about the only-begotten: \"he was the true light, which enlightens every man coming into the world,\" and: \"I am the light, I am the life.\" And it is no wonder, if being one and always the same, it is glorified by different appellations. For since his ineffable divinity is beyond the grasp of mortal words, we, hymning the energies that come to us according to our capacity, make use of different names as well. But those who advocate the doctrine of Macedonius, being more adherents of their own heresy than of the truth, see nothing that agrees with the words of the scriptures. For they rashly fabricate myths with the very words, saying that one should not attend to homonymies or synonymies or similar expressions. For, they say, the name \"good\" of God is conjoined with \"one God,\" but in the case of the Holy Spirit, the name \"good\" is not coupled with \"one God.\" And again: \"good,\" they say, is written to be also of man, as when it says: \"make good, Lord, to the good,\" and:","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἵνα δῴη ὑμῖν πνεῦμα σοφίας καὶ ἀποκαλύψεως, ἐν ἐπιγνώσει αὐτοῦ, πεφωτισμένους τοὺς ὀφθαλμοὺς καρδίας","severity":"info","text":"The quotation is not a direct biblical verse but a paraphrase or composite, possibly from a liturgical or apocryphal source. No exact match in canonical epistles.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὅτι παρὰ σοὶ πηγὴ ζωῆς· ἐν τῷ φωτί σου ὀψόμεθα φῶς","severity":"info","text":"This citation of David is not found in the Septuagint psalms; it may be a free adaptation or from a lost psalm. Didymus interprets it as referring to the Son and the Holy Spirit.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"φῶς ὁ θεός","severity":"info","text":"Attributed to John's first epistle, but 1 John 1:5 reads 'καὶ ἔστιν τὸ φῶς' not 'φῶς ὁ θεός'. Didymus may be paraphrasing or citing a variant reading.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Μακεδονίου","severity":"info","text":"Macedonius (d. after 360) was a bishop of Constantinople whose followers denied the divinity of the Holy Spirit, hence called Pneumatomachoi. Didymus refutes their exegetical method here.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἀπαύγασμα","severity":"info","text":"ἀπαύγασμα ('radiance') is a key term in Didymus's theology, used to describe the Son as the radiance of the Father's glory, echoing Origen and Athanasius.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from scriptural praise of the Holy Spirit as light, to a theological principle (unity of God under many names), then to a polemic against Macedonius's misuse of homonymy and synonymy.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the first two scriptural quotations is uncertain; they may be paraphrases or from non-canonical texts.","The phrase 'ἐσημειώθη ἐφ' ἡμᾶς τὸ φῶς τοῦ προσώπου σου' is not identified as a direct biblical citation."],"confidence":"high","notes":[]},{"i":123,"ref":"p123","source":"«ὁ ἀγαθὸς ἄνθρωπος ἐκ τοῦ ἀγαθοῦ θησαυροῦ ἐκβάλλει ἀγαθά.» ὁμοίως δέ, φησίν, ἀγαθὰ ὁμωνύμως καὶ ἄψυχα, ὡς ὅταν προφητεύῃ· «ἐὰν θελήσητε καὶ ἀκούσητέ μου, τὰ ἀγαθὰ τῆς γῆς φάγεσθε.» ἀλλὰ καὶ ἐπὶ ἀνυποστάτων δῆθεν πραγμάτων εἴρηται· «ἀγαθὸν τὸ ἐξομολογεῖσθαι τῷ κυρίῳ.» ὁμοίως ἅγιος, φησίν, καλεῖται καὶ ἄνθρωπος, δύναμίς τε θεοῦ, φησίν, καὶ σκώληξ, ᾗ γράφει· «ἡ κάμπη, ἡ δύναμίς μου, ἡ μεγάλη,» καὶ ὁ σωτὴρ δέ· «αἱ δυνάμεις τῶν οὐρανῶν σαλευθήσονται.» καὶ τοῦτο μὲν φημὶ δὲ τὸ μὴ προσέχειν ὁμωνυμίαις καὶ ὁμοιολεξίαις λόγον ἔχει ἐπὶ τοῖς ἑτεροειδέσιν καὶ ἑτεροουσίοις, οὐ μέντοι ἐπὶ τοῦ ἁγίου πνεύματος καὶ ἐκείνου, οὗ πνεῦμά ἐστιν, ἔτι μὴν καὶ τοῦ υἱοῦ. προστιθεῖσα γὰρ ἡ γραφὴ τὴν ἀπὸ ἑαυτῆς ἀσφάλειαν ταῖς ὁμωνυμίαις ἢ συνωνυμίαις συμφράζει τὴν «μοῦ» ἢ «σοῦ» συλλαβὴν ἢ τὴν «ἅγιος» ἢ «ἀγαθὸς» λέξιν· τουτέστιν, ἢ ὡς ἀπὸ τοῦ θεοῦ λέγει· «τὸ πνεῦμά μου,» ἢ ὡς ἀπὸ τοῦ Δαυὶδ καὶ ἡμῶν· «τὸ πνεῦμά σου τὸ ἀγαθὸν ὁδηγήσει με.» πείθεσθαι οὖν δεῖ οἷς πολλῷ λυσιτελέστερον, ταῖς μνημονευθείσαις γραφικαῖς μαρτυρίαις λέγω, καὶ εἰδέναι ὡς τὸ ἅγιον πνεῦμα τὴν ὁμωνυμίαν ἢ συνωνυμίαν καὶ τὰς ὁμοιολεξίας πρὸς τὸν θεὸν ἔχει καὶ τὸν μονογενῆ αὐτοῦ υἱόν, τοὺς τοῖς ὁμοίοις ὀνόμασιν ὑμνηθέντας, οὐ πρὸς τὰ κτίσματα διὰ τὴν εὑρισκομένην ἔσθ' ὅτε ἐν ἐκείνοις ὁμωνυμίαν. ταῦτα γὰρ εἰ καὶ δοίημεν ὀνόματί τινι ἢ λέξει θεῷ κοινωνεῖν, ἀλλ' οὐκ οὐσίᾳ οὐδὲ ἐνεργείᾳ δυνάμεως καὶ ἁγιασμοῦ. οὐδὲ γὰρ φύσει ταῦτα καθάπαξ ὑπάρχουσιν·","english":"The good man brings forth good things from the good treasure.\" Similarly, he says, good things are called by the same name even inanimate objects, as when the prophecy says: \"If you are willing and listen to me, you will eat the good things of the earth.\" But it is also said of things that are supposedly non-substantial: \"It is good to confess to the Lord.\" Likewise, he says, \"holy\" is called both a man and a power of God, he says, and a worm, as it is written: \"The caterpillar, my power, the great,\" and also the Savior: \"The powers of the heavens will be shaken.\" And this I say, that not paying attention to homonymies and similar expressions has reason in the case of things that are different in form and different in substance, but not in the case of the Holy Spirit and that of which it is the Spirit, nor yet of the Son. For Scripture, adding its own safeguard to homonymies or synonymies, combines the syllable \"my\" or \"your\" or the word \"holy\" or \"good\"; that is, either it says from God: \"my Spirit,\" or from David and from us: \"your good Spirit will lead me.\" Therefore, one must be persuaded by what is far more beneficial, I mean the aforementioned scriptural testimonies, and know that the Holy Spirit has homonymy or synonymy and similar expressions with God and his only-begotten Son, who are hymned with similar names, not with creatures because of the homonymy sometimes found in them. For even if we were to grant that these share a name or expression with God, they do not share in substance or in the energy of power and sanctification. For these do not exist at all by nature.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὁ ἀγαθὸς ἄνθρωπος ἐκ τοῦ ἀγαθοῦ θησαυροῦ ἐκβάλλει ἀγαθά","severity":"info","text":"A loose echo of Matthew 12:35 (ὁ ἀγαθὸς ἄνθρωπος ἐκ τοῦ ἀγαθοῦ θησαυροῦ ἐκβάλλει ἀγαθά), though the canonical text reads 'ἐκ τοῦ ἀγαθοῦ θησαυροῦ ἐκβάλλει ἀγαθά' without the initial phrase.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐὰν θελήσητε καὶ ἀκούσητέ μου, τὰ ἀγαθὰ τῆς γῆς φάγεσθε","severity":"info","text":"An unattested prophetic saying; possibly a paraphrase of a lost or apocryphal source, as no exact match appears in the canonical LXX or NT.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἡ κάμπη, ἡ δύναμίς μου, ἡ μεγάλη","severity":"info","text":"Likely a citation from an Old Testament passage (cf. Joel 1:4 or similar locust plague texts), but the exact wording is not found in the LXX; possibly a variant or apocryphal tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"αἱ δυνάμεις τῶν οὐρανῶν σαλευθήσονται","severity":"info","text":"A reference to Matthew 24:29 (αἱ δυνάμεις τῶν οὐρανῶν σαλευθήσονται), part of Jesus' eschatological discourse, though the canonical text uses 'σαλευθήσονται' in a different context.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ὁμωνυμία","severity":"info","text":"A key term in Didymus' argument, meaning 'homonymy' or 'shared name' without shared substance; he distinguishes it from 'συνωνυμία' (synonymy) to argue that the Holy Spirit shares names with God and Son but not with creatures.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage follows a dialectical pattern: citing examples of homonymy in human and inanimate contexts, then restricting the principle to exclude the Trinity, concluding with a scriptural safeguard (the possessive 'my' or 'your').","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the prophetic saying 'ἐὰν θελήσητε...' is uncertain; it may be a paraphrase or a lost text.","The exact reference for 'ἡ κάμπη, ἡ δύναμίς μου, ἡ μεγάλη' is unclear; possibly a variant of Joel or an apocryphon."],"confidence":"high","notes":[]},{"i":124,"ref":"p124","source":"κατὰ σύγκρισιν δὲ τοῦ κακοῦ τὸ ἀγαθὸν καὶ τοῦ ἁμαρτήματος ἤγουν τοῦ πάθους τὸ ἅγιον τέτακται· τὸ γὰρ μὴ λίαν κακὸν καὶ ἁμαρτωλόν ἤγουν ἐμπαθές ἀγαθὸν καὶ ἅγιον ἐνθάδε προσείρηται. ὡς γὰρ κακία\n\nκαὶ ἁμαρτία ἤγουν πάθος καὶ ἀδυναμία ἐν τῷ ἑνὶ ἁγίῳ πνεύματι οὐχ εὑρίσκεται, ἅτε ἀγενήτῳ· οὕτως ἐν οὐδενὶ τῶν γενητῶν τὸ ἀγαθὸν καὶ ἅγιον καὶ δυνατὸν κατὰ τὸ τέλειον, ἀλλὰ κατὰ μετουσίαν· ὅπου δὲ οὐδαμοῦ ταῦτα κατὰ τὸ τέλειον, οὐδαμοῦ τὸ ἀγένητον. ἔνθα γὰρ σκότος, οὐδαμοῦ τὸ φῶς· καὶ «ὅπου νύξ, οὐχ ἡμέρα. ὅθεν» εἴρηται καὶ τῷ Ἑρμῇ τῷ ἐπίκλην Τρισμεγίστῳ «ἀδύνατον ἐν γενέσει εἶναι τἀγαθόν, ἐν μόνῳ δὲ τῷ ἀγενήτῳ. ὥσπερ δὲ μετουσία πάντων ἐστὶν τῇ ὕλῃ δεδομένη, οὕτω καὶ τοῦ ἀγαθοῦ.» ὅμοιον τοίνυν καὶ ἴσον τὸ ἅγιον πνεῦμα τῆς τοῦ πατρὸς καὶ τοῦ μονογενοῦς θεότητος· καὶ ἐκ τῆς τῶν τοιούτων δείκνυται κρίσεως, αὐτὸ τῇ φύσει ἁγιότης καὶ ἀγαθότης καὶ δύναμις ὑπάρχον, ἅτε ἓν ὂν ἐκ τοῦ ἑνός. ἐπεὶ πρὸς τὴν ἐκείνων ἐρισχελίαν οὔτε ὁ ἀγαθώτατος καὶ ἵλεως τὴν φύσιν υἱὸς ἔτι ἀγαθὸς ἔσται· ἐπειδὴ μὴ συνηνωμένον ἔχει τὸ «εἷς θεός». οὔτε μὴν ὁ φιλανθρωπότατος καὶ ὅλος ἵλεως πατὴρ καὶ ὁ υἱὸς ἕξουσιν ἐπίσημα τὰ μνημονευθέντα ὀνόματα τῆς θεότητος· ἀλλὰ καὶ δι' αὐτῶν ὑποβιβασθήσονται οἷον, ὡς ἔθος λαλεῖν αἱρετικοῖς, εἰς τοὺς ὁμωνύμους ἡμᾶς. ἵλαθι δέ, ἁγία τριάς. –ἀλλ' ὁ υἱός, φησίν, συναπογεννηθεὶς ἔμφυτον ἔχει τὴν ἀγαθότητα, καὶ τὰ ἄλλα ὅσα ὁ πατήρ. –ἀλλὰ καὶ τὸ ἅγιον πνεῦμα συνεκπορευθὲν κατὰ φύσιν ἐστὶν ἀγαθόν, καὶ ὅσα ὁ θεὸς πατήρ.","english":"By comparison with evil, the good, and with sin, that is, passion, the holy is ordained; for what is not excessively evil and sinful, that is, impassioned, is here called good and holy. For just as evil and sin, that is, passion and weakness, are not found in the one Holy Spirit, since it is unbegotten, so in none of the begotten things are the good, the holy, and the powerful found in perfection, but by participation; but where these are not at all in perfection, there the unbegotten is not at all. For where there is darkness, there is no light; and \"where there is night, there is no day. Whence\" it is also said to Hermes, surnamed Trismegistus, \"it is impossible for the good to be in generation, but only in the unbegotten. Just as participation in all things is given to matter, so also is participation in the good.\" Therefore, the Holy Spirit is similar and equal to the divinity of the Father and the Only-begotten; and from the judgment of such things it is shown that it is by nature holiness, goodness, and power, since it is one from the one. For according to their contentiousness, neither would the most good and gracious Son by nature still be good, since he does not have \"one God\" conjoined. Nor indeed would the most philanthropic and wholly gracious Father and the Son have the aforementioned titles of divinity as distinctive marks; but through them they would be degraded, as is the custom of heretics to speak, to those who are homonymous with us. Be gracious, O Holy Trinity. —But the Son, they say, being co-begotten, has goodness innate, and all the other things that the Father has. —But also the Holy Spirit, being co-processed, is by nature good, and all that God the Father is.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"κατὰ σύγκρισιν","severity":"info","text":"The phrase 'by comparison' introduces a relational definition: good and holy are defined relative to evil and sin, not as absolutes.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἀγένητος","severity":"info","text":"The term 'unbegotten' (ἀγένητος) distinguishes the Holy Spirit from created things, aligning with the Cappadocian insistence on the Spirit's co-eternity.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἑρμῇ τῷ ἐπίκλην Τρισμεγίστῳ","severity":"info","text":"Didymus cites Hermes Trismegistus, a Hellenistic syncretic authority, to support the claim that the good cannot exist in the realm of generation—a rare non-Christian source in Trinitarian argument.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ὅμοιον τοίνυν καὶ ἴσον","severity":"info","text":"The conclusion 'similar and equal' asserts the Spirit's consubstantiality with Father and Son, following a chain of reasoning from participation to perfection.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ἵλαθι δέ, ἁγία τριάς","severity":"info","text":"The exclamation 'Be gracious, O Holy Trinity' is a rare doxological interjection, reflecting liturgical or devotional practice within a theological treatise.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"συναπογεννηθεὶς","severity":"caution","text":"The term 'co-begotten' (συναπογεννηθεὶς) is attributed to heretics; its precise referent is unclear, possibly Eunomians or Arians, but the text does not specify.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the heretics mentioned (those who say the Son is 'co-begotten') is not specified; the text only characterizes their speech as customary.","The phrase 'ἅτε ἀγενήτῳ' (since it is unbegotten) could be read as referring to the Holy Spirit or to the divine nature; the translation takes it as the Spirit."],"confidence":"high","notes":[]},{"i":125,"ref":"p125","source":"εἰ μὲν οὖν περὶ τῶν τυχόντων ἢ βιωτικῶν πραγμάτων ἦν αὐτοῖς ἡ διάλεξις, καλῶς ἂν αὐτοῖς ἐσθότε χρεία ἐγίνετο συμπλάσσειν μύθους τινάς, καὶ Ἀριστοτελικῇ δῆθεν δεινότητι καὶ τῇ ἐν λόγοις τέχνῃ, ὡς Εὐνόμιος, περιστρέφειν τὸ πρᾶγμα καὶ συσκιάζειν τὴν ἀλήθειαν· νῦν δὲ διδάσκει Παῦλος· «ἐὰν μὴ πιστεύσητε, οὐδ' οὐ μὴ συνῆτε,» καί· «ἡ σοφία τῶν ἀνθρώπων μωρία παρὰ τῷ θεῷ.» καὶ οὐ χρὴ τὰ περὶ τοῦ ἐνδόξου πνεύματος λόγια τὰ μείζονα λογισμῶν ἀνθρωπίνων κατασοφίζεσθαι. οὐ γὰρ βλάπτει ψόγος τὸ ἅγιον πνεῦμα, οὐδὲ περαιτέρω τῆς ἀκοῆς προέρχονται οἱ ὀνειδισμοὶ καὶ τὰ σκώμματα τῶν αἱρετικῶν, οἷς ἐπῆλθε τὸ φαύλως φρονεῖν· ἀλλ' οἱ χρώμενοι τοιούτοις ἀπέραντα πονήσουσιν καὶ πράξουσιν παραπλήσιά πως τοῖς ἐπιχειροῦσιν ἀποσκώπτειν εἰς τοῦτο τὸ φῶς, τὸ ἐκ τοῦ ἀπροσίτου φωτὸς τὴν ἴσχυν ἔχον, καὶ μιαίνειν τοῖς λόγοις αὐτό. πιστεύειν δὲ δεῖ τὴν ἐκ τῶν ἁγίων διδασκαλίαν τῆς παρ' ἀνθρώπων πλείονα δύνασθαι τὴν δόξαν ἐμποιεῖν. ἡμῖν τοίνυν ἁρμόζει ἐκείνοις ἐπιμέμφεσθαι τοῦ μὴ δι' ὑπερβολὴν εὐνοίας τῆς περὶ τὴν οἰκείαν αἵρεσιν καθέλκειν τό γε ἐπ' αὐτοῖς τὸ θεῖον εἰς τὰ τῶν κτισμάτων ἀποτελέσματα ταῖς σοφιστείαις, καὶ διὰ τούτων τίκτειν ἀπωλείας ἔρωτα τοῖς ἁπλουστέροις καὶ ἀπειροτέροις, καὶ προάγειν εἰς ἐπιθυμίαν ἁμαρτημάτων μειζόνων. ν Περὶ τῶν λεγόντων αἱρετικῶν· πνεῦμα ὁ θεός· καὶ πῶς τοῦ πνεύματος πνεῦμα τὸ ἅγιον πνεῦμά ἐστιν; καὶ πάλιν· οἱ ἄγγελοι οὖν, φασίν, οὐκ εἰσὶν ἀπὸ θεοῦ καὶ ἅγιοι καὶ πνεύματα τοῦ θεοῦ;","english":"If then their discussion were about ordinary or worldly matters, it would be fitting for them to fabricate certain myths and, with Aristotelian cleverness, as it were, and with skill in words, like Eunomius, to twist the matter and obscure the truth. But now Paul teaches: \"Unless you believe, you will not understand,\" and \"The wisdom of men is folly before God.\" And one must not cleverly manipulate the oracles concerning the glorious Spirit, which are greater than human reasonings. For blame does not harm the Holy Spirit, nor do the reproaches and mockeries of heretics, who have come to think basely, extend beyond the hearing. But those who employ such things will labor and act endlessly, somewhat like those who attempt to mock this light, which derives its power from the inaccessible light, and to defile it with words. One must believe that the teaching from the saints is able to produce a greater glory than that from humans. It therefore befits us to reproach them for not, through an excess of goodwill toward their own heresy, dragging down, as far as they can, the divine to the results of creatures by their sophistries, and through these to engender a love of destruction in the simpler and more inexperienced, and to lead them into a desire for greater sins. Concerning the heretics who say: God is spirit, and how is the Holy Spirit spirit of the Spirit? And again: Are not the angels, they say, from God and holy and spirits of God?","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐὰν μὴ πιστεύσητε, οὐδ' οὐ μὴ συνῆτε","severity":"info","text":"Didymus adapts a Pauline principle (cf. 1 Cor 2:14? or a variant) to argue that faith precedes understanding, a common anti-rationalist trope in fourth-century trinitarian polemic.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἡ σοφία τῶν ἀνθρώπων μωρία παρὰ τῷ θεῷ","severity":"info","text":"A loose citation of 1 Cor 1:25 (or a similar sapiential verse), contrasting human wisdom with divine folly, reinforcing the inadequacy of Aristotelian logic for theology.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Εὐνόμιος","severity":"info","text":"Eunomius, the radical Arian, is invoked as a negative exemplar of rhetorical sophistry; Didymus here aligns with the Cappadocian critique of Eunomian dialectic.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"πνεῦμα ὁ θεός","severity":"info","text":"The heretical claim 'God is spirit' likely refers to a Pneumatomachian or Eunomian position that subordinates the Holy Spirit as a created spirit of God, which Didymus refutes.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ν Περὶ τῶν λεγόντων αἱρετικῶν","severity":"info","text":"The Greek text marks a new section with a paragraph break (ν) and a heading, shifting from general polemic to a specific heretical objection about the Spirit's relation to God.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"τὸ ἐκ τοῦ ἀπροσίτου φωτὸς τὴν ἴσχυν ἔχον","severity":"info","text":"The image of the Holy Spirit as light deriving power from the inaccessible light echoes Origenist and later Pseudo-Dionysian apophatic theology, influencing Byzantine mystical tradition.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact Pauline source for 'unless you believe, you will not understand' is uncertain; it may be a conflation of 1 Cor 2:14 and Rom 1:17. The phrase 'spirit of the Spirit' (πνεῦμα τοῦ πνεύματος) is ambiguous: it could mean the Holy Spirit as a spirit emanating from God (a subordinationist reading) or as a distinct hypostasis of the same essence (orthodox). The Coptic Vorlage is not extant, so th"],"confidence":"high","notes":[]},{"i":126,"ref":"p126","source":"Ἀλλ' ἀποπεμπόμενοι μὲν τὰ ἁπλᾶ καὶ εὐθέα καὶ τέλεια καὶ ἀνεπιστημοσύνης ἀναπιμπλῶντες τῶν ἱερῶν λόγων τὴν προαίρεσιν, καθ' ἣν ἐθέλει ὁ θεὸς πατὴρ τὸ πνεῦμα αὐτοῦ συντάττεσθαι αὐτῷ, ὡς τὸν μονογενῆ λόγον, καὶ τὸ ἐξῃρημένον αὐτοῦ ἀπὸ τῆς κτίσεως καὶ ὑπερέχον ἀσφαλίζεται, διὸ καὶ τρισαγιολογεῖται, φασίν· πῶς τοῦ πνεύματος πνεῦμα τὸ ἅγιον πνεῦμά ἐστιν; ὅτι δὲ τοῦτο γέγραπται, δέδεικται· τὸ δὲ πῶς, νοῦ καὶ λόγου τοῦ καθ' ἡμᾶς, ἔτι δὲ καὶ ἀγγέλων γνώσεως ἐπέκεινα τυγχάνει. ὡς γὰρ πατρὸς ὑπάρχοντος αὐτοῦ, ἐγεννήθη ἐξ αὐτοῦ ὁ θεὸς λόγος· οὕτως ἐξ αὐτοῦ καὶ σὺν αὐτῷ ἐξεφάνη τὸ ἅγιον πνεῦμα· δείκνυταί τε ἐν τούτῳ μάλιστα τὸ ἀκατάληπτον αὐτοῦ, ἐν τῷ τὸ φαινόμενον καὶ ὂν τῇ κτίσει ἀδύνατον εἶναι παρ' αὐτῷ δυνατόν. ἐπεὶ τίς ἡ διαφορὰ τῆς ἀναιτίου καὶ ζωοποιοῦ φύσεως καὶ τῆς δημιουργηθείσης καὶ ζωοποιουμένης; οὐκ ἐγχωρεῖ δὲ τὸ\n\nπνεῦμα μὴ εἶναι ὁμοούσιον καὶ ἰσότιμον ἐκείνου, ἐξ οὗ ἐστιν. διόπερ ἐστὶν καὶ ἅγιον φυσικῶς. οἱ οὖν ἄγγελοι, φησίν, οὐκ εἰσὶν ἀπὸ τοῦ θεοῦ καὶ ἅγιοι καὶ πνεύματα τοῦ θεοῦ; ἐκεῖνοί εἰσιν ἀπὸ θεοῦ, καθ' ὃ προστάξει αὐτοῦ γεγόνασιν, ὡς πάντα· ἅγιοι δὲ μετὰ τὸ ἁγιασθῆναι, ὡς οἱ ἄνθρωποι· πνεύματα δέ, καθὸ πρὸς ἡμᾶς ἀσώματοι· οὐ κληθέντες πνεύματα τοῦ θεοῦ ἢ ἐκ τοῦ θεοῦ ἢ ἐκπορευόμενα παρὰ τοῦ πατρὸς ἢ θεῖα ἢ πνεύματα ἀληθείας ἢ πνεύματα ἁγιοσύνης· ἀλλ' ἄγγελοι λειτουργοὶ καὶ σώματα οὐράνια διὰ τὸ ἀπείρως ἀπέχειν καὶ ὑφιζάνειν τοῦ ἀκτίστου πνεύματος τοῦ θεοῦ, κατὰ τὸν γράφοντα ἔμπειρον ἀπόστολον· «σώματα ἐπίγεια καὶ σώματα ἐπουράνια».","english":"But rejecting the simple, straightforward, perfect, and filling the intention of the sacred words with ignorance, according to which God the Father wills his Spirit to be ranked with him, as the only-begotten Word, and secures its being set apart from creation and its superiority, for which reason it is also thrice-holy-hymned, they say: How is the Holy Spirit the Spirit of the Spirit? That this is written has been shown; but the how lies beyond the understanding and reason of us, and even beyond the knowledge of angels. For as the Father exists as his parent, the Word God was born from him; so from him and with him the Holy Spirit was manifested. And in this especially is shown his incomprehensibility, in that what appears and is impossible for creation is possible for him. For what is the difference between the uncaused and life-giving nature and the created and life-receiving one? It is not possible for the Spirit not to be consubstantial and of equal honor with that from which it comes. Therefore it is also holy by nature. So then, they say, are not the angels from God and holy and spirits of God? Those are from God in that they have come into being by his command, as all things; holy after being sanctified, as humans; spirits, in that they are incorporeal relative to us; not called spirits of God or from God or proceeding from the Father or divine or spirits of truth or spirits of holiness; but angels, ministers, and heavenly bodies because they are infinitely distant and fall short of the uncreated Spirit of God, according to the experienced apostle who writes: \"earthly bodies and heavenly bodies.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"τρισαγιολογεῖται","severity":"info","text":"The verb τρισαγιολογεῖται means 'is thrice-holy-hymned,' referring to the Trisagion hymn ('Holy, Holy, Holy') used in liturgy, here applied to the Holy Spirit.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"σώματα ἐπίγεια καὶ σώματα ἐπουράνια","severity":"info","text":"The phrase 'earthly bodies and heavenly bodies' is attributed to 'the experienced apostle' but is not a direct biblical quotation; it may echo 1 Corinthians 15:40 or a lost source.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἀγγέλων","severity":"info","text":"Didymus distinguishes angels from the Holy Spirit: angels are created, sanctified, and incorporeal relative to humans, but not 'spirits of God' in the same sense as the Spirit.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"πῶς ... ὅτι ... τὸ δὲ πῶς","severity":"info","text":"The passage uses a rhetorical pattern: an objection ('How is the Holy Spirit the Spirit of the Spirit?'), a claim that the fact is proven, and a deferral of the mode to divine mystery.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ὁμοούσιον","severity":"info","text":"The term ὁμοούσιον (consubstantial) is central to Nicene orthodoxy; Didymus applies it to the Spirit's relation to the Father, affirming the Spirit's equal honor and nature.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"πνεῦμα πνεῦμα","severity":"caution","text":"The phrase 'Spirit of the Spirit' is ambiguous: it may reflect a subordinationist reading or a rhetorical question; the Greek allows both a literal and a metaphorical interpretation.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'πνεῦμα πνεῦμα' (Spirit of the Spirit) is ambiguous: it could be a heretical formulation or a rhetorical device; the text rejects the question's premise but does not clarify the phrase's origin.","The citation 'σώματα ἐπίγεια καὶ σώματα ἐπουράνια' is not a standard biblical verse; its source is uncertain."],"confidence":"high","notes":[]},{"i":127,"ref":"p127","source":"ὡς γὰρ οὐ κατ' αὐτοὺς τὰ πνεύματα τῶν ἀνέμων, οὐδὲ αὐτοὶ κατὰ τὸ ἅγιον πνεῦμα τοῦ θεοῦ. αὐτοὶ γὰρ ἐκτίσθησαν, οὐ μέντοι ἐξεπορεύθησαν ἐκ τῆς ὑποστάσεως τοῦ θεοῦ καὶ πατρός· οὐκ ἀναγεννῶσιν ἡμᾶς, οὐ θεοποιοῦσιν, ἁμαρτίας οὐ συγχωροῦσιν, οὐ ζωοποιοῦσιν, οὐ δημιουργοῦσιν, οὐχ ἁγιάζουσιν, οὐ κρίνουσιν, ἀλλὰ καὶ κρίνονται. «ὑμεῖς» γάρ, φησίν, «καὶ ἀγγέλους κρινεῖτε». οὐδ' ἐν αὐτοῖς εἰσιν τῶν οὐρανῶν αἱ δυνάμεις. οὐ τόποις εἰσὶν ἀπερίγραφοι καὶ διαστήμασιν ἀμέτρητοι. ὁ γὰρ Γαβριὴλ λαλῶν τῷ Δανιήλ, ἢ εὐαγγελιζόμενος τὴν θεοτόκον παρθένον, οὐκ ἦν καὶ ἐν οὐρανῷ τῇ οὐσίᾳ, ὡς τῇ διανοίᾳ, ἀλλὰ τότε ἐπὶ γῆς διέτριβεν μόνον. οὐδὲ τοῖς αἰῶσίν εἰσιν ἀπερίληπτοι· «ὁ ποιῶν» γάρ, φησί, «τοὺς ἀγγέλους αὐτοῦ πνεύματα, καὶ τοὺς λειτουργοὺς αὐτοῦ πῦρ φλέγον.» οὐχ ἕν τι τῶν γινομένων παρὰ τοῦ ἁγίου πνεύματος ποιοῦσιν, ἀλλὰ καὶ λειτουργοῦσιν αὐτῷ, ὡς ἔδειξεν ὁ ἀρχάγγελος Γαβριήλ, διακονησάμενος πρὸς τὴν θεοτόκον Μαρίαν καὶ εἰπών· «πνεῦμα ἅγιον ἐλεύσεται ἐπὶ σέ.» οὔτε οὖν ναὸς αὐτῶν ἐστιν ὁ ἄνθρωπος, καθά ἐστιν τοῦ θεοῦ καὶ τοῦ πνεύματος αὐτοῦ καὶ τοῦ μονογενοῦς υἱοῦ. οὐ συμπεριλαμβάνονται μετὰ τοῦ θεοῦ. οὐ μία τίς ἐστιν ὑπόστασις ἀγγελική, ἀλλὰ καὶ δυσαρίθμητος. τὸ δὲ ὑπερπάμφαες ἅγιον πνεῦμα συμφυῶς καὶ ἑνοειδῶς ἀπὸ τῆς ἀρρήτου καὶ ὑπερουσίου καὶ προουσίου καὶ καθολικῆς καὶ ἀμόρφου προῆλθεν ἀχρόνως πατρικῆς ὑποστάσεως, καὶ προσηγόρευται θεῖον· ἕν τέ ἐστιν ἀπλήθυντον, ἀγαθόν, ἄφθονον, ἀπρόσιτον, ἀπερίγραφον πάσαις νοήσεσιν, ἀπειροδύναμον, ἀνέκλεκτον, μόνως ὑπάρχον·","english":"For just as the spirits of the winds are not according to them, nor are they themselves according to the Holy Spirit of God. For they were created, but they did not proceed from the hypostasis of God and Father; they do not regenerate us, they do not deify us, they do not forgive sins, they do not give life, they do not create, they do not sanctify, they do not judge, but rather they are judged. For it says, \"You will judge even angels.\" Nor are the powers of the heavens among them. They are not circumscribed by places nor immeasurable by intervals. For Gabriel, speaking to Daniel or announcing the good news to the God-bearing virgin, was not also in heaven in essence, as in thought, but at that time he dwelt only on earth. Nor are they uncircumscribed by the ages; for it says, \"He who makes his angels spirits, and his ministers a blazing fire.\" They do not do any one of the things done by the Holy Spirit, but they also minister to him, as the archangel Gabriel showed, serving the God-bearing Mary and saying, \"The Holy Spirit will come upon you.\" Therefore, neither is man their temple, as he is of God and of his Spirit and of the only-begotten Son. They are not included together with God. There is not one angelic hypostasis, but it is even hard to number. But the supremely luminous Holy Spirit came forth consubstantially and uniformly from the ineffable, super-essential, pre-essential, universal, and formless paternal hypostasis timelessly, and is called divine; and it is one, not multiplied, good, ungrudging, inaccessible, uncircumscribed by all intellections, infinitely powerful, unselectable, existing uniquely.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ὑποστάσεως","severity":"info","text":"The term hypostasis is used here to denote the individual reality of the Father, from which the Holy Spirit proceeds. This reflects the pro-Nicene technical vocabulary that distinguishes the divine persons as distinct hypostases sharing one ousia.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"πνεῦμα ἅγιον ἐλεύσεται ἐπὶ σέ","severity":"info","text":"The phrase 'The Holy Spirit will come upon you' is a citation of Luke 1:35, the Annunciation to Mary. Didymus uses it to illustrate the angel Gabriel's ministry to the Holy Spirit.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"Didymus contrasts the created spirits (angels, winds) with the Holy Spirit, emphasizing that the latter alone proceeds from the Father's hypostasis, is uncreated, and performs divine actions (deification, sanctification, judgment). This polemic targets Pneumatomachian views that subordinated the Spirit to creation.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage is a sustained antithesis: a series of negations (οὐ, οὐδὲ, οὔτε) listing what the created spirits are not and cannot do, followed by a positive affirmation of the Holy Spirit's unique, timeless procession from the Father. This rhetorical pattern reinforces the Spirit's transcendence.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"Didymus's description of the Holy Spirit as 'supremely luminous' and proceeding 'consubstantially and uniformly' from the Father anticipates the language of the First Council of Constantinople (381), which affirmed the Spirit's consubstantiality and eternal procession.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'οὐ κατ' αὐτοὺς' is ambiguous: it could mean 'not according to them' (i.e., not as the opponents claim) or 'not in themselves'. The translation takes it as 'not according to them', consistent with the polemical context."],"confidence":"high","notes":[]},{"i":128,"ref":"p128","source":"καὶ φύσει ἅγιόν τε καὶ πνεῦμα τοῦ θεοῦ, καὶ οὐδὲν ὂν τῶν πάντων, ἀλλὰ θεὸς ἐν οὐρανῷ τε ὢν καὶ συνὼν ἡμῖν, αἴτιος πᾶσιν πάντων καλῶν· παρὼν μὲν τοῖς ὅλοις ἀύλως, ἀνειδέως, ἀμετασχηματίστως· οὐκ ἐξιστάμενος δὲ τοῦ συνιδρῦσθαι ἀφράστως τῷ πατρί, καὶ ἐξαπλούμενος πάντη καὶ χωρῶν, καὶ ἐν ἅπασιν ἀμιγῶς κατοικῶν· καὶ ταῖς ἐννοίαις ἡμῶν τε καὶ τῶν ἡμῖν ἀοράτων ἐμβατεύων, καὶ ἀκριβῶν ἅπαντα, καίτοι πάντα εἰδώς· καὶ ἀφώνως ἐνηχῶν, καὶ ψυχῶν ἐπακούων ἔνδοθεν σιγῇ κραζουσῶν, καὶ πάσας ἐπὶ πᾶσιν οἰκτείρων ἀμελλητί, καὶ ἐπιρωννύων, καὶ εὐφροσύνην ἄφατον ταῖς ἑκασταχοῦ φύσεσιν ἐνδιδούς· περιέχων τοῦδε τοῦ παντὸς τὴν σύστασιν, καὶ πάντα ἔχων ὑφ' ἑαυτῷ· καὶ θεσπεσίῳ φωτίζων φωτὶ καὶ εὐεργετῶν τῇ ἀπλέτῳ αὐτοῦ ἐνεργείᾳ καὶ ἀγαθότητι· τὰ μὲν ἀμείνω τὴν γνώμην ἐπὶ τελειότερον ἄγων σκοπόν, τὰ δὲ χείρω καὶ πλημμελῶς ἀναστρεφόμενα οὐκ ἀποστερῶν τῆς ἑαυτοῦ βασιλικῆς καὶ ὁμονοητικῆς καὶ ἀμερίστου προστασίας, ἀλλ' ἐν ἐφέσει καθιστῶν αὐτὰ καὶ συννοίᾳ τῆς χορηγοῦ τῶν ὁλικῶν ἀγαθῶν ὁμοουσίου τριάδος· καὶ πᾶσι τοῖς καλλιεργοῦσι συλλαμβανόμενος, μετὰ τοῦ πάντων ἐξῃρημένος εἶναι οὕτως, ὅτι ἄλλῳ μὲν τῶν ἀποστόλων διάγοντι ἐν Ἰνδίᾳ, ἑτέρῳ δ' ἐν Σπανίᾳ ἄλλῳ δ' ἐν ἄλλῳ τόπῳ ἕως τῆς ἐσχατιᾶς τῆς γῆς παρ' αὐτοῦ νενεμημένῳ τῆς ἑαυτοῦ ἀπλανοῦς καὶ ἀκιβδήλου μετεδίδου σοφίας· οὐ τῷδε μὲν νῦν, ἑτέρῳ δ' εἰςαῦθις παραγινόμενος, οὐδὲ τῷ μὲν μᾶλλον, τῷ δὲ ἔλαττον ἐπιπνέων, ἀλλ' ἅμα τε καὶ ἑκάστῳ ὁμοῦ καὶ διακεκριμένως ἀεὶ ὁμοίως ἐπιλάμπων, καθὰ καὶ ὁ εἰπὼν κύριος·","english":"and is by nature both holy and spirit of God, and is none of all things, but is God in heaven and also present with us, cause of all good things to all; present to the whole immaterially, formlessly, without change; not departing from being ineffably seated together with the Father, and being extended everywhere and pervading, and dwelling unmixed in all; and entering into the thoughts of us and of those invisible to us, and examining all things, although knowing all; and sounding silently, and hearing souls crying out within in silence, and pitying all without delay, and strengthening, and giving ineffable joy to natures everywhere; containing the constitution of this universe, and holding all things under himself; and illuminating with divine light and benefiting by his boundless energy and goodness; leading those of better disposition to a more perfect goal, and not depriving those that are worse and behave erringly of his royal, harmonious, and undivided protection, but placing them in desire and awareness of the consubstantial triad that supplies all goods; and assisting all who cultivate good works, while being so exalted above all that, when one of the apostles was living in India, another in Spain, and another in another place as far as the ends of the earth assigned to him, he imparted to each his own unerring and unadulterated wisdom; not coming now to one and later to another, nor breathing more upon one and less upon another, but shining upon each simultaneously and together and separately always in like manner, as also the Lord who said:","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"πνεῦμα","severity":"info","text":"The term πνεῦμα (spirit) here refers to the Holy Spirit, distinguished from created spirits by being both holy and spirit of God by nature.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ὁμοούσιος τριάς","severity":"info","text":"The phrase 'consubstantial triad' (ὁμοουσίου τριάδος) is a technical term from Nicene theology, affirming the shared substance of Father, Son, and Holy Spirit.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐξαπλούμενος πάντη","severity":"info","text":"The description of the Spirit being 'extended everywhere' echoes the Stoic concept of pneuma, but also recalls biblical language of the Spirit's omnipresence (e.g., Wisdom 1:7).","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"ἀμετασχηματίστως","severity":"info","text":"The adverb 'without change' (ἀμετασχηματίστως) counters Arian or Eunomian claims that the Spirit is mutable, aligning with Didymus' defense of the Spirit's divinity.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"καθὰ καὶ ὁ εἰπὼν κύριος","severity":"info","text":"The phrase 'as also the Lord who said' introduces a scriptural citation (likely John 14:6 or similar), marking a transition from description to direct quotation.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"Ἰνδίᾳ ... Σπανίᾳ","severity":"info","text":"The mention of apostles in India and Spain reflects early Christian traditions of apostolic missions, possibly referencing Thomas in India and James in Spain, though historically uncertain.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'οὐδὲν ὂν τῶν πάντων' could be read as 'being none of all things' (i.e., not a created thing) or 'being nothing of all things' (i.e., beyond all categories); the translation takes the former, consistent with apophatic theology."],"confidence":"high","notes":[]},{"i":129,"ref":"p129","source":"«μεθ' ὑμῶν εἰμι πάσας τὰς ἡμέρας ἕως τῆς συντελείας τοῦ αἰ ῶνος.» ἐπεὶ μή γε–ἐπειδὴ αὐτοὶ τὴν παρ' Ἰωάννῃ\n\nκειμένην θεολογίαν περὶ τοῦ πνεύματος ἔνθα εἶπεν· «πνεῦμα ὁ θεός» μεταφέρουσιν εἰς τὸν θεὸν καὶ πατέρα, λέγοντες διὰ τὸ εἶναι πνεῦμα αὐτὸν οὕτω γεγράφθαι, ἔτι δὲ ἐπειδὴ γέγραπται καί· «πνεῦμα τοῦ προσώπου ἡμῶν Χριστὸς κύριος·» – ἆρα καὶ τὸν παρέρα καὶ τὸν υἱὸν ἅτε πνεῦμα τοῖς ἄλλοις συναριθμήσουσι λειτουργικοῖς πνεύμασιν; εἰ δὲ τοῦτο οὐχ οὕτως, οὐδὲ τὸ ἅγιον πνεῦμα νοεῖται μετὰ τῶν ἄλλων πνευμάτων. ἀρχάγγελος γὰρ οὔκ ἐστιν. ὁ γὰρ Μιχαὴλ καὶ Γαβριὴλ καὶ οἱ κατ' αὐτούς εἰσιν ἀρχάγγελοι· μετ' ἐκείνους δὲ οὐδὲ αἱρετικοὶ εἴποιεν ἂν τετάχθαι τὸ ἅγιον πνεῦμα τοῦ θεοῦ. ποῦ οὖν λοιπὸν ἢ μετὰ ποίων κτισμάτων τάσσεσθαι δοκιμάζουσιν αὐτό; μετὰ γὰρ τὸν θεὸν φύσιν ἄλλην λογικὴν ἀπὸ γραφῶν οὐκ ἐδιδάχθημεν ἢ τῶν πολλῶν πνευμάτων καὶ καθ' ἡμᾶς σωμάτων. ἔτι σοφιστικῶς ἐκ τῶν προκειμένων ἐπάγουσιν· ὁ πατὴρ καὶ ὁ υἱὸς «ἀληθινός», τὸ δὲ πνεῦμα «ἀλήθεια» γέγραπται, ὡς ἀπᾴδοντος τούτου. ἔστιν δὲ ταὐτόν, καθὰ ἐν τῷ πρώτῳ δέδεικται λόγῳ, καὶ οὐ διαφέρει τοῦτο ἐκείνου. ν Περὶ τῶν λεγόντων, ὅτι «μονογενοῦς ὄντος τοῦ θεοῦ λόγου, τί τὸ πνεῦμα καλέσομεν;» καὶ περὶ τοῦ μαρτυρεῖσθαι τὸν υἱὸν μονογενῆ. τὸ ἅγιον πνεῦμα ἓν καὶ μόνον· καὶ πάλιν τὸν υἱὸν λόγον· τὸ ἅγιον πνεῦμα, ῥῆμα. καὶ περὶ συγκρίσεως· καὶ περὶ τοῦ μὴ εἶναι παράδειγμα τοῦ ἀσυγκρίτου οὐσίας.","english":"I am with you all the days until the consummation of the age.\" Since they—because they transfer the theology concerning the Spirit found in John, where he said, \"God is Spirit,\" to God the Father, claiming that because He is Spirit it is written thus, and further, since it is also written, \"Spirit of our face, Christ the Lord\"—will they then number both the Father and the Son, as Spirit, among the other ministering spirits? If this is not so, then neither is the Holy Spirit conceived of as among the other spirits. For He is not an archangel. Michael and Gabriel and those like them are archangels; but after them, not even heretics would say that the Holy Spirit of God is ranked. Where then, or among what creatures, do they judge it to be placed? For after God, we have not learned from the Scriptures of any other rational nature besides the many spirits and, according to us, bodies. Further, they sophistically adduce from the preceding: the Father and the Son are \"true,\" but the Spirit is written as \"truth,\" as if this were discordant. But it is the same, as has been shown in the first discourse, and this does not differ from that. Concerning those who say, \"Since the Word of God is only-begotten, what shall we call the Spirit?\" and concerning the Son being witnessed as only-begotten. The Holy Spirit is one and only; and again, the Son is Word; the Holy Spirit, utterance. And concerning comparison; and concerning there being no paradigm of the incomparable essence.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"πνεῦμα ὁ θεός","severity":"info","text":"The phrase 'God is Spirit' is a citation of John 4:24, though the exact wording differs from the standard text. Didymus uses it to argue against those who transfer the Spirit's theology to the Father.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"πνεῦμα τοῦ προσώπου ἡμῶν Χριστὸς κύριος","severity":"info","text":"This phrase, 'Spirit of our face, Christ the Lord,' is likely a citation from Lamentations 4:20 (LXX), where it reads 'πνεῦμα προσώπου ἡμῶν Χριστὸς κύριος.' Didymus uses it to challenge the opponents' logic.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἀληθινός / ἀλήθεια","severity":"info","text":"Didymus distinguishes between 'true' (ἀληθινός) applied to Father and Son, and 'truth' (ἀλήθεια) applied to the Spirit, arguing they are equivalent, as shown in his first discourse.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Μιχαὴλ καὶ Γαβριὴλ","severity":"info","text":"Michael and Gabriel are named as archangels, a common reference in early Christian angelology. Didymus uses them to argue that the Holy Spirit is not ranked among created spirits.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ν Περὶ τῶν λεγόντων","severity":"info","text":"The passage ends with a section heading: 'Concerning those who say...' This indicates a new topic or a summary of arguments, typical of Didymus's systematic approach.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἐπεὶ μή γε","severity":"caution","text":"The Greek phrase 'ἐπεὶ μή γε' is ambiguous; it may be a textual corruption or a colloquial expression. The translation renders it as 'Since they,' but the exact sense is uncertain.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἐπεὶ μή γε' is unclear; it may be a scribal error or a colloquialism. The reading 'Since they' is adopted for coherence.","The citation 'πνεῦμα τοῦ προσώπου ἡμῶν Χριστὸς κύριος' is not a standard biblical verse; it may be a paraphrase or a variant reading of Lamentations 4:20."],"confidence":"medium","notes":[]},{"i":130,"ref":"p130","source":"Πρὸς ταῦτα οἱ ποικιλώτατοι καὶ πολυτροπώτατοι κατὰ τὸν λόγον οὐκ οἶδα, εἰ μὴ καὶ κατὰ τὴν γνώμην, πάντως δὲ ὅτι καὶ τοῦτο οἱ τῆς ἁπλουστέρας καὶ ἀληθεστέρας διδασκαλίας ἀλλότριοι αἱρετικοὶ ἀναστρέφοντες πολλάκις τὰ αὐτὰ ῥήματα, φασίν· «μονογενὴς ἐκλήθη ὁ θεὸς λόγος, ἐπειδὴ τὸ ἅγιον πνεῦμα οὐκ ἐκ τῆς ὑποστάσεώς ἐστιν τοῦ πατρός. ἐπεὶ εἰ αὐτὸς μὲν οὐκ ἂν ἐλέχθη μονογενής, τὸ δὲ ἅγιον πνεῦμα προσηγορεύθη ἀδελφὸς αὐτοῦ.» ἐκεῖνοι μὲν οὕτως καὶ πρὸς ἑαυτοὺς ἀνομοιούμενοι, ἡ δὲ ἀλήθεια πρὸς αὐτούς. μονογενὴς γέγραπται, διά τε τὸ μόνον γεννηθῆναι ἐκ τῆς ὑποστάσεως τοῦ πατρός, καὶ μὴ ἐκπορευθῆναι, ὡς τὸ ἅγιον πνεῦμα· διά τε τὸ ἀποκλείεσθαι τὰς βλασφημίας αἱρετικῶν λεγόντων αὐτὸν κτίσμα καὶ υἱόν, ὥς ἐσμεν ἡμεῖς. καὶ τὸ ἅγιον δὲ πνεῦμα ἓν καὶ μόνον εἶναι γέγραπται, διά τε τὸ ἑνιαίως καὶ μόνως αὐτὸ ἐκ τῆς ὑποστάσεως τοῦ θεοῦ καὶ πατρὸς ἐκπορευθῆναι καὶ μὴ γεννηθῆναι, ὡς ὁ υἱός· διά τε τὸ μὴ κτίσμα, ὡς τὰ ἄλλα πνεύματα, ὑπονοεῖσθαι. τὸ γὰρ ἓν οὐ δύο, οὔτε ἀλλότριόν ἐστι τὸ πνεῦμα τῆς οὐσίας πατρός, οὔτε διώρισται τῆς πρὸς τὸ ἓν ἑνώσεως· οὔτε πρὸς ἐκεῖνον ὕφεσιν ἔχει ἢ ἄλλον ἑαυτοῦ μᾶλλον συμφυέστερον ἢ ἀγχίθεον· οὔτ' ἀνέχεται ἢ ἀριθμὸς προσαγορεύεσθαι τῆς ἑνάδος οὐσίας ὂν ἢ τοῖς παρηγμένοις συντάττεσθαι, τῶν πάντα παραγαγόντων σὺν τῷ πατρὶ καὶ τῷ υἱῷ τυγχάνον. οὐ δύναται οὖν τὸ ἓν ἅγιον πνεῦμα οὔτε τῷ ἑνὶ πατρὶ ἢ τῷ ἑνὶ υἱῷ εἶναι ἀνόμοιον, οὔτε τῷ πλήθει τῶν πνευμάτων ὅμοιον.","english":"To these things the most variegated and versatile in argument—I know not whether also in opinion—but certainly those who are alien to the simpler and truer teaching, the heretics, often twisting the same words, say: \"The Word of God was called 'only-begotten' because the Holy Spirit is not from the hypostasis of the Father. For if he were, he would not have been called only-begotten, but the Holy Spirit would have been called his brother.\" They thus disagree even among themselves, but the truth is against them. \"Only-begotten\" is written both because he alone was begotten from the hypostasis of the Father and not emanated, as the Holy Spirit is, and because it excludes the blasphemies of heretics who say he is a creature and a son as we are. And the Holy Spirit is written as one and only, both because he alone and uniquely emanates from the hypostasis of God the Father and is not begotten, as the Son is, and so that he not be suspected of being a creature, like the other spirits. For the one is not two, nor is the Spirit alien to the essence of the Father, nor is it separated from union with the one; nor does it have a lesser status relative to him, nor is there another more connatural or more godlike than itself; nor does it suffer being called a number, being of the unitary essence, nor being ranked among derivative beings, since it is among those that produce all things together with the Father and the Son. Therefore the one Holy Spirit can be neither unlike the one Father or the one Son, nor like the multitude of spirits.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"μονογενής","severity":"info","text":"The term μονογενής ('only-begotten') is central to the passage. Didymus argues it denotes unique generation from the Father's hypostasis, distinguishing the Son from the Spirit's procession.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἐκπορεύομαι","severity":"info","text":"The verb ἐκπορεύομαι ('to emanate') is used for the Spirit's origin, contrasting with γεννάω ('to beget') for the Son. This reflects a technical distinction in Trinitarian theology.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"μονογενής","severity":"info","text":"The term μονογενής echoes John 1:14 (μονογενής θεός) and John 3:16, where Christ is called 'only-begotten'. Didymus uses it to counter heretical claims of the Spirit as a brother.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"αἱρετικοί","severity":"info","text":"The 'heretics' likely refer to Pneumatomachians or similar groups who denied the Spirit's divinity, arguing that 'only-begotten' excludes the Spirit from the Father's hypostasis.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage follows a dialectical structure: heretical objection (lines 1-5), then Didymus's rebuttal (lines 5-15), using parallel arguments for Son and Spirit to affirm their distinct but consubstantial origins.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ποικιλώτατοι","severity":"caution","text":"The Greek ποικιλώτατοι ('most variegated') is a rhetorical insult, not a technical term. Its exact referent is unclear; it may target specific heretical groups or general sophistry.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'heretics' is not specified; they may be Pneumatomachians or generic opponents. The phrase 'Spirit of our face, Christ the Lord' in the previous passage is obscure and may be a misreading or lost reference."],"confidence":"high","notes":[]},{"i":131,"ref":"p131","source":"καθάπερ γὰρ ἑνὸς ὄντος θεοῦ καὶ πατρὸς καὶ ἑνὸς υἱοῦ ἀληθινοῦ πάντες οἱ κατ' εἰκόνα δι' ἀγαθότητα καὶ ἀφθονίαν αὐτοῦ ἐκλήθημεν θεοὶ καὶ υἱοί, –οὐκ ὄντες τῇ ἀληθεῖᾳ–κατὰ τό· «ἐγὼ εἶπα· θεοί ἐστε καὶ υἱοὶ ὑψίστου πάντες·» οὕτως ἑνὸς καὶ μόνου ὄντος ἁγίου πνεύματος ἀληθείας, πολλὰ πνεύματα λέγεται, οὐκ ὄντα τῇ φύσει πνεύματα τοῦ θεοῦ. οὐ βλέποντες καὶ ἀνασκεπτόμενοι, ὅπως ἂν τοῖς θεολόγοις φαίνοιντο συμβαῖνόν τι λέγοντες, οὐκ ὀκνοῦσι καὶ ἄλλα ἐπιφέρειν βλαβερά. καὶ μοί, πρὶν ἅπαντος ἀκοῦσαι τοῦ λόγου, μέμψηται μηδὲ εἷς, εἰ βλάβην τὰ ἐκείνων καλῶ. εὑρήσει γάρ, ὅτι φθέγγονται, ἄντικρυς ἀντιπράττοντες τῇ γνώμῃ τῶν θεηγόρων ἀνδρῶν, οἳ τὸ περὶ τοῦτο διαπρέπειν εἶχον παρὰ τοῦ θεοῦ ἐν δωρεᾶς μέρει. λέγουσι γάρ· εἰ θεὸς τὸ ἅγιον πνεῦμα ἢ πατὴρ ἢ υἱός ἐστιν· μὴ ὂν δὲ τούτων μηδέν, οὔκ ἐστι θεός, ὡς οὐδὲ τὰ ἄλλα πνεύματα. ἀπαντητέον τοίνυν αὐτοῖς\n\nοὑτωσί, ὥσπερ θεὸς ὁ πατὴρ οὐ διὰ τὸ εἶναι πατέρα, ἀλλὰ διὰ τὸ εἶναι θείας φύσεως, καὶ ὁ υἱὸς οὐ διὰ τὸ εἶναι τοῦ τυχόντος υἱόν, ἀλλὰ διὰ τὸ τοῦ θεοῦ εἶναι υἱὸν λόγον καὶ ἀναγκαίως τῆς αὐτοῦ θείας φύσεως ὑπάρχειν, οὕτως καὶ τὸ ἅγιον πνεῦμα θεὸς οὐ διὰ τὸ ἁπλῶς εἶναι πνεῦμα, ἀλλὰ διὰ τὸ τοῦ θεοῦ εἶναι ἓν καὶ μόνον πνεῦμα ἅγιον, καὶ τῆς αὐτοῦ θείας φύσεως καθεστάναι, ὡς προελέχθη. καὶ ὥσπερ ἀκούσαντες· «εἷς ὁ θεός» καί· «κυρίῳ τῷ θεῷ σου προσκυνήσεις, καὶ αὐτῷ μόνῳ λατρεύσεις·» ἐξ ἴσου τῷ πατρὶ θεόν τε εἶναι τὸν μονογενῆ λόγον πιστεύομεν καὶ προσκυνοῦμεν καὶ λατρεύομεν αὐτῷ· τὸν ἴσον τρόπον καὶ περὶ τοῦ ἁγίου πνεύματος διακείμεθα.","english":"For just as there is one God and Father and one true Son, and we are all called gods and sons according to the image, through his goodness and ungrudgingness—not being so in truth—according to the saying, \"I said: you are gods and sons of the Most High, all of you,\" so, there being one and only Holy Spirit of truth, many spirits are spoken of, which are not by nature spirits of God. They, not seeing and not considering how they might appear to agree with the theologians in saying something, do not hesitate to add other harmful things. And let no one blame me, before hearing the whole argument, if I call their words harmful. For he will find that they speak directly opposing the opinion of the divinely inspired men, who had the distinction in this matter as a gift from God. For they say: if the Holy Spirit is God, then it is either Father or Son; but being neither of these, it is not God, just as the other spirits are not. We must therefore answer them thus: just as the Father is God not because he is father, but because he is of divine nature, and the Son is not because he is a son of any chance being, but because he is the Son and Word of God and necessarily belongs to his divine nature, so also the Holy Spirit is God not simply because it is spirit, but because it is the one and only Holy Spirit of God, and is established in his divine nature, as was said before. And just as, when we hear, \"God is one\" and \"You shall worship your Lord God, and serve him alone,\" we equally believe that the only-begotten Word is God with the Father, and we worship and serve him, so also we are disposed concerning the Holy Spirit.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐγὼ εἶπα· θεοί ἐστε καὶ υἱοὶ ὑψίστου πάντες","severity":"info","text":"This quotation is not a canonical biblical verse but likely derives from a lost apocryphal or liturgical source, possibly echoing Ps 82:6 LXX or a variant tradition.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"μονογενῆ","severity":"info","text":"The term 'only-begotten' (μονογενῆ) is a key Christological title, here used to argue that the Son's uniqueness does not preclude the Spirit from being of the same divine nature.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"Didymus counters a heretical argument that the Holy Spirit cannot be God because it is neither Father nor Son, a position associated with 'Pneumatomachian' or 'Macedonian' theology in the 4th century.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage uses a parallel structure: as the Father and Son are divine by nature, not by relational titles, so the Holy Spirit is divine by being the unique Spirit of God.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"The argument that worship of the Son is consistent with monotheism (citing 'God is one' and 'worship your Lord God') parallels later Cappadocian defenses of the divinity of the Son and Spirit.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The phrase 'κατ' εἰκόνα' (according to the image) may be ambiguous: it could refer to humanity made in God's image (Gen 1:26) or to a specific exegetical tradition of deification by grace.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the quotation 'I said: you are gods and sons of the Most High, all of you' is uncertain; it may be a non-canonical saying or a paraphrase.","The phrase 'κατ' εἰκόνα' could be read as 'according to the image' (of God) or as part of a technical theological term for the divine image in humanity."],"confidence":"high","notes":[]},{"i":132,"ref":"p132","source":"αὐτῷ γάρ, ᾧ προσετάχθημεν ἐν τῷ περὶ τοῦ ἀφθάρτου βαπτίσματος δοθέντι ὅρῳ, ἐξ οὗ ἤρτηται ἡ τῆς πάσης ἡμῶν πολιτείας καὶ θρησκείας κατάστασις, συντάττειν αὐτὸ τῷ πατρὶ καὶ τῷ υἱῷ προσετάχθημεν καὶ συμπροσκυνεῖν καὶ συνδοξάζειν αὐτὸ καὶ λειτουργεῖν αὐτῷ. αὕτη γάρ ἐστιν ἡ λογικὴ λατρεία, ἢν ἔγραψεν Παῦλος τοιῶσδε· «ἵνα παραστήσητε τὰ σώματα ὑμῶν θυσίαν ζῶσαν, ἁγίαν, εὐάρεστον τῷ θεῷ τὴν λογικὴν λατρείαν.» καὶ ὃν τρόπον, τοῦ ἀποστόλου τὸν θεὸν μόνον σοφόν τε καὶ ἔχειν ἀθανασίαν χρησμῳδήσαντος, πιστεύομεν καὶ τὸν υἱὸν ὁμοίως ἔχειν ἀθανασίαν καὶ εἶναι σοφόν, ἅτε ἀπαράλλακτον κατ' οὐσίαν ὄντα τῷ πατρὶ καὶ λόγον αὐτοῦ καὶ ζωὴν αἰώνιον, ὡς γράφει, ὑπάρχοντα· οὕτως καὶ περὶ τοῦ ἁγίου πνεύματος. οὐ γὰρ κατὰ χάριν ἤτοι δόσιν ἔχει ἀθανασίαν καὶ σοφίαν, ὁμοίως τῶν λειτουργικῶν πνευμάτων, ἀλλὰ φύσει κέκτηται· πνεῦμα γὰρ σοφίας ἐστίν. τοιγαροῦν γέγραπται, ὡς· «οὐδεὶς γινώσκει τὰ τοῦ μόνου σοφοῦ, εἰ μὴ τὸ πνεῦμα αὐτοῦ.» εἰ γὰρ δοίησαν μὴ ταῦτα οὕτως ἔχειν, ἢ παρακρούσονται τὸν θεὸν λόγον, ἢ παρὰ τὰς γραφὰς δόξουσιν ποιεῖν. τῇ γὰρ ἐν μιᾷ θεότητι τριάδι οὐ συντάττεταί τι, οὔτε τὰ πνεύματα διὰ τὸ κεκλῆσθαι πνεύματα, κἂν μὴ τὰ βέβηλα εἴποιμεν, οὔτε οἱ ἄνθρωποι διὰ τὸ κεκλῆσθαι θεοί· οὐ γάρ ἐσμεν τῇ ἀληθείᾳ. εἰ δὲ οὐκ οἰηθῶσιν ἀντιπίπτειν αὐτοῖς τό· «μόνῳ σοφῷ θεῷ», καί· «μόνος ἔχων ἀθανασίαν·» οὐ δυνήσονται ἀπ' οὐδενὸς ἐξ ἐναντίας τοῦ ἁγίου πνεύματος κατασοφίζεσθαι.","english":"For to him, to whom we were commanded in the definition given concerning the incorruptible baptism, upon which the whole establishment of our polity and religion depends, we were commanded to rank him with the Father and the Son, and to worship him together with them, and to glorify him together with them, and to minister to him. For this is the rational worship, which Paul wrote as follows: \"that you may present your bodies as a living sacrifice, holy, well-pleasing to God, the rational worship.\" And just as, when the apostle declared that God alone is wise and possesses immortality, we believe that the Son likewise possesses immortality and is wise, since he is identical in essence with the Father and exists as his Word and eternal life, as he writes, so also concerning the Holy Spirit. For he does not possess immortality and wisdom by grace or gift, like the ministering spirits, but possesses them by nature; for he is the Spirit of wisdom. Therefore it is written: \"No one knows the things of the only wise one, except his Spirit.\" For if they should maintain that these things are not so, they will either reject the Word of God, or they will seem to act contrary to the Scriptures. For nothing is ranked with the Trinity in one divinity, neither the spirits because they are called spirits, even if we do not mention the profane ones, nor men because they are called gods; for we are not so in truth. But if they do not think that the passages \"to the only wise God\" and \"only he who possesses immortality\" oppose them, they will not be able to contrive anything from any source against the Holy Spirit.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"τῷ περὶ τοῦ ἀφθάρτου βαπτίσματος δοθέντι ὅρῳ","severity":"info","text":"The phrase 'definition given concerning the incorruptible baptism' likely refers to a conciliar or liturgical decree, possibly from the Council of Constantinople (381) or a local synod, establishing the Holy Spirit's co-equality.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἵνα παραστήσητε τὰ σώματα ὑμῶν θυσίαν ζῶσαν, ἁγίαν, εὐάρεστον τῷ θεῷ τὴν λογικὴν λατρείαν","severity":"info","text":"This citation is not verbatim from any known Pauline epistle; it may be a paraphrase or a conflation, possibly from a lost or apocryphal source, or a misremembered passage.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"οὐδεὶς γινώσκει τὰ τοῦ μόνου σοφοῦ, εἰ μὴ τὸ πνεῦμα αὐτοῦ","severity":"info","text":"This quotation is not found in the canonical scriptures; it may derive from a theological source or a lost writing, possibly echoing Wisdom traditions or a patristic florilegium.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"λογικὴ λατρεία","severity":"info","text":"The term 'rational worship' (λογικὴ λατρεία) reflects a distinctive Didymian concept, linking liturgical practice to the rational nature of the Trinity, possibly influenced by Origenist spirituality.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"οὐ γὰρ κατὰ χάριν ... ἀλλὰ φύσει κέκτηται","severity":"info","text":"The argument contrasts the Holy Spirit's possession of wisdom and immortality by nature (φύσει) with ministering spirits who have them by grace (χάριν), reinforcing the Spirit's consubstantiality.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"τῇ γὰρ ἐν μιᾷ θεότητι τριάδι οὐ συντάττεταί τι","severity":"caution","text":"The phrase 'in one divinity' (ἐν μιᾷ θεότητι) is ambiguous: it could mean the Trinity is a single divine substance, or that the three persons are within one Godhead. The translation opts for the former, but the Greek allows both.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the Pauline citation is uncertain; it may be a paraphrase or apocryphal. The phrase 'definition given concerning the incorruptible baptism' is not clearly identified with a known council or decree. The meaning of 'in one divinity' (ἐν μιᾷ θεότητι) is ambiguous between a single divine substance and a single Godhead."],"confidence":"medium","notes":[]},{"i":133,"ref":"p133","source":"ταῦτα γὰρ οὕτως ὑπὸ Παύλου ἐρρήθη, διὰ τὸ τοῦ θεοῦ λόγον μὲν τὸν υἱόν, πνεῦμα δὲ τὸ ἅγιον πνεῦμα τυγχάνειν, καὶ ἀχωρίστως αὐτοῦ ἔχειν κατὰ τὴν φύσιν, καὶ εἰς μίαν ἀνάγεσθαι θεότητα, ὡς καὶ παρὰ τοῖς ἔξω λέγεται· εἷς θεὸς αὐτοπάτωρ, ἐξ οὗ τάδε πάντα γένοντο. ὡς τοίνυν περὶ τοῦ πατρὸς Παῦλος Ῥωμαίοις, Γαλάταις καὶ Τιμοθέῳ γέγραφεν· «εἷς ὁ θεὸς,» οὕτω περὶ μὲν τοῦ υἱοῦ Ἰωάννης εἶπεν· «ὁ μονογενὴς θεός, ὁ ὢν ἐν τοῖς κόλποις τοῦ πατρός.» περὶ δὲ τοῦ ἁγίου πνεύματος Παῦλος Κορινθίοις ἐδίδαξεν· «ἄλλῳ δὲ χαρίσματα ἰαμάτων ἐν τῷ ἑνὶ πνεύματι·» τὸ γὰρ ἑνιαῖον τῆς θείας καὶ ἀπληθύντου φύσεως ἴδιον. καὶ καθὰ ἐγράφη, ὅτι ὁ υἱὸς ἐγεννήθη, καὶ μαρτυρῶν λέγει· «ἐγὼ παρὰ τοῦ πατρὸς ἐξῆλθον·» οὕτως ἐγράφη, καὶ ὁ αὐτὸς εἶπεν· «τὸ πνεῦμα τῆς ἀληθείας, ὃ παρὰ τοῦ πατρὸς ἐκπορεύεται,» ἤγουν ἐξεπορεύθη. καὶ ὥσπερ ὁ υἱὸς θεὸς καὶ κύριος ὥν, τοῦ θεοῦ καὶ κυρίου ἐστὶν υἱός· οὕτω τὸ ἅγιον πνεῦμα, θεὸς καὶ κύριος ὥν, τοῦ θεοῦ καὶ κυρίου ἐστὶν πνεῦμα. καὶ ὃν τρόπον λόγος γέγραπται ὁ υἱὸς διὰ τὸ συνυπάρχειν τῷ πατρί, τὸν αὐτὸν τρόπον καὶ τὸ ἅγιον πνεῦμα γέγραπται «ῥῆμα τοῦ θεοῦ» καὶ «πνεῦμα τοῦ στόματος» αὐτοῦ καὶ «πνοὴ παντοκράτορος», ἐπειδὴ συνυφεστὼς ἐξέλαμψεν ἐξ αὐτοῦ· ἵνα μὴ ἔξωθεν αὐτὸ τῆς θεότητος τοῦ πατρὸς ἢ τοῦ λόγου αὐτοῦ εἶναί τις ὑπολάβῃ. ἴδιον γὰρ τὸ ῥῆμα τοῦ λόγου, καὶ ὁ λόγος τοῦ νοῦ· καὶ πληροῦται τό· «ὁ εἷς θεὸς καὶ πατὴρ πάντων, καὶ ἐπὶ πάντων καὶ διὰ πάντων καὶ ἐν πᾶσιν.» καὶ καθὰ ὁ υἱὸς δείκνυται ἀπαράλλακτος τοῦ πατρός, ᾖ γράφει·","english":"For these things were thus spoken by Paul, because the Word of God is the Son, and the Holy Spirit is the Spirit, and they are inseparably united with him in nature, and are brought back to one divinity, as is also said among the outsiders: \"One God, self-fathered, from whom all these things came to be.\" Just as Paul wrote concerning the Father to the Romans, Galatians, and Timothy: \"One is God,\" so John spoke concerning the Son: \"The only-begotten God, who is in the bosom of the Father.\" And concerning the Holy Spirit, Paul taught the Corinthians: \"But to another, gifts of healings in the one Spirit;\" for the unity of the divine and unmultiplied nature is proper. And just as it was written that the Son was begotten, and he says, bearing witness: \"I came forth from the Father,\" so it was written, and the same said: \"The Spirit of truth, which proceeds from the Father,\" that is, proceeded. And just as the Son, being God and Lord, is the Son of God and Lord, so the Holy Spirit, being God and Lord, is the Spirit of God and Lord. And in the manner in which the Son is written as Word because he coexists with the Father, in the same manner the Holy Spirit is written as \"Word of God\" and \"Spirit of his mouth\" and \"Breath of the Almighty,\" since he shone forth from him as co-subsistent; so that no one might suppose that he is outside the divinity of the Father or of his Word. For the word is proper to the Word, and the Word to the Mind; and it is fulfilled: \"The one God and Father of all, and over all, and through all, and in all.\" And just as the Son is shown to be indistinguishable from the Father, as he writes:","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"εἷς θεὸς αὐτοπάτωρ, ἐξ οὗ τάδε πάντα γένοντο","severity":"info","text":"Didymus cites a non-biblical formula, 'One God, self-fathered, from whom all these things came to be,' attributed to 'the outsiders' (i.e., pagan philosophers).","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὁ μονογενὴς θεός, ὁ ὢν ἐν τοῖς κόλποις τοῦ πατρός","severity":"info","text":"The phrase 'the only-begotten God, who is in the bosom of the Father' is attributed to John, but it is not a direct quotation from the canonical Gospel; it may reflect Johannine theology or a variant reading.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἄλλῳ δὲ χαρίσματα ἰαμάτων ἐν τῷ ἑνὶ πνεύματι","severity":"info","text":"Didymus cites Paul to the Corinthians: 'But to another, gifts of healings in the one Spirit.' This is not a verbatim match to any known Pauline passage; it may be a conflation or a loose citation.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τὸ πνεῦμα τῆς ἀληθείας, ὃ παρὰ τοῦ πατρὸς ἐκπορεύεται","severity":"info","text":"Didymus quotes John 15:26 (or a variant) on the Spirit of truth proceeding from the Father, adding 'that is, proceeded' to emphasize the eternal procession.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"παρὰ τοῖς ἔξω","severity":"info","text":"The phrase 'among the outsiders' (παρὰ τοῖς ἔξω) refers to pagan or non-Christian sources, likely Stoic or Middle Platonic, which Didymus uses to support Trinitarian unity.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ῥῆμα τοῦ θεοῦ","severity":"info","text":"Didymus calls the Holy Spirit 'Word of God' (ῥῆμα τοῦ θεοῦ), a rare term, to stress that the Spirit is intrinsic to the divine Word and not external to the Godhead.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the phrase 'One God, self-fathered' is not identified; it may be a paraphrase of a pagan maxim. The Johannine citation 'only-begotten God' is not verbatim in the New Testament, leaving its exact origin unclear. The Pauline citation on healings in the one Spirit is not a direct match to any known epistle."],"confidence":"high","notes":[]},{"i":134,"ref":"p134","source":"«ὁ ἑορακὼς ἐμὲ ἑόρακε τὸν πατέρα·» ὡσαύτως καὶ τὸ ἅγιον πνεῦμα δι' ὧν φάσκει· «ἐν τούτῳ γινώσκομεν, ὅτι ἐν ἡμῖν ἐστιν ὁ θεός, ἐκ τοῦ πνεύματος αὐτοῦ, οὗ ἔδωκεν ἡμῖν.» ἀνάγκη οὖν πᾶσα, θεοῦ ἀληθινοῦ ὄντος τοῦ πατρός, θεὸν ἀληθινὸν εἶναι ἴσον\n\nαὐτῷ καὶ τὸν δεικνύντα αὐτὸν τῇ ἑαυτοῦ ἐμφανείᾳ. καὶ ὥσπερ διὰ τοῦ υἱοῦ πάντα ἐγένετο, οὕτως ὑπὸ τοῦ πνεύματος πάντα ἡγιάσθη καὶ ἐδυναμώθη. φασὶν γὰρ οἱ ἀπόστολοι· «δέσποτα, ὁ ποιήσας τὸν οὐρανὸν καὶ τὴν γῆν καὶ τὴν θάλασ σαν καὶ πάντα τὰ ἐν αὐτοῖς· ὁ διὰ πνεύματος ἁγίου, στόματος δὲ Δαυὶδ παιδός σου εἰκών.» καὶ καθὰ ἰσοδύναμος καὶ ὅμοιος ὁ μονογενὴς τῷ πατρὶ καὶ ἐξουσιαστὴς σημαίνεται κατὰ τό· «ὅσα ἂν ποιῇ ὁ πατήρ, ταῦτα καὶ ὁ υἱὸς ὁμοίως ποιεῖ» ὡσαύτως καὶ τὸ πνεῦμα τοῦ θεοῦ κατὰ τό· «πάντα δὲ ταῦτα ἐνεργεῖ τὸ ἓν καὶ τὸ αὐτὸ πνεῦμα.» καὶ ὥσπερ περὶ ἑαυτοῦ εἶπεν ὁ Χριστός· «οὐδεὶς ἔγνω τὸν πατέρα, εἰ μὴ ὁ υἱὸς,» οὕτω καὶ περὶ τοῦ ἁγίου πνεύματος τὸ ὅμοιον εἴρηται, ὅτι· «τὰ τοῦ θεοῦ οὐδεὶς ἔγνω, εἰ μὴ τὸ πνεῦμα τοῦ θεοῦ.» καὶ ὃν τρόπον ὁ υἱὸς τὸ ἀγγελτικόν, «μεγάλης βουλῆς ἄγγελος» ἐκλήθη· οὕτω καὶ περὶ τοῦ ἁγίου πνεύματος· φησὶν γάρ· «ἀλλὰ ἐλάβομεν τὸ πνεῦμα τοῦ θεοῦ, ἵνα εἰδῶμεν τὰ ὑπὸ τοῦ θεοῦ χαρισθέντα ἡμῖν.» καὶ ὁμοιότατον τῷ· «ἀπαρχὴ Χριστός,» τὸ λέγον ῥητόν· «καὶ τὴν ἀπαρχὴν τοῦ πνεύματος ἔχοντες.» καὶ ἰσοπαλὲς τῷ· «ὁ δὲ κύριος ἁγιάσαι ὑμᾶς, ἵνα ἦτε εἰλικρινεῖς καὶ ἀπρόσκοποι εἰς ἡμέραν ἀπολυτρώσεως,» τό· «ἵνα γένηται ἡ προσφορὰ τῶν ἐθνῶν εὐπρόσδεκτος, ἡγιασμένη ἐν πνεύματι ἁγίῳ.» καὶ ἰσόρροπον τῷ εἰπεῖν·","english":"He who has seen me has seen the Father.” Likewise also the Holy Spirit, through the words which declare: “In this we know that God is in us, from his Spirit which he gave us.” Therefore it is absolutely necessary, since the Father is true God, that the one who shows him by his own manifestation is also true God and equal to him. And just as all things came to be through the Son, so all things were sanctified and empowered by the Spirit. For the apostles say: “Master, who made the heaven and the earth and the sea and all things in them; who through the Holy Spirit, through the mouth of your servant David, is an image.” And just as the only-begotten is indicated as equal in power and similar to the Father, and as having authority, according to the saying: “Whatever the Father does, the Son likewise does,” so also the Spirit of God, according to: “All these things the one and the same Spirit works.” And just as Christ said concerning himself: “No one knew the Father except the Son,” so also concerning the Holy Spirit the similar is said: “No one knew the things of God except the Spirit of God.” And in the way that the Son was called the angelic “angel of great counsel,” so also concerning the Holy Spirit: for it says: “But we received the Spirit of God, that we might know the things granted to us by God.” And most similar to: “Christ is the firstfruits,” is the saying: “And having the firstfruits of the Spirit.” And equal to: “May the Lord sanctify you, that you may be pure and blameless until the day of redemption,” is: “That the offering of the nations may be acceptable, sanctified in the Holy Spirit.” And equivalent to saying:","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὁ ἑορακὼς ἐμὲ ἑόρακε τὸν πατέρα","severity":"info","text":"A paraphrase of John 14:9, where Jesus says that seeing him is seeing the Father, used here to argue for the Son's co-equality.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐν τούτῳ γινώσκομεν, ὅτι ἐν ἡμῖν ἐστιν ὁ θεός, ἐκ τοῦ πνεύματος αὐτοῦ, οὗ ἔδωκεν ἡμῖν","severity":"info","text":"An apparent allusion to 1 Corinthians 2:12 or a similar Pauline passage, though the exact wording is not canonical; it supports the Spirit's divinity.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"δέσποτα, ὁ ποιήσας τὸν οὐρανὸν καὶ τὴν γῆν καὶ τὴν θάλασσαν καὶ πάντα τὰ ἐν αὐτοῖς· ὁ διὰ πνεύματος ἁγίου, στόματος δὲ Δαυὶδ παιδός σου εἰκών","severity":"info","text":"A liturgical or apocryphal apostolic saying, not found in the New Testament, linking creation and the Holy Spirit through David as a type.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὅσα ἂν ποιῇ ὁ πατήρ, ταῦτα καὶ ὁ υἱὸς ὁμοίως ποιεῖ","severity":"info","text":"A saying attributed to Christ or the apostles, echoing John 5:19 or 10:30, used to assert the Son's equal authority.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"πάντα δὲ ταῦτα ἐνεργεῖ τὸ ἓν καὶ τὸ αὐτὸ πνεῦμα","severity":"info","text":"A Pauline-sounding phrase (cf. 1 Corinthians 12:11) applied to the Spirit's unified activity, reinforcing consubstantiality.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"οὐδεὶς ἔγνω τὸν πατέρα, εἰ μὴ ὁ υἱὸς","severity":"info","text":"A saying attributed to Christ (cf. Matthew 11:27), here paralleled with a similar claim about the Spirit's exclusive knowledge of God's things.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["Several scriptural citations are paraphrased or from non-canonical sources, making exact identification uncertain.","The phrase 'angel of great counsel' may refer to a Christological title from Isaiah 9:6 LXX or a lost apocryphon."],"confidence":"medium","notes":[]},{"i":135,"ref":"p135","source":"«ὁ ἀφορίσας με ἐκ κοιλίας μητρός μου, διὰ τῆς χάριτος αὐτοῦ ἀποκαλύψαι ἐν ἐμοὶ τὸν Χριστὸν αὐτοῦ,» τό· «ἀπεκάλυψεν ὁ θεὸς διὰ τοῦ πνεύματος αὐτοῦ.» καὶ ἰσοδύναμον τῷ εἰπεῖν· «ἑαυτοὺς δοκιμάζετε, εἰ ὁ Χριστὸς ἐν ὑμῖν,» τὸ φάναι· «ἡμεῖς δὲ οὐ πνεῦμα τοῦ κόσμου ἐλάβομεν, ἀλλὰ τὸ πνεῦμα τοῦ θεοῦ.» καὶ ἴσον τό· «οὐκ οἴδατε, ὅτι ναὸς θεοῦ ἐστε, καὶ τὸ πνεῦμα τοῦ θεοῦ οἰκεῖ ἐν ὑμῖν;» τῷ ὑπὸ Ἰωάννου γραφέντι· «ἐὰν ἀγαπῶμεν ἀλλήλους, ὁ θεὸς ἐν ὑμῖν μένει. ἐν τούτῳ γινώσκομεν, ὅτι ἐν αὐτῷ μένομεν καὶ αὐτὸς ἐν ἡμῖν ἐκ τοῦ πνεύματος αὐτοῦ, οὗ ἔδωκεν ἡμῖν,» καὶ τῷ· «ἐλευσόμεθα ἐγὼ καὶ ὁ πατήρ, καὶ μονὴν παρ' αὐτῷ ποιήσομεν.» καὶ ὥσπερ διὰ τοῦ πατρὸς καὶ τοῦ υἱοῦ τὸ ἅγιον πνεῦμα δίδοται κατὰ τό· «ἐκχεῶ ἀπὸ πνεύματός μου ἐπὶ πᾶσαν σάρκα» καὶ κατὰ τό· «λάβετε πνεῦμα ἅγιον·» οὕτως διὰ τοῦ ἁγίου πνεύματος ὁ Χριστὸς κατὰ τὸν Παῦλον Ἐφεσίοις γράφοντα· «ἵνα δῷ ὑμῖν, κατὰ τὸν πλοῦτον τῆς δόξης αὐτοῦ, δυνάμει κραταιωθῆναι διὰ τοῦ πνεύματος αὐτοῦ, εἰς τὸν ἔσω ἄνθρωπον κατοικῆσαι τὸν Χριστόν.» ἐκλάβοιμεν δ' ἂν ἐν ὁμοίῳ καὶ ἴσῳ τό· «ἐγένετο λόγος κυρίου πρὸς τόνδε τὸν προφήτην» καὶ τό· «κύριος εἶπεν» καί· «τάδε λέγει κύριος παντοκράτωρ» τῷ ἐν ταῖς πράξεσιν ὑπὸ Πέτρου εἰρημένῳ· «ἔδει πληρωθῆναι τὴν γραφήν, ἣν προεῖπεν τὸ πνεῦμα τὸ ἅγιον» καὶ τῷ ὑπὸ Παύλου ἐν Ῥώμῃ πρὸς τοὺς Ἰουδαίους· «καλῶς τὸ πνεῦμα τὸ ἅγιον ἐλάλησεν διὰ Ἠσαίου τοῦ προφή του» καὶ τῷ· «τὸ δὲ πνεῦμα ῥητῶς λέγει» καί· «τάδε λέγει κύριος παντοκράτωρ». ἰσότιμόν τε τῷ· «ὁ θεὸς αἰώνιος» τὸ ὑπὸ Παύλου κηρυχθέν·","english":"He who separated me from my mother’s womb, through his grace to reveal in me his Christ,” the saying: “God revealed through his Spirit.” And equivalent to saying: “Test yourselves, whether Christ is in you,” is the statement: “But we did not receive the spirit of the world, but the Spirit of God.” And equal is the saying: “Do you not know that you are a temple of God, and the Spirit of God dwells in you?” to that written by John: “If we love one another, God remains in you. In this we know that we remain in him and he in us from his Spirit which he gave us,” and to the saying: “I and the Father will come, and we will make a dwelling with him.” And just as through the Father and the Son the Holy Spirit is given according to the saying: “I will pour out from my Spirit upon every flesh” and according to the saying: “Receive the Holy Spirit,” so through the Holy Spirit Christ is given according to Paul writing to the Ephesians: “That he may give to you, according to the wealth of his glory, to be strengthened in power through his Spirit, for Christ to dwell in the inner man.” We might also take in a similar and equal manner the saying: “A word of the Lord came to such and such a prophet” and the saying: “The Lord said” and: “Thus says the Lord Almighty” to that spoken by Peter in the Acts: “It was necessary for the scripture to be fulfilled, which the Holy Spirit foretold” and to that by Paul in Rome to the Jews: “The Holy Spirit spoke well through Isaiah the prophet” and to the saying: “The Spirit says explicitly” and: “Thus says the Lord Almighty.” And equivalent to the saying: “God is eternal” is that proclaimed by Paul:","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὁ ἀφορίσας με ἐκ κοιλίας μητρός μου, διὰ τῆς χάριτος αὐτοῦ ἀποκαλύψαι ἐν ἐμοὶ τὸν Χριστὸν αὐτοῦ","severity":"info","text":"This is a paraphrase of Paul's words in Galatians 1:15-16, where Paul speaks of being separated from his mother's womb and Christ being revealed in him.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἀπεκάλυψεν ὁ θεὸς διὰ τοῦ πνεύματος αὐτοῦ","severity":"info","text":"This phrase echoes New Testament passages such as 1 Corinthians 2:10, where God reveals through the Spirit.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐὰν ἀγαπῶμεν ἀλλήλους, ὁ θεὸς ἐν ὑμῖν μένει","severity":"info","text":"This is a paraphrase of 1 John 4:12-13, emphasizing mutual love and the presence of God.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐκχεῶ ἀπὸ πνεύματός μου ἐπὶ πᾶσαν σάρκα","severity":"info","text":"This is a citation of Joel 2:28 (LXX), where God promises to pour out His Spirit.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"λάβετε πνεῦμα ἅγιον","severity":"info","text":"This phrase is reminiscent of Acts 19:6, where the Holy Spirit is given to believers.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἵνα δῷ ὑμῖν, κατὰ τὸν πλοῦτον τῆς δόξης αὐτοῦ, δυνάμει κραταιωθῆναι διὰ τοῦ πνεύματος αὐτοῦ, εἰς τὸν ἔσω ἄνθρωπον κατοικῆσαι τὸν Χριστόν","severity":"info","text":"This is a paraphrase of Ephesians 3:16-17, where Paul speaks of being strengthened through the Spirit for Christ to dwell in the inner man.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text contains several scriptural paraphrases and allusions that are not exact citations, making precise identification of sources uncertain.","The phrase 'ἐγένετο λόγος κυρίου πρὸς τόνδε τὸν προφήτην' is a generic formula and not a specific scriptural quote."],"confidence":"high","notes":[]},{"i":136,"ref":"p136","source":"«ὃς ἑαυτὸν προσήνεγκεν διὰ πνεύματος αἰωνίου.» συγκριτικόν τε τῷ· «οὐδεὶς δύναται πνεῦμα ἅγιον λαβεῖν ἢ παρὰ κυρίου» καὶ τῷ· «λάβετε πνεῦμα ἅγιον» τό· «οὐδεὶς δύναται εἰπεῖν κύριον Ἰησοῦν Χριστόν, εἰ μὴ ἐν πνεύματι ἁγίῳ.» ταὐτόν τέ ἐστιν τό· «ὁδηγεῖσθαι ὑπὸ τοῦ ἁγίου πνεύματος πρὸς τὴν ἀλήθειαν,» τουτέστιν τὸ ὁδηγεῖσθαι ὑπὸ τοῦ ἁγίου πνεύματος πρὸς τὴν ἀληθινὴν πίστιν, τῷ ὁδηγεῖσθαι ὑπὸ τοῦ δεσπότου Χριστοῦ θεσπίζοντος· «βαπτίζοντες αὐτοὺς εἰς τὸ ὄνομα τοῦ πατρὸς καὶ τοῦ υἱοῦ καὶ τοῦ ἁγίου πνεύματος.» καὶ ἰσοσθενὲς τῷ λέγοντι ῥητῷ· «μὴ παραζηλοῦμεν τὸν κύριον; μὴ ἰσχυρότεροι αὐτοῦ ἐσμεν;» τὸ γράφειν· «μὴ λυπεῖτε τὸ πνεῦμα τὸ ἅγιον τοῦ θεοῦ, ἐν ᾧ ἐσφραγίσθητε εἰς ἡμέραν ἀπολυτρώσεως.» καὶ ὁμοιόλεκτον τῷ· «ἐξαποστελεῖς τὸ πνεῦμά σου καὶ κτισθήσονται» τό· «ἐξαποστελεῖς τὸν λόγον σου, καὶ τήξει αὐτά.» ἰσάμιλλόν τε τῷ εἰπεῖν· «κύριος μαρτυρεῖ τῇ ἐμῇ ψυχῇ, ὅτι οὐ ψεύδομαι» τὸ γράφειν· «τὸ πνεῦμα τῆς ἀληθείας, ὃ παρὰ τοῦ πατρὸς ἐκπορεύεται, ἐκεῖ νος μαρτυρήσει περὶ ἐμοῦ·» καί·","english":"He who offered himself through the eternal spirit.” And comparable to: “No one can receive the Holy Spirit except from the Lord” and to: “Receive the Holy Spirit” is: “No one can say Lord Jesus Christ except in the Holy Spirit.” And identical is: “To be led by the Holy Spirit to the truth,” that is, to be led by the Holy Spirit to the true faith, with being led by the Lord Christ who decrees: “Baptizing them into the name of the Father and of the Son and of the Holy Spirit.” And equivalent to the saying: “Shall we not envy the Lord? Are we not stronger than he?” is the writing: “Do not grieve the Holy Spirit of God, in which you were sealed for the day of redemption.” And similar in wording to: “You will send forth your spirit and they will be created” is: “You will send forth your word, and it will melt them.” And matching the saying: “The Lord bears witness to my soul that I do not lie” is the writing: “The spirit of truth, which proceeds from the Father, that one will bear witness concerning me.” And:","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The passage continues a chain of scriptural comparisons, equating phrases about the Holy Spirit with those about Christ, to argue for their co-equality.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"βαπτίζοντες αὐτοὺς εἰς τὸ ὄνομα τοῦ πατρὸς καὶ τοῦ υἱοῦ καὶ τοῦ ἁγίου πνεύματος","severity":"info","text":"This is a clear allusion to the baptismal formula in Matthew 28:19, though the wording is adapted to the context.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τὸ πνεῦμα τῆς ἀληθείας, ὃ παρὰ τοῦ πατρὸς ἐκπορεύεται","severity":"info","text":"This phrase echoes John 15:26 (spirit of truth) and the Nicene Creed's language on the procession of the Holy Spirit from the Father.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"","severity":"info","text":"Didymus the Blind (c. 310–398) was a leading Alexandrian theologian, known for defending the divinity of the Holy Spirit against the Pneumatomachians.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage uses a series of comparative particles (συγκριτικόν, ταὐτόν, ἰσοσθενές, ὁμοιόλεκτον, ἰσάμιλλόν) to align scriptural phrases, building a cumulative argument for the Spirit's equality.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Greek text is fragmentary; the final καί suggests the passage continues, but the source edition breaks off here, leaving the argument incomplete.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source edition (khazarzar) does not specify the exact Coptic manuscript or folio; the Greek text is given without critical apparatus, so the reading is taken as transmitted."],"confidence":"high","notes":[]},{"i":137,"ref":"p137","source":"«τὸ πνεῦμα διαμαρτύρεταί με κατὰ πόλιν λέγον.» ἀπεικασμένον τε τῷ λέγοντι δεσποτικῷ ῥήματι· «ἰδοὺ ἀποστέλλω ὑμᾶς, ὡς πρόβατα ἐν μέσῳ λύκων,» τό· «οὗτοι μὲν οὖν ἐκπεμφθέντες ὑπὸ τοῦ πνεύματος τοῦ ἁγίου, κατῆλθον εἰς Σελεύκειαν.» καὶ ἴσον τὸ γράφειν· «εἰ δοκιμὴν ζητεῖτε τοῦ ἐν ἐμοῖ λαλοῦντος Χριστοῦ», τῷ γράφειν, ὅτι· «ἔλεγον τῷ Παύλῳ διὰ τοῦ πνεύματος· μὴ ἀνάβαινε εἰς Ἰερου σαλήμ.» συγγενές τε τῷ· «ὁ υἱὸς ζωὴ αἰώνιος» τὸ ὑπὸ αὐτοῦ λεχθέν· «τὸ ὕδωρ, ὃ ἐγὼ δώσω αὐτῷ, γενήσεται ἐν αὐτῷ πηγὴ ὕδατος ἁλλομένου εἰς ζωὴν αἰώνιον. τοῦτο δὲ ἔλεγεν περὶ τοῦ ἁγίου πνεύματος, οὗ ἔμελλον λαμβάνειν οἱ πιστεύοντες εἰς αὐτόν,» καὶ τῷ· «μέτοχοι γὰρ τοῦ Χριστοῦ γεγόναμεν» τό· «ἀδύνατον γὰρ τοὺς ἅπαξ φωτισθέντας γευσαμένους τε τῆς δωρεᾶς τοῦ ἐπουρανίου, καὶ μετόχους γενηθέντας πνεύματος ἁγίου.» καὶ ἔοικεν σφόδρα τὸ ἐν ταῖς πράξεσι τοιῶσδε εἰρημένον· «ὤφθησαν τοῖς ἀποστόλοις διαμεριζόμεναι γλῶσσαι ὡσεὶ πυρός, καὶ ἐκάθισαν ἐφ' ἕνα ἕκαστον αὐτῶν, καὶ ἐπλήθησαν ἅπαντες πνεύματος ἁγίου», καὶ τὸ ὑπὸ Ἰωάννου λεχθέν· «αὐτὸς ὑμᾶς βαπτίσει ἐν πνεύματι ἁγίῳ καὶ πυρί» τῷ χρησμῳδηθέντι ὑπὸ μὲν Μωυσέως· «ὁ θεὸς πῦρ καταναλίσκον·» ὑπὸ δὲ Ἠσαίου· «ἰδοὺ κύριος ὡς πῦρ ἥξει.» καὶ συνᾴδει τῷ φάναι· «περιετμήθητε περιτομῇ ἀχειροποιήτῳ, ἐν τῇ ἀπεκδύσει τοῦ σώ ματος τῶν ἁμαρτιῶν ἐν τῇ περιτομῇ τοῦ Χριστοῦ» τὸ γεγράφθαι· «περιτομὴ καρδίας ἐν πνεύματι.» καὶ εἰ ἐμπρέπει περὶ τοῦ θεοῦ λέγεσθαι τὴν Πέτρου φωνήν·","english":"The Spirit bears witness to me, saying in every city.” And comparable to the dominical saying: “Behold, I send you, as sheep among wolves,” is: “These then, sent out by the Holy Spirit, went down to Seleucia.” And it is equivalent to write: “If you seek proof of the Christ speaking in me,” as to write: “They said to Paul through the Spirit: Do not go up to Jerusalem.” And akin to: “The Son is eternal life” is what was said by him: “The water which I will give him will become in him a spring of leaping water into eternal life. This he said concerning the Holy Spirit, which those believing in him were about to receive,” and to: “For we have become partakers of Christ” is: “For it is impossible for those once enlightened, having tasted the gift of the heavenly, and having become partakers of the Holy Spirit.” And very similar is what is said in the Acts in this manner: “Tongues as of fire were seen by the apostles, dividing and settling upon each one of them, and they were all filled with the Holy Spirit,” and what was said by John: “He himself will baptize you in the Holy Spirit and fire,” to that oracularly uttered by Moses: “God is a consuming fire,” and by Isaiah: “Behold, the Lord will come as fire.” And it agrees with the saying: “You were circumcised with a circumcision not made by hands, in the stripping off of the body’s sins in the circumcision of Christ,” that it is written: “Circumcision of the heart in the Spirit.” And if it is fitting that the voice of Peter be spoken concerning God:","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τὸ πνεῦμα διαμαρτύρεταί με κατὰ πόλιν λέγον","severity":"info","text":"The opening phrase is not a direct biblical quotation but echoes the Spirit's witnessing role; Didymus likely adapts a known saying or conflates Acts passages.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἰδοὺ ἀποστέλλω ὑμᾶς, ὡς πρόβατα ἐν μέσῳ λύκων","severity":"info","text":"This dominical saying is not verbatim in the canonical Gospels; it may be a free citation or from an apocryphal tradition known to Didymus.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"οὗτοι μὲν οὖν ἐκπεμφθέντες ὑπὸ τοῦ πνεύματος τοῦ ἁγίου, κατῆλθον εἰς Σελεύκειαν","severity":"info","text":"This likely refers to Acts 13:4, where Barnabas and Saul are sent by the Holy Spirit to Seleucia; Didymus paraphrases the narrative.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"εἰ δοκιμὴν ζητεῖτε τοῦ ἐν ἐμοῖ λαλοῦντος Χριστοῦ","severity":"info","text":"This phrase is not a direct biblical citation; it may reflect Paul's claim of Christ speaking through him (cf. 2 Cor 13:3) or a traditional saying.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἔλεγον τῷ Παύλῳ διὰ τοῦ πνεύματος· μὴ ἀνάβαινε εἰς Ἰερουσαλήμ","severity":"info","text":"This alludes to Acts 21:4, where disciples through the Spirit warn Paul not to go to Jerusalem; Didymus adapts the account.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὁ υἱὸς ζωὴ αἰώνιος","severity":"info","text":"This phrase is not a direct biblical citation but a theological formula; Didymus likely draws on Johannine language (cf. John 14:6).","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text is a catena of scriptural allusions and theological parallels; the exact sources of several sayings (e.g., the dominical saying about sheep among wolves) are uncertain, possibly from apocryphal or lost traditions. The phrase 'the Son is eternal life' may be a Didymian formulation rather than a direct quote."],"confidence":"medium","notes":[]},{"i":138,"ref":"p138","source":"«μετανοήσει ἕκαστος ἀπὸ τῆς κακίας αὐτοῦ καὶ ἀπὸ τῆς ὁδοῦ τῆς πονηρᾶς καὶ βαπτισθήτω εἰς τὸ ὄνομα κυρίου Ἰησοῦ, καὶ σω θήσεται·» ἄρα τῷ θεῷ ἀπαράλλακτον τὸ πνεῦμα αὐτοῦ καὶ ἀπὸ τοῦ τὸν δεσπότην τοῖς μαθηταῖς, αὐτοῖς ὀνόμασι φάναι· «ἀναμείνατε τὴν ἐπαγγελίαν τοῦ πατρός, ἣν ἠκούσατε, ὅτι Ἰωάννης μὲν ἐβάπτισεν ὕδατι εἰς μετάνοιαν, ὑμεῖς δὲ βαπτισθήσεσθε ἐν πνεύματι ἁγίου.» οὐδὲν γὰρ ἕτερον τοῦτο δηλοῖ, ἢ ὅπερ καὶ ἡ ἄλλη αὐτοῦ περὶ τὸ φώτισμα μυσταγωγία, ὅτι δὴ τὰ αὐτὰ ἐνεργεῖ καὶ δύναται τὸ ἅγιον πνεῦμα, ἅπερ τοὔνομα τοῦ πατρὸς καὶ τοῦ παιδὸς αὐτοῦ, ἅτε τῆς αὐτῆς ὑπάρχον θεότητος. ἀπαράλλακτόν τε τὸ κήρυγμα τοῦ υἱοῦ καὶ τοῦ ἁγίου πνεύματος καὶ ἐξ ἴσου σεπτόν, ᾗ Παῦλος Ῥωμαίοις γράφει· «εἰ μὲν γὰρ ὁ ἐρχόμενος ἄλλον Ἰησοῦν κηρύσσει, ὃν οὐκ ἐκηρύξαμεν, ἢ πνεῦμα ἕτερον λαμβάνετε, ὃ οὐκ ἐλάβετε.» τὴν αὐτὴν ἔνδειξιν ἔχει καὶ τό· «οὐ γὰρ τολμῶ τι λαλεῖν, ὧν οὐ κατειργάσατο Χριστὸς δι' ἐμοῦ εἰς ὑπακοὴν ἐθνῶν λόγῳ καὶ ἔργῳ ἐν δυνάμει σημείων καὶ τεράτων, ἐν δυνάμει πνεύματος θεοῦ,» τῷ· «ὁ πατὴρ ἐν ἐμοὶ μένων, αὐτὸς ποιεῖ τὰ ἔργα. πιστεύετε, ὅτι ἐγὼ ἐν τῷ πατρὶ καὶ ὁ πατὴρ ἐν ἐμοί.» παρατήρει γάρ, ὅτιπερ ὡς ὁ πατήρ, οὕτως καὶ τὸ πνεῦμα αὐτοῦ παρὰ τῷ Χριστῷ μένει, ἀχώριστον ὂν τῇ θείᾳ φύσει· καὶ ὅτι τὰ θεϊκὰ ἔργα ὑπὸ τῆς ἀρρήτου τριάδος ὁμοφρόνως γίνεται· καὶ καθὰ ὁ πατὴρ ἐν ἰδίᾳ ὑποστάσει ὢν ἐξεικονίζεται ἐν τῷ μονογενεῖ, διὰ τὸ ἀπαράλλακτον τῆς θεότητος, τουτέστιν τῆς οὐσίας· τὸν ἴσον τρόπον καὶ ὁ μονογενὴς ἐν τῷ ἑνὶ ἁγίῳ πνεύματι.","english":"Each one will repent of his wickedness and of the evil way and be baptized in the name of the Lord Jesus, and will be saved.\" Therefore the Spirit is identical to God, and from the fact that the Master said to the disciples in these very words: \"Await the promise of the Father, which you heard, that John baptized with water for repentance, but you will be baptized in the Holy Spirit.\" For this indicates nothing other than what his other mystagogy concerning baptism also shows, namely that the Holy Spirit effects and is capable of the same things as the name of the Father and his Son, since they belong to the same divinity. And the proclamation of the Son and of the Holy Spirit is identical and equally venerable, as Paul writes to the Romans: \"For if the one who comes proclaims another Jesus, whom we did not proclaim, or you receive a different Spirit, which you did not receive.\" The same indication is also found in: \"For I dare not say anything that Christ did not accomplish through me for the obedience of the nations by word and deed in the power of signs and wonders, in the power of the Spirit of God,\" and in: \"The Father remaining in me, he himself does the works. Believe that I am in the Father and the Father is in me.\" For observe that just as the Father, so also his Spirit remains with Christ, being inseparable from the divine nature; and that the divine works are performed unanimously by the ineffable Trinity; and just as the Father, being in his own hypostasis, is imaged in the Only-begotten, because of the identity of the divinity, that is, of the essence, in the same way the Only-begotten is in the one Holy Spirit.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ἀπαράλλακτον","severity":"info","text":"The term ἀπαράλλακτον (identical) is used twice to assert the Spirit's identity with God and the Son's proclamation with the Spirit's, emphasizing unity of essence.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἀναμείνατε τὴν ἐπαγγελίαν τοῦ πατρός","severity":"info","text":"This is a non-canonical dominical saying, possibly from early Christian tradition, not found in the New Testament; Didymus uses it to support baptism in the Holy Spirit.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"εἰ μὲν γὰρ ὁ ἐρχόμενος ἄλλον Ἰησοῦν κηρύσσει","severity":"info","text":"This is a Pauline citation (cf. Romans) but the exact wording is not in the canonical text; it may be a paraphrase or from a variant tradition.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"μυσταγωγία","severity":"info","text":"μυσταγωγία (mystagogy) refers to initiation into mysteries; here it denotes catechetical teaching on baptism, common in early Christian instruction.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from a baptismal formula to a series of scriptural proofs, each introduced by a connective (ἄρα, γάρ, τε), building an argument for the Spirit's consubstantiality.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"οὐ γὰρ τολμῶ τι λαλεῖν","severity":"caution","text":"The citation attributed to Paul is not identifiable in the canonical epistles; it may be from an apocryphal Acts or a lost Pauline fragment, so its source is uncertain.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the dominical saying about awaiting the Father's promise is unclear; it may be from an apocryphal gospel or oral tradition.","The Pauline citation 'εἰ μὲν γὰρ ὁ ἐρχόμενος...' is not found in the received text of Romans; its origin is uncertain."],"confidence":"high","notes":[]},{"i":139,"ref":"p139","source":"πόσα δὲ ἄλλα ἐμφέρεται περὶ τοῦ θεϊκοῦ πνεύματος οὐ διαφέροντα πρὸς τὰ γεγραμμένα περὶ τοῦ θεοῦ καὶ πατρὸς καὶ τοῦ μονογενοῦς αὐτοῦ υἱοῦ, ἐξ ὧν τινα διαφόροις τόποις τοῦδε περιέχεται τοῦ βιβλίου, δι' ὧν ἦλθεν ὁ τοῦ λόγου δρόμος. ἐπεὶ μή γ' ἔτι ἐροῦσιν ἀντερωτηθέντες, ὅτι ἐκ τοῦ Ἀδὰμ ἡ Εὔα καὶ οἱ ἐξ αὐτῆς παῖδες; καὶ πῶς οἱ μὲν ἐγράφησαν γεννηθέντες, ἡ δὲ οὔτ' αὐτοῦ παῖς, οὔτ' ἀδελφὴ τῶν τεχθέντων ἐκ λήθη; ὁπότε οὐ δυνατὸν παραδειχθῆναι ἐκ παραβολῆς κτισμάτων τὴν μονάδα καὶ ἀσύγκριτον φύσιν, τὴν ἀθέατον μένουσαν τῷ νῷ, ἀκοῇ δὲ καὶ ῥήμασιν οὔτε προοισθῆναι ἀνεχομένην. κἂν γὰρ μικρά τις ὡσεὶ σκιὰ ὁμοιώσεως οἱονείπως. εὑρεθῇ, φεύγει τὸ πλέον ἀφὲν τὸν παρεκβάλλοντα κάτω που. οὐδαμῶς γὰρ τὸ παράδειγμα ταυτότης εἶναι δύναται· ἐκεῖνα δὲ μόνον λέγειν ἀσφαλές, ἅπερ πρὸς τὰ μέτρα ἡμῶν ἐδίδαξαν αἱ γραφαί. ὅτι οὖν ἓν καὶ μόνον εἶναι πνεῦμα τοῦ\n\nθεοῦ πατρὸς γέγραπται, διὰ τὸ κεχωρίσθαι μὲν τῇ φύσει τῶν ἄλλων πνευμάτων, συνῆφθαι δὲ τῷ πατρὶ καὶ τῷ υἱῷ αὐτοῦ τῷ λόγῳ τῆς οὐσίας, Παῦλος ὑφηγεῖται γράφων πρὸς μὲν Κορινθίους ἐν τῇ πρώτῃ ἐπιστολῇ· «ἄλλῳ δὲ χαρίσματα ἰαμάτων ἐν τῷ ἑνὶ πνεύματι·» καὶ πάλιν· «πάντα δὲ ταῦτα ἐνεργεῖ τὸ ἓν καὶ αὐτὸ πνεῦμα, διαιροῦν ἰδίᾳ ἑκάστῳ, καθὼς βούλεται,» καὶ πάλιν· «πάντες ἓν πνεῦμα ἐποτίσθημεν·» πρὸς δὲ Ἐφεσίους· «ὅτι δι' αὐτοῦ ἔχομεν τὴν προσαγωγὴν οἱ ἀμφότεροι ἐν ἑνὶ πνεύματι πρὸς τὸν πατέρα·» καὶ πάλιν· «σπουδάζοντες τηρεῖν τὴν ἑνότητα τοῦ πνεύματος·» τουτέστιν· πολλὴν ποιεῖσθαι φυλακὴν τοῦ μὴ χωρίζειν αὐτὸ τῆς ἀνωτάτω ἑνάδος καὶ αὐτοτελοῦς οὐσίας.","english":"How many other things are said about the divine Spirit that do not differ from what is written about God and Father and his only-begotten Son, some of which are contained in various places of this book, through which the course of the argument has proceeded. Since they will no longer say, when asked in turn, that Eve came from Adam and the children from her? And how were some recorded as born, but she is neither his child nor a sister of those born from forgetfulness? Since it is not possible to demonstrate from a parable of creatures the unique and incomparable nature, which remains invisible to the mind, and does not endure being brought forward by hearing or words. For even if some small thing, like a shadow of a likeness, so to speak, is found, the greater part flees, leaving the one who makes the comparison somewhere below. For the example can never be identity; it is safe only to say those things which the scriptures have taught according to our measures. That therefore it is written that there is one and only Spirit of God the Father, because it is separated in nature from other spirits, but united to the Father and his Son the Word in essence, Paul teaches, writing to the Corinthians in the first epistle: \"but to another gifts of healings in the one Spirit;\" and again: \"but all these things the one and same Spirit works, distributing to each individually, as it wills,\" and again: \"we all were watered with one Spirit;\" and to the Ephesians: \"that through him we both have access in one Spirit to the Father;\" and again: \"striving to keep the unity of the Spirit;\" that is, to take great care not to separate it from the highest unity and self-sufficient essence.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"πόσα δὲ ἄλλα ἐμφέρεται περὶ τοῦ θεϊκοῦ πνεύματος","severity":"info","text":"The author introduces a rhetorical question to argue that many statements about the divine Spirit are consistent with those about the Father and Son, reinforcing the unity of the Trinity.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἄλλῳ δὲ χαρίσματα ἰαμάτων ἐν τῷ ἑνὶ πνεύματι","severity":"info","text":"This is a citation of 1 Corinthians 12:9, where Paul speaks of gifts of healings in the one Spirit, used here to support the unity of the Spirit with the Father and Son.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"πάντα δὲ ταῦτα ἐνεργεῖ τὸ ἓν καὶ αὐτὸ πνεῦμα","severity":"info","text":"A paraphrase of 1 Corinthians 12:11, emphasizing the one Spirit working all things, distributed individually, as a proof of the Spirit's unity.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"πάντες ἓν πνεῦμα ἐποτίσθημεν","severity":"info","text":"Likely a reference to 1 Corinthians 12:13, though the wording differs; it underscores the common participation in the one Spirit.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὅτι δι' αὐτοῦ ἔχομεν τὴν προσαγωγὴν οἱ ἀμφότεροι ἐν ἑνὶ πνεύματι πρὸς τὸν πατέρα","severity":"info","text":"A citation of Ephesians 2:18, which speaks of access to the Father through the one Spirit, used to demonstrate the Spirit's role in uniting believers with the Father.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἑνάδος","severity":"info","text":"The term 'henad' (unity) is used here to describe the highest, self-sufficient essence, reflecting Neoplatonic influence on Trinitarian theology.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἐκ λήθη' (from forgetfulness) is obscure; it may be a textual corruption or a reference to a lost tradition about Eve's origin."],"confidence":"high","notes":[]},{"i":140,"ref":"p140","source":"ὅτι δὲ καὶ ῥῆμα ὠνόμασται, μαρτυροῦσιν οὑτωσί· Παῦλος γράφων πρὸς Ἐφεσίους μέν· «ἀναλαβόντες τὴν πανοπλίαν τοῦ θεοῦ καὶ θώρακα τῆς δικαιοσύ νης καὶ τὸν θυρεὸν τῆς πίστεως καὶ τὴν περικεφαλαίαν τοῦ σω τηρίου καὶ τὴν μάχαιραν τοῦ πνεύματος, ὅ ἐστιν ῥῆμα θεοῦ.» ἧς τινος μαχαίρας ἐμνημόνευσεν καὶ Ματθαῖος ἐκ προσώπου τοῦ Χριστοῦ εἰπών· «οὐκ ἦλθον βαλεῖν εἰρήνην, ἀλλὰ μάχαιραν·» οὐ ξίφος λέγων, ἀλλὰ τὴν εἰρήνης ἐπέκεινα τμητικὴν τῶν πεπωρωμένων καρδιῶν τοῦ ἁγίου πνεύματος ἀκατάλεκτον σοφίαν· πρὸς δὲ Ἑβραίους· «φέρων γὰρ τὰ πάντα τῷ ῥήματι τῆς δυνάμεως αὐτοῦ.» ποίῳ δὲ ῥήματι; προεφήτευσεν Δαυίδ· «τῷ λόγῳ κυρίου οἱ οὐρανοὶ ἐστερεώθησαν καὶ τῷ πνεύματι τοῦ στόματος αὐτοῦ πᾶσαι αἱ δυνάμεις αὐτῶν·» καὶ πάλιν ὁ Παῦλος· «ἀδύνατον γὰρ τοὺς ἅπαξ φωτισθέντας γευσαμένους τε τῆς δωρεᾶς τῆς ἐπουρανίου καὶ μετόχους γενηθέντας πνεύματος ἁγίου καὶ καλὸν γευσαμένους θεοῦ ῥῆμα·» Πέτρος δέ· «διότι πᾶσα σὰρξ ὡς χόρτος καὶ πᾶσα δόξα αὐτῆς ὡς ἄνθος χόρτου· ἐξηράνθη ὁ χόρτος καὶ τὸ ἄνθος ἐξέπεσεν καὶ ἡ εὐπρέπεια αὐτοῦ ἀπώλετο· τὸ δὲ ῥῆμα τοῦ θεοῦ μένει εἰς τὸν αἰῶνα·» ὃν τρόπον περὶ τοῦ υἱοῦ ψάλλει ἐν ριηʹ· «εἰς τὸν αἰῶνα, κύριε, ὁ λόγος σου διαμένει ἐν τῷ οὐρανῷ.» πολλὰ γὰρ περὶ τῶν ἀκροτάτων καὶ θειοτάτων ὑποστάσεων μυστικώτατα παραδίδωσιν. ν Περὶ τοῦ πάντα, ὅσα ἴδια θεότητος, μαρτυρεῖσθαι περὶ τοῦ ἁγίου πνεύματος οὕτως·","english":"And that it has also been called \"word\" is testified as follows: Paul, writing to the Ephesians, says: \"taking up the full armor of God, the breastplate of righteousness, the shield of faith, the helmet of salvation, and the sword of the Spirit, which is the word of God.\" Which sword Matthew also mentioned from the person of Christ, saying: \"I did not come to cast peace, but a sword\"—not speaking of a blade, but of the peace-transcending, cutting wisdom of the hardened hearts of the Holy Spirit, which is the indestructible wisdom. And to the Hebrews: \"for he bears all things by the word of his power.\" But by what word? David prophesied: \"by the word of the Lord the heavens were established, and by the spirit of his mouth all their powers.\" And again Paul: \"for it is impossible for those once enlightened, having tasted the heavenly gift and become partakers of the Holy Spirit, and having tasted the good word of God.\" And Peter: \"because all flesh is as grass, and all its glory as the flower of grass; the grass has withered and the flower has fallen, and its beauty has perished; but the word of God remains forever.\" In the same way, concerning the Son, he sings in Psalm 118: \"forever, O Lord, your word abides in heaven.\" For it delivers many most mystical things concerning the highest and most divine hypostases. Now, concerning how all things that are proper to divinity are testified concerning the Holy Spirit, thus:","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"πρὸς Ἐφεσίους","severity":"info","text":"The citation of Ephesians 6:13-17 is paraphrastic, combining armor imagery with 'the sword of the Spirit, which is the word of God'—a conflation not found in the canonical text.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"πρὸς Ἑβραίους","severity":"info","text":"The phrase 'φέρων γὰρ τὰ πάντα τῷ ῥήματι τῆς δυνάμεως αὐτοῦ' is not a direct quotation from Hebrews but a loose adaptation of Hebrews 1:3, where the Son 'bears all things' by his word.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Δαυίδ","severity":"info","text":"The citation 'τῷ λόγῳ κυρίου οἱ οὐρανοὶ ἐστερεώθησαν' echoes Psalm 33:6 LXX, but the addition 'καὶ τῷ πνεύματι τοῦ στόματος αὐτοῦ' is an interpretive expansion, not a direct quote.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Πέτρος","severity":"info","text":"The Peter citation is not from the canonical epistles but from the Apocalypse of Peter or a pseudepigraphal source, reflecting Didymus's use of non-canonical material.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ῥῆμα","severity":"info","text":"Didymus uses ῥῆμα ('word') interchangeably with λόγος to denote the divine Word, aligning with his argument that the Holy Spirit is also called 'word' in Scripture.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ν Περὶ τοῦ πάντα","severity":"info","text":"The final sentence introduces a new section: 'Now, concerning how all things that are proper to divinity are testified concerning the Holy Spirit, thus:'—a clear structural marker in the argument.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the Peter citation is uncertain; it may be from a lost apocryphon.","The conflation of Ephesians armor imagery is not standard; Didymus may be quoting a variant text or paraphrasing from memory."],"confidence":"high","notes":[]},{"i":141,"ref":"p141","source":"Ἔπειτα οὖν χρησμῳδοῦσιν περὶ τῆς ἀκηράτου καὶ ἀφράστου φύσεως τοῦ ἁγίου πνεύματος οἷα περὶ τοῦ ὅλων κατεξουσιάζοντος θεοῦ καὶ πατρὸς καὶ τοῦ πάντων ἐπέκεινα καὶ πάντων κυρίου υἱοῦ, διὰ τὸ μὴ ἑτεροουσίως ἔχειν μηδὲ δυνάμει καὶ δόξῃ ἐλαττόνως. καὶ οὐδὲν εὑρίσκεται τούτων ἀφ' ἑαυτοῦ ὑπάρχον οὐδενὶ κτιστῷ. ὅπερ γὰρ καὶ ἔχει, φιλοτιμηθὲν παρὰ τῆς ἐν μιᾷ θεότητι τριάδος ἔχει· καὶ πέφυκεν ἕκαστον ἀεὶ ἀφ' ὧν ἐστιν ἐπιγινώσκεσθαι, τί τέ ἐστιν, καὶ τί μή ἐστιν, εἴτε θεὸς ἔφυ, εἴτε κτίσμα. οἷον· 6.ν ὅτι οὐ κατὰ αἱρετικοὺς πρῶτον κτίσμα ἐστίν. ἀλλὰ θεός· τὸ γὰρ πρῶτον κτίσμα ὁ σατανᾶς τυγχάνει. ἡ κτίσις τὸ εἶναι ἔχει, οὐκ οὖσα τὴν ἀρχήν. ἐδείχθη δὲ ἐν τῷ Ἰὼβ καὶ ποῖον αὐτῆς ἐστιν ἐν λογικοῖς πρῶτον ποίημα· λέγει γὰρ τὸ ψευσάμενον τῷ τρόπῳ τὴν φύσιν διάβολον. τὸ δ' ἅγιον πνεῦμα ὡς «πνοὴ τοῦ παντοκράτορος» κτίσμα εἶναι ἢ ἀρχὴν ὅλως ἔχειν, οὐδαμῇ γέγραπται. οὐδὲ γὰρ ἂν προϋπῆρξεν τοῦ δημιουργικοῦ πνεύματος δημιούργημα, καὶ τοιοῦτο ἀδόκιμον, ἀχάριστον καὶ βέβηλον ἐξ οἰκείας γνώμης φανέν, γραφῆς δὲ μήτε λεγούσης εἶναι τοῦ θεϊκοῦ πνεύματος ἀρχήν, «πνεῦμα δὲ τοῦ θεοῦ» καὶ «ἐκ τοῦ θεοῦ» καὶ «θεῖον» καὶ «ἅγιον» εὐφημούσης αὐτό, μήτε δὲ ἀφοριζούσης ἐπὶ τῆς φύσεως τῶν θείων ὑποστάσεως τὸ πρώτιστα καὶ τὸ ἔπειτα, ποῖα περὶ τοῦ εἶναι αὐτὰς ἐν τῇ ἀγενήτῳ μιᾷ θεότητι καὶ ἰσοτιμίᾳ ὑπολείπεται ἀμφισβήτησις; 6.ν ὅτι πληροῖ τὴν οἰκουμένην, καὶ συνέχει τὰ πάντα οὐδὲν κτιστὸν πληροῖ τὴν οἰκουμένην, ἢ συνέχει τὰ πάντα, καὶ ἐν πᾶσιν τυγχάνει· ἀλλὰ καὶ τῶν νοερῶν δυνάμεων πέρας","english":"Then, therefore, they prophesy concerning the pure and ineffable nature of the Holy Spirit, as they do concerning God and Father, who has authority over all, and the Son, who is beyond all and Lord of all, because it is not of a different substance nor inferior in power and glory. And none of these things is found to exist by itself in any created being. For whatever it has, it has received as a gift from the Trinity in one divinity; and each thing is naturally known from what it is, what it is and what it is not, whether it is born god or creation. For example: that it is not, as heretics claim, a first creation. But it is God; for the first creation happens to be Satan. Creation has being, not having existed from the beginning. And it was shown in Job what kind of first creation among rational beings it is; for it speaks of the devil, who falsified his nature by his manner. But the Holy Spirit, as \"breath of the Almighty,\" is nowhere written to be a creation or to have any beginning at all. For neither would a creation have pre-existed the creative Spirit, and such a spurious, ungrateful, and profane thing appearing from its own will, while Scripture neither says that the divine Spirit has a beginning, but rather calls it \"Spirit of God\" and \"from God\" and \"divine\" and \"holy,\" nor does it distinguish in the nature of the divine hypostases a \"first\" and \"then\" — what dispute remains concerning their being in the one unbegotten divinity and equal honor? For that it fills the inhabited world and holds together all things: no created thing fills the inhabited world or holds together all things, and is present in all; but also of the intellectual powers, the limit","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"οἷα περὶ τοῦ ὅλων κατεξουσιάζοντος θεοῦ καὶ πατρὸς καὶ τοῦ πάντων ἐπέκεινα καὶ πάντων κυρίου υἱοῦ","severity":"info","text":"The author asserts that prophecies about the Holy Spirit's nature are analogous to those about the Father and Son, emphasizing co-equal status.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἑτεροουσίως","severity":"info","text":"The term 'ἑτεροουσίως' (of different substance) is a key anti-Athanasian term; Didymus uses it to deny the Spirit is of a different substance from Father and Son.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"πνοὴ τοῦ παντοκράτορος","severity":"info","text":"The phrase 'πνοὴ τοῦ παντοκράτορος' (breath of the Almighty) echoes LXX language (e.g., Job 33:4) and is used to argue the Spirit is not a creation.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"πρῶτον κτίσμα ὁ σατανᾶς","severity":"info","text":"Didymus identifies Satan as the 'first creation' among rational beings, a view found in some early Christian traditions (e.g., Origen) to refute heretical claims that the Spirit is a first creation.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"6.ν","severity":"info","text":"The repeated '6.ν' (likely a Coptic marginal marker or section number) introduces two arguments: the Spirit is not a first creation, and no created thing fills the world.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"τὸ ψευσάμενον τῷ τρόπῳ τὴν φύσιν διάβολον","severity":"caution","text":"The phrase 'τὸ ψευσάμενον τῷ τρόπῳ τὴν φύσιν διάβολον' is ambiguous: it may mean the devil falsified his nature by his manner, or that he deceived by his nature; the English draft opts for the former.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Coptic marginal marker '6.ν' is unclear in function; it may indicate a section or argument number.","The phrase 'τὸ ψευσάμενον τῷ τρόπῳ τὴν φύσιν διάβολον' is syntactically ambiguous: 'τῷ τρόπῳ' could be instrumental or dative of respect."],"confidence":"high","notes":[]},{"i":142,"ref":"p142","source":"ἐστίν, καὶ ὡρισμένη ποσότης· μόνως γὰρ ταῦτα τῆς θεότητος ἴδια. ἡ δὲ τοῦ ἁγίου πνεύματος μεγαλοσύνη ἀδιάλυτος, ἀπέραντος καὶ πανταχοῦ καὶ διὰ πάντων καὶ ἐν πᾶσιν ἀεί ἐστιν· πληροῦσα μὲν τὸν κόσμον καὶ συνέχουσα κατὰ τὴν θεότητα, ἀχώρητος δὲ κατὰ τὴν δύναμιν, καὶ μετροῦσα μέν, οὐ μετρουμένη δέ. «οὐ γὰρ ἐκ μέτρου δίδωσιν ὁ θεὸς τὸ πνεῦμα,» ὡς ὁ σωτὴρ ἐν Ἰωάννῃ λέγει· καὶ κατὰ τὴν Σοφίαν, ἔχουσαν· «ἀγαπᾷς γὰρ τὰ ὄντα πάντα, καὶ οὐδὲν βδελύσσῃ, ὧν ἐποίησας· οὐδὲ γὰρ ἂν μισῶν τι κατεσκεύασας. πῶς δὲ ἔμεινεν ἄν τι, εἰ μὴ σὺ ἠθέλησας ἢ τὸ μὴ βληθὲν ὑπὸ σοῦ ἐτηρήθη; φείδῃ δὲ πάν των, ὅτι πάντα σά ἐστιν, δέσποτα φιλόψυχε, καὶ τὸ ἄφθαρτόν σου πνεῦμά ἐστιν ἐν πᾶσιν.» ἔνθεν καὶ πατέρα πάντων τὸν θεὸν εἰκότως ὀνομάζομεν, οὐκ ὄντα ἡμῶν φύσει πατέρα, ὡς ἔστιν τοῦ μονογενοῦς αὐτοῦ. καὶ πάλιν· «πνεῦμα κυρίου πεπλήρωκεν τὴν οἰκουμένην, καὶ τὸ συνέχον τὰ πάντα γνῶσιν ἔχει φωνῆς·» ἀντὶ τοῦ περιέλαβεν τὴν ἀόρατον καὶ ὁρατὴν κτίσιν, τὴν νοητὴν καὶ αἰσθητήν, καὶ οὐδὲν τῶν πάντων ἐστὶν ἄμοιρον τῆς ἀιδίου ἐπιστασίας αὐτοῦ· τὸ γὰρ πάντα συνέχειν τοῦτο δηλοῖ. καὶ πάσης, φησίν, ἐπακούει φωνῆς, ὡς θεὸς ἐν πᾶσιν πανταχοῦ ἀεὶ τυγχάνων, καὶ πᾶσαν ὑλικὴν ἀναρμοστίαν εἰς τάξιν περιάγων τὴν πρέπουσαν, καὶ τῶν πρὸς αὐτοῦ ποιηθέντων φειδόμενός τε καὶ ἐπιμελούμενος, ἅτε αὐτὸς τὴν φύσιν πρόνοια ὑπάρχων καὶ σοφία, δι' ὅλων διαπεφοιτηκυῖα, ὡς ὁ πατήρ. τίς γὰρ ὁ τοιαύτην ἔχων γνῶσιν; Ἡσαῖάς τε λέγει οὕτως· «πνεῦμα γνώσεως καὶ εὐσεβείας,» καὶ ὁ Δαυὶδ προσᾴδει· «ποῦ πορευθῶ ἀπὸ τοῦ προσώπου σου;","english":"it is, and a defined quantity; for these are unique to the divinity. But the greatness of the Holy Spirit is indissoluble, infinite, and everywhere, and through all things and in all things always; filling the world and holding it together according to the divinity, but uncontainable according to its power, and measuring, but not measured. \"For God does not give the Spirit by measure,\" as the Savior says in John; and according to Wisdom, which says: \"For you love all beings, and you abhor nothing of what you have made; for you would not have made anything while hating it. How could anything have remained, if you had not willed it, or if what was not cast by you had been preserved? But you spare all, because all are yours, O life-loving master, and your incorruptible Spirit is in all.\" Hence we fittingly call God father of all, though he is not our father by nature, as he is of his only-begotten. And again: \"The Spirit of the Lord has filled the inhabited world, and that which holds all things together has knowledge of voice;\" meaning it has encompassed the invisible and visible creation, the intelligible and sensible, and nothing of all things is without a share of his eternal oversight; for this is what holding all things together signifies. And it hears every voice, he says, as God being everywhere in all things always, and turning every material disharmony into the fitting order, and sparing and caring for what has been made by him, since he himself is by nature providence and wisdom, having permeated all things, as the Father. For who has such knowledge? Isaiah speaks thus: \"Spirit of knowledge and piety,\" and David adds: \"Where shall I go from your face?","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ἀχώρητος","severity":"info","text":"The term ἀχώρητος (uncontainable) contrasts with the Spirit's cosmic filling, emphasizing that the divine substance transcends spatial limitation.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"οὐ γὰρ ἐκ μέτρου δίδωσιν ὁ θεὸς τὸ πνεῦμα","severity":"info","text":"This quotation is not a direct Johannine verse but a paraphrase; Didymus likely alludes to John 3:34 or a similar passage on the Spirit's immeasurable gift.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἀγαπᾷς γὰρ τὰ ὄντα πάντα","severity":"info","text":"The extended quotation from 'Wisdom' is not from canonical Wisdom of Solomon but from a Hellenistic Jewish sapiential text, possibly the Wisdom of Solomon 11:24–26 in a variant version.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"πνεῦμα κυρίου πεπλήρωκεν τὴν οἰκουμένην","severity":"info","text":"This phrase echoes Wisdom of Solomon 1:7 ('πνεῦμα κυρίου πεπλήρωκεν τὴν οἰκουμένην'), but Didymus adapts it to support his argument for the Spirit's omnipresence.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"πνεῦμα γνώσεως καὶ εὐσεβείας","severity":"info","text":"Didymus attributes this phrase to Isaiah, but it is not a direct quotation from the Septuagint; it may reflect a lost or paraphrased tradition linking the Spirit to knowledge and piety.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from a negative definition of the Spirit (indissoluble, infinite) to scriptural proof texts, then to a doxological conclusion, typical of Didymus's argumentative pattern in De trinitate.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the 'Wisdom' quotation is uncertain; it may be from a non-canonical sapiential text or a paraphrase of Wisdom of Solomon.","The phrase 'πνεῦμα γνώσεως καὶ εὐσεβείας' attributed to Isaiah is not found in the Septuagint; its origin is unclear."],"confidence":"high","notes":[]},{"i":143,"ref":"p143","source":"καὶ ἀπὸ τοῦ πνεύματός σου ποῦ φύγω;» καὶ ὁ δεσπότης δὲ διδάσκων, ὡς ἡ θεότης τοῦ ἁγίου πνεύματος οὐ περιγράφεται τόπῳ, ἀλλ' ὁμοῦ ἐν οὐρανῷ τέ ἐστιν καὶ ἐπὶ γῆς, πᾶσαν αὐτάρκειαν παρασχόμενον ἀεὶ καὶ παρεχόμενον τῇ κτίσει, ἔφη παρ' Ἰωάννῃ· «ἐὰν ἀγαπᾶτέ με, τὰς ἐντολὰς τὰς ἐμὰς τηρήσατε· κἀγὼ ἐρω τήσω τὸν πατέρα, καὶ ἄλλον παράκλητον δώσει ὑμῖν, ἵνα ᾖ μεθ' ὑμῶν τὸ πνεῦμα τῆς ἀληθείας, ὃ ὁ κόσμος οὐ δύναται λαβεῖν, οὐ θεωρεῖ αὐτὸ οὐδὲ γινώσκει αὐτό· ὑμεῖς δὲ γινώσκετε αὐτὸ, ὅτι παρ' ὑμῖν μένει, καὶ ἐν ὑμῖν ἔσται.» ἵνα δὲ γνώριμον γένηται, ὡς τῆς πανταχοῦ παρούσης μιᾶς ἀπείρου φύσεως καὶ αἱ τοιαίδε μαρτυρίαι ἀποφαίνουσιν αὐτό· τὰ ἴσα παρέδοσαν περὶ ἑκατέρας ἀκηράτου ὑποστάσεως, Ἰερεμίας μὲν ἐξηγούμενος ἀπὸ τοῦ θεοῦ καὶ πατρός· «τὸν οὐρανὸν καὶ τὴν γῆν ἐγὼ πληρῶ, λέγει κύριος·» Δαυὶδ δὲ περὶ τοῦ υἱοῦ ἐν ρμδʹ ψαλμῷ κελαδῶν· «καὶ τῆς μεγαλοσύνης αὐτοῦ οὐκ ἔστιν πέρας·» Παῦλος δὲ κηρύττων περὶ τοῦ αὐτοῦ· «ὁ καταβὰς αὐτός ἐστιν καὶ ὁ ἀναβὰς ὑπὲρ ἄνω πάντων τῶν οὐρανῶν, ἵνα πληρώσῃ τὰ πάντα.» 6.ν ὅτι ἄφθαρτον ἡ κτίσις οὐκ ἄφθαρτος καθάπαξ ἐστίν· ἀλλὰ φθορὰν ἐπιδέχεται, τὴν τροφήν, ἥν φαμεν καὶ μεταβολήν, ὡς ἡ προφητεία λέγει· «ὁ ποιῶν πάντα καὶ μετασκευάζων αὐτά.» ἧς κατακούσαντες τῶν ἔξω σοφοί, φασίν· αὐτὰ λύων εἰς αὐτά, καὶ ἐξ αὐτῶν πάλιν αὔξων. ἡμὲν γὰρ ἀσώματος λογικὴ κτίσις τὴν κατὰ προαίρεσιν ἔχει φθοράν, τοῦ μὲν θεοῦ μόνιμον αὐτῇ φύσιν δεδωκότος, καὶ στήσαντος αὐτὴν εἰς τὸν αἰῶνα, καὶ εἰς τὸν αἰῶνα τοῦ αἰῶνος·","english":"and “from your spirit where shall I flee?” And the Master, teaching that the divinity of the Holy Spirit is not circumscribed by place, but is simultaneously in heaven and on earth, always providing and being provided with all sufficiency to creation, said in John: “If you love me, keep my commandments; and I will ask the Father, and he will give you another Paraclete, so that the Spirit of truth may be with you, which the world cannot receive, does not see it, nor know it; but you know it, because it remains with you, and will be in you.” And so that it may be known that the one infinite nature present everywhere is also indicated by such testimonies, the same things have been handed down concerning each immaculate hypostasis: Jeremiah, expounding from God the Father, says: “I fill the heaven and the earth, says the Lord”; David, singing of the Son in Psalm 144: “And of his greatness there is no end”; and Paul, proclaiming of the same: “He who descended is the same as he who ascended above all the heavens, to fill all things.” 6. That creation is not incorruptible once for all, but admits corruption—the nourishment which we call also change, as the prophecy says: “He who makes all things and transforms them.” Having heard this, the wise men of the world say: dissolving them into themselves, and from them again increasing. For the incorporeal rational creation has corruption according to choice, since God has given it a permanent nature and established it for the age, and for the age of the age.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐὰν ἀγαπᾶτέ με, τὰς ἐντολὰς τὰς ἐμὰς τηρήσατε· κἀγὼ ἐρω τήσω τὸν πατέρα, καὶ ἄλλον παράκλητον δώσει ὑμῖν","severity":"info","text":"This is a paraphrase of John 14:15-16, where Jesus promises a Paraclete. Didymus adapts the wording to emphasize the Spirit's omnipresence.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τὸν οὐρανὸν καὶ τὴν γῆν ἐγὼ πληρῶ, λέγει κύριος","severity":"info","text":"A citation of Jeremiah 23:24 (LXX), used to show God the Father fills heaven and earth, paralleling the Spirit's omnipresence.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"καὶ τῆς μεγαλοσύνης αὐτοῦ οὐκ ἔστιν πέρας","severity":"info","text":"A citation of Psalm 144 (LXX 145):3, referring to the Son's infinite greatness, used to demonstrate the shared attribute of boundlessness among the hypostases.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὁ καταβὰς αὐτός ἐστιν καὶ ὁ ἀναβὰς ὑπὲρ ἄνω πάντων τῶν οὐρανῶν, ἵνα πληρώσῃ τὰ πάντα","severity":"info","text":"A Pauline citation (cf. Ephesians 4:9-10) describing Christ's descent and ascent to fill all things, reinforcing the theme of omnipresence.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τῶν ἔξω σοφοί","severity":"info","text":"Refers to pagan philosophers, likely Stoics or Platonists, who held that matter dissolves into and reconstitutes itself. Didymus contrasts this with Christian teaching on creation's corruption.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"6.ν","severity":"caution","text":"The Greek text has a numeral '6' followed by a nu, likely a section marker. The abrupt shift to creation's corruptibility may indicate a lacuna or editorial break in the manuscript.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἄλλον παράκλητον' (another Paraclete) in the Johannine paraphrase is ambiguous: it may refer to the Holy Spirit as distinct from Christ, or to a separate comforter. Didymus interprets it as the Spirit.","The citation from Paul is not verbatim from the New Testament; it may be a conflation or a loose quotation from a lost homily."],"confidence":"high","notes":[]},{"i":144,"ref":"p144","source":"αὐτῆς δὲ αὐτοπροαιρέτως μεταβαλλομένης, καὶ εἰς χείρονα ἐκπιπτούσης λῆξιν, καὶ αὐτῷ τούτῳ φθειρομένης, ὡς ἀπολλύειν οἷον ἐκ τούτου τὸ καλεῖσθαι αἰώνιος τὸ γὰρ ὁτιδήποτε ἐξερχόμενον ἑαυτοῦ, τουτέστιν ἀλλασσόμενον, θάνατον εὑρίσκει, κἂν ἄλλως διαμένει, τὴν ἰδίαν ἀλλοίωσιν. καὶ γὰρ ὅπερ ἂν νοήσαις γεγενῆσθαι ἔπειτα, τοῦτο θάνατος τοῦ προτέρου ἐστίν· οἷόν τι ἡ κακία γενομένη ἀγαθότης θανατοῦται αὐτῷ, ᾧ ἀπέστη, ὑπὸ τῆς ἀγαθότητος· καὶ τὸ ἔμπαλιν, ἡ ἀγαθότης ὑπὸ τῆς κακίας. ἔστιν γάρ τινα, ἅπερ ἀεὶ ἑστάναι τῷ πρώτῳ ὅρῳ, εἰ καὶ μὴ ἠρνήθη τοῦτο αὐτοῖς, οὐκ ἀνέχεται. τοιγαροῦν διαγορεύουσιν ἐν ἐπιστολαῖς ταῦτα, Πέτρος μέν· «εἰ γὰρ ἀγγέλων ἁμαρτησάντων οὐκ ἐφείσατο ὁ θεός. ἀλλὰ σειραῖς ζόφου ταρταρώσας, εἰς κρίσιν μεγάλης ἡμέρας τετήρηκεν καὶ ἀρ χαίου κόσμου οὐκ ἐφείσατο·» Ἰούδας δέ·\n\n«ἀγγέλους τὲ τοὺς μὴ τηρήσαντες τὴν ἑαυτῶν ἀρχήν, ἀλλ' ἀπολι πόντας τὸ ἴδιον οἰκητήριον, δεσμοῖς ἀιδίοις εἰς κρίσιν μεγάλας ἡμέρας ὑπὸ ζόφον τετήρηκεν.» ἡ δὲ σωματικὴ λογικὴ κτίσις ἀλλοίωσιν δέχεται· κατὰ ἕξιν μὲν ὡς ὁ Ἰούδας τὸν ἁγιασμὸν ἀπολέσας· καὶ ὡς Παῦλος γράφει· «ἡ δὲ σπαταλῶσα χήρα, ζῶσα τέθνηκεν·» καίτοι βίον ἀνύουσα τὸν ἐν ἀνθρώποις ἔτι· κατ' οὐσίαν δέ, ὡς ἀπολήγουσα μὲν πρῶτον, ἔπειτα δὲ μεταπίπτουσα εἰς ἀθανασίαν. «δεῖ γάρ «φησίν,» τὸ φθαρτὸν τοῦτο ἐνδύσασθαι ἀφθαρσίαν, καὶ τὸ θνητὸν τοῦτο ἐνδύσασθαι ἀθανασίαν.» ἡ δὲ μὴ λογικὴ κτίσις τροπὴν ὑπομένει καὶ ἀπογίνεται· ὡς ἡνίκα τοῦ φωτὸς εἰς σκότος καὶ τοῦ ὕδατος εἰς αἷμα μεταπίπτοντος, προεφητεύετο·","english":"When it changes of its own accord and falls into a worse state, and is destroyed by this very fact, so that it loses the name \"eternal\" from this—for anything that departs from itself, that is, changes, finds death, even if it otherwise persists, in its own alteration. For whatever you might conceive as having come to be afterward, this is the death of the former; for example, when wickedness comes to be, goodness is put to death by that from which it departed, by goodness; and conversely, goodness by wickedness. For there are some things that always stand in their original definition, even if this is not denied to them, they do not endure it. Therefore, they declare these things in letters: Peter says, \"For if God did not spare angels when they sinned, but cast them into chains of darkness and kept them for the judgment of the great day, and did not spare the ancient world;\" and Jude says, \"And angels who did not keep their own beginning, but abandoned their own dwelling, he kept in eternal chains under darkness for the judgment of the great day.\" But the corporeal rational creation admits of alteration: in habit, as when Judas lost his sanctification; and as Paul writes, \"But the wanton widow, though living, is dead,\" even while still living a life among men; and in substance, as when it first ceases, then falls into immortality. \"For,\" he says, \"this perishable thing must put on imperishability, and this mortal thing must put on immortality.\" But the non-rational creation undergoes change and perishes, as when light changes into darkness and water into blood, as was prophesied.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage continues the preceding argument on the Holy Spirit's omnipresence, now shifting to discuss change and destruction in created beings, using scriptural citations from Peter, Jude, and Paul.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Πέτρος μέν· «εἰ γὰρ ἀγγέλων ἁμαρτησάντων οὐκ ἐφείσατο ὁ θεός...»","severity":"info","text":"The citation attributed to Peter is not from the canonical epistles but likely from the Apocalypse of Peter, a non-canonical apocalyptic work, reflecting Didymus's use of apocryphal traditions.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἰούδας δέ· «ἀγγέλους τὲ τοὺς μὴ τηρήσαντες τὴν ἑαυτῶν ἀρχήν...»","severity":"info","text":"The citation from Jude is not from the canonical Epistle of Jude but from the Apocalypse of Jude, another non-canonical work, indicating Didymus's reliance on apocryphal angelological traditions.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Παῦλος γράφει· «ἡ δὲ σπαταλῶσα χήρα, ζῶσα τέθνηκεν·»","severity":"info","text":"The Pauline citation is not from the canonical letters but likely from a pseudepigraphal work, possibly the Acts of Paul, reflecting Didymus's use of apocryphal Pauline traditions.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"Didymus's argument about change and death in rational and non-rational creation draws on Middle Platonic and Stoic concepts of alteration (ἀλλοίωσις) and persistence, adapted to Christian eschatology.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Greek text contains a lacuna or corruption after 'τετήρηκεν' in the Peter citation; the phrase 'καὶ ἀρ χαίου κόσμου οὐκ ἐφείσατο·' is syntactically awkward and may be a scribal error or interpolation.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'Peter' and 'Jude' cited is ambiguous; they are likely from apocryphal apocalypses, not canonical epistles.","The phrase 'καὶ ἀρ χαίου κόσμου οὐκ ἐφείσατο' in the Peter citation is textually uncertain; it may be a gloss or misreading."],"confidence":"medium","notes":[]},{"i":145,"ref":"p145","source":"«αὕτη ἡ ἀλλοίωσις τῆς δεξιᾶς τοῦ ὑψίστου·» καὶ ἀλλαχοῦ· «ὁ οὐρανός,» φησίν, «καὶ ἡ γῆ παρελεύσεται.» προεφητεύθη γάρ, ὡς ἔσονται καινοὶ οὐρανοὶ καὶ καινὴ γῆ. καὶ γὰρ ἀληθῆ πᾶν τὸ δεξάμενον ἀρχήν, ἔχει καὶ τέλος. τὸ δὲ ἅγιον πνεῦμα, ἅτε τῆς ἀρρήτου καὶ πάντων ἐπικρατούσης αἰωνίου καὶ ἀφθάρτου φύσεως ὑπάρχον, καὶ ἀεὶ ὡσαύτως καὶ κατὰ τὰ αὐτὰ ἔχον· μόνον τε εἰδὸς καὶ ποιοῦν τὰ τοῦ θεοῦ· καὶ φρουρητικὸν πάντων ὂν τῶν τε λογικῶν καὶ τὴν πίστιν τελείων, τῶν τε μὴ λογικῶν, ἕως τοῦ δοθέντος τοῖς μὴ λογικοῖς ὅρου τῆς ἐν ταυτότητι διαμονῆς· φύσει καὶ προαιρέσει τροπῆς καὶ μεταβολῆς ἀνεπίδεκτον καθέστηκεν, ὅ ἐστιν ἄφθαρτον. τὸ δὲ ἄτρεπτον ἤγουν ἄφθαρτον, εὐθὺς ἄναρχον, ἀτελεύτητον καὶ ὑπεραιώνιόν ἐστιν. τὸ δὲ ἄναρχον· δημιουργὸς καὶ οὐ δημιούργημα. διὸ κυρίως λέγει ἡ μὲν Σοφία· «τὸ ἄφθαρτόν σου πνεῦμά ἐστιν ἐν πᾶσιν·» ὁ δὲ Πέτρος· «ἐν τῷ ἀφθάρτῳ τοῦ πραέως καὶ ἡσυχίου πνεύματος.» οὕτω γὰρ καὶ ὁ πατὴρ ἴσος αὐτὸς ἑαυτῷ καὶ ὅμοιος ἀεὶ ὑπάρχων, μήτ' ἔνδοσιν πρὸς τὸ χεῖρον, μήτ' ἐπίτασιν πρὸς τὸ βέλτιον δεχόμενος, ἤκουσεν ὑπὸ Ἰακώβου· «παρ' ᾧ οὐκ ἔνι παραλλαγὴ ἢ τροπῆς ἀποσκίασμα·» καὶ παρὰ Παύλου· «ἀφθάρτῳ, ἀοράτῳ, μόνῳ σοφῷ θεῷ·» ὃν τρόπον καὶ ὁ υἱὸς ἐν ραʹ Ψαλμῷ ἐμαρτυρήθη· «σὺ δέ, κύριε, εἰς τὸν αἰῶνα μένεις,» καὶ πάλιν· «κατ' ἀρχὰς τὴν γῆν σύ, κύριε, ἐθεμελίωσας, καὶ ἔργα τῶν χειρῶν σού εἰσιν οἱ οὐρανοί. αὐτοὶ ἀπολοῦνται, σὺ δὲ διαμένεις· καὶ πάντες ὡς ἱμάτιον παλαιωθήσονται· καὶ ὡσεὶ περιβόλαιον εἱλίξεις αὐτοὺς καὶ ἀλλαγήσονται·","english":"This is the change of the right hand of the Most High;\" and elsewhere: \"Heaven,\" it says, \"and earth will pass away.\" For it was prophesied that there will be a new heaven and a new earth. Indeed, everything that has received a beginning also has an end. But the Holy Spirit, as belonging to the ineffable and all-ruling eternal and incorruptible nature, and always being in the same state and according to the same things, knowing and doing only the things of God, and being the guardian of all rational beings and those perfect in faith, as well as of non-rational beings, up to the limit given to non-rational beings for their persistence in identity, is by nature and choice incapable of change and alteration, which is incorruptible. That which is unchangeable, that is, incorruptible, is immediately without beginning, without end, and supereternal. That which is without beginning is creator and not creation. Therefore, Wisdom says rightly: \"Your incorruptible Spirit is in all things;\" and Peter: \"In the incorruptible of the gentle and quiet Spirit.\" For just as the Father, being always equal to himself and similar, receiving neither decline toward the worse nor increase toward the better, was heard by James: \"In whom there is no variation or shadow of change;\" and by Paul: \"Incorruptible, invisible, only wise God;\" in the same way the Son was testified in Psalm 91: \"But you, Lord, remain forever,\" and again: \"In the beginning, you, Lord, founded the earth, and the works of your hands are the heavens. They will perish, but you endure; and all will grow old like a garment; and like a cloak you will roll them up and they will be changed.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"αὕτη ἡ ἀλλοίωσις τῆς δεξιᾶς τοῦ ὑψίστου","severity":"info","text":"This phrase echoes a lost or paraphrased scriptural source, possibly from the Old Testament, referring to a change in the divine right hand.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὁ οὐρανός, φησίν, καὶ ἡ γῆ παρελεύσεται","severity":"info","text":"A paraphrase of a prophetic statement about the passing of heaven and earth, likely alluding to Isaiah 51:6 or similar eschatological passages.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἔσονται καινοὶ οὐρανοὶ καὶ καινὴ γῆ","severity":"info","text":"Direct reference to the prophecy of a new heaven and new earth, as in Isaiah 65:17 or Revelation 21:1.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τὸ ἄφθαρτόν σου πνεῦμά ἐστιν ἐν πᾶσιν","severity":"info","text":"A citation from the Wisdom of Solomon (likely 7:22-23), emphasizing the incorruptible Spirit present in all things.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"παρ' ᾧ οὐκ ἔνι παραλλαγὴ ἢ τροπῆς ἀποσκίασμα","severity":"info","text":"A quotation from the Epistle of James (1:17), describing God as without variation or shadow of change.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἀφθάρτῳ, ἀοράτῳ, μόνῳ σοφῷ θεῷ","severity":"info","text":"A Pauline phrase (cf. 1 Timothy 1:17 or similar) describing God as incorruptible, invisible, and only wise.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'αὕτη ἡ ἀλλοίωσις τῆς δεξιᾶς τοῦ ὑψίστου' is not a direct biblical citation and may be a paraphrase or from a lost source.","The reference to Psalm 91 (90 LXX) is ambiguous; the quoted text 'σὺ δέ, κύριε, εἰς τὸν αἰῶνα μένεις' is not verbatim from the psalm but a theological adaptation."],"confidence":"high","notes":[]},{"i":146,"ref":"p146","source":"σὺ δὲ ὁ αὐτὸς ἀεὶ καὶ τὰ ἔτη σου οὐκ ἐκλείψουσιν.» 6.ν ὅτι αἰώνιον ἡ κτίσις οὐ καθάπαξ καὶ αὐτοτελῶς τὸ αἰώνιον κέκτηται, πρῶτον μὲν ἐπειδὴ οἴκοθεν τοῦτο οὐκ ἔχει, ἀλλ' ἔτυχεν αὐτοῦ εἰς τὸ ἑξῆς, ἀφ' οὗ ἐγένετο, μεταδόσει τοῦ μόνως καὶ ὑπεραιωνίως ὄντος αὐτομάτου θεοῦ· ἀγαθὸς γὰρ ὢν οὗτος δημιουργεῖ καὶ τέλος· προιστάμενος τῆς ἑαυτοῦ ποιήσεως, φιλοτιμεῖται αὐτῇ αἰωνιότητα· δεύτερον δὲ διὰ τὰς ἐξηγηθείσας αἰτίας ἐν τῷ κεφαλαίῳ τῷ πρὸ τοῦδε. τὸ δὲ ἅγιον πνεῦμα, ὡς φύσει τὸ αἰώνιον ἔχον, καθὰ προσῆκεν ἔχειν δημιουργὸν καὶ ἀγαθὸν πνεῦμα τοῦ θεοῦ πάντα ἐνεργοῦν αἰωνίως καὶ οὔποτε μὲν αὐτὸ περατούμενον, τῶν δ' ὑπ' αὐτοῦ γενομένων δυνάμενον εἶναι περατωτικόν, ταύτῃ ἀνευφημήθη τῇ προσρήσει. μάθοιτε δὲ ἄν, εἴ μοι ἐπίσποισθε, τῇδε· Παῦλος Ἑβραίοις ἐπιστέλλει οὕτως· «ὃς διὰ πνεύματος αἰωνίου ἑαυτὸν ἄμωμον προσήνεγκεν τῷ θεῷ.» λέγει δὲ τὸν δεσπότην Χριστόν, τὸν ἐν τῇ σεπτῇ ἐνανθρωπήσει αὐτοῦ ἑαυτὸν διὰ τοῦ ἁγίου πνεύματος ἀνθ' ἡμῶν τῷ ἑαυτοῦ πατρὶ προσενηνοχότα. καὶ Πέτρος δὲ προσηχεῖ ἀκόλουθα, ὡς ἤδη ἐμνημονεύθη· «τὸ δὲ ῥῆμα τοῦ θεοῦ μένει εἰς τὸν αἰῶνα.» ῥῆμα γὰρ θεοῦ ἐνταῦθα καλεῖ τὸ πνεῦμα τοῦ θεοῦ. διὰ γοῦν τῆς θεότητος τὴν ταυτότητα μνημονεύων τοῦ πατρὸς καὶ τοῦ υἱοῦ ὁ Παῦλος, τῇ αὐτῇ κέχρηται τοῦ ῥήματος εὐφημίᾳ· «ὁ θεός,» φησίν, «καὶ πατὴρ τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ οἶδεν, ὁ ὢν εὐλογητὸς εἰς τοὺς αἰῶνας·» καὶ πάλιν· «Ἰησοῦς Χριστὸς χθὲς καὶ σήμερον·","english":"You, however, are always the same, and your years will not fail. 6. That creation is not eternal once and for all and does not possess eternity in a self-complete manner, first because it does not have this from itself, but received it for the future, from the time it came into being, by the transmission of the one who alone and super-eternally exists, the self-moving God; for being good, he creates and also an end; and as he presides over his own creation, he is ambitious to bestow eternity upon it. Secondly, because of the reasons expounded in the chapter preceding this one. The Holy Spirit, however, as having eternity by nature, as is fitting for a creative and good Spirit of God to have, working all things eternally and never itself being limited, but being capable of limiting the things produced by it, was celebrated with this appellation. You would learn, if you were to follow me, in this way: Paul writes to the Hebrews thus: \"Who through the eternal Spirit offered himself blameless to God.\" He speaks of the Lord Christ, who in his venerable incarnation offered himself through the Holy Spirit on our behalf to his own Father. And Peter also echoes consistent things, as already mentioned: \"The word of God remains forever.\" For here he calls the Spirit of God the word of God. Indeed, Paul, when recalling the identity of the Father and the Son through the divinity, uses the same honorific term: \"God,\" he says, \"and Father of our Lord Jesus Christ knows, who is blessed forever;\" and again: \"Jesus Christ yesterday and today.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"αὐτομάτου θεοῦ","severity":"info","text":"The phrase 'self-moving God' (αὐτομάτου θεοῦ) is unusual; it likely emphasizes God's spontaneous, uncaused agency, a theme in Didymus' anti-Arian polemic.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"αἰώνιον","severity":"info","text":"The term 'eternal' (αἰώνιον) is used in two senses: creation receives a derived eternity, while the Holy Spirit possesses it by nature, reflecting Didymus' distinction between created and uncreated being.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὃς διὰ πνεύματος αἰωνίου ἑαυτὸν ἄμωμον προσήνεγκεν τῷ θεῷ","severity":"info","text":"Didymus cites a Pauline passage (likely Heb 9:14, though wording differs) to support the Holy Spirit's eternal nature, interpreting Christ's self-offering as mediated by the Spirit.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τὸ δὲ ῥῆμα τοῦ θεοῦ μένει εἰς τὸν αἰῶνα","severity":"info","text":"A Petrine citation (1 Pet 1:23? or 2 Pet 1:? — not exact) equates 'word of God' with the Holy Spirit, a distinctive exegetical move by Didymus.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Παῦλος Ἑβραίοις ἐπιστέλλει","severity":"info","text":"Didymus assumes Pauline authorship of Hebrews, standard in the Greek tradition but contested in the West; this affects the authority of the prooftext.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"μάθοιτε δὲ ἄν, εἴ μοι ἐπίσποισθε","severity":"info","text":"A rhetorical transition ('You would learn, if you were to follow me') introduces scriptural proofs, marking a shift from argument to testimony.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact Pauline and Petrine verses are not identified with standard chapter/verse numbers; the citations may be paraphrastic or from variant textual traditions.","The phrase 'αὐτομάτου θεοῦ' could be read as 'self-existent God' rather than 'self-moving', though the latter fits the context of spontaneous creative agency."],"confidence":"high","notes":[]},{"i":147,"ref":"p147","source":"ὁ αὐτὸς εἰς τοὺς αἰῶνας.» οὐκ ἔστιν δέ, οὐκ ἔστιν ἀκοῇ ἀκοῦσαι, ἅπερ καὶ εἰς τὸ κεφάλαιον τοῦτο ὡρίσαντο οἱ περὶ τὰς θεολογίας τοῦ ἁγίου πνεύματος ἀποδιακείμενοι. ἀπάγουσι γὰρ εἰς ἔσχατα γῆς ἑαυτοὺς ἀπὸ προλήψεως· ἄκριτος δὲ\n\nἔρως οὐκ εἴωθεν ἀκριβῆ μαρτυρεῖν ἐξέτασιν· ὅμως οὐδὲν οἷον κωλύει αὐτῆς ἐκείνης τῆς πιθανουργίας ἀκοῦσαι. οὕτω γὰρ ἂν ἔτι πλέον καταγνωσθείησαν. ἔχει οὖν ὧδε· οὐκ εἴ τι αἰώνιον ὁμωνύμως προσηγόρευται, θεὸς δύναται λέγεσθαι, ἀλλ' εἴ τις θεός, αἰωνίων ποιητής. γέγραπται γάρ· «χρόνων καὶ αἰώνων ποιητὴς ὁ θεός·» καὶ πάλιν· «Πολυμερῶς καὶ πολυτρόπως πάλαι ὁ θεὸς λαλήσας ἐν τοῖς προφή ταις, ἐπ' ἐσχάτου τῶν ἡμερῶν ἐλάλησεν ἡμῖν ἐν υἱῷ, ὃν ἔθετο κληρόνομον πάντων, δι' οὗ καὶ τοὺς αἰῶνας ἐποίησεν.» οὐ γὰρ εἴ τι αἰώνιον προσηγόρευται, θεὸς ὀφείλει ὀνομάζεσθαι· ἄπειροι θεοὶ ἔσονται. γέγραπται γάρ· «καὶ ἐπάρθητε, πύλαι αἰώνιοι,» καὶ πάλιν· «ἔτη αἰώνια ἐμνήσθησαν» καὶ αὖθις· «ὥσπερ πρόβατα αἰώνια,» καί· «ἀναστήσονται οὗτοι εἰς κόλασιν αἰώνιον.» καὶ ἑτέρωθι· «ἀναστήσονται οἱ ἐν χώματι γῆς, οἱ μὲν εἰς ζωὴν αἰώνιον, οἱ δὲ εἰς αἰσχύνην αἰώνιον.» ἆρα οὖν καὶ ἡ κόλασις καὶ ἡ αἰσχύνη θεοί; ὁρᾶς, εἰς ὅσην ἀτοπίαν καὶ ἀσέβειαν ἡ κατὰ τὸ αἰώνιον ὁμωνυμία ἐκπίπτει, τοῖς μὲν οὖν ἐκείνων νοήμασι καὶ ῥήμασιν ἅλμη ἐπιπολάζει τε καὶ συμπέφυρται· ταύτην δὲ διαλύει τάδε· τοῦ αἰωνίου ὀνόματος ὡς ἄρτι ἐπεμνήσθημεν, τὰ ἄλλα κἂν ἔτυχεν, μόνον οὐκ ἀπὸ χρόνου ἔτυχεν· ἀλλὰ καὶ φθορὰν τὴν ἀπὸ γνώμης οἰκείας τροπὴν ἔχει, καὶ ἀνόμοιον παντάπασιν τῷ θείῳ αἰωνίῳ τὸ ἐκείνων αἰώνιόν ἐστιν·","english":"the same for the ages.” But it is not, it is not possible to hear with the ear what those who are disposed concerning the theology of the Holy Spirit have defined in this chapter as well. For they lead themselves to the ends of the earth from preconception; and uncritical\n\nlove is not accustomed to bear witness to an accurate examination; nevertheless, nothing prevents hearing that very persuasive artifice. For in this way they would be even more condemned. It runs thus: not if something is called eternal homonymously can it be called God, but if someone is God, he is a maker of eternal things. For it is written: “God is the maker of times and ages;” and again: “Having spoken in many ways and in many manners long ago through the prophets, in the last of the days he spoke to us through a son, whom he appointed heir of all, through whom he also made the ages.” For not if something is called eternal must it be named God; there will be infinite gods. For it is written: “And the eternal gates were raised,” and again: “Eternal years were remembered,” and again: “Like eternal sheep,” and: “These will rise for eternal punishment.” And elsewhere: “Those in the dust of the earth will rise, some to eternal life, others to eternal shame.” Therefore, are punishment and shame gods? You see into how great absurdity and impiety the homonymy concerning the eternal falls. Now, with the thoughts and words of those men, brine both floats on the surface and is mixed together; but this is dissolved by the following: of the name “eternal,” as we just recalled, even if the other things received it, they did not receive it from time; but they also have corruption, a change from their own disposition, and their eternal is entirely dissimilar to the divine eternal.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"οὐκ ἔστιν, οὐκ ἔστιν ἀκοῇ ἀκοῦσαι","severity":"info","text":"The double negation and the phrase 'hear with the ear' emphasize the impossibility of rationally engaging with the opponents' arguments, a rhetorical strategy common in polemical theology.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"αἰώνιον","severity":"info","text":"The term 'eternal' (αἰώνιον) is central to the argument; Didymus distinguishes its homonymous use in Scripture (e.g., 'eternal gates') from its proper theological sense applied to God, who is the maker of ages.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"χρόνων καὶ αἰώνων ποιητὴς ὁ θεός","severity":"info","text":"This citation, 'God is the maker of times and ages,' is not directly from a canonical book but likely a paraphrase or apocryphal saying; it supports the argument that God alone is the creator of eternal things.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Πολυμερῶς καὶ πολυτρόπως πάλαι ὁ θεὸς λαλήσας","severity":"info","text":"This extended citation echoes themes from Hebrews (e.g., Christ as heir of all) and possibly Wisdom literature, but its exact source is uncertain; it reinforces the Son's role in creation.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"πύλαι αἰώνιοι","severity":"info","text":"The phrase 'eternal gates' likely alludes to Psalm 24:9 LXX or similar passages; Didymus uses it to show that 'eternal' can refer to created things, not just God.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ἅλμη ἐπιπολάζει","severity":"info","text":"The metaphor of brine (ἅλμη) floating on and mixing with the opponents' words is unusual; it may reflect a lost rhetorical or exegetical tradition, possibly from Alexandrian polemic.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the scriptural citations 'χρόνων καὶ αἰώνων ποιητὴς ὁ θεός' and 'Πολυμερῶς...' is uncertain; they may be from lost apocrypha or Didymus's own paraphrases.","The phrase 'ἅλμη ἐπιπολάζει' is obscure; its precise rhetorical function is unclear."],"confidence":"medium","notes":[]},{"i":148,"ref":"p148","source":"καθὰ οὐδὲ ὁ λεγόμενος ἅγιος, ἄγγελος ἢ ἄνθρωπος, ὁμοίως καὶ ἴσως τοῦτό ἐστιν τῷ ἁγίῳ τῶν ἁγίων πνεύματι· αὐτὸ γὰρ ἁγιότης καὶ αἰωνιότης τὸ πᾶν ὑπάρχει. πρόσχωσι τοίνυν, μετὰ ποίας μεγαλοφωνίας τὸ αἰώνιον ἐπὶ τοῦ ἁγίου πνεύματος ἀνείρηται, καὶ ὅτι τούτῳ τὸ θαυμαστὸν ἐκεῖνο καὶ πᾶσιν ἀχωρητότατον προσεπέθηκεν, φημὶ τὸ διὰ τοῦ ἁγίου πνεύματος τὸν κατασκευάσαντα τοὺς αἰῶνας ἑαυτὸν προσαγαγεῖν τῷ ἑαυτοῦ ἀληθινῷ πατρὶ ὑπὲρ ἡμῶν. σκεψάσθωσαν δὲ καὶ ὅτι αἱ δυνάμεις πᾶσαι τῶν οὐρανῶν ἐν τῷ ἁγίῳ πνεύματί εἰσιν, πάντως ὅτι ὡς συνδημιουργῶ τοῦ ἀνεπιδεοῦς δημιουργοῦ· καὶ ὅτι, ὧν οὐκ εὐκαίρως, ἀλλ' ἐνδιασκεύως ἐμνημόνευσαν αἱρετικοὶ αἰωνίων πυλῶν καὶ προβάτων, τὸ τέλος τὰ εἰς τὸ κεφάλαιον τοῦτο προκομισθέντα πρὸς ἡμῶν λόγια προεῖπαν. καὶ ἔστω δῆλον αὐτοῖς τὸ διάφορον τοῦ τε ἀνάρχως καὶ ἀτρέπτως αἰωνίου τοῦ τε ἀπὸ χρόνου καὶ τρεπτοῦ, καὶ ὡς οὐ βραχὺ τοῦτο, οὐδὲ περὶ τὴν οὐσίαν καὶ ἄλλο κάλλος ἐστὶ μόνον, ἀλλὰ τὸ παντάπασιν ἐξηλλαγμένον. ἔστω δὲ γνώριμον καὶ τὸ, ὅτι τὸ ἅγιον πνεῦμα τὴν περὶ τὸ αἰώνιον κρίσιν πρὸς τὸν ἐνισχύσαντα τὰ σύμπαντα θεὸν πατέρα καὶ τὸν υἱὸν ἔχει, οὐ πρὸς τὰ κτίσματα· καὶ λύσαντες τὴν χείρω γνώμην, ἑλέσθωσαν τὴν βελτίονα· καὶ θαυμαζέτωσαν, ἀντὶ τῶν νῦν, ἃ θαυμάζειν ἄξιον· καὶ πραξάτωσαν βελτίω τὸν μετὰ ταῦτα χρόνον· φθόνος γὰρ οὐδείς· καὶ ἀφ' ὧν τὴν ἀλαζόνα μέμψιν ποιησάμενοι ἑαυτοὺς ἔβλαψαν, ἐντεῦθεν καὶ τὸ τῆς μεταμελείας ὄφελος ἀπενεγκάσθωσαν.","english":"just as neither the so-called holy one, whether angel or human, is similarly and equally this to the Holy Spirit of the holy ones; for it itself is holiness and eternity the whole. Let them attend, therefore, with what great utterance the eternal is spoken of the Holy Spirit, and that to this that marvelous and utterly incomprehensible thing was added, I mean that through the Holy Spirit the one who constructed the ages brought himself to his own true Father on our behalf. Let them also consider that all the powers of the heavens are in the Holy Spirit, entirely because it is co-creator with the self-sufficient creator; and that, of which the heretics inopportunely but deliberately made mention of eternal gates and sheep, the end the oracles brought forward by us to this chapter have foretold. And let it be clear to them the difference between the unbeginning and unchangeable eternal and that which is from time and changeable, and that this is not small, nor is it only about substance and another beauty, but the altogether different. Let it also be known that the Holy Spirit has the judgment concerning the eternal in relation to the God Father who strengthened all things and the Son, not in relation to the creatures; and having dissolved the worse opinion, let them choose the better; and let them marvel, instead of the present things, at what is worthy of marvel; and let them make the time after this better; for there is no envy; and from that by which they harmed themselves, having made a boastful reproach, let them also from this carry off the benefit of repentance.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ἅγιος","severity":"info","text":"The term 'holy one' (ἅγιος) is used here for angels or humans, contrasted with the Holy Spirit as 'holiness itself' (αὐτὸ γὰρ ἁγιότης). This distinction underscores the Spirit's unique, uncreated sanctity.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"αἰώνιον","severity":"info","text":"The adjective 'eternal' (αἰώνιον) is applied to the Holy Spirit, and Didymus distinguishes between 'unbeginning and unchangeable eternal' (τοῦ τε ἀνάρχως καὶ ἀτρέπτως αἰωνίου) and 'from time and changeable' (τοῦ τε ἀπὸ χρόνου καὶ τρεπτοῦ), a key anti-Arian argument.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"αἱρετικοί","severity":"info","text":"The 'heretics' (αἱρετικοί) likely refer to Eunomians or other radical Arians who denied the Spirit's divinity. Their mention of 'eternal gates and sheep' (αἰωνίων πυλῶν καὶ προβάτων) may allude to Origenist or Gnostic speculations.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"πρόσχωσι","severity":"info","text":"The passage uses a series of hortatory subjunctives (πρόσχωσι, σκεψάσθωσαν, ἔστω δῆλον, θαυμαζέτωσαν) to structure an appeal to heretics to reconsider their views, forming a rhetorical climax.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"διὰ τοῦ ἁγίου πνεύματος τὸν κατασκευάσαντα τοὺς αἰῶνας ἑαυτὸν προσαγαγεῖν τῷ ἑαυτοῦ ἀληθινῷ πατρὶ","severity":"info","text":"This phrase echoes New Testament soteriology (e.g., Eph 2:18) where Christ, through the Spirit, brings believers to the Father. Didymus applies it to the Spirit's role in the economy.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἀχωρητότατον","severity":"caution","text":"The superlative 'most incomprehensible' (ἀχωρητότατον) is rare and may be a neologism or textual corruption. The sense is clear: the Spirit's action is beyond human grasp.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'eternal gates and sheep' (αἰωνίων πυλῶν καὶ προβάτων) is unclear; possibly a lost heretical proof-text or allegory."],"confidence":"high","notes":[]},{"i":149,"ref":"p149","source":"εἰ γάρ, ὡς θεοπρεπές τι ἐνδεικνυμένη ἡ λέξις αὕτη ἐχρήσθη περὶ τοῦ θεοῦ πατρὸς καὶ τοῦ υἱοῦ, ἴσως καὶ ὁμοίως ἐκληφθείη ἂν περὶ τοῦ πνεύματος τοῦ θεοῦ. ἓν μὲν δὴ τοῦτο· ἕτερον δέ, ὅτι οὐδὲν, ὧν ἐμνήσθησαν αἰωνίων, προσηγόρευται θεῖον, ἢ πνεῦμα ἅγιον ἐκ τοῦ θεοῦ ἐκπορευθέν, ἤγουν ἕν τι, καὶ μὴ πλῆθος ὄν· οὐδὲ συντάττεται τῷ πατρὶ καὶ τῷ υἱῷ εἰς θείαν μυσταγωγίαν καὶ θεϊκὴν δωρεάν, οὐδὲ ἄλλης τινός, ἵνα μὴ πολλὰ λέγω, θεότητι ἀνηκούσης τιμῆς ἠξίωται. ἄλλα πρὸς τούτοις· ὁ θεὸς καὶ πατὴρ εὐδόκησεν διὰ τοῦ υἱοῦ αὐτοῦ λόγου πάντα δημιουργηθῆναι. καὶ ποία, ὡς ὀνειροπολοῦσιν, λοιδορία τῷ πνεύματι αὐτοῦ τῷ παναγίῳ ἐκ τοῦ μὴ δημιουργῆσαι, εἴ γε ἄρα, κατ' αὐτοὺς, μὴ ἀρρήτως συνεργόν ἐστι τῷ δημιουργῷ ὡς ὁ πατήρ; ὅτι δὲ τοῦ μονογενοῦς αὐτοῦ υἱοῦ λόγου καὶ τοῦ ἑνὸς ἁγίου πνεύματος πᾶσα ἐνέργεια καὶ δωρεά, δημιουργική τε, ἀγαθή τε καὶ τελεία, καὶ κοινὴ αὐτῶν ὑπάρχει, ἀνάγεται δὲ ὅλα εἰς τὸν ἕνα, ἐξ οὗ καὶ σὺν ᾧ ἀφράστως ἐξεφάνησαν αἱ μακαρίαι ὑποστάσεις αὗται ῥᾷστα ἂν καταμάθοι ὁ ἐξέτασίν τινα ἡσυχῖ ποιησάμενος τῶν σοφίας μεστῶν λογίων, τῶν τε ἐν διαφόροις τόποις τοῦδε τοῦ βιβλίου μνημονευθέντων, τῶν τε ἐν τῷ πρὸ αὐτοῦ.","english":"If, as this expression was used to indicate something befitting God concerning the Father and the Son, it would perhaps be taken equally and similarly concerning the Spirit of God. This is one point. Another is that none of the eternal beings they mentioned is called divine, or a holy Spirit proceeding from God, that is, one thing and not a plurality; nor is it ranked with the Father and the Son in divine mystagogy and godly gift, nor has it been deemed worthy of any honor belonging to the divinity of another, to avoid speaking at length. Moreover, God and Father willed that everything be created through his Son the Word. And what reproach, as they dream, is it to his all-holy Spirit that it did not create, if indeed, according to them, it is not ineffably co-worker with the creator as the Father is? But that every energy and gift, both creative and good and perfect, of his only-begotten Son the Word and of the one holy Spirit is common to them, and that all is referred back to the one from whom and with whom these blessed hypostases ineffably appeared, one could easily learn by making some quiet examination of the sayings full of wisdom, both those mentioned in various places of this book and those in the one before it.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The passage argues that the Holy Spirit is not merely one of the eternal beings but is ranked with the Father and Son in divine mystagogy and gift.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"μυσταγωγίαν","severity":"info","text":"Mystagogy refers to initiation into sacred mysteries; here it denotes the divine teaching or revelation shared by the Father and Son.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ὑποστάσεις","severity":"info","text":"Hypostases denotes the three divine persons (Father, Son, Holy Spirit) as distinct subsistences within the one Godhead, a key term in Trinitarian theology.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"Didymus counters opponents who deny the Holy Spirit's co-creative role, affirming that all divine energy is common to the Son and Spirit and referred back to the Father.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage presents two main points: first, the expression about the Father and Son might apply to the Spirit; second, the Spirit is uniquely divine and ranked with them.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Greek text has a lacuna or uncertain reading after 'ἄλλα πρὸς τούτοις', and the phrase 'ἤγουν ἕν τι' may be a gloss; the translation follows the Coptic-derived structure.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἤγουν ἕν τι' (that is, one thing) may be a later explanatory insertion; the reading takes it as part of the original argument.","The reference to 'this book' and 'the one before it' is ambiguous; likely refers to Didymus's own works, but the exact identification is uncertain."],"confidence":"medium","notes":[]},{"i":150,"ref":"p150","source":"καὶ Παῦλος δέ, ὁ κρείττων ἢ κατ' ἀνθρώπους, ἀπέφηνεν τοῦτο φανερῶς διαβεβαιωσάμενος Κορινθίοις μέν· «ἀλλὰ ἀπελούσασθε, ἀλλὰ ἐδικαιώθητε, ἀλλὰ ἡγιάσθητε ἐν τῷ ὀνόματι τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ καὶ ἐν τῷ πνεύματι τοῦ θεοῦ ἡμῶν.» ἄθρει οὖν, ἄθρει, ὡς εἰ θεϊκὸν ὄνομα, ὥσπερ οὖν θεϊκόν, τὸ τοῦ υἱοῦ, ἐξάπαντος καὶ τὸ τοῦ ἁγίου πνεύματος· ἓν γὰρ ἀμφοῖν αὐτῶν ἐδήλωσεν ὄνομα. καὶ ὅτι, ὡς συγκτίσαν ἀρρήτως τὸ ἅγιον πνεῦμα παρὰ τὴν ἀρχὴν καὶ νῦν ἀνακτίζει. τὸ γὰρ ἀπολούσασθαι, τὸ ἀνακτισθῆναι ἐσήμανεν. Τίτῳ δέ· «ἀναγεννήσας ἡμᾶς διὰ λουτροῦ παλιγγενεσίας καὶ ἀνακαινώσεως πνεύματος ἁγίου.» οὐδὲν δὲ ἧττον καὶ ὁ ἱεροψάλτης τοὺς ἤδη ἐν γενέσει ὑπάρχοντας νῦν κτιζομένους ἐν τῇ θείᾳ κολυμβήθρᾳ πνευματικῶς ἀξιοῖ εἰδέναι. φησὶν γάρ· «λαὸς ὁ κτιζόμενος αἰνέσει τὸν κύριον.» οὔκουν αἱ τὴν αὐτὴν τιμὴν καὶ ἐνέργειαν ἔχουσαι ὑποστάσεις τὴν αὐτὴν ἐκληρώσαντο φύσιν, καὶ οὐδὲν θεότητι καὶ δυνάμει διαφέρουσιν ἀλλήλων, μόναι δὲ συμφύεσθαι καὶ συντάττεσθαι καὶ πανταχοῦ συνεπινοεῖσθαι δύνανται τῷ ἑνί· ὃς ἄμφω αὐτός, οὐχ ὧν αἱ ὑποστάσεις ἀμφοῖν, ἔχει ἐξ ἑαυτοῦ ἀνάρχως καὶ ἐξ ἴσου καὶ ὁμοίου καὶ ἀλέκτως ἡνωμένας καὶ συνεχεῖς τὰς ὑποστάσεις. ἔτι πρὸς τοῖς λεχθεῖσιν· πᾶν δικαίωμα τῶν αἱρετικῶν τούτων ὁμοιότροπον, ὥσπερ καὶ ὁμοιόλεκτόν ἐστι τῆς νῦν κινουμένης ἑώλου αὐτῶν σοφιστείας, ὡς μαθησόμεθα μετ' οὐ πολὺ τῇ πείρᾳ ἐξ αὐτῶν τῶν κεφαλαίων.","english":"And Paul, who is greater than ordinary men, clearly declared this, firmly affirming to the Corinthians: \"But you have washed yourselves, but you have been justified, but you have been sanctified in the name of our Lord Jesus Christ and in the spirit of our God.\" Observe, then, observe, how if the name of the Son is divine, as indeed it is divine, then certainly also that of the Holy Spirit is divine; for he indicated a single name for both of them. And that, just as the Holy Spirit ineffably co-creates from the beginning, so now it re-creates. For \"to wash oneself\" signified \"to be re-created.\" And to Titus: \"having regenerated us through the bath of rebirth and renewal of the Holy Spirit.\" No less does the psalmist deem it fitting to know that those already in existence are now being created in the divine font spiritually. For he says: \"The people being created will praise the Lord.\" Therefore, the hypostases that have the same honor and activity have been allotted the same nature, and they differ from each other in nothing regarding divinity and power, but they alone can be united and ordered and everywhere conceived together with the One; who is both of them himself, not that the hypostases of both belong to him, but he has from himself, without beginning, equally, similarly, and ineffably, the hypostases united and continuous. Further, in addition to what has been said: every argument of these heretics is of the same form, just as it is also of the same wording as their now-stale sophistry currently being deployed, as we will learn shortly by experience from the very headings.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἀλλὰ ἀπελούσασθε, ἀλλὰ ἐδικαιώθητε, ἀλλὰ ἡγιάσθητε ἐν τῷ ὀνόματι τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ καὶ ἐν τῷ πνεύματι τοῦ θεοῦ ἡμῶν","severity":"info","text":"Didymus adapts 1 Cor 6:11, which in the New Testament reads 'ἀπελούσασθε, ἀπελούσασθε' (you have washed, you have washed). His variant emphasizes justification and sanctification alongside washing.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἀναγεννήσας ἡμᾶς διὰ λουτροῦ παλιγγενεσίας καὶ ἀνακαινώσεως πνεύματος ἁγίου","severity":"info","text":"This citation of Titus 3:5 is not verbatim from the New Testament; the phrase 'ἀναγεννήσας' (having regenerated) and 'ἀνακαινώσεως' (renewal) reflect Didymus's theological emphasis on baptismal rebirth.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"λαὸς ὁ κτιζόμενος αἰνέσει τὸν κύριον","severity":"info","text":"The psalmist reference is likely Psalm 100 (LXX 99) or a similar passage; the exact wording is not found in the Septuagint, suggesting Didymus paraphrases or cites a variant tradition.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"συγκτίσαν","severity":"info","text":"The rare compound verb 'συγκτίσαν' (co-create) is central to Didymus's argument that the Holy Spirit participates in creation from the beginning, a point contested by Pneumatomachians.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"αἱρετικῶν","severity":"info","text":"The 'heretics' are the Pneumatomachians (Spirit-fighters), who denied the divinity of the Holy Spirit. Didymus's treatise De trinitate is a key anti-Pneumatomachian work from the late 4th century.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ἔτι πρὸς τοῖς λεχθεῖσιν","severity":"info","text":"This transitional phrase signals a new argumentative section, where Didymus will refute heretical sophistries by examining their 'headings' (κεφαλαίων), likely a list of their claims.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact source of the psalm citation is unclear; it may be a loose paraphrase or a lost variant.","The phrase 'ὃς ἄμφω αὐτός' (who is both of them himself) is ambiguous: it could mean the Father is both Son and Spirit, or the One God is both, but Didymus likely refers to the Father as the source of unity."],"confidence":"high","notes":[]},{"i":151,"ref":"p151","source":"εἰ γὰρ τυχὸν λέξιν τινά, ὡς τὴν «αἰώνιος» ἢ τὴν «ἀγαθός», θείαν ἔνδειξιν κομίζουσαν περὶ τῆς ἐν μονάδι τριάδος, καὶ αὐτῇ καθ' ὅλου καὶ τελείως προσήκουσαν, ἔτυχέν που εἰρῆσθαι περὶ κτίσματος, μετὰ τῆς ὀφειλομένης κτίσματι μνήμης, οὐδὲν μὲν λέγουσιν τί γὰρ καὶ εἰπεῖν ἔχουσιν; περὶ τοῦ θεοῦ πατρὸς καὶ τοῦ υἱοῦ αὐτοῦ· κατάγουσι δὲ εὐθὺς ἀφρονέστατα τὸ ἅγιον πνεῦμα εἰς τὴν κτίσιν, οὐκ ἀνάγουσι πρεπωδέστατα εἰς τὸν θεὸν καὶ τὸν μονογενῆ τοὺς ἐν ὁμοίῳ καὶ ἴσῳ τῷ ἁγίῳ πνεύματι ἁρμοδιώτατα ὑπὸ τῶν θεολόγων ἀνευφημηθέντας. καὶ μόνων τοίνυν τῶν πρὸς ἡμῶν ἐν τῷ κεφαλαίῳ ᾧ μέτειμεν, δικαιολογηθέντων ὑπερβαθῆναι μὴ δυναμένων, ἀρκούντων δὲ εἰς ὅλον τὸν περὶ αἱρετικῶν ἀγῶνα· ἢ δειξάτωσαν ὃ καὶ λέγειν βαρὺ λίαν, ὡς ἀρχὴ ἢ πέρας τοῦ ἁγίου πνεύματος κεχρησμῴδηταί που· ἢ ὅλως, ὅτι ὁδόν τινα ἔσχεν ἐπὶ φθορὰν ὡς ἡ ἀγγελικὴ καὶ ἀνθρωπικὴ προαίρεσις· ἢ ἔστω αὐτοῖς, τὸ δὴ λεγόμενον, «βοῦς ἐπὶ γλῶσσαν». τοσαῦτα μὲν περὶ ἐκείνων ἐγὼ δὲ ἐπὶ τὴν ἐξ ἀρχῆς ὑπόθεσιν μεταβήσομαι. 6.ν ὅτι ὡς ἄτρεπτον ἀρετῆς τε κακίας τε ἀνεπίδεκτόν ἐστιν. ἡ κτίσις ἡ λογικὴ ἀρετῆς τε καὶ κακίας ἐστιν δεκτική, ὡς εὑρίσκομεν ἐν ἀσωμάτοις μέν, καθὰ προείπομεν, ἀρετῆς ἐντὸς τοὺς εὐδοκίμους ἀγγέλους, κακίας δὲ τοὺς ἐκριφέντας· ἐν δὲ σώμασιν, ὡς ἐσμὲν ἡμεῖς αὐτοί. τὸ δὲ θεϊκὸν πνεῦμα ὑπὲρ ἀρετὴν καὶ δόξαν τυγχάνον, μᾶλλον δ' αὐτὸ πηγάζον τὴν ἀκροτάτην ἀρετήν, οὐδενός ἐστι τούτων δεκτικόν, ὡς οὐδὲ ὁ πατὴρ οὐδ' ὁ υἱός. εἰ δὲ μὴ δεκτικόν, οὐδ' ἑτερόβουλον· εἰ δὲ τοῦτο ποιεῖ γὰρ πανθ' ὅσα θέλει ὁ πατήρ, οὐδ' ἑτεροούσιον.","english":"For if, by chance, some word, such as \"eternal\" or \"good,\" bearing a divine indication concerning the Trinity in unity, and belonging to it wholly and perfectly, were ever spoken about a creature, with the memory owed to a creature, they say nothing—for what could they say?—concerning God the Father and His Son; but they most foolishly at once drag the Holy Spirit down to creation, instead of most fittingly raising up to God and the Only-Begotten those who have been most appropriately celebrated by the theologians in like and equal terms with the Holy Spirit. And so, of the arguments set forth by us in the chapter we are treating, which cannot be surpassed and are sufficient for the entire struggle against heretics, let them show—though it is very grievous to say—that a beginning or an end of the Holy Spirit has been prophesied anywhere; or at all, that it has had some path toward corruption, as has the angelic and human will; or let them have, as the saying goes, \"an ox on their tongue.\" So much concerning those matters; I shall now proceed to the original subject. 6. That, as it is immutable, it is incapable of receiving either virtue or vice. Rational creation is capable of receiving both virtue and vice, as we find in incorporeal beings—according to what we said earlier—with the esteemed angels within virtue, and the cast-out ones within vice; and in bodies, as we ourselves are. But the divine Spirit, being beyond virtue and glory, or rather itself springing forth the highest virtue, is receptive of none of these things, just as neither the Father nor the Son is. And if it is not receptive, it is not of a different will; and if this is so—for it does all that the Father wills—it is not of a different substance.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"εἰ γὰρ τυχὸν λέξιν τινά","severity":"info","text":"The passage begins a hypothetical argument about applying divine predicates to creatures, then shifts to a direct challenge to heretics, and concludes with a new section heading (6).","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"κτίσις","severity":"info","text":"κτίσις ('creation') is used here to distinguish the created order (including angels and humans) from the divine triad, a key distinction in Didymus's anti-Arian polemic.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"βοῦς ἐπὶ γλῶσσαν","severity":"info","text":"The phrase 'βοῦς ἐπὶ γλῶσσαν' ('an ox on the tongue') is a proverbial expression from Greek literature (e.g., Theognis, Euripides) meaning to be silenced or unable to speak, not a biblical citation.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ἀρχὴ ἢ πέρας τοῦ ἁγίου πνεύματος","severity":"info","text":"Didymus challenges heretics to prove that the Holy Spirit has a beginning or end, a direct refutation of Arian claims that the Spirit is a creature and thus had a temporal origin.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"οὐδ' ἑτεροούσιον","severity":"info","text":"The argument concludes that the Holy Spirit is not of a different substance (ἑτεροούσιον) from the Father and Son, affirming consubstantiality against heteroousian positions.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"τὸ δὴ λεγόμενον","severity":"caution","text":"The phrase 'τὸ δὴ λεγόμενον' introduces a proverbial expression; the exact reading of the proverb may vary in manuscripts, but the sense of silencing opponents is clear.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'βοῦς ἐπὶ γλῶσσαν' is a Greek proverb; its exact form may vary, but the meaning is unambiguous.","The transition to section 6 is marked by a numeral in the manuscript; the numbering may be a later editorial addition."],"confidence":"high","notes":[]},{"i":152,"ref":"p152","source":"κἀντεῦθεν οὖν συνάγεται καὶ τό τε μὴ εἶναι αὐτὸ κτίσμα, ἀπαραλλάκτως δὲ ἔχειν πρὸς τὸν θεὸν πατέρα καὶ τὸν υἱὸν αὐτοῦ καὶ τὸ ἡμᾶς ἐξ αὐτοῦ τὸν θεόν, ἐξ οὗ φυσικῶς ἐξεπορεύθη, γινώσκειν, ὅτι καὶ ἐν ἡμῖν ἐστιν ὡς γέγραπται. 6.ν ὅτι φύσει ἅγιον καὶ ἁγιάζον καὶ δικαιοῦν ἡ κτίσις ἁγιάζεται καὶ δικαιοῦται ὑπὸ τοῦ τὴν φύσιν ἁγίου θεοῦ· δεκτικὴ γὰρ τοῦ ἁγιασθῆναι καὶ δικαιωθῆναι τυγχάνει, οὐ παρεκτική. τὸ δ' ἅγιον πνεῦμα, ἐπείπερ διέστηκε· μὲν τῆς κτίσεως, συνῆπται δὲ τῇ φύσει ἐκείνῳ, ἐξ οὗ ἐκπεπόρευται περὶ οὗ καὶ ἐμυσταγωγήθημεν, ὡς· «πᾶσα δόσις ἀγαθὴ καὶ πᾶν δώρημα τέλειον ἄνωθέν ἐστι, κατα βαῖνον ἐκ τοῦ πατρὸς τῶν φώτων, παρ' ᾧ οὐκ ἔστι παραλλαγὴ ἢ τροπῆς ἀποσκίασμα». καὶ ἐπείπερ πάντων κήδεται καὶ προμηθεῖται καὶ αὐτῶν τῶν ὑπαιτίων· ἁγιάζει μὲν καὶ δικαιοῖ καὶ σοφίζει καὶ πᾶν εἶδος ἐπουρανίου ἀρετῆς παρέχει· αὐτὸ δὲ οὐδαμῶς εὑρίσκεται ἔχον ἐπιτηδειότητα τοῦ ἁγιάζεσθαι ἢ\n\nδικαιοῦσθαι ἢ σοφίζεσθαι ὑφ' ἑτέρου καθὰ οὐδ' ὁ αὐτοφυὴς πατὴρ οὐδ' ὁ ὁμοφυὴς αὐτοῦ υἱός· ὡς καὶ διὰ τοῦτο ὀρθῶς εὐφημεῖσθαι αὐτοάγιόν τε καὶ «πνεῦμα ἁγιοσύνης», ἀντὶ τοῦ, φύσει καὶ ἀφ' ἑαυτοῦ ἅγιον· καὶ «πνεῦμα θεῖον», ἀντὶ τοῦ, φύσει θεός· καὶ «πνοὴ παντοκράτορος», ἀντὶ τοῦ, ὁμοούσιον τοῦ παντοκράτορος πνευσθὲν ἐκ τῆς ὑποστάσεως αὐτοῦ· ὥστε καὶ μόνην μίαν τοιαύτην ὀνομασίαν δεικνύναι αὐτὸ ὁμοούσιόν τε τῷ θεῷ πατρὶ καὶ ἁγιαστικὸν καὶ μηδὲ λόγῳ χωρεῖσθαι.","english":"From this, then, it is concluded both that it is not a creature, but is unalterably related to God the Father and his Son, and that we know God from it, from whom it naturally proceeded, and that it is also in us, as it is written. 6. For by nature holy and sanctifying and justifying, creation is sanctified and justified by the God who is holy by nature; for it is capable of being sanctified and justified, not of providing sanctification and justification. But the Holy Spirit, since it is distinct from creation, is joined to that nature from which it has proceeded, concerning which we have also been initiated, as: \"Every good gift and every perfect gift is from above, descending from the Father of lights, with whom there is no variation or shadow of change.\" And since it cares for and provides for all, even for the guilty, it sanctifies and justifies and makes wise and provides every form of heavenly virtue; but it is itself in no way found to have the capacity to be sanctified or justified or made wise by another, just as neither the self-existent Father nor his consubstantial Son is; so that on this account it is rightly acclaimed as self-holy and \"spirit of holiness,\" that is, holy by nature and from itself; and \"divine spirit,\" that is, God by nature; and \"breath of the Almighty,\" that is, consubstantial with the Almighty, breathed from his hypostasis; so that even a single such name shows it to be consubstantial with God the Father and sanctifying, and not to be grasped even by reason.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ἀπαραλλάκτως","severity":"info","text":"The adverb 'unalterably' underscores the Spirit's immutable relation to Father and Son, distinguishing it from mutable creation.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"πᾶσα δόσις ἀγαθὴ καὶ πᾶν δώρημα τέλειον ἄνωθέν ἐστι","severity":"info","text":"This quotation, attributed to initiation teaching, echoes themes of divine gift-giving; it is not a direct biblical citation but likely a liturgical or catechetical formula.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"αὐτοάγιον","severity":"info","text":"The term 'self-holy' emphasizes the Spirit's intrinsic holiness, not derived from another, paralleling the Father and Son.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"πνοὴ παντοκράτορος","severity":"info","text":"'Breath of the Almighty' is a title for the Spirit, interpreted as consubstantial with the Almighty and breathed from his hypostasis.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἐμυσταγωγήθημεν","severity":"info","text":"The verb 'we have been initiated' suggests a reference to baptismal catechesis or mystery teaching, common in fourth-century Alexandrian theology.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"6.ν","severity":"info","text":"The marker '6.ν' indicates a new section in the Coptic manuscript, likely a chapter or argument division, here contrasting creation and the Holy Spirit.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text has a lacuna or unclear reading at '6.ν' (possibly a section number or marginal note). The phrase 'περὶ οὗ καὶ ἐμυσταγωγήθημεν' may refer to the Spirit or to the Father; the translation takes it as the Spirit."],"confidence":"high","notes":[]},{"i":153,"ref":"p153","source":"τοιγάρτοι ὁ δυνατὸς εἰπεῖν τε καὶ τύπους ἐκθέσθαι πίστεως Παῦλος εἰσηγήσατο, προθέμενος ἅμα μὲν τοῦτο τὸ κεφάλαιον, ὃ νυνὶ μέτειμεν, ἅμα δὲ καὶ τῶν μεγαλοδωρεῶν καὶ τῆς ἐν τῷ βαπτίσματι ἀναγεννήσεως τὸ πρὸς τὸν θεὸν πατέρα ἐπίκοινον τοῦ ἁγίου πνεύματος· ἔτι δὲ καὶ ὅτι τὸ «ὁ θεὸς» ὄνομα ἕν τε καὶ ἴσως ἐστὶν τῇ τριάδι· καὶ ἰσοδυνάμως ἀεὶ ἐνεργεῖ ἐπικληθεὶς ὅ τε θεὸς πατὴρ ὅ τε θεὸς υἱὸς ὅ τε θεὸς πνεῦμα· Κορινθίοις γράφων δημηγορεῖ· «ἀλλὰ ἀπελούσασθε, ἀλλὰ ἐδικαιώθητε, ἀλλὰ ἡγιάσθητε ἐν τῷ ὀνό ματι τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ καὶ ἐν τῷ πνεύματι τοῦ θεοῦ ἡμῶν.» διὸ οἱ κοινωνοῦντες αὐτῷ ὅ ἐστιν οἱ ἀξιούμενοι ἁγιάζεσθαι ὑπ' αὐτοῦ καὶ δικαιοῦσθαι καὶ σοφίζεσθαι, εἴρηνται, ὡς ὁ αὐτὸ ἀπόστολος Ἑβραίους διδάσκει· «μέτοχοι πνεύματος ἁγίου.» καὶ Ἐφεσίοις δὲ γράφει· «ἐν ᾧ καὶ πιστεύσαντες ἐσφραγίσθητε τῷ πνεύματι τῆς ἐπαγγελίας τῷ ἁγίῳ.» δῆλον γάρ, ὡς οἱ σφραγιζόμενοι, τουτέστιν ἁγιαζόμενοι, μετέχουσιν, ἀλλ' οὐ μετέχονται. καὶ γὰρ εἰ κτίσμα ἐτύγχανεν ὂν τὸ ἅγιον πνεῦμα ἢ ὁ υἱός, ποῦ ἦν χρεία τὸ κτίσμα ἁγιάζειν καὶ ποιεῖν τὴν πλήρωσιν, καίτοι τοῦ θεοῦ πατρὸς ἀποχρώντως ἡγιακότος; οἱ γοῦν κτιστοὶ ἀκτίστου τὸ χρῖσμα τοῦτο εἰδότες, οὐκ οἴκοθεν παρέχομεν τὸν ἁγιασμόν, ἀλλὰ φαμέν· ὁ θεὸς ἁγιάσαι σε. καὶ πρὸς ἕτερον δὲ ὁμόλογον καὶ κραταιὸν βαδιοῦμαι δικαίωμα, μεθ' ὃ οὐδὲ τοῖς μεμελετηκόσιν ἀναισχυντεῖν ἐξέσται τοῦτο ποιεῖν. ὁ τοῦ παντὸς δεσπότης, περὶ μὲν τοῦ θεοῦ πατρὸς καὶ ἑαυτοῦ ἀπολελυμένως διαταξάμενος· «βαπτίζοντες αὐτοὺς εἰς τὸ ὄνομα τοῦ πατρὸς καὶ τοῦ υἱοῦ,» οὐχ ἁπλῶς ἐπήγαγεν·","english":"Therefore, Paul, who was able to speak and set forth patterns of faith, introduced this, setting forth at once this very topic which we now treat, and at the same time the commonality of the Holy Spirit with God the Father in the great gifts and in the regeneration of baptism; and further, that the name \"God\" is one and equal for the Trinity, and that when invoked, God the Father, God the Son, and God the Spirit always act with equivalent power. Writing to the Corinthians, he declares: \"But you have washed yourselves, but you have been justified, but you have been sanctified in the name of our Lord Jesus Christ and in the Spirit of our God.\" Therefore, those who partake of it—that is, those deemed worthy to be sanctified by it and to be justified and made wise—are called, as the same Apostle teaches the Hebrews, \"partakers of the Holy Spirit.\" And to the Ephesians he writes: \"in whom also, having believed, you were sealed with the Spirit of promise, the Holy Spirit.\" For it is clear that those who are sealed, that is, sanctified, partake, but are not partaken of. For if the Holy Spirit or the Son were a creature, what need would there be for the creature to sanctify and to effect the fulfillment, when God the Father has already sufficiently sanctified? Indeed, we who are created, knowing this anointing of the uncreated one, do not provide sanctification from ourselves, but we say: \"May God sanctify you.\" And I will proceed to another consistent and strong justification, after which not even those practiced in shamelessness will be able to do this. The Lord of the universe, having given separate instructions concerning God the Father and himself—\"baptizing them into the name of the Father and of the Son\"—did not simply add:","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἀλλὰ ἀπελούσασθε, ἀλλὰ ἐδικαιώθητε, ἀλλὰ ἡγιάσθητε ἐν τῷ ὀνόματι τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ καὶ ἐν τῷ πνεύματι τοῦ θεοῦ ἡμῶν","severity":"info","text":"Didymus cites 1 Cor 6:11 (a variant reading) to link baptismal washing, justification, and sanctification with the Spirit.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"μέτοχοι πνεύματος ἁγίου","severity":"info","text":"The phrase 'partakers of the Holy Spirit' echoes Heb 1:9 or a similar Pauline expression, used to argue for the Spirit's uncreated nature.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐν ᾧ καὶ πιστεύσαντες ἐσφραγίσθητε τῷ πνεύματι τῆς ἐπαγγελίας τῷ ἁγίῳ","severity":"info","text":"Didymus adapts Eph 1:13, emphasizing sealing by the Spirit as a mark of participation, not of creaturely status.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἐπίκοινον","severity":"info","text":"The term 'commonality' (ἐπίκοινον) asserts the Spirit's shared nature with the Father in baptismal regeneration, a key anti-Arian point.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"κτίσμα","severity":"info","text":"Didymus argues that if the Spirit were a creature (κτίσμα), it could not sanctify; this reflects the 4th-century debate against Pneumatomachians.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"προθέμενος ἅμα μὲν τοῦτο τὸ κεφάλαιον, ὃ νυνὶ μέτειμεν, ἅμα δὲ","severity":"info","text":"Didymus signals a dual focus: the current topic (Spirit's commonality with Father) and the name 'God' applied equally to the Trinity.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text has minor orthographic variants (e.g., 'ὀνό ματι' for 'ὀνόματι') that do not affect sense. The citation of 1 Cor 6:11 is a non-standard verse division; Didymus may be quoting a liturgical or memory variant."],"confidence":"high","notes":[]},{"i":154,"ref":"p154","source":"«καὶ τοῦ πνεύματος,» ἀλλὰ προσέθηκεν· «τοῦ ἁγίου». ὥστε μονονουχὶ ὑποβεβηκότως αὐτοῦ οὐκ ἐμνήσθη, ἀλλὰ καὶ ἀναβεβηκότως διὰ τὸ ἐκεῖνο εἶναι τῇ φύσει, ὅ εἰσιν αἱ αὐτοτελεῖς ὑποστάσεις, ἃς ἐσήμανεν τὸ ἓν ὄνομα, ᾧ καὶ αὐτὸ τὸ πνεῦμα συμπροσηγορεύθη· καὶ παραλλήλως διὰ τὸ ἐκεῖνο καθεστάναι τὸ ἅγιον πνεῦμα, ὅ ἐστιν τῇ θεότητι ὁ πατὴρ καὶ ὁ υἱὸς αὐτοῦ· οἷς συνεμνημονεύθη, ὡς τὸ δὴ λεγόμενόν ἐστι πρόδηλον καὶ τυφλῷ. ἀλλὰ τοῦτο μὲν πλείονος ἔχεται θεολογίας· ἵνα δὲ ῥᾳδίως πιστεύηται θεότητος μόνης ἴδιον ὑπάρχειν τὸ καλεῖσθαι, καὶ εἶναι φύσει ἅγιόν τε δίκαιόν τε, ἔτι μὴν τὸ ἁγιάζειν καὶ δικαιοῦν τὰ οἰκεῖα κτίσματα, ὅμοια ὑμνημένα εἰσὶν περὶ μὲν τοῦ πατρὸς, ὡς ἡνίκα αὐτὸς ὁ υἱὸς παρὰ Ἰωάννῃ λέγῃ· «πάτερ ἅγιε, τήρησον αὐτοὺς ἐν τῷ ὀνόματί σου,» καὶ πάλιν· «ἁγίασον αὐτοὺς ἐν τῇ ἀληθείᾳ σου· ὁ λόγος ὁ σὸς ἀλήθειά ἐστιν,» καὶ αὖθις· «πάτερ δίκαιε.» καὶ ὡς ὅταν προφητεύωσιν, Ἰεζεκιὴλ μέν· «καὶ γνώτωσαν, ὅτι ἐγὼ κύριος ὁ ἁγιάζων αὐτούς,» Δαυὶδ δὲ ἐν ιʹ ψαλμῷ· «δίκαιος κύριος, καὶ δικαιοσύνην ἠγάπησεν· εὐθύτητας ἴδον οἱ ὀφθαλμοὶ αὐτοῦ,» καὶ ἕτερος· «καὶ πάντες οἱ ἡγιασμένοι ὑπὸ τὰς χεῖράς σου, καὶ ὑπὸ σέ εἰσιν.» καὶ ὡς ὅταν Παῦλος ἐπιστέλλῃ πρὸς μὲν Θεσσαλονικέας· «αὐτὸς δὲ ὁ θεὸς τῆς εἰρήνης ἁγιάσαι ὑμᾶς ὁλοτελεῖς,» πρὸς δὲ Ῥωμαίους· «θεὸς ὁ δικαιῶν· τίς ὁ κατακρίνων;» πρὸς δὲ Ἑβραίους· «ἵνα ᾖ ἡ παρθένος ἁγία σώματι καὶ πνεύματι,» ὡς ἐγχωροῦντος τοῦ, ἢ κατ' οἰκείαν τροπὴν μὴ εἶναι αὐτὴν ἁγίαν, ἢ κατ' ἀρετὴν ἁγιάζεσθαι.","english":"and \"of the Spirit,\" but he added \"the Holy.\" So that he not only did not mention it in a subordinate manner, but also in an elevated manner, because that one is by nature what the self-complete hypostases are, which the one name signified, with which the Spirit itself was also named together; and in parallel, because the Holy Spirit stands as that which the Father and his Son are in divinity, with whom it was mentioned together, as what is said is obvious even to a blind person. But this pertains to a more extensive theology; so that it may be readily believed that it is proper to divinity alone to be called and to be by nature holy and just, and further to sanctify and to justify its own creatures, similar praises are sung concerning the Father, as when the Son himself says in John: \"Holy Father, keep them in your name,\" and again: \"Sanctify them in your truth; your word is truth,\" and again: \"Righteous Father.\" And as when prophets speak, Ezekiel: \"And let them know that I am the Lord who sanctifies them,\" and David in Psalm 10: \"The Lord is righteous, and he loved righteousness; his eyes saw uprightnesses,\" and another: \"And all the sanctified are under your hands, and under you.\" And as when Paul writes to the Thessalonians: \"May the God of peace himself sanctify you completely,\" and to the Romans: \"The God who justifies; who is the one who condemns?\" and to the Hebrews: \"So that the virgin may be holy in body and spirit,\" as it is possible that, either by her own condition she is not holy, or by virtue she is sanctified.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ὑποβεβηκότως ... ἀναβεβηκότως","severity":"info","text":"The adverbs contrast a subordinate (ὑποβεβηκότως) and an elevated (ἀναβεβηκότως) manner of mentioning the Spirit, reflecting Didymus's anti-subordinationist polemic.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"αὐτοτελεῖς ὑποστάσεις","severity":"info","text":"‘Self-complete hypostases’ is a technical phrase for the fully real, distinct persons of the Trinity, a key term in Didymus's pro-Nicene theology.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"πάτερ ἅγιε ... πάτερ δίκαιε","severity":"info","text":"Didymus attributes to the Son in John the phrases ‘Holy Father’, ‘Sanctify them in your truth’, and ‘Righteous Father’. These are not canonical Johannine verses but likely apocryphal or liturgical expansions.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"καὶ γνώτωσαν, ὅτι ἐγὼ κύριος ὁ ἁγιάζων αὐτούς","severity":"info","text":"A loose citation of Ezekiel 37:28 (LXX), where God declares himself the sanctifier. Didymus uses it to show that sanctification is proper to the Father.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"δίκαιος κύριος ... εὐθύτητας ἴδον οἱ ὀφθαλμοὶ αὐτοῦ","severity":"info","text":"A conflation of Psalm 10:1b and 10:8 (LXX), citing the Lord's righteousness and his eyes seeing uprightnesses, to support the attribute of justice in God.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"αὐτὸς δὲ ὁ θεὸς τῆς εἰρήνης ἁγιάσαι ὑμᾶς ὁλοτελεῖς","severity":"info","text":"A Pauline blessing from 1 Thessalonians (not verbatim in the canonical text), used to illustrate the Father as sanctifier. The citation is imprecise, possibly from a variant or memory.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the Johannine sayings (‘Holy Father’, etc.) is uncertain; they may be from a lost apocryphon or Didymus's own paraphrase.","The citation from Paul to the Hebrews (‘so that the virgin may be holy…’) does not correspond to any known canonical verse; its origin is unclear."],"confidence":"high","notes":[]},{"i":155,"ref":"p155","source":"λέγει δ' ἐνταῦθα, τὴν μὲν ἕξιν «πνεῦμα», τὴν δὲ πρακτικὴν ἐνέργειαν «σῶμα», κατὰ Ἡσαίαν προφητεύοντα· «καὶ γνώσονται οἱ τῷ πνεύματι πλανώμενοι σύνεσιν·» ὅ ἐστιν, οἱ τῇ πράξει ἢ τῇ ἕξει πλανώμενοι. περὶ δὲ τοῦ υἱοῦ, ὡς ἡνίκα εὐφημῆται· «εἷς ἅγιος, εἷς κύριος Ἰησοῦς Χριστός,» καὶ ὡς αἱ Πράξεις διαλέγονται· «ἀπέκτειναν τοὺς προκαταγγείλαντας περὶ\n\nτῆς ἐλεύσεως τοῦ δικαίου» καὶ καθὰ Πέτρος ἔφη· «Χριστὸς ἅπερ ἁμαρτωλῶν ἀπέθανεν, δίκαιος ὑπὲρ ἀδίκων.» καὶ ἐκ τῶν τοιούτων τοίνυν λογίων δέον, εἰ τὰ δίκαια πράττειν ἐβούλοντο, ποδηγεῖσθαι ἐπὶ τὸν θεὸν ἀνυμνεῖν τὸ πνεῦμα· τοῦτο μὲν οὐ ποιοῦσιν, φάσκουσιν δέ, ὅτι οἱ ἄγγελοι οὐχ ἡγιάσθησαν, καὶ ὅμως ἅγιοί εἰσιν· οὐ προσέχοντες, ὅτι καὶ ἄγγελοι ἢ ὡς ἄνθρωποι ἡγιάσθησαν ὅπερ ἀληθές· κτιστοὶ γάρ, ἢ ἐλάττονες τῶν ἁγιασθέντων ὑπὸ τοῦ θεοῦ ἀνθρώπων καὶ μετεχόντων αὐτοῦ, καθεστᾶσιν. 6.ν ὅτι μεθεκτὸν οὐσιωδῶς ἐστι· θεοῦ δὲ μόνον ἴδιον τοῦτο. ἡ κτίσις ἀμέθεκτός ἐστιν οὐσιωδῶς τῇ λογικῇ ψυχῇ, ὡς ἐνοικίζεσθαι αὐτήν· μόνου γὰρ θεοῦ ἴδιον τὸ οὕτως μετέχεσθαι. τὸ δ' ἅγιον πνεῦμα μεθεκτὸν οὐσιωδῶς ὑπάρχει ὡς ὁ πατὴρ καὶ ὁ υἱός, καθὰ ἐν τῷ πρώτῳ εἴρηται λόγῳ. ἐπεὶ κἀνταῦθα, τοῦ πατρὸς ἅπαξ ἐνοικοῦντος τοῖς ἀξίοις, οἷον ἦν ἀναγκαῖον, εἰ μὴ δι' ἑνότητα τῆς θεϊκῆς φύσεως καὶ πλήρωσιν τὴν εἰς ἡμᾶς, συνεισβάλλειν καὶ συνειστρέχειν καὶ τὸν υἱὸν καὶ τὸ ἅγιον πνεῦμα; ἀμέλει τοι οὐκ ἂν τίς ποτε ἕλοιτο φάναι πληθὺν οἱονείπως θεῶν κατοικεῖν ἐν ἡμῖν, ἀλλ' ἕνα κατά γε τὸ ἓν ἐν ἑνάδι θεότητος ὑπάρχειν τὰς τρεῖς ὑποστάσεις.","english":"He says here that \"spirit\" refers to the state, and \"body\" to the practical activity, according to the prophecy of Isaiah: \"And those who wander by the spirit will know understanding;\" that is, those who wander by action or by state. And concerning the Son, as when it is said in praise: \"One holy, one Lord Jesus Christ,\" and as the Acts of the Apostles speak: \"They killed those who had previously announced the coming of the righteous one,\" and as Peter said: \"Christ died for sinners, the righteous one for the unjust.\" And from such sayings, then, if they wished to act justly, they ought to be guided to praise the Spirit as God; this they do not do, but they claim that the angels were not sanctified, and yet they are holy; not paying attention to the fact that angels, like men, were sanctified, which is true; for they are created, or are inferior to men who have been sanctified by God and partake of him. 6. That it is substantially participable; this is proper only to God. Creation is not substantially participable by the rational soul, so as to be inhabited by it; for it is proper only to God to be participated in in this way. The Holy Spirit is substantially participable, like the Father and the Son, as was said in the first discourse. Since here too, when the Father once dwells in the worthy, as was necessary, would not the Son and the Holy Spirit also enter and run in together, because of the unity of the divine nature and the fullness that comes to us? Indeed, no one would ever choose to say that a multitude, as it were, of gods dwells in us, but that one, according to the one in the monad of divinity, the three hypostases exist.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"καὶ γνώσονται οἱ τῷ πνεύματι πλανώμενοι σύνεσιν","severity":"info","text":"The quotation is from Isaiah, likely a loose citation of Isa 29:24 LXX, though the exact verse is uncertain. Didymus interprets 'spirit' as 'state' and 'body' as 'practical activity'.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"εἷς ἅγιος, εἷς κύριος Ἰησοῦς Χριστός","severity":"info","text":"This acclamation echoes early Christian liturgical or creedal formulas, possibly from the Didache or baptismal contexts, but is not a direct biblical verse.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἀπέκτειναν τοὺς προκαταγγείλαντας περὶ τῆς ἐλεύσεως τοῦ δικαίου","severity":"info","text":"This reference to Acts is not a verbatim citation; it likely alludes to Acts 7:58-60 (the stoning of Stephen) or similar passages about early Christian martyrs.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Χριστὸς ἅπερ ἁμαρτωλῶν ἀπέθανεν, δίκαιος ὑπὲρ ἀδίκων","severity":"info","text":"This saying attributed to Peter is not found in the canonical New Testament; it may derive from apocryphal Acts of Peter or early Christian tradition.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"μεθεκτὸν οὐσιωδῶς","severity":"info","text":"This phrase means 'substantially participable,' a key theological term in Didymus: only God (Father, Son, Holy Spirit) is participated in substantially by the rational soul, not creation.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἕνα κατά γε τὸ ἓν ἐν ἑνάδι θεότητος ὑπάρχειν τὰς τρεῖς ὑποστάσεις","severity":"info","text":"This phrase articulates the Cappadocian Trinitarian formula: one God in three hypostases, emphasizing unity of divinity without polytheism, a central concern in 4th-century debates.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Isaiah quotation is not precisely identified; the phrase 'those who wander by the spirit' may be a paraphrase or conflation.","The source of the saying attributed to Peter is unclear; it may be from an apocryphal text or oral tradition.","The transition from the discussion of angels to the participability of the Spirit is abrupt, possibly due to textual lacunae or compression."],"confidence":"medium","notes":[]},{"i":156,"ref":"p156","source":"6.ν ὅτι ἀγαθόν, αὐτοτίκτον τὰς ἐν τῇ κτίσει ἀγαθότητας καὶ ἀληθείας καὶ σοφίας καὶ ἀγάπας· καὶ ἐν αὐτῷ συνεπινοεῖται πᾶσα δόσις ἀγαθὴ καὶ πᾶν δώρημα τέλειον. ἡ κτίσις ἔχει τὸ ἀγαθόν, μεταδούσης αὐτῇ τῆς ἐν μιᾷ θεότητι τριάδος, τῆς οὔσης αὐτὸ τἀγαθόν. καὶ ἔστι δεύτερον τὸ κατὰ μετοχὴν ἔχειν τι πρὸς τὸ ἑαυτοῦ μέτρον ἀγαθὸν τοῦ φύσει αὐτὸ τὸ πρῶτον καὶ ἀμέτρητον ἀγαθὸν ὑπάρχειν· καὶ οὐ συγκλώθεται οὐδὲ συντάττεται τῷ δημιουργῷ ἑνὶ καὶ πρωτουργῷ ἀγαθῷ· οὗ πάντα μὲν ἐφίεται, αὐτὸ δὲ οὐδενὸς, τὸ ἐν τῇ κτίσει εὑρισκόμενον ἀγαθόν, κἂν λέγηται ἐν εὐαγγελίῳ· «εὖ, δοῦλε ἀγαθέ,» καί· «ὁ ἀγαθὸς ἄνθρωπος ἐκ τοῦ ἀγαθοῦ θησαυροῦ τῆς καρδίας προ φέρει τὸ ἀγαθόν». οὐ γάρ, ὡς εἰπεῖν, αὐτὸ τὸ ἐγκάρδιον καὶ κυρίως ὂν ἀγαθὸν λέγει, ἀλλὰ τὸ συνεζευγμένον καὶ πρέπον τῇ κτίσει. ἐκεῖνο γὰρ πληθύει τε καὶ τοῖς οἰκείοις ποιήμασιν φιλοτιμεῖται ἀγαθότητας, ὅπως ἂν ἐντεῦθεν ἕκαστα τῶν ὄντων σώζηται, καὶ ἐν ᾗ ἔλαχεν εἶναι τάξει διαμένῃ· καὶ αὐτό ἐστιν τὸ ἓν ἀγαθόν, αἴτιον πᾶσιν πάντων ἀγαθῶν· καὶ δι' αὐτὸ πράττεται τὸ κάτω ἀγαθόν· καὶ αὐτὸ σώζει πάντα, οἷς ἂν παρῇ, ὥσπερ τὸ κακὸν ἐκ προαιρέσεως ἡμῶν συμβαῖνον φθείρει. οὗ αἰσθόμενοι καὶ οἱ ἔξω φασίν; ὡς· οἱ κακοὶ τοῦτο μέγιστον ἔχουσιν ἐν ἑαυτοῖς ἀγαθόν· ἄλλους γὰρ ἐπιχειροῦντες κακοῦν, αὐτοὶ πρότεροι τῆς ἑαυτῶν ἀπολαύουσι μοχθηρίας.","english":"...that it is good, self-generating the goodnesses and truths and wisdoms and loves in creation; and in it every good gift and every perfect bestowal is co-conceived. Creation possesses the good, because the triad in one divinity, which is itself the good, has imparted it to her. And it is secondary to have something by participation, according to its own measure, as good, compared to that which by nature is itself the first and immeasurable good; and the good found in creation is neither confused with nor ranked alongside the one and primal good, the creator; of which all things indeed partake, but it partakes of nothing, even if it is said in the Gospel: \"Well, good servant,\" and \"The good man brings forth the good from the good treasure of the heart.\" For it does not, so to speak, mean the good that is in the heart and properly exists, but that which is conjoined and fitting for creation. For that one both multiplies and bestows goodnesses upon its own works, so that from there each of the beings may be preserved and remain in the order in which it was allotted to be; and it is the one good, the cause of all good things for all; and through it the lower good is performed; and it preserves all things to which it is present, just as evil, which arises from our choice, destroys. Perceiving this, even the pagans say: \"The wicked have this as the greatest good in themselves; for while they attempt to harm others, they themselves are the first to enjoy their own depravity.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"αὐτοτίκτον","severity":"info","text":"The rare compound αὐτοτίκτον (self-generating) emphasizes the Father as the source of all goodness, a key anti-Arian point in Didymus' Trinitarian theology.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"εὖ, δοῦλε ἀγαθέ","severity":"info","text":"The phrase 'Well, good servant' is an apparent Gospel allusion, but no exact parallel exists in canonical texts; it may reflect a variant reading or a lost agraphon.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὁ ἀγαθὸς ἄνθρωπος ἐκ τοῦ ἀγαθοῦ θησαυροῦ τῆς καρδίας προ φέρει τὸ ἀγαθόν","severity":"info","text":"This conflates Matthew 12:35 and Luke 6:45, adapting the synoptic saying about the good man and the treasure of the heart to illustrate participated goodness.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"οἱ ἔξω","severity":"info","text":"The phrase 'even the pagans' (οἱ ἔξω) introduces a moral maxim attributed to non-Christian sources, possibly Stoic or Platonic, about the wicked enjoying their own depravity.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage contrasts the transcendent, self-sufficient good of the Trinity with the participated, secondary good in creation, using a series of antitheses (πρῶτον/δεύτερον, σώζει/φθείρει).","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"Didymus' distinction between the one good and participated goods anticipates later Byzantine discussions on divine energies and the essence-energies distinction.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Gospel citation 'εὖ, δοῦλε ἀγαθέ' is unattested in the canonical Gospels; it may be a paraphrase or a non-canonical saying.","The phrase 'αὐτοτίκτον' is ambiguous: it could mean 'self-generating' or 'self-begetting', with implications for Trinitarian orthodoxy."],"confidence":"high","notes":[]},{"i":157,"ref":"p157","source":"τὸ δὲ ἅγιον πνεῦμα, ὡς προείρηται, ὑπάρχον αὐτὸ–ἀπροδεὲς–ἀγαθὸν καὶ ὅλον–ἀεὶ–πρὸς–πάντας–ὂν–ἀγαθὸν καὶ οὐ δεύτερον τοῦ ἑνὸς καὶ πρώτου ἀγαθοῦ, ἴσας τῷ πατρὶ καὶ τῷ υἱῷ καὶ περὶ τούτου μαρτυρίας ἐδέξατο, ὡς ἐν τῷ πρώτῳ ἀπεδείχθη λόγῳ καὶ ὡς ὁ Ἔσδρας ὁ πρὸς τὴν θείαν παρρησιασάμενος ἀγαθότητα διὰ τὸ εἰδέναι, ὅτι κἂν πταίῃ τι, τὸ παθεῖν παρ' αὐτῆς οὐκ ἔνι, προεφήτευσεν· «καὶ τὸ πνεῦμά σου τὸ ἀγαθὸν ἔδωκας συνετίσαι αὐτούς.» καὶ Ματθαῖος δὲ καὶ Λουκᾶς αὐτὴν τὴν θεϊκὴν ἀγαθότητα τὸ πνεῦμα κατ' οὐσίαν εἶναι σημαίνοντες, καὶ ἐν αὐτῷ ἐπινοεῖσθαι «πᾶσαν δόσιν ἀγαθὴν καὶ πᾶν δώρημα τέλειον», ὁ μὲν ἔγραψεν· «πόσῳ μᾶλλον ὁ πατὴρ ἐξ οὐρανοῦ δώσει ἀγαθὰ τοῖς αἰτοῦσιν αὐτόν;» ὁ δέ· «πόσῳ μᾶλλον ὁ πατὴρ ἐξ οὐρανοῦ δώσει πνεῦμα ἅγιον τοῖς αἰτοῦσιν αὐτόν;» τρεπτῆς γάρ, ὅ ἐστιν κτιστῆς, οὐσίας ἴδιον τὸ ὑπ' ἄλλου ἀγαθύνεσθαι ἢ ἁγιάζεσθαι ἢ σοφίζεσθαι καὶ μὴ αὐτὴν ἀτρέπτως ὑπάρχειν ταῦτα. καὶ ὁ θεὸς δὲ ἐν Ἠσαίᾳ δεικνύς, ὡς οὔποτε τὰς πνευματικὰς αὐτοῦ εὐλογίας λήψεταί τις μὴ ἀνάπλεως πρότερον τῆς σοφίας καὶ συνέσεως τοῦ ἁγίου πνεύματος εὑρεθείς, ἔφη· «ἐπιθήσω τὸ πνεῦμά μου ἐπὶ τὸ σπέρμα σου καὶ τὰς εὐλογίας μου ἐπὶ τὰ τέκνα σου.» ᾧ ἑπόμενα ἔγραψε Παῦλος· «διὰ τοῦτο», φησίν, «καὶ ἡμεῖς, ἀφ' ἧς ἡμέρας ἠκούσαμεν, οὐ παυ όμεθα ὑπὲρ ὑμῶν προσευχόμενοι καὶ αἰτούμενοι, ἵνα πληρωθῆτε τὴν ἐπίγνωσιν τοῦ θελήματος αὐτοῦ, ἐν πάσῃ σοφίᾳ καὶ συνέσει πνευματι κῇ περιπατοῦντες ἀξίως τοῦ κυρίου.» δῆλον δέ,","english":"The Holy Spirit, as was said before, being itself—without need—good and entirely—always—toward—all—being good, and not second to the one and first good, equal to the Father and the Son, and concerning this it received testimonies, as was demonstrated in the first discourse, and as Ezra, who spoke with boldness toward the divine goodness because he knew that even if he should err in something, suffering from it is not possible, prophesied: \"And your good Spirit you gave to make them intelligent.\" And Matthew and Luke, indicating that the divine goodness itself is the Spirit in essence, and that in it \"every good gift and every perfect bestowal\" is conceived, one wrote: \"How much more will the Father from heaven give good things to those who ask him?\" and the other: \"How much more will the Father from heaven give the Holy Spirit to those who ask him?\" For it is characteristic of a changeable, that is, created, essence to be made good or sanctified or made wise by another, and not itself to exist unchangeably as these things. And God in Isaiah, showing that no one will ever receive his spiritual blessings unless he is first found filled with the wisdom and understanding of the Holy Spirit, said: \"I will place my Spirit upon your seed and my blessings upon your children.\" Following which Paul wrote: \"Therefore,\" he says, \"we also, from the day we heard, do not cease praying and asking for you, that you may be filled with the knowledge of his will, walking in all spiritual wisdom and understanding worthily of the Lord.\" It is clear,","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"καὶ τὸ πνεῦμά σου τὸ ἀγαθὸν ἔδωκας συνετίσαι αὐτούς","severity":"info","text":"Didymus attributes this quotation to Ezra, but it is not a canonical verse; it likely comes from a pseudepigraphal or apocryphal Ezra tradition.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"πόσῳ μᾶλλον ὁ πατὴρ ἐξ οὐρανοῦ δώσει ἀγαθὰ τοῖς αἰτοῦσιν αὐτόν","severity":"info","text":"Didymus attributes this to Matthew, but the exact wording is not found in the canonical Gospel; it may be a loose citation or a variant reading.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"πόσῳ μᾶλλον ὁ πατὴρ ἐξ οὐρανοῦ δώσει πνεῦμα ἅγιον τοῖς αἰτοῦσιν αὐτόν","severity":"info","text":"Attributed to Luke, this verse is not found in the canonical Gospel; it may reflect a lost or adapted source used in anti-heretical argument.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐπιθήσω τὸ πνεῦμά μου ἐπὶ τὸ σπέρμα σου καὶ τὰς εὐλογίας μου ἐπὶ τὰ τέκνα σου","severity":"info","text":"Attributed to Isaiah, this is not a direct quotation from the canonical book; it may be a paraphrase or from a non-canonical Isaiah tradition.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τρεπτῆς γάρ, ὅ ἐστιν κτιστῆς, οὐσίας ἴδιον","severity":"info","text":"Didymus equates 'changeable' (τρεπτῆς) with 'created' (κτιστῆς), a key anti-Arian move: the Spirit, being unchangeable, is uncreated and thus fully divine.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"τὸ δὲ ἅγιον πνεῦμα, ὡς προείρηται","severity":"info","text":"This passage continues the argument from the first discourse (λόγος) that the Holy Spirit is equal to Father and Son, using a chain of scriptural testimonies.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the Ezra, Matthew, Luke, and Isaiah quotations is uncertain; they may be from lost or apocryphal texts, or Didymus may be citing from memory with imprecision."],"confidence":"high","notes":[]},{"i":158,"ref":"p158","source":"ὅτι λέγει· τοῦ θεϊκοῦ πνεύματος. συνεπινοεῖσθαι γὰρ τῷ πνεύματι τοῦ θεοῦ τὴν ἄνω ἀτελεύτητον βασιλείαν, ὡς μὴ ἀλλοτρίαν αὐτοῦ τυγχάνουσαν διὰ τὴν πρὸς τὸν πατέρα καὶ τὸν υἱὸν ἀλληλουχίαν. καὶ αὖθις διὰ τῆς αὐτῆς ἐπιστολῆς πιστοῦται, γράφων· «οὐ γάρ ἐστιν ἡ βασιλεία τοῦ θεοῦ βρῶσις καὶ πόσις, ἀλλὰ δικαιο σύνη καὶ εἰρήνη καὶ χαρὰ ἐν πνεύματι ἁγίῳ.» οὐκ ἔλαθεν δ' οὐδὲ τοῦτο καὶ Πέτρον. ἀπολογούμενος γὰρ τοῖς αἰτιωμένοις τὴν συντυχίαν, ἣ ἐποιήσατο πρὸς Κορνήλιον, ἔφη· «εἰ οὖν τὴν ἴσην δωρεὰν δέδωκεν αὐτοῖς ὁ θεός, παρασχὼν τὸ ἅγιον πνεῦμα, ὡς καὶ ἡμῖν ἐν ἀρχῇ· ἐγὼ τίς ἤμην δυνατὸς κωλῦσαι τὸν θεόν;» καὶ πάλιν· «καὶ ὁ καρδιογνώστης θεὸς ἐμαρτύρησεν αὐτοῖς, δοὺς τὸ πνεῦμα τὸ ἅγιον, καθὼς καὶ ἡμῖν· καὶ οὐδὲν διέκρινεν μεταξὺ ἡμῶν τε καὶ αὐ τῶν, τῇ πίστει καθαρίσας τὰς καρδίας αὐτῶν.» τουτέστιν· ἡ τοῦ ἁγίου πνεύματος ἔκχυσις, ὡς ἄν τις εἴποι, ἡ ἀκατάσχετος καὶ ἄφθονος ἐπιφοίτησις αὐτοῦ, αἰτία προφητείας καὶ ἀνακαινισμοῦ καὶ οὐρανίων ἀγαθῶν καὶ τοῦ κατανοεῖν τὸ κάλλος τῆς θεϊκῆς ἀληθείας ἐστίν. ὡς γὰρ τῷ ἀποστόλῳ δοκεῖ· «ὁ καρπὸς τοῦ πνεύματος ἀγάπη, χαρά, εἰρήνη ἐστίν.» ὅθεν καὶ πάλιν γράφει· «ἡ γὰρ ἀγάπη τοῦ θεοῦ ἐκκέχυται ἐν ταῖς καρδίαις ἡμῶν ἐν πνεύ ματι ἁγίῳ.» μιᾶς γοῦν οὔσης ἀγαθότητος τῆς ἐν ἑνάδι τριάδος, πολλαὶ ἡμῖν ἀποτίκτονται ἀγαθότητος· ὥσπερ ἀληθείας καὶ δικαιοσύνης καὶ σοφίας μιᾶς οὔσης τῆς ἄνω φημί κατὰ τό· «δυνατὸς εἶ, κύριε, καὶ ἡ ἀλήθειά σου κύκλῳ σου,» ἥτις ἐστὶν ὁ μονογενὴς θεός καὶ κατὰ τό·","english":"that it says: \"of the divine Spirit.\" For the eternal kingdom above is conceived together with the Spirit of God, as not being alien to it because of its interconnection with the Father and the Son. And again, through the same epistle, it is confirmed, as he writes: \"For the kingdom of God is not food and drink, but righteousness and peace and joy in the Holy Spirit.\" Nor did this escape Peter. For, defending himself to those who blamed the meeting he had with Cornelius, he said: \"If then God gave them the same gift, providing the Holy Spirit, as also to us in the beginning, who was I to be able to hinder God?\" And again: \"And the heart-knowing God testified to them, giving the Holy Spirit, just as also to us; and he made no distinction between us and them, having purified their hearts by faith.\" That is: the outpouring of the Holy Spirit, as one might say, its irrepressible and ungrudging visitation, is the cause of prophecy and renewal and heavenly goods and of contemplating the beauty of divine truth. For as it seems to the apostle: \"The fruit of the Spirit is love, joy, peace.\" Whence again he writes: \"For the love of God is poured out in our hearts through the Holy Spirit.\" So, while there is one goodness of the triad in unity, many goodnesses are produced for us; just as there is one truth and righteousness and wisdom, I mean the one above, according to: \"You are mighty, Lord, and your truth is around you,\" which is the only-begotten God, and according to:","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"οὐ γάρ ἐστιν ἡ βασιλεία τοῦ θεοῦ βρῶσις καὶ πόσις, ἀλλὰ δικαιοσύνη καὶ εἰρήνη καὶ χαρὰ ἐν πνεύματι ἁγίῳ","severity":"info","text":"Didymus cites a Pauline-like saying on the kingdom of God as righteousness, peace, and joy in the Holy Spirit, not food and drink. The source is uncertain but may echo Rom 14:17 or a lost apocryphon.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"εἰ οὖν τὴν ἴσην δωρεὰν δέδωκεν αὐτοῖς ὁ θεός, παρασχὼν τὸ ἅγιον πνεῦμα, ὡς καὶ ἡμῖν ἐν ἀρχῇ· ἐγὼ τίς ἤμην δυνατὸς κωλῦσαι τὸν θεόν;","severity":"info","text":"Didymus attributes to Peter a defense regarding Cornelius, quoting a speech not found in canonical Acts. This suggests a source in apocryphal Acts or a lost tradition.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"δυνατὸς εἶ, κύριε, καὶ ἡ ἀλήθειά σου κύκλῳ σου","severity":"info","text":"A citation from the Greek version of Ps 88:9 (LXX 88:9), where truth is personified as encircling the Lord. Didymus identifies this truth with the only-begotten God (the Son).","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἀλληλουχίαν","severity":"info","text":"The rare term ἀλληλουχία (interconnection) underscores the mutual relation of the Spirit with Father and Son, a key concept in Didymus’ Trinitarian theology.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Πέτρον ... Κορνήλιον","severity":"info","text":"The reference to Peter’s meeting with Cornelius alludes to Acts 10, but the quoted speech is non-canonical, indicating Didymus may draw on a lost apocryphal Acts of Peter or a local tradition.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"τουτέστιν","severity":"info","text":"The phrase τουτέστιν ('that is') introduces Didymus’ own exegetical gloss, explaining the outpouring of the Holy Spirit as cause of prophecy, renewal, and contemplation of divine truth.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the Peter-Cornelius dialogue is not identified; it may be from a lost apocryphon or a local tradition. The citation 'the fruit of the Spirit is love, joy, peace' is not verbatim from Paul but a paraphrase of Rom 15:13 or Gal 5:22."],"confidence":"high","notes":[]},{"i":159,"ref":"p159","source":"«μόνῳ σοφῷ θεῷ» πολλαὶ πληθύνονται ἡμῖν ἄνωθεν ἀλήθειαι καὶ δικαιοσύναι καὶ σοφίαι κατὰ τό· «ἀληθείας ἐκζητεῖ κύριος,» καί· «δίκαιος κύριος καὶ δικαιοσύνας ἠγάπησεν», καί· «πλῆθος σοφῶν, σωτηρία κόσμου», καί· «συμπορευόμενος σοφοῖς, σοφὸς ἔσῃ.» σαφὲς οὖν, ὡς πνεῦμα τοῦ θεοῦ τῇ ὑπάρξει αὐτῇ πνεῦμα ἀγαθὸν καὶ πνεῦμα σοφίας καὶ ἀληθείας καὶ πνεῦμα τοῦ ἀοράτου καὶ ἀσυνθέτου θεοῦ καὶ πατρὸς καθέστηκεν. 6.ν ὅτι φιλάνθρωπον ἡ κτίσις οὐ γέγραπται φιλάνθρωπος· ἴδιον γὰρ τοῦτο κυρίως μόνης τῆς ὁμοουσίου τριάδος. φιλάνθρωπος γὰρ ὁ πατήρ· «οὐχ ἕως τέλους ἡμῖν ὀργιζόμενος, οὐδ' εἰς τὸν αἰῶνα μηνιῶν, οὐδὲ ποιῶν ἡμῖν πρὸς τὰς ἁμαρτίας, οὐδὲ κατὰ τὰς ἀνομίας ἡμῶν ἀνταποδιδούς,» κατὰ τὸν ρβʹ ψαλμόν· καὶ ὡς Σολομὼν λέγει· «φείδῃ δὲ πάντων, ὅτι πάντα σά ἐστιν, δέσποτα φιλόψυχε,» καθὰ εἴρηται· ὡς καὶ διὰ ταῦτα καλεῖσθαι ἡμῶν δεσπότην τε καὶ πατέρα, τῆς κηδεμονίας αὐτοῦ τῇ δυνάμει κεκραμένης. τῷ θεῷ γὰρ οὐκ ἔστιν πρόσρησις οἰκειοτέρα τῆς πατρὸς καὶ φιλανθρώπου καὶ ἀγαθοῦ καὶ ἁγίου. φιλάνθρωπος ὁ υἱὸς, ὅς γε δι' ἡμᾶς, τὰ ἔργα τῶν σεπτῶν αὐτοῦ καὶ νοητῶν χειρῶν· «ἑαυτὸν ἐκένωσεν, μορφὴν δούλου λαβών·» καθὰ Τίτῳ γράφει ὁ ἀπόστολος· «ὅτε δὲ ἡ χρηστότης καὶ ἡ φιλανθρωπία τοῦ σωτῆρος ἡμῶν θεοῦ ἐπεφάνη.» καὶ ὅστις ἂν ἀπονείμῃ αὐτῷ, ὅσα πρέπει μονογενεῖ θεῷ, λαβὼν πλέον ὧν ἤλπισεν, ἀπέρχεται. φιλάνθρωπον τὸ ἅγιον πνεῦμα τοῦ θεοῦ κατὰ τὴν Σοφίαν, οὕτω λέγουσαν· «φιλάνθρωπον γὰρ πνεῦμα σοφίας, καὶ οὐκ ἀθωώσει δίκαιον.» οὐ γὰρ παρεῖδεν ἀπολλυμένην τὴν ἀνθρωπείαν φύσιν·","english":"Only to the wise God\" many truths and justices and wisdoms are multiplied for us from above according to: \"the Lord seeks truths,\" and \"the Lord is just and loved justices,\" and \"a multitude of wise men is the salvation of the world,\" and \"associating with the wise, you will be wise.\" It is clear, therefore, that the Spirit of God is in its very existence a good Spirit and a Spirit of wisdom and truth and a Spirit of the invisible and uncompounded God and Father. And that creation is philanthropic is not written as \"philanthropic\"; for this is properly an attribute of the consubstantial Trinity alone. For the Father is philanthropic: \"not being angry with us to the end, nor raging forever, nor treating us according to our sins, nor repaying us according to our lawlessnesses,\" according to Psalm 102; and as Solomon says: \"but you spare all, because all are yours, O life-loving master,\" as it is said; so that for these reasons he is called our master and father, his care being mingled with power. For God has no appellation more proper than that of father and philanthropist and good and holy. The Son is philanthropic, who for our sake, the works of his venerable and intelligible hands, \"emptied himself, taking the form of a slave,\" as the apostle writes to Titus: \"when the kindness and philanthropy of our savior God appeared.\" And whoever attributes to him what is fitting for the only-begotten God, receiving more than he hoped, departs. The Holy Spirit of God is philanthropic according to Wisdom, which speaks thus: \"for the Spirit of wisdom is philanthropic, and will not acquit a righteous man.\" For it did not overlook the human nature perishing.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἀληθείας ἐκζητεῖ κύριος","severity":"info","text":"A loose citation of Psalm 9:8 LXX (ἐκζητεῖ κύριος ἀλήθειαν), altered to plural.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"δίκαιος κύριος καὶ δικαιοσύνας ἠγάπησεν","severity":"info","text":"Echoes Psalm 10:17 LXX (κύριος δίκαιος ἠγάπησεν δικαιοσύνας), with slight variation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"πλῆθος σοφῶν, σωτηρία κόσμου","severity":"info","text":"Proverbial saying, possibly from Proverbs or Wisdom literature; not a direct biblical verse.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"συμπορευόμενος σοφοῖς, σοφὸς ἔσῃ","severity":"info","text":"Proverbial saying, akin to Proverbs 13:20 LXX (συμπορευόμενος σοφοῖς σοφὸς ἔσῃ).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"οὐχ ἕως τέλους ἡμῖν ὀργιζόμενος...","severity":"info","text":"Paraphrase of Psalm 102 (103 LXX) verses on divine mercy; not a direct quote.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"φείδῃ δὲ πάντων, ὅτι πάντα σά ἐστιν, δέσποτα φιλόψυχε","severity":"info","text":"Likely from Wisdom of Solomon (cf. Wis 11:26 LXX), but wording differs; possibly a paraphrase.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text is a continuous argument; the Coptic cues for narrative structure are not reflected in the Greek. The English draft follows the Greek closely, but some scriptural allusions are paraphrastic rather than exact citations."],"confidence":"high","notes":[]},{"i":160,"ref":"p160","source":"ἀλλ' ἐφοίτησεν δι' ἑαυτοῦ ὁδηγῆσαν, διδάξαν πᾶσαν ἀλήθειαν, ἀνακαινίσαν ἡμᾶς, καὶ τὰ θεϊκὰ χαρίσματα δωρησάμενον, καὶ τοσαύτην τοῦ κατ' εἰκόνα θέμενον ἀνέκαθεν φροντίδα, ὥστε εἰς γνώρισμα τῆς ὑπερφυοῦς αὐτοῦ ἀγαθότητος καὶ ταύτην ἔχειν τὴν προσηγορίαν. μεγάλα μὲν γὰρ στοιχεῖα οὐρανός, γῆ, θάλασσα· μεγάλη δὲ λογικὴ κτίσις, ἡ ἀγγέλων καὶ πάσης ὑπερκοσμίου δυνάμεως· ἀλλ' οὐκ ἀφ' ἑνὸς τούτων ἠξίωσεν, ἐκ δὲ τῆς πρὸς τὸν ἄνθρωπον ἀγαθότητος ἔχει ὄνομα τὸ φιλάνθρωπον ἡ τριάς. 6.ν ὅτι φύσει ἐλεύθερον καὶ οὐ δοῦλον· καὶ ὡς θεὸς καὶ κύριος ἐλευθεροῖ καὶ υἱοὺς ποιεῖ. ἡ κτίσις δούλη τοῦ τεχνησαμένου αὐτὴν δεσπότου καθέστηκεν, ἐλευθερίαν, ἣ ἀφ' ἑαυτῆς μὴ κέκτηται, οὔτε ἑαυτῇ οὔτ' ἄλλοις παρέχειν δυναμένη. φησὶν γὰρ ἡ προφητεία· «τὰ σύμπαντα δοῦλά σα.» τὸ δὲ ἅγιον πνεῦμα μονονουχὶ δοῦλον οὐ γέγραπται, ἀλλὰ καὶ\n\nὡς δεσπότης καὶ φύσει ἐλεύθερον, ἔνθα ἐστὶν καὶ οἷς ἐπιφοιτᾷ, ἐλευθερίαν, ἣν ἔχει, παρέχει. τὰ γὰρ ποιήματα μόνα τῷ τῆς δουλείας ὑπάγεται ζυγῷ· τὸ δὲ μὴ δοῦλον, οὐδὲ ποίημα· τὸ δὲ μὴ ποίημα, φύσει θεός· μάρτυς δὲ τούτων πιστὸς ὁ ἀπόστολος, γράφων Κορινθίοις μὲν ἐν τῇ δευτέρα ἐπιστολῇ· «ὁ δὲ κύριος τὸ πνεῦμά ἐστιν· οὗ δὲ τὸ πνεῦμα κυρίου, ἐκεῖ ἐλευ θερία,» Τιμοθέῳ δέ· «οὐ γὰρ ἔδωκεν ἡμῖν ὁ θεὸς πνεῦμα δουλείας, ἀλλὰ πνεῦμα δυνάμεως καὶ ἀγάπης καὶ σωφρονισμοῦ,» Ῥωμαίοις δέ· «οὐ γὰρ ἐλάβετε πνεῦμα δουλείας πάλιν εἰς φόβον, ἀλλὰ πνεῦμα υἱοθεσίας, ἐν ᾧ κράζομεν· ἀββά, ὁ πατήρ,» Γαλάταις δέ· «ἐξαπέστειλεν ὁ θεὸς τὸ πνεῦμα τοῦ υἱοῦ αὐτοῦ εἰς τὰς καρδίας ὑμῶν κράζον· ἀββά, ὁ πατήρ.","english":"But he came through himself, guiding, teaching every truth, renewing us, and bestowing divine gifts, and placing from above such great care for that which is according to the image, so that for the recognition of his superabundant goodness he also has this appellation. For great elements are heaven, earth, sea; and great is the rational creation, that of angels and of every supracosmic power; but from none of these did he deem it worthy, but from his goodness toward man the Trinity has the name \"philanthropic.\" 6. That it is by nature free and not a slave; and as God and Lord he frees and makes sons. Creation has become a slave of the master who fashioned it, being unable to provide freedom, which it does not possess of itself, either to itself or to others. For the prophecy says: \"All things are your slaves.\" But the Holy Spirit is not written as a slave at all, but rather\n\nas master and by nature free, where it is and among whom it visits, it provides the freedom which it has. For only the products are subjected to the yoke of slavery; that which is not a slave is not a product; that which is not a product is by nature God; and a faithful witness of these things is the Apostle, writing in the second epistle to the Corinthians: \"But the Lord is the Spirit; and where the Spirit of the Lord is, there is freedom,\" and to Timothy: \"For God did not give us a spirit of slavery, but a spirit of power and love and self-discipline,\" and to the Romans: \"For you did not receive a spirit of slavery again into fear, but a spirit of adoption, in which we cry: 'Abba, Father,'\" and to the Galatians: \"God sent forth the Spirit of his Son into your hearts, crying: 'Abba, Father.'","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ἀλλ' ἐφοίτησεν δι' ἑαυτοῦ ὁδηγῆσαν, διδάξαν πᾶσαν ἀλήθειαν, ἀνακαινίσαν ἡμᾶς, καὶ τὰ θεϊκὰ χαρίσματα δωρησάμενον","severity":"info","text":"The subject of the infinitives is ambiguous: the preceding context suggests the Holy Spirit, but the passage may refer to the Son or the entire Trinity acting through the Spirit.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"φιλάνθρωπον","severity":"info","text":"The term 'philanthropic' (φιλάνθρωπον) is applied to the Trinity, emphasizing divine benevolence toward humanity as a defining attribute, distinct from the usual Christological use.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τὰ σύμπαντα δοῦλά σα","severity":"info","text":"The phrase 'All things are your slaves' is not a direct biblical quotation but likely a paraphrase of Psalm 119:91 (LXX) or a similar liturgical expression of divine sovereignty.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὁ δὲ κύριος τὸ πνεῦμά ἐστιν· οὗ δὲ τὸ πνεῦμα κυρίου, ἐκεῖ ἐλευθερία","severity":"info","text":"This citation of 2 Corinthians is not found in the canonical text; it may be a variant reading or a conflation of 2 Cor 3:17 and Galatians, reflecting Didymus's use of a non-standard Pauline tradition.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"οὐ γὰρ ἔδωκεν ἡμῖν ὁ θεὸς πνεῦμα δουλείας, ἀλλὰ πνεῦμα δυνάμεως καὶ ἀγάπης καὶ σωφρονισμοῦ","severity":"info","text":"This citation to Timothy is not a direct biblical verse; it may be a paraphrase of 2 Tim 1:7 or a lost Pauline fragment, used to argue for the Spirit's liberating nature.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"οὐ γὰρ ἐλάβετε πνεῦμα δουλείας πάλιν εἰς φόβον, ἀλλὰ πνεῦμα υἱοθεσίας, ἐν ᾧ κράζομεν· ἀββά, ὁ πατήρ","severity":"info","text":"This citation to Romans is not found in the canonical epistle; it likely reflects a liturgical or catechetical adaptation of Rom 8:15, emphasizing adoption and the Aramaic 'Abba'.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The subject of the opening infinitives (ἐφοίτησεν, ὁδηγῆσαν, etc.) is unclear; the preceding English draft suggests the Spirit, but the Greek may refer to the Son or the entire Trinity.","The scriptural citations for 2 Corinthians, Timothy, and Romans are not verbatim from the canonical New Testament; their source is uncertain, possibly from apocryphal or liturgical traditions."],"confidence":"medium","notes":[]},{"i":161,"ref":"p161","source":"ὥστε οὐκέτι εἶ δοῦλος, ἀλλ' υἱός.» καθάπερ οὖν ἠλευθερώθημεν παρὰ τοῦ υἱοῦ ἀκούσαντες· «οὐκέτι εἶ δοῦλος, ἀλλ' ἐλεύθερος,» καί· «τῇ ἐλευθερίᾳ, ᾗ ὁ υἱὸς ὑμᾶς ἠλευθέρωσεν·» οὕτω διὰ τὸ ταὐτὸν τῆς οὐσίας καὶ δεσποτείας ὑπὸ τοῦ πνεύματος ἠλευθερούμεθα διὰ τοῦ μνημονευθέντος ῥήματος· «οὗ δὲ τὸ πνεῦμα κυρίου, ἐκεῖ ἐλευθερία.» 6.ν ὅτι ἐπιτάσσει, οὐχ ὑπουργεῖ ἡ κτίσις, ἤ τε νοερὰ καὶ αἰσθητή, ὑπουργεῖ, οὐκ ἐπιτάττει ἀφ' ἑαυτῆς· ὡς περὶ τῶν ἀγγέλων λέγει· «δυνατοὶ ἰσχύι, ποιοῦντες τὸν λόγον αὐτοῦ.» τὸ δὲ ἅγιον πνεῦμα τοῦ θεοῦ αὐθεντικῶς προφήταις καὶ ἀποστόλοις προστάττει, ὡς θεὸς καὶ δεσπότης, καθὰ ἐν τοῖς ὑποκειμένοις κεφαλαίοις ἀποδειχθείη. 6.ν ὅτι ἐνδυναμοῖ ἡ κτίσις ἐνδυναμοῦται ὑπὸ τῆς παναλκοῦς καὶ πανδυνάμου θεϊκῆς ἰσχύος, οὐκ ἐνδυναμοῖ δὲ αὐτή.τὴν γὰρ αὐτῇ διαρκοῦσαν ἐδέξατο δύναμιν, καὶ μεταδιδόναι τοῖς συνδούλοις οὐ σθένει. τὸ δέ γε πνεῦμα τοῦ θεοῦ τῇ γονίμῳ καὶ θρεπτικῇ καὶ ἀνεκλείπτῳ αὐτοῦ ἰσχύι ἐνδυναμοῖ, ἐπειδὴ κτίστης καὶ οὐ κτίσμα τυγχάνει. ὁ γὰρ σωτὴρ ἐν ταῖς πράξεσι φησίν· «ὑμεῖς δὲ λήψεσθε δύναμιν, ἐπελθόντος τοῦ ἁγίου πνεύματος ἐφ' ὑμᾶς.» ὡς δίχα τῆς αὐτοῦ ἐπιφοιτήσεως οὐδεμίας ἡμῖν πρὸς τὸν θεὸν δυνάμεως ἢ ἐλπίδος ὑπαρχούσης. κατανοητέον δὲ πρὸς τούτῳ, ἓν μὲν, ὅτι τὴν παρουσίαν τοῦ ἁγίου πνεύματος κατ' ἐξουσίαν σημαίνει γεγενῆσθαι· ἕτερον δέ, ὅτι οὐκ αὐτάγγελος ἦλθεν, ἀλλ' ὑπ' αὐτοῦ τοῦ μεγάλου θεοῦ καὶ σωτῆρος προεμηνύθη. καὶ αὖθις οὖν λέγει· «ὑμεῖς δὲ καθίσατε ἐν τῇ πόλει, ἕως οὗ ἐνδύσησθε δύναμιν ἐξ ὕψους.» αὕτη δὲ ἦν ἡ τοῦ ἁγίου πνεύματος.","english":"so that you are no longer a slave, but a son.\" Just as we were freed by the Son, hearing: \"You are no longer a slave, but free,\" and: \"by the freedom with which the Son freed you,\" so also, because of the identity of essence and lordship, we are freed by the Spirit through the aforementioned saying: \"Where the Spirit of the Lord is, there is freedom.\" 6. That creation, both intellectual and sensible, commands, not serves; it serves, not commands of itself. As it is said concerning the angels: \"Mighty in strength, doing his word.\" But the Holy Spirit of God authoritatively commands prophets and apostles, as God and Lord, as would be demonstrated in the following chapters. 6. That creation is empowered, being empowered by the all-conquering and all-powerful divine strength, but does not itself empower. For it received power sufficient for itself, and is not able to impart it to fellow servants. But the Spirit of God empowers by his generative, nourishing, and inexhaustible strength, since he is creator and not creature. For the Savior says in the Acts: \"But you will receive power when the Holy Spirit comes upon you,\" so that without his visitation we have no power or hope toward God. It must be understood, moreover, first, that the coming of the Holy Spirit is signified to have occurred by authority; second, that he did not come unannounced, but was foretold by the great God and Savior himself. And again he says: \"But you sit in the city until you are clothed with power from on high.\" This was the power of the Holy Spirit.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"οὐκέτι εἶ δοῦλος, ἀλλ' υἱός","severity":"info","text":"The phrase 'no longer a slave, but a son' is not a direct biblical citation but likely echoes Gal 4:7 or a baptismal formula; the following 'no longer a slave, but free' may allude to 1 Cor 7:22.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"οὗ δὲ τὸ πνεῦμα κυρίου, ἐκεῖ ἐλευθερία","severity":"info","text":"This saying, 'Where the Spirit of the Lord is, there is freedom,' is not a direct biblical quotation but may be a paraphrase of 2 Cor 3:17 or a liturgical adaptation; Didymus uses it to link Spirit and freedom.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"δυνατοὶ ἰσχύι, ποιοῦντες τὸν λόγον αὐτοῦ","severity":"info","text":"The phrase 'Mighty in strength, doing his word' is not a direct biblical citation but may echo Ps 103:20 LXX or a similar angelological tradition; Didymus uses it to contrast angelic service with the Spirit's authority.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὑμεῖς δὲ λήψεσθε δύναμιν, ἐπελθόντος τοῦ ἁγίου πνεύματος ἐφ' ὑμᾶς","severity":"info","text":"This saying, 'You will receive power when the Holy Spirit comes upon you,' is attributed to the Savior in Acts but is not a verbatim quotation from the canonical Acts; it may be from an apocryphal Acts or a liturgical tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὑμεῖς δὲ καθίσατε ἐν τῇ πόλει, ἕως οὗ ἐνδύσησθε δύναμιν ἐξ ὕψους","severity":"info","text":"The saying 'Sit in the city until you are clothed with power from on high' is not found in the canonical New Testament; it may derive from an apocryphal Acts or a lost tradition about the Spirit's empowerment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"πνεῦμα","severity":"info","text":"Didymus argues that the Holy Spirit, as creator and not creature, empowers and commands authoritatively, contrasting with creation which only receives power; this reflects fourth-century debates on the Spirit's divinity.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of several scriptural sayings is unclear; they may be from apocryphal Acts or liturgical paraphrases.","The phrase 'οὐκέτι εἶ δοῦλος, ἀλλ' υἱός' could be a baptismal formula rather than a direct biblical citation."],"confidence":"medium","notes":[]},{"i":162,"ref":"p162","source":"καὶ Παῦλος γράφει Ῥωμαίοις, ἃ θαυμάσαι ἢ ἑρμηνεῦσαι ἀξίως, μάλιστα ἐξ ἐπιδρομῆς, οὐδενὶ εὐπετές· «ἔχω οὖν πεποίθησιν ἐν Χριστῷ Ἰησοῦ πρὸς τὸν θεόν. οὐ γὰρ τολμῶ τι λαλεῖν, ὧν οὐ κατειργάσατο Χριστὸς δι' ἐμοῦ λόγῳ καὶ ἔργῳ εἰς ὑπακοὴν ἐθνῶν, ἐν δυνάμει σημείων καὶ τεράτων ἐν δυνάμει πνεύματος ἁγίου.» 6.ν ὅτι ἀψευδές· ὅπερ ἴδιον μόνου θεοῦ ἡ κτίσις οὐκ ἀληθεύει ἀεί, ἀλλ' ἐξ οἰκείας γνώμης ἔχει τροπῆς μέρος καὶ τὸ ψεύδεσθαί ποτε. ὡς ἐν μὲν ἀσάρκοις ὁ διάβολος, ἐν δὲ σαρκίνοις καθὰ γράφει· «πᾶς ἄνθρωπος ψεύστης,» καί· «ἀπολεῖς πάντας τοὺς λαλοῦντας τὸ ψεῦδος.» οὐ γὰρ ἐπιψεύδεσσι πατὴρ θεὸς ἔσσετ' ἀρωγός, ἔγραψαν καὶ οἱ ἔξω. ἐν δὲ ἁγίοις, ὡς Παῦλος περὶ τῶν ἀποστόλων ἔφη· «ἀλλ' ὅτε εἶδον, ὅτι οὐκ ὀρθοποδοῦσιν πρὸς τὴν ἀλήθειαν τοῦ εὐαγ γελίου, εἶπον τῷ Κηφᾷ ἔμπροσθεν πάντων» ἃ εἶπεν. ὡς ἀληθῶς γὰρ μόνης θεϊκῆς φύσεως τὸ ἀεὶ ἀψευδεῖν. διὸ Ἑβραίοις ἐπέστειλεν· «ἵνα» φησίν, «διὰ δύο πραγμάτων ἀμεταθέτων, ἐν οἷς ἀδύνατον ψεύ σασθαι τὸν θεόν, ἰσχυρὰν παράκλησιν ἔχωμεν οἱ καταφυγόντες κρατῆ σαι τῆς προκειμένης ἐλπίδος.» ἡ δὲ κοινωνία τοῦ ἁγίου πνεύματος, κοινωνοῦσα τῇ φύσει τῷ πατρὶ καὶ τῷ υἱῷ, κοινωνεῖ εἰς ὅλα, ἔτι μὴν καὶ εἰς τὸ ἀψευδεῖν. πνεῦμα γὰρ ἀληθείας ἐστὶν τοῦ θεοῦ, ὡς προελέχθη, τῷ ἑνὶ θελήματι τοῦ πατρὸς καὶ τοῦ υἱοῦ καὶ ἑαυτοῦ λαλοῦν, καὶ ἀφ' ἑαυτοῦ οὐ λαλοῦν, ὡς ὁ υἱὸς αὐτῷ ἐμαρτύρησεν εἰπών· «ἀφ' ἑαυτοῦ οὐ λαλήσει.» 6.ν ὅτι ἀλήθεια, διὰ τὸ μὴ διαφωνεῖν αὐτὸ πρὸς τὴν μίαν θεότητα.","english":"And Paul writes to the Romans, things which it is not easy for anyone to admire or interpret worthily, especially in passing: \"I therefore have confidence in Christ Jesus toward God. For I dare not say anything which Christ has not wrought through me by word and deed for the obedience of the Gentiles, by the power of signs and wonders, by the power of the Holy Spirit.\" That it is unerring; which is proper only to God, for creation does not always speak truth, but from its own judgment has a share of change and of sometimes lying. As in the case of the incorporeal, the devil, and in the case of those in the flesh, as it is written: \"Every man is a liar,\" and: \"You will destroy all who speak falsehood.\" For \"the father god will not be a helper of liars,\" the pagans also wrote. But among the saints, as Paul said about the apostles: \"But when I saw that they were not walking straight toward the truth of the gospel, I said to Cephas before all\" what he said. For truly, it is only of the divine nature to be always unerring. Therefore he wrote to the Hebrews: \"So that,\" he says, \"through two immutable things, in which it is impossible for God to lie, we who have fled for refuge may have a strong encouragement to hold fast to the hope before us.\" And the communion of the Holy Spirit, sharing in nature with the Father and the Son, shares in all things, including also being unerring. For the Spirit of God is truth, as was said before, speaking with the one will of the Father and the Son and itself, and not speaking from itself, as the Son testified to it, saying: \"It will not speak from itself.\" That it is truth, because it does not disagree with the one divinity.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἔχω οὖν πεποίθησιν ἐν Χριστῷ Ἰησοῦ πρὸς τὸν θεόν. οὐ γὰρ τολμῶ τι λαλεῖν, ὧν οὐ κατειργάσατο Χριστὸς δι' ἐμοῦ λόγῳ καὶ ἔργῳ εἰς ὑπακοὴν ἐθνῶν, ἐν δυνάμει σημείω","severity":"info","text":"A composite Pauline citation, not verbatim from any single epistle; echoes Romans 15:17-19 and 2 Corinthians 12:7-9, adapted to emphasize the Spirit's power.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"πᾶς ἄνθρωπος ψεύστης","severity":"info","text":"Likely a loose citation of Psalm 116:35 LXX (πᾶς ἄνθρωπος ψεύστης) or a proverbial saying; Didymus uses it to contrast human fallibility with divine truth.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἀπολεῖς πάντας τοὺς λαλοῦντας τὸ ψεῦδος","severity":"info","text":"An imprecise citation of Psalm 119:118 LXX (ἀπολεῖς πάντας τοὺς λαλοῦντας ψεῦδος), used to support the claim that God punishes liars.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"οὐ γὰρ ἐπιψεύδεσσι πατὴρ θεὸς ἔσσετ' ἀρωγός","severity":"info","text":"A hexameter line attributed to pagan sources (οἱ ἔξω), possibly from a lost oracle or gnomic poet; Didymus cites it to show that even pagans acknowledge divine truthfulness.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"κοινωνία","severity":"info","text":"Here denotes the Holy Spirit's participation in the divine nature and attributes (including truthfulness), a key concept in Didymus's Trinitarian theology of shared essence.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἀφ' ἑαυτοῦ οὐ λαλήσει","severity":"info","text":"A citation of John 16:13 (ἀφ' ἑαυτοῦ οὐ λαλεῖ), applied to the Holy Spirit to argue that the Spirit speaks only in unity with Father and Son.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text contains a lacuna or corruption at '6.ν ὅτι ἀψευδές' and '6.ν ὅτι ἀλήθεια', possibly marginal notes or section markers; the reading treats them as Didymus's own assertions.","The citation 'ἀλλ' ὅτε εἶδον...' is attributed to Paul about the apostles but does not correspond to any known Pauline text; it may be a paraphrase or a lost fragment."],"confidence":"medium","notes":[]},{"i":163,"ref":"p163","source":"ἡ κτίσις οὐδὲν ἔχει προσαγορευθὲν ἀλήθεια, διὰ τὸ μίαν εἶναι θεϊκὴν ἀλήθειαν, ὡς μία ἐστὶν ἡ ἁγιότης καὶ ἡ ἀγαθότης, ἀφ' ἧς ἑκάστοις ἡμῖν ταῦτα\n\nἐφήκειν ὁμολογοῦμεν. τὸ δὲ ἅγιον πνεῦμα ἀλήθεια προσηγόρευται καθὰ ὁ πατὴρ καὶ ὁ υἱός, ἐπειδὴ τῆς αὐτῆς μιᾶς ἐστιν θεότητος, οὐδὲν ἔχον πολυσχιδὲς ἢ διαφωνοῦν. μαρτυρεῖ δὲ περὶ μὲν τοῦ πατρὸς καὶ ἑαυτοῦ ὁ υἱὸς λέγων· «πάτερ, ὁ λόγος ὁ σὸς ἀλήθειά ἐστιν,» καὶ πάλιν· «ἐγώ εἰμι ἡ ζωὴ καὶ ἡ ἀλήθεια,» περὶ δὲ τοῦ ἁγίου πνεύματος, ὡς προελέχθη. 6.ν ὅτι οὐδεὶς οἶδεν τὰ τοῦ θεοῦ, εἰ μὴ τὸ ἅγιον πνεῦμα, καὶ ὅτι διὰ τὴν πρὸς τὸν πατέρα ἰσότητα, τὸ ἀνάπαλιν ὁ θεὸς οἶδεν τὰ τοῦ ἁγίου πνεύματος. ἡ κτίσις οὐκ οἶδεν τὰ τοῦ θεοῦ· ὑπερβαίνει γὰρ αὐτήν, καὶ οὐδὲν πρὸς τοιαύτην εἴδησιν ὁρμῆσαι τολμᾷ, κἂν ᾖ τῶν εὐδοκίμων· ἐπειδὴ γνῶναι τὰ τοῦ θεοῦ εἰς πάμπαν ἀδύνατον τῇ μὴ οὔσῃ τῆς αὐτῆς φύσεως καὶ τὴν αὐτὴν γνῶσιν τῷ θεῷ κεκτημένῃ, ὡς ἐδίδαξεν ὁ σωτὴρ εἰπὼν ἐν Ἰωάννῃ· «ὁ δοῦλος οὐκ οἶδεν τί ποιεῖ ὁ κύριος αὐτοῦ,» καὶ ὡς ἔγραψεν Πέτρος· «ἔστιν ἃ νῦν ἀναγγέλλει ὑμῖν διὰ τῶν εὐαγγελισαμένων ὑμᾶς πνεύματι ἁγίῳ ἀποσταλέντι ἀπὸ οὐρανοῦ, εἰς ἃ ἐπιθυμοῦσιν ἄγγελοι παρακῦψαι.» τὸ δὲ ἅγιον πνεῦμα ὅτι ἐπίσταται ὡς ὁμοούσιος θεός, ὁ ἀπόστολος Κορινθίοις ἐπέστειλεν, ὡς προείρηται. καὶ πάλιν τὴν μεγαλειότητα τοῦ πνεύματος καὶ τὴν πρὸς τὸν πατέρα ἰσότητα παριστῶν, ἰσόρροπον ἐκείνῳ γράφει·","english":"Creation has nothing called truth, because there is one divine truth, just as there is one holiness and one goodness, from which we acknowledge that these things belong to each of us. The Holy Spirit is called truth, just as the Father and the Son are, since it is of the same one divinity, having nothing manifold or discordant. The Son bears witness concerning the Father and himself, saying: \"Father, your word is truth,\" and again: \"I am the life and the truth,\" and concerning the Holy Spirit, as was said earlier. And that no one knows the things of God except the Holy Spirit, and that because of its equality with the Father, conversely God knows the things of the Holy Spirit. Creation does not know the things of God; for it surpasses it, and it dares not set out for such knowledge, even if it is among the esteemed; since knowing the things of God is entirely impossible for that which is not of the same nature and does not possess the same knowledge as God, as the Savior taught when he said in John: \"The servant does not know what his master does,\" and as Peter wrote: \"There are things which he now announces to you through those who evangelized you by the Holy Spirit sent from heaven, into which angels desire to peer.\" And that the Holy Spirit knows as a consubstantial God, the Apostle wrote to the Corinthians, as was said earlier. And again, presenting the majesty of the Spirit and its equality with the Father, he writes as equal to that:","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ἡ κτίσις","severity":"info","text":"The Greek phrase 'ἡ κτίσις' (creation) is used here to denote the created order, which is contrasted with the divine nature. The author argues that creation cannot be called truth because truth is a divine attribute.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"πάτερ, ὁ λόγος ὁ σὸς ἀλήθειά ἐστιν","severity":"info","text":"This quotation is not a direct biblical verse but likely a paraphrase or allusion to John 17:17 or similar Johannine passages where Jesus speaks of truth. The exact source is uncertain.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐγώ εἰμι ἡ ζωὴ καὶ ἡ ἀλήθεια","severity":"info","text":"This is a direct quotation from John 14:6, where Jesus declares 'I am the way, the truth, and the life.' Didymus uses it to support the Son's identification with truth.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὁ δοῦλος οὐκ οἶδεν τί ποιεῖ ὁ κύριος αὐτοῦ","severity":"info","text":"This saying is not found in the canonical Gospels; it may be a loose citation or a non-canonical tradition. Didymus attributes it to the Savior in John, but it does not appear in the New Testament.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἔστιν ἃ νῦν ἀναγγέλλει ὑμῖν διὰ τῶν εὐαγγελισαμένων ὑμᾶς πνεύματι ἁγίῳ ἀποσταλέντι ἀπὸ οὐρανοῦ","severity":"info","text":"This is attributed to Peter but is not a direct quotation from the canonical epistles. It may derive from apocryphal Petrine literature or a lost homily.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"Didymus argues for the consubstantiality of the Holy Spirit with the Father and Son, a key point in fourth-century Trinitarian debates. The reference to the Apostle writing to the Corinthians likely alludes to 1 Cor 12:3 or similar passages.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the saying 'Father, your word is truth' is unclear; it may be a paraphrase or a non-canonical tradition.","The quotation attributed to Peter is not identifiable in the New Testament; its origin is uncertain.","The phrase 'the servant does not know what his master does' is not a known Johannine saying; it may be a misattribution or a lost tradition."],"confidence":"medium","notes":[]},{"i":164,"ref":"p164","source":"«ὁ δὲ ἐρευνῶν τὰς καρδίας οἶδεν, τί τὸ φρόνημα τοῦ πνεύματος.» καθὰ γὰρ μέγα τι λέγων περὶ τοῦ πατρὸς, εἶπεν εἰδέναι αὐτὸν τοῦ πνεύματος τὸ φρόνημα, οὕτω τὴν πρὸς αὐτὸν κοινωνίαν τῆς φύσεως καὶ θελήσεως καὶ τὴν ἰσότητα τῆς ἀξίας καὶ δυνάμεως τοῦ ἁγίου πνεύματος παριστῶν, ἔγραψεν μόνον αὐτὸ εἰδέναι τὰ τοῦ πατρὸς καὶ τὰ βάθη αὐτοῦ ἐρευνᾶν καὶ τὰς ἀγνώστους ἐκείνου νοήσεις, ἃς χρὴ καὶ ἡνίκα δεῖ τοῖς ἀξίοις ἐκφαίνειν. τὸν δὲ Πέτρον, ὡς προείρηται, γράψαι· ἀπεστάλη ἀπ' οὐρανοῦ τὸ πνεῦμα· νοείσθω, ᾧ τρόπῳ νοεῖται τό· ἀπεστάλη ὁ υἱός. ὡς λόγος γὰρ ἐκεῖνος, καὶ τοῦτο ὡς ῥῆμα καὶ πνεῦμα τοῦ θεοῦ ἀπεστάλη. καὶ διὰ τὸ εἰδέναι, ὅτι τὰ παρὰ τοῦ Χριστοῦ ἢ τοῦ ἁγίου πνεύματος λεγόμενα λέγεται καὶ παρὰ τοῦ πατρὸς διὰ τὸ ἓν θέλημα, τὰ τοιαῦτα κεῖται ῥήματα. οὔτε γὰρ ἀγνοεῖ ἢ πέμπεται ὡς δοῦλον, οὔτε ἀφ' ἑαυτοῦ λαλεῖ ἢ ποιεῖ ἢ ἔρχεται ὡς ἀντίθεον. 6.ν ὅτι οὐδεὶς ὁρᾷ τὸν θεὸν καὶ πατέρα, εἰ μὴ μόνος ὁ υἱὸς καὶ τὸ ἅγιον πνεῦμα, καὶ πρὸς τοὺς λέγοντας· οὐ γέγραπται οὖν, φησίν, ὅτι οἱ ἄγγελοι βλέπουσιν τὸ πρόσωπον τοῦ πατρός; ἡ κτίσις οὐχ ὁρᾷ τὸν θεὸν καὶ πατέρα οὕτως, ὡς ἔστιν· ἑτέρᾳ γὰρ φύσει τοῦτο ἀχώρητον καὶ ἀβάστακτον ὑπάρχει· καὶ πρὸς αὐτήν ἐστιν τό· «οὐδεὶς ὄψεταί μου τὸ πρόσωπον καὶ ζήσεται.» αἱ δὲ γραφαὶ λέγουσιν, ποτὲ μὲν τὸν υἱὸν μόνον, ποτὲ δὲ τὸ ἅγιον πνεῦμα μόνον ὁρᾶν ἢ εἰδέναι τὸν θεὸν πατέρα, ἐπειδὴ ἐν μονάδι θεότητος ἡ τριάς, ὡς ἡνίκα ὁ σωτὴρ παρὰ Ἰωάννῃ λέγει· «οὐχ ὅτι τὸν πατέρα τις ἑόρακεν, εἰ μὴ ὁ ὢν ἐκ τοῦ θεοῦ·","english":"But the one who searches hearts knows what the mind of the Spirit is.\" For just as, speaking of something great concerning the Father, he said that he knows the mind of the Spirit, so, representing the communion of nature and will with him and the equality of rank and power of the Holy Spirit, he wrote that it alone knows the things of the Father and searches his depths and his hidden thoughts, which it must reveal to the worthy and when it is necessary. And Peter, as was said before, wrote: \"The Spirit was sent from heaven.\" Let it be understood in the same way as \"the Son was sent\" is understood. For that one is as Word, and this one was sent as utterance and Spirit of God. And because it is known that what is said by Christ or the Holy Spirit is also said by the Father on account of the one will, such words are set down. For it neither is ignorant nor is sent as a slave, nor does it speak or act or come of itself as an anti-god. And that no one sees God the Father except only the Son and the Holy Spirit, and to those who say: \"Is it not written, then, that the angels see the face of the Father?\"—creation does not see God the Father as he is; for this is unattainable and unbearable for another nature; and to it applies: \"No one will see my face and live.\" And the scriptures say that sometimes only the Son, sometimes only the Holy Spirit sees or knows God the Father, since the Trinity is in the monad of divinity, as when the Savior says in John: \"No one has seen the Father except the one who is from God.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὁ δὲ ἐρευνῶν τὰς καρδίας οἶδεν, τί τὸ φρόνημα τοῦ πνεύματος","severity":"info","text":"The opening phrase echoes 1 Cor 2:10-11, where Paul speaks of searching hearts and knowing the mind of the Spirit, though not a direct quotation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"φρόνημα","severity":"info","text":"φρόνημα denotes 'mindset' or 'intention' rather than 'mind' as a substance; Didymus uses it to stress unity of will within the Trinity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἀντίθεον","severity":"info","text":"ἀντίθεον (anti-god) is a rare term, likely polemical against subordinationist or dualist views that would make the Spirit a rival deity.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"οὐδεὶς ὄψεταί μου τὸ πρόσωπον καὶ ζήσεται","severity":"info","text":"This phrase adapts Exod 33:20 (LXX: 'You cannot see my face, for no one who sees me will live'), applied here to the Father's transcendence.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ἐν μονάδι θεότητος ἡ τριάς","severity":"info","text":"This phrase encapsulates Didymus' Trinitarian theology: the Trinity subsists within the monad of divinity, emphasizing unity without subordination.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"τὸν δὲ Πέτρον, ὡς προείρηται, γράψαι· ἀπεστάλη ἀπ' οὐρανοῦ τὸ πνεῦμα","severity":"caution","text":"The reference to Peter is ambiguous; no canonical epistle of Peter contains this exact phrase, suggesting a lost source or a paraphrase of apostolic tradition.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Peter' as source for the Spirit's sending is unclear; the phrase may derive from a non-canonical tradition or a loose paraphrase.","The phrase 'οὐδεὶς ὁρᾷ τὸν θεὸν καὶ πατέρα' could be read as absolute or as referring to created beings only; Didymus clarifies it applies to creation."],"confidence":"high","notes":[]},{"i":165,"ref":"p165","source":"οὗτος ἑόρακεν τὸν πατέρα.» ἔστιν δὲ ἐκ τοῦ θεοῦ κατὰ φύσιν ὁ υἱὸς γεννητικῶς, καὶ τὸ ἅγιον πνεῦμα ἐκπορευτικῶς· καὶ πάλιν· «οὐδὲ γὰρ τὸν πατέρα τις ἐπιγινώσκει, εἰ μὴ ὁ υἱός, καὶ ᾧ ἐὰν ὁ υἱὸς ἀποκαλύψῃ,» καὶ ὡς ὅταν ἰδικῶς περὶ τοῦ ἁγίου πνεύματος, ὡς προελέχθη, Παῦλος Κορινθίοις γράφει, καὶ ὡς Ἠσαῖας προφητεύει· «πνεῦμα σοφίας καὶ συνέσεως, πνεῦμα γνώσεως καὶ εὐσεβείας.» οὐ γέγραπται οὖν, φησίν, Ματθαίῳ ἀπὸ τοῦ σωτῆρος· «ὁρᾶτε, μὴ καταφρονήσητε ἑνὸς τῶν μικρῶν τούτων· λέγω γὰρ ὑμῖν, ὅτι οἱ ἄγγελοι αὐτῶν ἐν οὐρανοῖς διὰ παντὸς βλέπουσιν τὸ πρόσωπον τοῦ πατρός μου τοῦ ἐν οὐρανοῖς;» ναί· ἀλλὰ βλέπουσιν, οὐχ ὅσος καὶ οἷός ἐστιν ὁ θεός, ἀλλὰ καθ' ὅσον αὐτοὶ χωροῦσιν. ὁ δὲ μονογενὴς καὶ τὸ ἅγιον πνεῦμα διὰ τὸ ταὐτὸν τῆς θεότητος ὁρῶσιν οὕτως, ὡς ἔστιν ὁ ἀμεγέθης καὶ ἀνείδεος θεός. 6.ν ὅτι τὸ ἅγιον πνεῦμα τὴν κτίσιν υἱοθεσίας ἀξιοῖ· αὐτὸ δὲ ἐκ τῆς ὑποστάσεως τοῦ θεοῦ ἐκπορεύεται. ἡ κτίσις ἡ λογική, ὅταν ἀξία γένηται ἀνακαινισμοῦ καὶ υἱοθεσίας, ὑπὸ τῆς πανδυνάμου χάριτος τοῦ ἁγίου πνεύματος τούτων ἀξιοῦται, ἐπειδὴ οὐ κτίσμα, ἀλλὰ θεὸς ὑπάρχει, οἷος ὁ κτίσας τὸ πρῶτον. 6.ν ὅτι οὐχ ὑμνεῖ ὡς ἡ ἄλλη κτίσις· ἐπειδὴ αὐτὸ τῶν ὑμνημένων ἐστι. ἡ κτίσις","english":"This one has seen the Father.\" Now the Son is from God by nature in a generative way, and the Holy Spirit in a processional way; and again: \"For no one knows the Father except the Son, and whomever the Son reveals,\" and as when specifically concerning the Holy Spirit, as was said before, Paul writes to the Corinthians, and as Isaiah prophesies: \"Spirit of wisdom and understanding, spirit of knowledge and piety.\" It is not written, then, he says, in Matthew from the Savior: \"See that you do not despise one of these little ones; for I tell you that their angels in heaven continually behold the face of my Father in heaven?\" Yes; but they behold, not how great and of what sort God is, but insofar as they themselves are capable. The only-begotten and the Holy Spirit, because of the identity of the divinity, see in such a way as the measureless and formless God is. 6. That the Holy Spirit deems creation worthy of adoption; but it proceeds from the hypostasis of God. Rational creation, when it becomes worthy of renewal and adoption, is deemed worthy of these by the all-powerful grace of the Holy Spirit, since it is not a creature, but God, like the one who first created. 6. That it does not hymn as the rest of creation does; since it is itself among those hymned. Creation","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"γεννητικῶς","severity":"info","text":"The adverb γεννητικῶς ('in a generative way') distinguishes the Son's origin from the Spirit's ἐκπορευτικῶς ('in a processional way'), a technical distinction in later trinitarian theology.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"οὐδὲ γὰρ τὸν πατέρα τις ἐπιγινώσκει, εἰ μὴ ὁ υἱός, καὶ ᾧ ἐὰν ὁ υἱὸς ἀποκαλύψῃ","severity":"info","text":"This is a paraphrase of Matthew 11:27, where Jesus says no one knows the Father except the Son and those to whom the Son reveals him.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"πνεῦμα σοφίας καὶ συνέσεως, πνεῦμα γνώσεως καὶ εὐσεβείας","severity":"info","text":"This phrase echoes Isaiah 11:2 LXX, which lists attributes of the Spirit, here used to support the Spirit's distinct personhood.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ὁ μονογενὴς καὶ τὸ ἅγιον πνεῦμα διὰ τὸ ταὐτὸν τῆς θεότητος ὁρῶσιν","severity":"info","text":"The phrase 'identity of the divinity' (ταὐτὸν τῆς θεότητος) reflects the pro-Nicene claim that Son and Spirit share the same divine essence, enabling equal vision of God.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"6.ν","severity":"info","text":"The repeated '6.ν' marks a new section or numbered argument in the Coptic manuscript, likely a marginal note indicating a fresh point about the Spirit's role.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἡ κτίσις","severity":"caution","text":"The Greek text breaks off mid-sentence at 'ἡ κτίσις' ('creation'), suggesting a lacuna or incomplete transmission in the manuscript.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase '6.ν' may be a Coptic marginal note or a section marker; its exact function is uncertain.","The abrupt end at 'ἡ κτίσις' may indicate a missing portion of the argument about creation's hymning."],"confidence":"high","notes":[]},{"i":166,"ref":"p166","source":"πᾶσα, ὁρατὴ καὶ ἀόρατος, ὀνομαστὶ προστάττεται ὑπὸ τῶν τριῶν παιδῶν Ἀνανία, Ἀζαρία καὶ Μισαὴλ ἐν τῇ Βαβυλωνίᾳ καμίνῳ ἀποτεθέντων ὑμνεῖν καὶ ὑπερυψοῦν τὸν θεὸν εἰς τοὺς αἰῶνας· ἔτι δὲ καὶ τὰ Χερουβὶμ καὶ ὁ θεϊκὸς θρόνος, ὃ ἐνταῦθα νοεῖται τὰ Σεραφίμ, δοξάζει ἅτε ὄντα καὶ αὐτὰ μέρος τῆς κτίσεως. ἔφασαν γὰρ οἱ αὐτοί· «εὐλογήμενος εἶ, ὁ καθήμενος ἐπὶ τῶν Χερουβίμ,» καὶ πάλιν ἀντὶ τοῦ μνημονεῦσαι τῶν Σεραφίμ· «καὶ εὐλογημένος εἶ ἐπὶ θρόνου τῆς βασιλείας σου, καὶ ὑπερύμνητος καὶ ὑπερυψούμενος εἰς τοὺς αἰῶνας.» ὁμοίως καὶ ὑπὸ τοῦ Δαυίδ, ἐνεργουμένου ὑπὸ τοῦ ἁγίου πνεύματος, ἐν ρβʹ καὶ ἐν ρμηʹ ψαλμῷ παρακελεύεται ἡ κτίσις αἰνεῖν τὸ κύριον. τὸ δὲ ἅγιον πνεῦμα, ὡς καὶ ὁ υἱός, οὐ συνεμνημονεύθη, ἐπειδὴ καὶ αὐτὸ οὐ δημιούργημα, ἀλλὰ δημιουργός· οὐδὲ τῶν ὑμνούντων, ἀλλὰ τῶν ὑμνουμένων καὶ ὑπ' αὐτῶν τῶν Σεραφίμ ἐστιν τῶν σὺν πολλῷ φόβῳ περιεστώτων τὸ θεϊκὸν βῆμα καὶ συγκαλυπτόντων ταῖς πτέρυξιν ἑαυτὰ καὶ ἀμοιβαδὸν ἀνταναφωνούντων ἀσιγήτοις στόμασιν καὶ ἀκαταπαύστῳ φωνῇ τρίτον «ἅγιος» διὰ τὰς τρεῖς ὑποστάσεις, ἅπαξ «κύριος» διὰ τὴν μίαν κυριότητα· ἅπερ, ὅτι μάλιστα δείκνυσιν τὴν θεότητα τοῦ πανυμνήτου πνεύματος. Μακεδονιανοὶ δέ, φυλαττόμενοι καὶ οἷον δεδοικότες, μὴ περὶ αὐτοῦ ἢ προσήκοντά ποτε λέγοντες ὀφθῶσιν ἢ ἀπρόσηκα προέμενοι λάθωσιν, ἐπιβαίνουσιν ἄνευ δίκης ἑαυτοῖς ἐπιτρέποντες καὶ τῷ κεφαλαίῳ τῷδε, ὅπλα παντοδαπὰ κινοῦντες τοὺς ἀκολάστους λόγους καὶ φάσκοντες συναρπακτικῶς γέγραπται, φησίν· «αἰνεῖτε τὸν κύριον, ὅτι ἀγαθὸν ψαλμός· τῷ θεῷ ἡδυνθείη αἴνεσις,» καί·","english":"All creation, visible and invisible, is commanded by name by the three youths Ananias, Azarias, and Misael, placed in the Babylonian furnace, to hymn and exalt God forever; and further, the Cherubim and the divine throne, which here is understood as the Seraphim, glorify, since they too are part of creation. For the same ones said: \"Blessed are you, who sit upon the Cherubim,\" and again, instead of mentioning the Seraphim: \"And blessed are you upon the throne of your kingdom, and most hymned and exalted forever.\" Similarly, by David, moved by the Holy Spirit, in Psalm 102 and Psalm 148, creation is commanded to praise the Lord. But the Holy Spirit, like the Son, was not mentioned together, because it too is not a creation, but a creator; it is not among those who hymn, but among those who are hymned, and even by the Seraphim themselves, who stand around the divine throne with great fear, covering themselves with their wings, and alternately responding with unceasing mouths and unceasing voice, thrice \"holy\" on account of the three hypostases, once \"Lord\" on account of the one lordship; which especially demonstrates the divinity of the all-hymned Spirit. But the Macedonians, guarding themselves and as if fearing that they might ever be seen saying something appropriate about it or inadvertently utter something inappropriate, proceed without justice, permitting themselves and this heading, moving all kinds of weapons, their undisciplined words, and claiming that it is written in a captious manner, they say: \"Praise the Lord, for a psalm is good; let praise be sweet to God,\" and:","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἀνανία, Ἀζαρία καὶ Μισαήλ","severity":"info","text":"The three youths in the Babylonian furnace are from Daniel 3 (LXX). Their names appear in the Greek text as Ananias, Azarias, and Misael.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"εὐλογήμενος εἶ, ὁ καθήμενος ἐπὶ τῶν Χερουβίμ","severity":"info","text":"This phrase echoes the Song of the Three Youths (Daniel 3:52-53 LXX) and is cited as a liturgical formula.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ὑποστάσεις","severity":"info","text":"Hypostases here denotes the three divine persons (Father, Son, Holy Spirit), a key term in Trinitarian theology.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Μακεδονιανοί","severity":"info","text":"Macedonians (Pneumatomachians) denied the divinity of the Holy Spirit, a heresy opposed by Didymus.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"τρίτον «ἅγιος»","severity":"info","text":"The thrice-holy (Trisagion) reflects the three hypostases; the single 'Lord' the one lordship, a liturgical pattern used to argue for the Spirit's divinity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"αἰνεῖτε τὸν κύριον, ὅτι ἀγαθὸν ψαλμός· τῷ θεῷ ἡδυνθείη αἴνεσις","severity":"caution","text":"The quotation is incomplete in the Greek; the English draft breaks off. The source may be a psalm or liturgical text, but the exact reference is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text breaks off mid-sentence; the exact source of the final quotation is unclear."],"confidence":"high","notes":[]},{"i":167,"ref":"p167","source":"«ἀγαθὸν τὸ ἐξομολογεῖσθαι τῷ κυρίῳ καὶ ψαλλεῖν τῷ ὀνόματί σου, ὕψιστε.» οὐδαμοῦ δὲ δῆθεν εὑρίσκομεν· αἰνεῖτε τὸ ἅγιον πνεῦμα. ἀπαντητέον δὲ αὐτοῖς οὕτως· εἰ περὶ τοῦ πατρὸς δέχεσθε, ἃς προεκομίσατε φωνάς, ἐκβάλλετε τὸν υἱόν· εἰ δὲ περὶ τοῦ υἱοῦ, τὸ ἐναντίον, ὁπότε καὶ τὸ ἅγιον πνεῦμα κύριός ἐστίν τε καὶ γέγραπται, καὶ ἄδηλον περὶ ποίας ὑποστάσεως γέγραπται νῦν τὸ «κύριος». σκοπεῖτε οὖν, εἰ μὴ τοὐναντίον ἑαυτοῖς ἐχρήσασθε. τὸ δὲ ἅγιον πνεῦμα ὅτι οὐχ ὑμνεῖ, ἐπειδὴ μὴ κτίσμα ἐστίν, συνυμνεῖται δὲ τῷ θεοῦ πνεῦμα ὑπάρχειν ῥᾷον καταμαθεῖν ἀπό τε τοῦ συντάττεσθαι αὐτῷ καὶ ἀπὸ τοῦ τοὺς τρεῖς παίδας καὶ τὸν ἱεροψάλτην πᾶσαν τὴν κτίσιν κατ' ὄνομα ὑμνεῖν παρακελεύεσθαι, οὐ μὴν τὸ τοῦ θεοῦ πνεῦμα, ὡς ἔχουσιν συνηθείας οἱ ἅγιοι ἐξονομάσαι. εἰ γάρ, ὡς φασὶν αἱρετικοί, μέσης θεοῦ καὶ ἀγγέλων φύσεώς ἐστιν καὶ τιμιώτερον καὶ ἀνωτέρω πάντων, ἔδει, ἐπειδὴ μάλιστα ἕν ἐστιν, ἢ καθ' ἑαυτὸ παρακελεύσασθαι αὐτὸ ἀνυμνεῖν, ἢ κἂν πρῶτον αὐτὸ ὀνομάσαι καὶ αὐτῷ τὰ ἄλλα γενικῶς συναναλαβεῖν· οὐ μήν, ὡς αὐθαδῶς εἰκάζουσιν, τὸ ἀνάπαλιν. 6.ν ὅτι μετὰ τοῦ πατρὸς καὶ τοῦ υἱοῦ συνονομάζεται. καὶ περὶ αἱρετικῆς ἀντιθέσεως. ἡ κτίσις οὐ συναριθμεῖται τῷ θεῷ. τί γὰρ καὶ κοινὸν τῇ οὔσῃ ἐν μειώσει πρὸς τὸν πάντων ὑπέρτατον καὶ ὑπὲρ πᾶσαν ὄντα ὑπερβολήν, ἢ τῇ γενομένῃ πρὸς τὸν ποιήσαντα; τὸ δὲ πάντιμον πνεῦμα ὡς θεὸς ἢ μετὰ πατρὸς καὶ υἱοῦ συνονομάζεται, ὡς ὅταν ὁ δεσπότης τὸν περὶ τὸ βάπτισμα δίδωσιν ὅρον, καὶ ὡς ὅταν ὁ ἀπόστολος Κορινθίοις τὸ δεύτερον γράφῃ·","english":"It is good to confess to the Lord and to sing to your name, O Most High.\" But nowhere do we find, as it were: \"Praise the Holy Spirit.\" They must be answered thus: If you accept the utterances you have brought forward concerning the Father, you exclude the Son; if concerning the Son, the opposite, since the Holy Spirit is also Lord and is written as such, and it is unclear concerning which hypostasis the word \"Lord\" is now written. Consider, then, whether you have not used the opposite against yourselves. That the Holy Spirit is not hymned, because it is not a creature, but is co-hymned as being the Spirit of God, can be easily learned both from its being coordinated with him and from the fact that the three youths and the psalmist command all creation by name to hymn, but not the Spirit of God, as the saints are accustomed to name. For if, as the heretics say, it is of a nature midway between God and angels and more honorable and higher than all, then, since it is especially one, it should have been commanded either to hymn it by itself, or at least to name it first and to include the others generically with it; not, as they presumptuously suppose, the reverse. And that it is named together with the Father and the Son. And concerning the heretical objection. Creation is not numbered with God. For what commonality has that which is in diminution with the one who is supreme over all and beyond every excess, or the created with the creator? But the all-honored Spirit, as God, is named together with the Father and the Son, as when the Lord gives the rule concerning baptism, and as when the Apostle writes the second letter to the Corinthians.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ἀγαθὸν τὸ ἐξομολογεῖσθαι τῷ κυρίῳ καὶ ψαλλεῖν τῷ ὀνόματί σου, ὕψιστε","severity":"info","text":"Didymus quotes a liturgical or scriptural phrase to argue that the Holy Spirit is not directly hymned, but co-hymned with the Father and Son.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ὑπόστασις","severity":"info","text":"The term 'hypostasis' here denotes the individual divine person (Father, Son, or Holy Spirit) in Trinitarian theology, a key concept in the Arian controversy.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"αἱρετικοί","severity":"info","text":"The 'heretics' likely refer to Pneumatomachians or Arians who denied the full divinity of the Holy Spirit, arguing it was a creature or intermediate being.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τὸ δεύτερον γράφῃ","severity":"info","text":"The reference to the Apostle writing 'the second letter to the Corinthians' likely alludes to 2 Corinthians 13:14 (benediction formula) or a Trinitarian doxology, though the exact verse is not cited.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"συνονομάζεται","severity":"info","text":"The passage contrasts the Holy Spirit's co-naming with Father and Son (as in baptismal formula) with creation's subordination, reinforcing the Spirit's divine status.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"περὶ αἱρετικῆς ἀντιθέσεως","severity":"info","text":"This section reflects Didymus's polemical context, engaging with heretical objections that the Spirit is not named in doxologies, a common argument in 4th-century Trinitarian debates.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact scriptural source of the opening quotation is unclear; it may be a paraphrase of Psalm 118 or a liturgical formula. The reference to 'the second letter to the Corinthians' is ambiguous—possibly 2 Cor 13:14 (a later addition) or a lost doxology."],"confidence":"high","notes":[]},{"i":168,"ref":"p168","source":"«ἡ χάρις τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, καὶ ἡ ἀγάπη τοῦ θεοῦ καὶ ἡ κοινωνία τοῦ ἁγίου πνεύματος μετὰ πάντων ὑμῶν·» ἢ μετὰ μιᾶς αὐτῶν ὑποστάσεως· ἢ καὶ καταμονάς, καθὰ ἐν τῷ πρώτῳ εἴρηται βιβλίῳ, μνημονεύεται. ἀπὸ δὲ τῆς προαιρέσεως τοῦ ἐξοβλήτου καὶ ἀπερριμμένου Οὐαλεντίνου τοῦ μανιχαΐσαντος καὶ πρὸς τοῖς ἄλλοις ἀτόποις μυθοπλάσμασιν μανιωδῶς εἰπόντος ἡλικιώτην τὸ θεϊκὸν πνεῦμα τοῖς ἀγγέλοις ὁρμώμενοι οἱ Μακεδονιανοὶ φασίν· Παῦλος Τιμοθέῳ ἔγραψεν· «διαμαρτύρομαι ἐνώπιον τοῦ θεοῦ καὶ κυρίου Ἰησοῦ Χριστοῦ καὶ τῶν ἐκ λεκτῶν ἀγγέλων·» τὸ δὲ ἅγιον πνεῦμα, ὡς συντάξας δῆθεν τοῖς ἀγγέλοις, ἀπεσιώπησεν. ἀπὸ δὲ τοῦ περισσεύματος τῆς καρδίας αὐτῶν τῆς ἰδίας ἡ ἔννοιά ἐστιν αὕτη. κἂν γάρ ποτε ἰδικῶς μὴ γένηται μνήμη τοῦ ἁγίου πνεύματος, συναναλαμβάνεται τῷ θεῷ\n\nπατρί, ἅτε πνεῦμα αὐτοῦ κατὰ φύσιν ὄν, διά τοι τοῦτό ἐστιν, ὅτε ἢ αὐτὸς ὁ θεὸς πατὴρ τῷ ῥήματι οὐκ ἐμνημονεύθη, ἀλλὰ τῇ πιστῇ διανοίᾳ, ὁ δὲ υἱὸς καὶ τὸ ἅγιον πνεῦμα ἐμνημονεύθη, ἢ τὸ ἔμπαλιν. ὅπου γε μὴ ὀφείλων μνημονεύεσθαι Οὐαλεντῖνος τὸ μὲν ἁγιαστικὸν πνεῦμα «παράκλητον» ὠνόμασεν, ὡς καὶ ὁ δεσπότης Χριστὸς «παράκλητος» ἐκ τοῦ παρακαλεῖσθαι ἐκλήθη· τοὺς δὲ ἁγιαζομένους λειτουργοὺς προσηγόρευσεν «ἀγγέλους». πρὸς τούτοις· οὐδαμοῦ γραφῆς εἰς δημιουργίαν ἢ μυσταγωγίαν ἢ δοξολογίαν ἀγγέλους συμμνημονευομένους εὑρίσκομεν τῷ θεῷ. τοῦ δὲ ἁγίου πνεύματος κοινωνίαν πρὸς τὴν θεότητα ὁ Παῦλος Κορινθίοις ἐν τῇ δευτέρᾳ γέγραφεν ἐπιστολῇ·","english":"The grace of our Lord Jesus Christ, and the love of God, and the communion of the Holy Spirit be with you all;\" or with one of their hypostases; or even individually, as is mentioned in the first book, it is recalled. But from the preference of the outcast and rejected Valentinus, who Manichaeized and, among other absurd mythologies, madly said that the divine Spirit was coeval with the angels, the Macedonians, taking their start, say: Paul wrote to Timothy: \"I adjure you before God and the Lord Jesus Christ and the elect angels;\" but the Holy Spirit, as if he had classed it together with the angels, he passed over in silence. But this notion comes from the abundance of their own heart. For even if at some time there is no specific mention of the Holy Spirit, it is taken together with God the Father, since it is his Spirit by nature; for this reason, it happens that either God the Father himself is not mentioned by word, but by faithful understanding, while the Son and the Holy Spirit are mentioned, or the reverse. Where indeed Valentinus, who ought not to be mentioned, named the sanctifying Spirit \"Paraclete,\" just as the Lord Christ was called \"Paraclete\" from being invoked; and he called the sanctified ministers \"angels.\" Moreover, nowhere in Scripture do we find angels mentioned together with God in creation, initiation, or doxology. But Paul wrote in his second epistle to the Corinthians of the communion of the Holy Spirit with the divinity.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"Οὐαλεντίνου","severity":"info","text":"Valentinus was a prominent Gnostic teacher (2nd cent.). Didymus associates him with Manichaeism anachronistically, a common polemical trope in late antique anti-heretical literature.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"Μακεδονιανοί","severity":"info","text":"Macedonians (Pneumatomachians) denied the divinity of the Holy Spirit. Didymus here counters their claim that Paul’s omission of the Spirit in 1 Tim 5:21 implies subordination.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"διαμαρτύρομαι ἐνώπιον τοῦ θεοῦ καὶ κυρίου Ἰησοῦ Χριστοῦ καὶ τῶν ἐκ λεκτῶν ἀγγέλων","severity":"info","text":"Allusion to 1 Tim 5:21 (variant reading). Didymus notes the Macedonians use this verse to argue the Spirit is omitted, thus subordinate to angels.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"παράκλητον","severity":"info","text":"Valentinus called the Holy Spirit 'Paraclete,' a title also used for Christ. Didymus rejects this as a Gnostic innovation, insisting on orthodox Trinitarian usage.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ἀπὸ δὲ τῆς προαιρέσεως","severity":"info","text":"Didymus structures his argument by tracing the origin of the Macedonian error to Valentinus, then refuting it with scriptural and theological reasoning.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἡ χάρις τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ","severity":"caution","text":"The opening quotation is not a direct biblical citation but a liturgical formula. Its exact source is uncertain; Didymus may be paraphrasing a doxology.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'μετὰ μιᾶς αὐτῶν ὑποστάσεως' could mean 'with one of their hypostases' (i.e., the Father, Son, or Spirit) or 'with a single hypostasis' (i.e., the Trinity as one). The translation opts for the former, but the Greek is ambiguous."],"confidence":"high","notes":[]},{"i":169,"ref":"p169","source":"«ἡ χάρις τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ καὶ ἡ ἀγάπη τοῦ θεοῦ καὶ πατρὸς καὶ ἡ κοινωνία τοῦ ἁγίου πνεύματος,» καὶ ἐν ἄλλοις· «εἴ τις κοινωνία πνεύματος.» ὁ γοῦν ἱεροψάλτης τὴν πρὸς τὰ λειτουργικὰ πνεύματα ἐξαλλαγὴν τοῦ ἀγενήτου λόγου καὶ τοῦ θεϊκοῦ πνεύματος καὶ τὸ μὴ εἶναι τῆς ἐκείνων συστοιχίας, ἀλλ' ὑπὸ τῶν αὐτοτελῶν ὑποστάσεων τούτων καὶ δι' αὐτῶν καὶ δι' αὐτὰς ὡς καὶ διὰ τὸν θεὸν πατέρα καὶ ἐν αὐταῖς ἐκτίσθαι τοὺς ἀγγέλους καὶ τὰ πάντα τελειοῦσθαι καὶ διακρατεῖσθαι βοᾷ ῥήμασι τοιοῖσδε· «τῷ λόγῳ κυρίου οἱ οὐρανοὶ ἐστερεώθησαν, καὶ τῷ πνεύματι τοῦ στόματος αὐτοῦ πᾶσαι αἱ δυνάμεις αὐτῶν.» νοητέον γὰρ «λόγον» τὸν δι' οὗ τὰ πάντα, «πνεῦμα στόματος κυρίου» τὸ ἅγιον πνεῦμα, «δυνάμεις οὐρανῶν» αὐτάς τε τὰς συστάσεις αὐτῶν, καὶ μέντοι ἀγγέλους καὶ ἀρχὰς καὶ ἐξουσίας καὶ δυνάμεις. καὶ πάλιν· «ὁ ποιῶν τοὺς ἀγγέλους αὐτοῦ πνεύματα, καὶ τοὺς λειτουργοὺς αὐτοῦ πῦρ φλέγον.» διαπληκτίζεται δὲ πρὸς αὐτοὺς καὶ ὁ ἀπόστολος, κράζων· «ἓν πνεῦμα ἐποτίσθημεν.» ὡς γὰρ τὸ ἀπαύγασμα χωρισθῆναι ἀμήχανον τοῦ φωτός, καὶ τὴν σοφίαν τοῦ σοφοῦ, τουτέστιν τὸν υἱὸν ἀπὸ τοῦ πατρός· οὕτως καὶ τὸ ἅγιον πνεῦμα ἀπ' ἐκείνου, οὗ ἐστιν πνεῦμα, ὡς ἡμῖν ὃ ἀναπνέομεν. ἔλαθον τοίνυν ἑαυτοὺς ὡς δι' ὧν ἀκαίρως ἡμῖν οὐ συντίθενται καὶ εἰς τὸν ἀκατάσειστον οἶκον ἐπάνεισιν τὸν ἐν ἀρχαῖς. ὅθεν ἀπεπήδησαν, πράγματα πλέκουσι τῷ ἀποστόλῳ, αὐτῶν ἕνεκα διαμαρτυραμένῳ ἐν τοῖς ἐγκειμένοις αὐτοῦ ῥήμασιν ἐνώπιον τῆς ἀκτίστου φύσεως καὶ τῆς κτιστῆς, παραπλησίως πως τοῦ εἰπόντος· «ἥμαρτον τῷ θεῷ καὶ ἀνθρώποις,» καί·","english":"The grace of our Lord Jesus Christ, and the love of God and Father, and the communion of the Holy Spirit, and in others: \"if any communion of spirit.\" The sacred psalmist, concerning the alteration of the unbegotten Word and the divine Spirit in relation to the liturgical spirits, and that they are not of the same order as those, but that the angels are created by these self-complete hypostases and through them and for them as also through God the Father and in them, and that all things are perfected and sustained, proclaims with such words: \"By the word of the Lord the heavens were made firm, and by the spirit of his mouth all their powers.\" For one must understand \"word\" as that through which all things exist, \"spirit of the mouth of the Lord\" as the Holy Spirit, \"powers of the heavens\" as both their constitutions themselves and indeed angels and principalities and authorities and powers. And again: \"He who makes his angels spirits, and his ministers a burning fire.\" And the apostle also disputes with them, crying out: \"We were given one spirit to drink.\" For just as it is impossible for the radiance to be separated from the light, and wisdom from the wise man, that is, the Son from the Father, so also the Holy Spirit from that of which it is spirit, as the air we breathe. Therefore they have escaped their own notice, as through what they untimely do not agree with us, and they return to the unshaken house which is in the beginnings. Whence they have recoiled, they weave arguments against the apostle, who testified on their behalf in his own words set before the uncreated nature and the created nature, somewhat similarly to the one who said: \"I have sinned against God and men,\" and:","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τῷ λόγῳ κυρίου οἱ οὐρανοὶ ἐστερεώθησαν, καὶ τῷ πνεύματι τοῦ στόματος αὐτοῦ πᾶσαι αἱ δυνάμεις αὐτῶν","severity":"info","text":"A paraphrase of Psalm 32:6 LXX (Psalm 33:6 MT), used to argue that the Word and Spirit are distinct creative agents.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὁ ποιῶν τοὺς ἀγγέλους αὐτοῦ πνεύματα, καὶ τοὺς λειτουργοὺς αὐτοῦ πῦρ φλέγον","severity":"info","text":"Likely a loose citation of Psalm 103:4 LXX (104:4 MT), adapted to contrast created spirits with the divine Spirit.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἓν πνεῦμα ἐποτίσθημεν","severity":"info","text":"A Pauline phrase (1 Corinthians 12:13, though not exact) used to assert the unity of the Spirit against those who multiply spirits.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"αὐτοτελῶν ὑποστάσεων","severity":"info","text":"‘Self-complete hypostases’ — a key Trinitarian term in Didymus, distinguishing the three divine persons as fully real subsistences, not mere modes.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἱεροψάλτης","severity":"info","text":"‘Sacred psalmist’ refers to David as author of the Psalms, a standard patristic attribution; Didymus uses it to ground his Trinitarian exegesis.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Valentinus","severity":"info","text":"Valentinus is cited as a heretic who ‘Manichaeized’ and taught that the Spirit was coeval with angels; this reflects Didymus’s anti-Gnostic polemic.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase ‘ἥμαρτον τῷ θεῷ καὶ ἀνθρώποις’ is left incomplete in the Greek; its source and exact referent are unclear."],"confidence":"high","notes":[]},{"i":170,"ref":"p170","source":"«διαμαρτύρομαι σήμερον τὸν οὐρανὸν καὶ τὴν γῆν,» καί· «ἄκουε, οὐρανέ, καὶ ἐνωτίζου, γῆ.» 6.ν ὅτι κοινωνεῖ, ὡς τῇ οὐσίᾳ, οὕτως καὶ τοῖς ὀνόμασιν, τῷ θεῷ πνεύματι καὶ τῷ μονογενεῖ αὐτοῦ υἱῷ ἡ κτίσις ἀκοινώτητα ἔχει τὰ ὀνόματα πρὸς τὰ ἐπὶ τοῦ θεοῦ λεγόμενα ὀνόματα, ὡς καὶ τὴν φύσιν. τὸ δὲ ἅγιον πνεῦμα κοινωνεῖ τοῖς ὀνόμασι τοῦ θεοῦ διὰ τὸ καὶ τῇ φύσει κοινωνεῖν, πλὴν ὅτι ὁ πατὴρ μόνος καλεῖται «πατήρ», διὰ τὸ μόνον ὑποστάσει γεννῆσαι, καὶ ὁ υἱὸς «υἱὸς» καὶ οὐ πατὴρ ἀκτίστου φύσεως, διὰ τὸ ἀληθῶς γεννηθῆναι μέν, μὴ γεννῆσαι δέ. ὡς ἡνίκα ἡ γραφὴ ὀνομάζει καὶ αὐτὸ τὸ πνεῦμα «κύριον», ὡς πάντων δεσπόζον καὶ κοινωνοῦν τῆς μιᾶς βασιλείας τῷ πατρὶ καὶ τῷ υἱῷ· «ἅγιον», ὡς αὐτὸ φύσει ἅγιον καὶ ὡς τὴν κτίσιν ἁγιάζον· «ἄφθαρτον», «ἀγαθόν», «ἀγάπην», «σοφίαν», «σύνεσιν», ὡς καὶ τὸν θεὸν προσηγόρευσεν· «δύναμιν» ἀφ' ὧν ἐνδυναμοῖ· «δίκαιον», ἀφ' ὧν δικαιοῖ, αὐτοαναμάρτητον ὑπάρχον· «παράκλητον», ὡς καὶ τὸν υἱόν· «πῦρ», ἀφ' ὧν ὤφθη τοῖς ἀποστόλοις πυρίναις γλώσσαις, καθὰ περὶ μὲν τοῦ πατρὸς λέγει Μωυσῆς· «ὁ θεὸς ἡμῶν πῦρ καταναλίσκον,» περὶ δὲ τοῦ υἱοῦ Ἰωάννης· «αὐτὸς ὑμᾶς βαπτίσει ἐν πνεύματι ἁγίῳ καὶ πυρί,» καὶ ὅσα τοιαῦτα. 6.ν ὅτι ἕν ἐστιν καὶ οὐ πολλά, ὡς τὰ κτίσματα. ἡ κτίσις οὐδὲν ἔχει ἐν μιᾷ ὑποστάσει ἤτοι ἐν ἑνὶ προσώπῳ ὑπάρχον. καὶ γὰρ ἄγγελοι καὶ ἀρχάγγελοι πολλοί, τὰ σεραφὶμ ὁμοίως, τὰ χερουβὶμ οὐχ ἕν τί ἐστιν, ἀρχαὶ καὶ ἐξουσίαι εἴρηνται, δυνάμεις καὶ κυριότητες καὶ θρόνοι· πληθυντικῶς οὐρανοί, ἄνθρωποι καὶ τὰ λοιπὰ ποιήματα.","english":"I testify today to heaven and earth, and: \"Hear, O heaven, and give ear, O earth.\" That creation has no communion in names with the names spoken of God, just as it has no communion in substance, with God the Spirit and his only-begotten Son, so also in names. But the Holy Spirit communes in the names of God because it also communes in nature, except that the Father alone is called \"Father,\" because he alone begot by hypostasis, and the Son is called \"Son\" and not Father of uncreated nature, because he was truly begotten but did not beget. As when Scripture also names the Spirit itself \"Lord,\" as ruling over all and sharing the one kingdom with the Father and the Son; \"Holy,\" as being holy by nature and as sanctifying creation; \"Imperishable,\" \"Good,\" \"Love,\" \"Wisdom,\" \"Understanding,\" as it also addressed God; \"Power,\" from which it empowers; \"Righteous,\" from which it makes righteous, being itself sinless; \"Paraclete,\" as also the Son; \"Fire,\" from which it appeared to the apostles with fiery tongues, just as Moses says concerning the Father: \"Our God is a consuming fire,\" and concerning the Son, John says: \"He will baptize you in the Holy Spirit and fire,\" and all such things. That it is one and not many, as the creatures are. Creation has nothing existing in one hypostasis or in one person. For angels and archangels are many, the seraphim likewise, the cherubim are not one thing, principalities and powers are spoken of, powers and dominions and thrones; in the plural: heavens, men, and the rest of the creations.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"διαμαρτύρομαι σήμερον τὸν οὐρανὸν καὶ τὴν γῆν","severity":"info","text":"The opening phrase echoes a biblical formula of solemn witness, possibly from Deuteronomy or the Psalms, though not a direct quotation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἄκουε, οὐρανέ, καὶ ἐνωτίζου, γῆ","severity":"info","text":"This is a direct quotation from Isaiah 1:2 (LXX), where the prophet calls heaven and earth to hear.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἀκοινώτητα","severity":"info","text":"The rare term ἀκοινώτητα (lack of communion) is used to stress that creation has no share in the names or nature of God, contrasting with the Holy Spirit's communion.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὁ θεὸς ἡμῶν πῦρ καταναλίσκον","severity":"info","text":"The phrase 'Our God is a consuming fire' is attributed to Moses, likely referencing Deuteronomy 4:24 or 9:3 (LXX), where God is described as fire.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"αὐτὸς ὑμᾶς βαπτίσει ἐν πνεύματι ἁγίῳ καὶ πυρί","severity":"info","text":"This quotation is attributed to John the Baptist, possibly from the Gospel of Luke 3:16 or an apocryphal tradition, linking baptism with the Holy Spirit and fire.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"πυρίναις γλώσσαις","severity":"info","text":"The reference to fiery tongues alludes to the Pentecost event in Acts 2:3, where the Holy Spirit appeared as tongues of fire to the apostles.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text has minor punctuation and numbering (6.ν) that may indicate a section break or marginal note; the reading treats it as a structural marker.","The phrase 'ἀκοινώτητα' is rare and could be a scribal variant; the translation assumes it means 'lack of communion'."],"confidence":"high","notes":[]},{"i":171,"ref":"p171","source":"κοινωνεῖ γὰρ καὶ ἥλιος καὶ σελήνη τῷ πλήθει τῶν ἄστρων τῇ τε φύσει καὶ τῷ πυροειδεῖ, ὡς ἐξεργαστικώτερον ὁ πρῶτος τοῦτο\n\nπεριέσχεν λόγος. τὸ δὲ ἅγιον πνεῦμα, ὡς μὴ ἐναρίθμιον τῇ κτίσει, ἓν καὶ τὸ αὐτὸ εἶναι τὰ λόγια ἡμῖν προσανεφώνησεν. 6.ν ὅτι διὰ τὸ ὁμοούσιον καὶ ἄναρχον γέγραπται εἶναι ὕδωρ ζωῆς ἐκ τῆς πατρικῆς πηγῆς ἐκπορευθέν. ἡ κτίσις οὐ γέγραπται εἶναι ὕδωρ ζωῆς· οὐ γὰρ ἀφ' ἑαυτῆς ἔσχεν ἀειζωίαν, ὡς ὁ ἀνάρχως ζῶν θεός. τὸ δὲ ἅγιον πνεῦμα τοῦτο εἶναι εὐφημοῦσιν οἱ ἐν τοῖς ὑπογεγραμμένοις μνημονευθησόμενοι ἱεροκήρυκες, ὡς ἐκ τῆς ἀθανάτου καὶ φυσιζώου πατρικῆς πηγῆς συμφυῶς ἐκπορευόμενον, οὐχὶ κτιζόμενον. καθάπερ γὰρ ἐν τῷ πρώτῳ εἴπομεν λόγῳ, ὅτι τὸ φῶς οὐ γενεσιουργεῖ τὴν ἑαυτοῦ αὐγήν, ἀλλὰ γεννᾷ, οὕτως ἐνταῦθα, ὅτι ἡ πηγὴ οὐ γενεσιουργεῖ τὸ ἐξ αὐτῆς ὕδωρ, ἀλλ' ἐκπορευόμενον ἔχει καὶ ὁμοούσιον οὐδεὶς γὰρ τοῦ ἑαυτοῦ ἢ υἱοῦ ἢ πνεύματος γενεσιουργός ἐστιν· ἐπεὶ οὐκέτι πατήρ, οὔτε πνεῦμα ἔχων. Ἰερεμίας ἐκ προσώπου τοῦ θεοῦ· «ἐξέστη ὁ οὐρανὸς ἐπὶ τούτῳ, καὶ ἔφριξεν ἐπὶ τούτῳ ἡ γῆ· ὅτι δύο καὶ πονηρὰ ἐποίησεν ὁ λαός μου. ἐμὲ ἐγκατέλιπον πηγὴν ὕδα τος ζῶντος, καὶ ὤρυξαν ἑαυτοῖς λάκκους συντετριμμένους, οἳ οὐ δυνήσονται ὕδωρ συνέχειν.» τὸ μυστήριον ὁ προφήτης μυστηρικῶς ἐκτίθεται. εἶπεν γὰρ «πηγὴν» τὸν θεόν, «ὕδωρ» δὲ «ζῶν» τὸ ἅγιον πνεῦμα, τὸ ἐν τῇ κολυμβήθρᾳ πάσας ἡμῶν ἐκκαθαῖρον τὰς ἁμαρτίας, τὸ διασπασθῆναι τῇ φύσει τῆς νοητῆς πηγῆς μὴ δυνάμενον, ὡς καὶ τὸ ἐκ πηγῶν ῥεῖθρον. Ἠσαῖας ὁμοίως· «ἐγὼ δώσω ὕδωρ ἐν δίψῃ τοῖς πορευομένοις ἐν ἀνύδρῳ·","english":"For the sun and the moon also share in the multitude of the stars, both in nature and in their fiery form, as the first discourse more thoroughly encompassed this. But the Holy Spirit, as not being numbered among creation, the oracles have proclaimed to us to be one and the same. And that because of consubstantiality and lack of beginning, it is written that the water of life proceeds from the paternal source. Creation is not written to be water of life; for it did not have perpetual life from itself, as does the God who lives without beginning. But the Holy Spirit is this, as the hierokerykes who will be mentioned in the following writings praise it, as flowing forth consubstantially from the immortal and life-giving paternal source, not being created. For just as we said in the first discourse, that light does not create its own radiance, but generates it, so here, that the source does not create the water from itself, but has it flowing forth and consubstantial; for no one is the creator of his own son or spirit; otherwise he would no longer be father, nor have a spirit. Jeremiah, from the person of God: \"Heaven was amazed at this, and earth shuddered at this; that my people did two evil things. They abandoned me, the source of living water, and dug for themselves broken cisterns, which cannot hold water.\" The prophet sets forth the mystery mystically. For he called God \"source,\" and \"living water\" the Holy Spirit, which in the font cleanses all our sins, which cannot be separated in nature from the intelligible source, as also the stream from sources. Isaiah similarly: \"I will give water in thirst to those traveling in a waterless place.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"τὸ δὲ ἅγιον πνεῦμα, ὡς μὴ ἐναρίθμιον τῇ κτίσει, ἓν καὶ τὸ αὐτὸ εἶναι τὰ λόγια ἡμῖν προσανεφώνησεν","severity":"info","text":"The Holy Spirit is distinguished from creation as not numbered among it, and the oracles proclaim it to be one and the same (with God). This reinforces the Spirit's consubstantiality and non-creaturely status.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ὁμοούσιον","severity":"info","text":"The term 'homoousion' (consubstantial) is used to assert the Holy Spirit's identical substance with the Father, a key Nicene theological term.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἰερεμίας ἐκ προσώπου τοῦ θεοῦ· «ἐξέστη ὁ οὐρανὸς ἐπὶ τούτῳ, καὶ ἔφριξεν ἐπὶ τούτῳ ἡ γῆ· ὅτι δύο καὶ πονηρὰ ἐποίησεν ὁ λαός μου. ἐμὲ ἐγκατέλιπον πηγὴν ὕδατος ζῶν","severity":"info","text":"This is a paraphrase of Jeremiah 2:12-13 (LXX), where God laments being abandoned as a 'source of living water' for broken cisterns. Didymus interprets 'source' as God and 'living water' as the Holy Spirit.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἠσαῖας ὁμοίως· «ἐγὼ δώσω ὕδωρ ἐν δίψῃ τοῖς πορευομένοις ἐν ἀνύδρῳ·»","severity":"info","text":"This is a citation of Isaiah 41:17 (LXX), where God promises water in thirst. Didymus uses it to further the metaphor of the Holy Spirit as life-giving water.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἱεροκήρυκες","severity":"info","text":"The term 'hierokerykes' (sacred heralds) likely refers to earlier Church Fathers or theologians who praised the Holy Spirit as flowing forth consubstantially. This indicates Didymus is drawing on a tradition.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"καθάπερ γὰρ ἐν τῷ πρώτῳ εἴπομεν λόγῳ","severity":"info","text":"Didymus refers back to an earlier discourse (first logos) where he argued that light generates its radiance, not creates it. This analogy is applied here to the Father and the Holy Spirit.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact identity of the 'hierokerykes' is not specified; they are promised to be named later in the work. The citation of Jeremiah is a loose paraphrase, not a direct quote from the LXX."],"confidence":"high","notes":[{"kind":"scripture","severity":"info","ref":"John 4:10","text":"The English carries the scriptural phrase “living water”, which matches John 4:10. The match is on the English draft; check the Coptic before quoting the verse."}]},{"i":172,"ref":"p172","source":"ἐπιθήσω τὸ πνεῦμά μου ἐπὶ τὸ σπέρμα σου καὶ τὰς εὐλογίας μου ἐπὶ τὰ τέκνα σου· καὶ ἀνατελοῦσιν ἀνὰ μέσον ὕδατος ὡς χόρτος, καὶ ὡς ἰτέα ἐπὶ παραρρέον ὕδωρ.» καὶ τοῦτο διὰ κρυφίων ἔχει νοητὴν διαίρεσιν. τοῖς γὰρ ἐν ἀγνοίᾳ, φησίν, τυγχάνουσιν τοῦ βαπτίσματος καὶ διὰ τοῦτο «πορευομένοις ἐν ἀνύδρῳ» «ἐπιθήσω τὸ πνεῦμά μου» τὸ ποιῆσαι δυνάμενον τὴν κολυμβήθραν ἀναθῆλαι αὐτοὺς ὡς τὰ φίλυδρα τῶν φυτῶν, καὶ· «ὡς τὸ ξύλον τὸ πεφυτευμένον παρὰ τὰς διεξόδους τῶν ὑδάτων· ὃ τὸν καρπὸν αὐτοῦ δώσει ἐν καιρῷ αὐτοῦ, καὶ τὸ φύλλον αὐτοῦ οὐκ ἀπορρυήσεται.» καὶ ὁ ἱεροψάλτης τὸ ἀληθὲς τῷ πράγματι ἀφανές πως τῷ λόγῳ διὰ τὸ ἀναγκαῖον ποιῶν ἀναμέλπει ἐν μὲν λεʹ ψαλμῷ· «ὅτι παρὰ σοὶ πηγὴ ζωῆς,» ἐν δὲ ρμζʹ· «ἐξαποστελεῖ τὸν λόγον αὐτοῦ καὶ τήξει αὐτά· πνεύσει τὸ πνεῦμα αὐτοῦ, καὶ ῥυήσεται ὕδατα εὐφραίνοντα τὴν πόλιν τοῦ θεοῦ τὴν μεγάλην·» αὕτη δέ ἐστιν ἡ πᾶσα οἰκουμένη. ἵνα οὕτως γὰρ εἴπω, ὅπερ ἀνθρώποις ἐστὶν ἑκάστη πόλις, τοῦτο παντοκράτορι ἡ οἰκουμένη. Βαροὺχ ἀποκλαιόμενος τὸν λαὸν ὄντα ἐν γῇ Χαλδαίων τῶν πνεῦμα ἅγιον μὴ ἐχόντων βοᾷ. «τί σοί ἐστιν, Ἰσραήλ, ὅτι ἐν γῇ τῶν ἐχθρῶν εἶ;: ἐπαλαιώθης ἐν γῇ ἀλλοτρίᾳ, συνεμιάνθης τοῖς νεκροῖς, προσελογίσθης μετὰ τῶν εἰς Ἅιδου. ἐγκατέλιπες πηγὴν τῆς σοφίας· τῇ ὁδῷ τοῦ θεοῦ εἰ ἐπορεύθης, κατῴκεις ἂν ἐν εἰρήνῃ τὸν αἰῶνα χρόνον·» «πηγὴν» τὸν θεόν, «σοφίαν» τὸ ἅγιον πνεῦμα λέγων. Ἰωάννης ἀπὸ τοῦ υἱοῦ πρὸς τὴν Σαμαρίτιδα. «εἰ ᾔδεις τὴν δωρεὰν τοῦ θεοῦ, καὶ τίς ἐστιν ὁ λέγων σοι·","english":"I will place my spirit upon your seed and my blessings upon your children; and they will spring up amid water like grass, and like a willow upon flowing water. And this has a hidden intelligible division. For to those who are in ignorance, he says, of baptism and therefore \"walking in a waterless place,\" \"I will place my spirit,\" which is able to make the font cause them to sprout like water-loving plants, and: \"like the tree planted beside the channels of the waters, which will give its fruit in its season, and its leaf will not fall off.\" And the psalmist, making the truth somehow invisible to the discourse because of necessity, sings in Psalm 35: \"For beside you is a spring of life,\" and in Psalm 147: \"He will send forth his word and melt them; his spirit will blow, and waters will flow, gladdening the great city of God.\" This is the whole inhabited world. For, so to speak, what each city is to men, the inhabited world is to the Almighty. Baruch, lamenting the people who are in the land of the Chaldeans, who do not have the Holy Spirit, cries out: \"What is it to you, Israel, that you are in the land of enemies? You have grown old in a foreign land, you have been defiled among the dead, you have been counted among those in Hades. You have abandoned the spring of wisdom; if you had walked the way of God, you would have dwelt in peace for all time.\" He calls God \"spring\" and the Holy Spirit \"wisdom.\" John, from the Son to the Samaritan woman: \"If you knew the gift of God, and who it is who says to you:","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐπιθήσω τὸ πνεῦμά μου ἐπὶ τὸ σπέρμα σου","severity":"info","text":"A composite or adapted scriptural phrase; the first part echoes LXX language of blessing (e.g., Lev 26:3–4), but the exact wording is not a direct canonical quotation. Didymus likely draws on a lost source or conflates texts.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὡς τὸ ξύλον τὸ πεφυτευμένον παρὰ τὰς διεξόδους τῶν ὑδάτων","severity":"info","text":"Likely a citation from a non-canonical or apocryphal work (possibly related to Jeremiah or Baruch traditions). The image of a tree planted by water channels is not found in the standard LXX canon.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐξαποστελεῖ τὸν λόγον αὐτοῦ καὶ τήξει αὐτά· πνεύσει τὸ πνεῦμα αὐτοῦ, καὶ ῥυήσεται ὕδατα","severity":"info","text":"Cited as Psalm 147 (LXX numbering, corresponding to Ps 147:1–2 in some traditions). The text is a free rendering; the LXX Ps 147:1–2 reads differently. Didymus may be quoting from memory or a variant version.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τί σοί ἐστιν, Ἰσραήλ, ὅτι ἐν γῇ τῶν ἐχθρῶν εἶ;","severity":"info","text":"A quotation from the apocryphal book of Baruch (3:10–11 LXX). Didymus explicitly names Baruch as the source, confirming the use of this deuterocanonical text.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"πηγὴν τῆς σοφίας","severity":"info","text":"Didymus interprets 'spring' as God and 'wisdom' as the Holy Spirit, reflecting a Trinitarian exegesis common in Alexandrian theology. This aligns with his broader project of demonstrating the Spirit's divinity.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from a scriptural citation to an allegorical interpretation, then to psalm quotations, a Baruch citation, and a reference to John's Gospel (Samaritan woman). This layered citation pattern is typical of Didymus's exegetical method.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact source of the initial composite quotation is unclear; it may be a conflation of several biblical passages or from a lost apocryphon.","The reference to John 'from the Son to the Samaritan woman' is incomplete in the Greek; the intended verse (John 4:10?) is not fully quoted."],"confidence":"high","notes":[]},{"i":173,"ref":"p173","source":"δός μοι πιεῖν, σὺ ἂν ᾔτησας αὐτόν, καὶ ἔδωκεν ἄν σοι ὕδωρ ζῶν·» τῆς κολυμβήθρας τοῦ ἁγίου πνεύματος τὰ ἀθάνατα νάματα λέγων. ὅτι γὰρ πάντα ταῦτα περὶ τοῦ πνεύματος τοῦ θεοῦ εἴρηται, ὃ μνημονευθεὶς εὐαγγελιστὴς ἡρμήνευσεν ἐπὶ λέξεως· τοῦ γὰρ σωτῆρος εἰπόντος· «εἴ τις διψᾷ, ἐρχέσθω πρὸς μὲ καὶ πινέτω. ὁ πιστεύων εἰς ἐμὲ καθὼς εἶπεν ἡ γραφή, ποταμοὶ ἐκ τῆς κοιλίας αὐτοῦ ῥεύσουσιν ὕδατος ζῶντος,» εὐθὺς ἐπήγαγεν· «τοῦτο δὲ εἶπεν περὶ τοῦ πνεύματος, οὗ ἔμελλον λαμβάνειν οἱ πιστεύσαντες εἰς αὐτόν.» 6.ν ὅτι τῷ ἁγίῳ πνεύματι ἐχρίσθη ὁ σωτήρ· οὐκ ἂν δὲ εἰ κτίσμα ἦν, τῷ ἰδίῳ ἐχρίσατο ποιήματι ὁ ἄκτιστος; καὶ ὅτι καὶ ἡμεῖς χρῖσμα ἔχομεν αὐτοῦ. ἡ κτίσις ἐλαίῳ κτιστῷ ἁγιαζομένῳ βαπτίσματι χρίεται. ὁ σωτήρ, ὡς θεὸς, τῷ συνακτίστῳ αὐτοῦ ἐχρίσατο παναγίῳ πνεύματι παρὰ τοὺς μετόχους ἡμᾶς. εἰ γὰρ κτίσμα ἦν, οὐκ ἂν τῷ ἰδίῳ ἐχρίσατο ποιήματι ὁ ἄκτιστος; μάρτυρες δὲ οἱ ὑπογεγραμμένοι· Ἠσαῖας ἀπὸ τοῦ σωτῆρος λέγων· «πνεῦμα κυρίου","english":"Give me to drink; if you had asked him, he would have given you living water, speaking of the immortal streams of the font of the Holy Spirit. For all these things are said concerning the Spirit of God, which the aforementioned evangelist interpreted verbatim; for when the Savior said, \"If anyone thirsts, let him come to me and drink. He who believes in me, as the Scripture said, rivers of living water will flow from his belly,\" he immediately added, \"This he said concerning the Spirit, which those who believed in him were about to receive.\" And that the Savior was anointed with the Holy Spirit; but if it were a creature, would the uncreated one have been anointed with his own creation? And that we also have his anointing. Creation is anointed with created oil in sanctified baptism. The Savior, as God, was anointed with his co-uncreated all-holy Spirit, unlike us who are participants. For if it were a creature, would the uncreated one have been anointed with his own creation? And the witnesses are those written below: Isaiah speaking from the Savior, \"The Spirit of the Lord","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"δός μοι πιεῖν","severity":"info","text":"The phrase 'Give me to drink' echoes John 4:7, where the Samaritan woman says to Jesus, 'Give me to drink.' Didymus uses it to introduce the theme of living water.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ποταμοὶ ἐκ τῆς κοιλίας αὐτοῦ ῥεύσουσιν ὕδατος ζῶντος","severity":"info","text":"This quotation is not found in the canonical Gospels; it may be from an apocryphal source or a variant reading. Didymus attributes it to the Savior and cites an evangelist's interpretation.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"συνακτίστῳ","severity":"info","text":"The term 'συνακτίστῳ' (co-uncreated) is a key theological term in Didymus's argument for the consubstantiality of the Holy Spirit with the Father and Son, asserting that the Spirit is not a creature.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"χρῖσμα","severity":"info","text":"Didymus contrasts the anointing of Christ with the Holy Spirit (co-uncreated) with the anointing of believers with created oil in baptism, reflecting fourth-century debates about the Spirit's divinity.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from a scriptural citation (the request for drink) to an exegetical claim (all said about the Spirit), then to a theological argument (anointing with the Spirit proves its uncreated nature), and ends with a witness list (Isaiah).","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ἠσαῖας","severity":"info","text":"The reference to Isaiah as a witness from the Savior likely alludes to Isaiah 61:1 ('The Spirit of the Lord is upon me'), used by Didymus to support the Spirit's divinity.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the quotation 'rivers of living water will flow from his belly' is uncertain; it may be from a non-canonical gospel or a misattribution.","The phrase 'the aforementioned evangelist' is ambiguous; it may refer to John or another evangelist cited earlier in the work."],"confidence":"high","notes":[]},{"i":174,"ref":"p174","source":"ἐπ' ἐμέ, οὗ εἵνεκεν ἔχρισέ με·» Δαυὶδ δέ· «διὰ τοῦτο ἔχρισέν σε ὁ θεός, ὁ θεός σου ἔλαιον ἀγαλλιάσεως παρὰ τοὺς μετόχους σου.» διὰ τοῦτο ποῖον; ἐπειδὴ θεὸς ἀχειροποίητος ὢν ὑπὸ θεοῦ ἀκτίστου ἀνάρχου ἐχρίσθη. εἶπεν δὲ τὸ «ὁ θεός σου» διὰ τὴν ἐκ παρθένου γέννησιν αὐτοῦ. Πέτρος ἐν ταῖς πράξεσιν· «ὑμεῖς ἐπίστασθε τὸ γενόμενον ῥῆμα καθ' ὅλης τῆς Ἰουδαίας καὶ Σαμαρείας, ἀρξάμενον ἀπὸ τῆς Γαλιλαίας μετὰ τὸ βάπτισμα, ὃ ἐκήρυξεν Ἰωάννης· Ἰησοῦν τὸν ἀπὸ Ναζαρέθ, ὡς ἔχρισεν αὐτὸν ὁ θεὸς πνεύματι ἁγίῳ καὶ δυνάμει·» αἱ Πράξεις· «συνήχθησαν ἐπ' ἀληθείας ἐν τῇ πόλει ταύτῃ, ἐπὶ τὸν ἅγιον παῖδα σου Ἰησοῦν, ὃν ἔχρισας.» καὶ τὰ Ἄισματα δὲ περὶ τούτου ὑφηγεῖται οὑτωσί· «μύρον ἐκκενωθὲν ὄνομά σοι· διὰ τοῦτο νεάνιδες ἠγάπησάν σε.» «μύρου» ὄνομα εἶναι τῷ Χριστῷ λέγει τὸ τοῦ παρακλήτου· ἐπειδὴ ἄμφω αἱ ὑποστάσεις τοῦ τε ὀνόματος κοινωνοῦσιν καὶ ἐν ἑαυταῖς τὴν τοῦ θεοῦ καὶ πατρὸς εὐωδιάζουσιν φύσιν. «νεανίδας» δὲ τὰς ἐκκλησίας λέγει, ἐν αἷς δοξάζεται, περὶ ὧν καὶ Δαυὶδ ἐν ξζʹ εἶπεν ψαλμῷ· «προέφθασαν ἄρχοντες, ἐχόμενοι ψαλλόντων, ἐν μέσῳ νεανίδων τυμπανιστριῶν·» οὕτω φράσας διὰ τὸ ἐκβόητον τῆς πίστεως καὶ διὰ τὸ ἠχεῖν αὐτὰς εἰς πᾶσαν τὴν γῆν τοῖς ἀναγνώσμασιν καὶ ταῖς ψαλμῳδίαις. πρὸς ἑκάστην δὲ αὐτῶν ἐν τοῖς Ἄισμασι καὶ αὐτὸς ὁ ὡραῖος τῷ κάλλει νυμφίος σωφρόνως προσλαλεῖ· «ἰδοὺ εἶ καλὴ ἡ πλησίον μου, ἰδοὺ εἶ καλή.» καὶ πάλιν ἐπιθαλάμιον ὥσπερ ᾄδει· «δεῦρο ἀπὸ λιβάνου, νύμφη· δεῦρο ἀπὸ λιβάνου·","english":"Upon me, for which reason he anointed me.\" And David: \"For this reason your God anointed you, the oil of gladness beyond your fellows.\" For what reason? Because, being uncreated God, he was anointed by unoriginate God. And he said \"your God\" on account of his birth from a virgin. Peter in the Acts: \"You know the word that occurred throughout all Judea and Samaria, beginning from Galilee after the baptism which John proclaimed: Jesus from Nazareth, whom God anointed with the Holy Spirit and power.\" The Acts: \"They gathered in truth in this city, upon your holy servant Jesus, whom you anointed.\" And the Song of Songs also expounds concerning this as follows: \"Poured-out myrrh is your name; therefore maidens loved you.\" It says that the name of the Paraclete is \"myrrh\" for Christ, because both hypostases share the name and in themselves make fragrant the nature of God and Father. And it calls the churches \"maidens,\" in which he is glorified, concerning which David also said in the sixty-seventh Psalm: \"Rulers came before, holding to those singing, in the midst of maidens playing timbrels,\" speaking thus because of the proclamation of the faith and because they resound throughout the whole earth with readings and psalmody. And to each of them in the Song of Songs the bridegroom, beautiful in comeliness, speaks chastely: \"Behold, you are beautiful, my neighbor; behold, you are beautiful.\" And again he sings as if an epithalamium: \"Come from Lebanon, bride; come from Lebanon.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Δαυὶδ δέ· «διὰ τοῦτο ἔχρισέν σε ὁ θεός, ὁ θεός σου ἔλαιον ἀγαλλιάσεως παρὰ τοὺς μετόχους σου.»","severity":"info","text":"Didymus cites a Davidic psalm (likely Ps 45:8 LXX) to link anointing with oil of gladness, a messianic interpretation.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Πέτρος ἐν ταῖς πράξεσιν· «ὑμεῖς ἐπίστασθε τὸ γενόμενον ῥῆμα καθ' ὅλης τῆς Ἰουδαίας καὶ Σαμαρείας, ἀρξάμενον ἀπὸ τῆς Γαλιλαίας μετὰ τὸ βάπτισμα, ὃ ἐκήρυξεν Ἰωάνν","severity":"info","text":"A quotation from the Acts of the Apostles (possibly Acts 10:38 or a variant) describing Jesus anointed with Holy Spirit and power.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"αἱ Πράξεις· «συνήχθησαν ἐπ' ἀληθείας ἐν τῇ πόλει ταύτῃ, ἐπὶ τὸν ἅγιον παῖδα σου Ἰησοῦν, ὃν ἔχρισας.»","severity":"info","text":"Another citation from Acts (possibly a prayer or confession) referring to Jesus as 'holy servant' anointed by God.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τὰ Ἄισματα δὲ περὶ τούτου ὑφηγεῖται οὑτωσί· «μύρον ἐκκενωθὲν ὄνομά σοι· διὰ τοῦτο νεάνιδες ἠγάπησάν σε.»","severity":"info","text":"A quotation from the Song of Songs (Cant 1:3 LXX) interpreted as referring to Christ and the churches (maidens).","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"μύρον","severity":"info","text":"Didymus identifies 'myrrh' (μύρον) as a name for the Paraclete (Holy Spirit), shared by both hypostases (Father and Son) in making the divine nature fragrant.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"νεανίδας","severity":"info","text":"Didymus interprets 'maidens' (νεανίδας) in Song of Songs as churches, a common patristic allegory, and cites Ps 68:26 LXX (67 in LXX numbering) to support this.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact psalm reference for the Davidic citation is not specified; it may be Ps 45:8 LXX or a similar verse.","The Acts quotations are not verbatim from the canonical text; they may be from a variant tradition or a liturgical adaptation."],"confidence":"high","notes":[]},{"i":175,"ref":"p175","source":"ἐλεύσῃ καὶ διελεύσῃ ἀπὸ ἀρχῆς πίστεως.» ὅτι δὲ καὶ ἡμεῖς χρῖσμα δεχόμεθα ἐν τῷ ἀνακαινισμῷ, Ἰωάννης γράφει ἐν τῇ πρώτῃ ἐπιστολῇ· «καὶ ὑμεῖς χρῖσμα ἔχετε ἀπὸ τοῦ ἁγίου καὶ οἴδατε πάντα.» ὥσπερ, φησίν, ἐν τῇ οἰκονομίᾳ ὁ σωτήρ, καὶ «ὑμεῖς χρῖσμα ἔχετε ἀπὸ τοῦ ἁγίου» πνεύματος. καὶ τοῦτο δὲ τὸ σωτήριον δῶρον κοινῇ ὑπὸ τῆς μακαρίας τριάδος ἡμῖν παρεσχῆσθαι, διδάσκουσιν οὕτως· Ἠσαῖας· «καὶ ποιήσει κύριος Σαβαὼθ πᾶσιν τοῖς ἔθνεσιν ἐπὶ τὸ ὄρος τοῦτο, πίονται οἶνον, χρίσονται μύρον ἐν τῷ ὄρει τούτῳ. παράδος ταῦτα πάν τα τοῖς ἔθνεσιν.» «ὄρος» γὰρ τὴν ἐκκλησίαν τοῦ θεοῦ διὰ τὸ ὑψηλὸν τῆς πίστεως, «οἶνον» τὸ δεσποτικὸν σωτήριον αἷμα, «μύρον», ὃ ἁγιασθέντες ἀλειφόμεθα ὑπὸ τοῦ ἱερέως προανεφώνησεν. Ἰωάννης ἐν τῇ αὐτῇ πρώτῃ ἐπιστολῇ περὶ τοῦ Χριστοῦ· «καὶ ὑμεῖς τὸ χρῖσμα, ὃ ἐλάβετε ἀπ' αὐτοῦ, μένει ἐν ὑμῖν· καὶ οὐ χρείαν ἔχετε, ἵνα τις διδάσκῃ ὑμᾶς, ἀλλ' ὡς τὸ αὐτοῦ χρῖσμα διδάσκει ὑμᾶς περὶ πάντων,» Παῦλος δὲ ἐν τῇ δευτέρᾳ πρὸς Κορινθίους· «ὁ δὲ βεβαιῶν ἡμᾶς σὺν ὑμῖν εἰς Χριστόν, καὶ χρίσας ἡμᾶς θεός, καὶ σφραγισάμενος ἡμᾶς, καὶ δοὺς τὸν ἀρραβῶνα τοῦ πνεύματος ἐν ταῖς καρδίαις ἡμῶν.» ν Περὶ τῶν θεϊκῶν ἐνεργειῶν καὶ παροχῶν τοῦ ἁγίου πνεύματος Ἄγαν τοίνυν φιλοτίμως τὴν θεῖαν καὶ ἀκροτάτην τοῦ ἁγίου πνεύματος φύσιν τὴν οὖσαν ὑπὲρ ζωὴν καὶ ὑπὲρ νοῦν· τὰ λόγια ἐπιδείξαντα ἐφάμιλλον αὐτῆς καὶ τὴν κηδεμονικωτάτην ἔνθεον ἐνέργειαν ἐκφαίνει οὑτωσί· 7.ν ὅτι ζωοποιεῖ ὅτι ζωοποιεῖ, ὡς πνεῦμα ὑπάρχον τοῦ ζωογονοῦντος τὰ πάντα θεοῦ, κατὰ Παῦλον τὴν σάλπιγγα τῆς πίστεως, γράφοντα Ῥωμαίοις μέν·","english":"You will come and pass through from the beginning of faith.\" And that we also receive anointing in renewal, John writes in the first epistle: \"And you have anointing from the holy one and know all things.\" Just as, he says, in the economy the savior, and \"you have anointing from the holy\" spirit. And this saving gift is commonly provided to us by the blessed Trinity, as they teach thus: Isaiah: \"And the Lord Sabaoth will make for all the nations on this mountain, they will drink wine, they will be anointed with myrrh on this mountain. Deliver all these things to the nations.\" For \"mountain\" means the church of God because of the height of faith, \"wine\" the master's saving blood, \"myrrh,\" with which we are anointed when sanctified by the priest, he foretold. John in the same first epistle concerning Christ: \"And the anointing which you received from him remains in you; and you have no need for anyone to teach you, but his anointing teaches you about all things.\" And Paul in the second to the Corinthians: \"And the one who confirms us with you in Christ, and God anointed us, and sealed us, and gave the pledge of the spirit in our hearts.\" Concerning the divine energies and provisions of the holy spirit. Very zealously, then, having displayed the divine and most high nature of the holy spirit, which is beyond life and beyond mind, the oracles also reveal its most providential divine energy, which is its equal, thus: 7. That it gives life, that it gives life, as being the spirit of the life-giving God who gives life to all things, according to Paul, the trumpet of faith, writing to the Romans:","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἰωάννης γράφει ἐν τῇ πρώτῃ ἐπιστολῇ· «καὶ ὑμεῖς χρῖσμα ἔχετε ἀπὸ τοῦ ἁγίου καὶ οἴδατε πάντα.»","severity":"info","text":"Didymus cites 1 John 2:20 (or a variant), though the canonical text reads 'χρῖσμα ἔχετε ἀπὸ τοῦ ἁγίου' (you have anointing from the holy one). The citation is loose, possibly from memory or a variant tradition.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἠσαῖας· «καὶ ποιήσει κύριος Σαβαὼθ πᾶσιν τοῖς ἔθνεσιν ἐπὶ τὸ ὄρος τοῦτο, πίονται οἶνον, χρίσονται μύρον ἐν τῷ ὄρει τούτῳ. παράδος ταῦτα πάντα τοῖς ἔθνεσιν.»","severity":"info","text":"This is a paraphrase of Isaiah 25:6-7 (LXX), but the wording differs from the standard Septuagint text. Didymus may be quoting from memory or a recension.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Παῦλος δὲ ἐν τῇ δευτέρᾳ πρὸς Κορινθίους· «ὁ δὲ βεβαιῶν ἡμᾶς σὺν ὑμῖν εἰς Χριστόν, καὶ χρίσας ἡμᾶς θεός, καὶ σφραγισάμενος ἡμᾶς, καὶ δοὺς τὸν ἀρραβῶνα τοῦ πνεύμα","severity":"info","text":"This citation does not correspond to any known passage in 2 Corinthians. It may be a conflation or a lost variant; Didymus likely attributes it loosely.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"χρῖσμα","severity":"info","text":"The term 'χρῖσμα' (anointing) is used both for Christ's anointing by God and for the believer's anointing in baptism or renewal, reflecting a typological link between Christ and the faithful.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τὸ σωτήριον δῶρον κοινῇ ὑπὸ τῆς μακαρίας τριάδος ἡμῖν παρεσχῆσθαι","severity":"info","text":"Didymus asserts that the saving gift (anointing) is provided by the entire Trinity, a key point in anti-Arian polemic to affirm the equal agency of Father, Son, and Holy Spirit.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Περὶ τῶν θεϊκῶν ἐνεργειῶν καὶ παροχῶν τοῦ ἁγίου πνεύματος","severity":"info","text":"This heading marks a new section on the divine energies and provisions of the Holy Spirit, transitioning from scriptural citations to systematic exposition.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The citation of 1 John is not verbatim from the canonical text; the phrase 'καὶ ὑμεῖς χρῖσμα ἔχετε' may be a paraphrase or from a variant. The Isaiah citation is also non-standard. The Pauline citation is unattested in 2 Corinthians and may be a conflation or misattribution."],"confidence":"medium","notes":[]},{"i":176,"ref":"p176","source":"«ὁ γὰρ νόμος τοῦ πνεύματος τῆς ζωῆς ἐν Χριστῷ Ἰησοῦ ἠλευθέρωσέν με ἀπὸ τοῦ νόμου τῆς ἁμαρτίας καὶ τοῦ θανάτου·» καὶ πάλιν· «ὁ ἐγείρας Ἰησοῦν Χριστὸν ἐκ νεκρῶν, ζωοποιήσει καὶ τὰ θνητὰ ὑμῶν σώματα, διὰ τοῦ ἐνοικοῦντος αὐτοῦ πνεύματος ἐν ὑμῖν·» Κορινθίοις δέ· «οὐχ ὅτι ἱκανοί ἐσμεν ἀφ' ἑαυτῶν λογίσασθαί τι, ὡς ἐξ ἑαυτῶν· ἀλλ' ἡ ἱκανότης ἡμῶν ἐκ θεοῦ, ὃς καὶ ἱκάνωσεν ἡμᾶς διακόνους καινῆς διαθήκης, οὐ γράμματος, ἀλλὰ πνεύματος. τὸ γὰρ γράμμα ἀπο κτείνει, τὸ δὲ πνεῦμα ζωοποιεῖ.» γράμμα δὲ εἶπεν τὸν Μωσαϊκὸν νόμον, τὸν διαγορεύοντα· «ὀφθαλμὸν ἀντὶ ὀφθαλμοῦ καὶ ὀδόντα ἀντὶ ὀδόντος» καὶ ἀμυνόμενον τὸν ἀσυνέτως βιοτεύοντα·\n\nζωοποιὸν δὲ τὸ ἅγιον πνεῦμα τοῦ θεοῦ, τὸ μηκέτι ὑπὸ νόμον, ἀλλ' ὑπὸ χάριν ἡμᾶς ποιῆσαν καὶ παρεγγυῆσαν μὴ ἀποδοῦναι· «κακὸν ἀντὶ κακοῦ», μᾶλλον δὲ ἀγαθὸν ἀντὶ κακοῦ παρασχεῖν. «ἐάν», γὰρ φησίν, «πεινᾷ ὁ ἐχθρός σου, χόρτασον αὐτόν·» καὶ πάλιν τοῖς αὐτοῖς· «ἐγένετο ὁ πρῶτος Ἀδὰμ εἰς ψυχὴν ζῶσαν, ὁ ἔσχατος Ἀδὰμ εἰς πνεῦμα ζωοποιοῦν·» Γαλάταις δέ· «ὁ σπείρων εἰς τὸ πνεῦμα, ἐκ τοῦ πνεύματος θερίσει ζωὴν αἰώνιον·» καὶ κατὰ Ἰωάννην λέγοντα ἀπὸ τοῦ σωτῆρος· «τὸ πνεῦμά ἐστιν τὸ ζωοποιοῦν.» αὐτὸ δὴ τοῦτο δηλῶν Ἰεζεκιήλ, καὶ ὅτι σὺν τῷ θεῷ, ὡς πνεῦμα αὐτοῦ, τὴν ἀνάστασιν ποιήσει, προφητεύει· «τάδε λέγει κύριος τοῖς ὀστέοις τοῖς ξηροῖς τούτοις·","english":"For the law of the spirit of life in Christ Jesus freed me from the law of sin and death;\" and again: \"He who raised Jesus Christ from the dead will also give life to your mortal bodies through his spirit dwelling in you.\" And to the Corinthians: \"Not that we are able of ourselves to reason anything, as from ourselves; but our ability is from God, who also made us capable as ministers of a new covenant, not of the letter, but of the spirit. For the letter kills, but the spirit gives life.\" By \"letter\" he meant the Mosaic law, which prescribes: \"an eye for an eye and a tooth for a tooth\" and punishes the one who lives without understanding.\n\nBut the life-giving holy spirit of God, which no longer places us under law but under grace, and which instructs us not to return \"evil for evil,\" but rather to provide good for evil. \"For,\" he says, \"if your enemy is hungry, feed him;\" and again to the same: \"The first Adam became a living soul, the last Adam a life-giving spirit.\" And to the Galatians: \"He who sows into the spirit will reap eternal life from the spirit.\" And according to John, from the Savior: \"It is the spirit that gives life.\" Ezekiel, making this very thing clear, and that together with God, as his spirit, he will accomplish the resurrection, prophesies: \"Thus says the Lord to these dry bones:","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὁ γὰρ νόμος τοῦ πνεύματος τῆς ζωῆς ἐν Χριστῷ Ἰησοῦ ἠλευθέρωσέν με ἀπὸ τοῦ νόμου τῆς ἁμαρτίας καὶ τοῦ θανάτου","severity":"info","text":"This is a composite or paraphrased citation, not a direct biblical verse. It echoes Pauline themes of freedom from sin and death through the spirit of life in Christ (cf. Rom 8:2; 2 Cor 3:17).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὀφθαλμὸν ἀντὶ ὀφθαλμοῦ καὶ ὀδόντα ἀντὶ ὀδόντος","severity":"info","text":"A citation of the lex talionis from the Mosaic law, likely Exod 21:24 or Lev 24:20, used here to contrast the old law with the new covenant of grace.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐγένετο ὁ πρῶτος Ἀδὰμ εἰς ψυχὴν ζῶσαν, ὁ ἔσχατος Ἀδὰμ εἰς πνεῦμα ζωοποιοῦν","severity":"info","text":"A citation likely from a Pauline or para-Pauline source (cf. 1 Cor 15:45; Rom 5:14), contrasting the first Adam as a living soul with the last Adam (Christ) as a life-giving spirit.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τὸ πνεῦμά ἐστιν τὸ ζωοποιοῦν","severity":"info","text":"A citation from the Johannine tradition, likely John 6:63, where Jesus identifies the spirit as the life-giving principle.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τάδε λέγει κύριος τοῖς ὀστέοις τοῖς ξηροῖς τούτοις","severity":"info","text":"A citation from Ezekiel 37:4-5 (LXX), the vision of the valley of dry bones, used here to prophesy resurrection through the spirit of God.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"γράμμα","severity":"info","text":"Didymus interprets 'letter' (γράμμα) as the Mosaic law, specifically its punitive prescriptions, contrasting it with the life-giving spirit. This reflects a common Alexandrian exegetical trope (cf. Origen, De princ. 4.2).","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the first citation ('the law of the spirit of life...') is unclear; it may be a conflation of several Pauline passages or a lost source.","The citation 'He who raised Jesus Christ from the dead...' is not verbatim from any known epistle; it may be a paraphrase of 1 Cor 15 or Rom 8.","The citation to the Galatians ('He who sows into the spirit...') is not found in the canonical Epistle to the Galatians; it may be from a pseudepigraphal or lost work."],"confidence":"high","notes":[]},{"i":177,"ref":"p177","source":"ἰδοὺ ἐγὼ εἰσάγω εἰς ὑμᾶς πνεῦμα ζωῆς, καὶ δώσω ἐφ' ὑμᾶς νεῦρα, καὶ ἀνάξω ἐφ' ὑμᾶς σάρκας, καὶ ἐκτενῶ ἐφ' ὑμᾶς δέρμα, καὶ δώσω ἐφ' ὑμᾶς τὸ πνεῦμά μου, καὶ ζήσεσθε καὶ γνώσεσθε, ὅτι ἐγὼ κύριος.» ἡ οὖν οὐσιωδῶς ζωὴ καὶ ἡ ζωοποιὸς δύναμις οὔτ' ἀρχὴν οὔτε πέρας οὔτ' ἀλλοίωσιν ἔχει· τὸ δὲ τούτοις μὴ ὑποπῖπτον φύσει καὶ ἀληθείᾳ θεός ἐστιν, ἅτε δὴ καὶ τὰ κατ' ἐξαίρετον τοῦ θεοῦ καὶ πατρὸς οἴκοθεν κεκτημένον. οὐδὲν γὰρ κτιστὸν ζωῆς αἴτιον εἶναι ἢ ζωὴν ἐν ἑαυτῷ δεικνύναι δύναται· πάντα δὲ νεκρὰ τὰ τοῦ θεϊκοῦ πνεύματος ἐστερημένα· «ἐν αὐτῷ γὰρ ζῶμεν καὶ κινούμεθα καὶ ἐσμέν,» ὡς ἔφασαν αἱ ἀποστολικαὶ πράξεις. καὶ γὰρ εἰ πάντα τὰ γινόμενα καὶ φθαρτά, τὰ δὲ φθειρόμενα στερεῖται ζωῆς ὑπομένοντα· πῶς ἂν ἄλλοις χαρίσαιτο ταῦτα, ὧν αὐτὰ γίνεται ἐνδεῆ; ζωοποιούμεθα δὴ οὖν ὑπὸ τοῦ ἁγίου πνεύματος, ὡς καὶ ὑπὸ τοῦ εἰπόντος· «ἐγώ εἰμι ἡ ἀνάστασις καὶ ἡ ζωή.» 7.ν ὅτι διὰ τὴν ταυτότητα τῆς θεότητος καὶ τὴν ἴσην ἐνέργειαν γέγραπται, ὡς ἤγειρεν τὸν ἑκουσίως δι' ἡμᾶς παθόντα σαρκὶ Χριστὸν ποτὲ πατὴρ, ποτὲ αὐτὸς ἑαυτόν, ποτὲ τὸ ἅγιον πνεῦμα. καὶ κατὰ αἱρετικῆς ἐκθέσεως. ὅτι διὰ τὴν ταυτότητα τῆς θεότητος καὶ τὴν μίαν ἐνέργειαν λέγουσιν αἱ γραφαί, ὡς κατὰ τὴν τοῦ δούλου μορφὴν Ἰησοῦν Χριστὸν ἤγειρεν ποτὲ ὁ πατήρ, ποτὲ αὐτὸς ἑαυτόν, ποτὲ τὸ ἅγιον πνεῦμα· οὑτωσὶ αἱ πράξεις· «τοῦτον ὁ θεὸς ἤγειρεν τῇ τρίτῃ ἡμέρᾳ·» Ἰωάννης ἀπὸ τοῦ σωτῆρος· «λύσατε τὸν ναὸν τοῦτον, καὶ ἐν τρισὶν ἡμέραις ἐγερῶ αὐτόν. αὐτὸς δὲ ἔλεγεν περὶ τοῦ ναοῦ τοῦ σώματος αὐτοῦ·» καὶ πάλιν· «ἐγὼ τίθημι τὴν ψυχήν μου, ἵνα πάλιν λάβω αὐτήν.","english":"Behold, I bring into you a spirit of life, and I will give you sinews, and I will draw flesh over you, and I will stretch skin over you, and I will give you my spirit, and you will live and you will know that I am Lord.\" Therefore, life substantially and the life-giving power have neither beginning nor end nor alteration; that which is not subject to these is by nature and truth God, since it also possesses from itself what is exceptional to God and Father. For no created thing can be a cause of life or show life in itself; all things are dead which are deprived of the divine spirit: \"For in him we live and move and have our being,\" as the Acts of the Apostles said. For if all things that come into being are also perishable, and things that perish are deprived of life while remaining, how could they bestow on others that of which they themselves become deficient? We are therefore given life by the Holy Spirit, as also by the one who said: \"I am the resurrection and the life.\" 7. And because of the identity of the divinity and the equal energy, it is written that sometimes the Father raised Christ, who voluntarily suffered in the flesh for us, sometimes he raised himself, sometimes the Holy Spirit. And against a heretical exposition: because of the identity of the divinity and the one energy, the Scriptures say that sometimes the Father raised Jesus Christ in the form of a servant, sometimes he raised himself, sometimes the Holy Spirit; thus the Acts: \"God raised him on the third day;\" John from the Savior: \"Destroy this temple, and in three days I will raise it.\" And he himself said about the temple of his body: and again: \"I lay down my soul, so that I may take it again.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐγώ εἰμι ἡ ἀνάστασις καὶ ἡ ζωή","severity":"info","text":"The phrase 'I am the resurrection and the life' echoes John 11:25, where Jesus declares, 'I am the resurrection and the life.'","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐν αὐτῷ γὰρ ζῶμεν καὶ κινούμεθα καὶ ἐσμέν","severity":"info","text":"The quotation 'For in him we live and move and have our being' is attributed to the Acts of the Apostles, but it is not a direct citation from the canonical Acts; it may reflect a paraphrase or a lost source.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"οὐσιωδῶς ζωὴ","severity":"info","text":"The term 'οὐσιωδῶς ζωὴ' (substantial life) reflects Didymus's use of philosophical language to distinguish the divine life from created life, aligning with his anti-Arian polemic.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"7.ν","severity":"info","text":"The marker '7.ν' indicates a section break, possibly a chapter or paragraph division in the manuscript tradition, though its exact significance is unclear.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἑκουσίως δι' ἡμᾶς παθόντα σαρκὶ Χριστὸν","severity":"caution","text":"The phrase 'Christ who voluntarily suffered in the flesh for us' is ambiguous: it could refer to the Father raising Christ, Christ raising himself, or the Holy Spirit raising Christ, reflecting a theological debate about agency in the resurrection.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"κατὰ αἱρετικῆς ἐκθέσεως","severity":"info","text":"The phrase 'against a heretical exposition' indicates Didymus is refuting a specific heretical interpretation, likely from Arian or Eunomian circles, which denied the unity of divine action.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the quotation 'For in him we live and move and have our being' is unclear; it may be a paraphrase of Acts or a non-canonical text.","The marker '7.ν' is ambiguous; it may indicate a chapter number or a scribal note.","The identity of the agent in the resurrection statements (Father, Christ, or Holy Spirit) is deliberately ambiguous to emphasize the unity of divine action."],"confidence":"medium","notes":[]},{"i":178,"ref":"p178","source":"οὐδεὶς αἴρει αὐτὴν ἀπ' ἐμοῦ, ἀλλ' ἐγὼ τίθημι αὐτήν. ἐξουσίαν ἔχω θεῖναι αὐτήν, καὶ ἐξουσίαν ἔχω πάλιν λαβεῖν αὐτήν.» Πέτρος ἐν τῇ πρώτῃ ἐπιστολῇ· «Χριστὸς ἅπαξ περὶ ἁμαρτιῶν ὑπὲρ ἡμῶν ἀπέθανεν, δίκαιος ὑπὲρ ἀδίκων, ἵνα ἡμᾶς προσαγάγῃ τῷ θεῷ· θανατωθεὶς μὲν σαρκί, ζωοποιηθεὶς δὲ πνεύματι.» 7.ν ὅτι δημιουργεῖ καὶ ἐκ νεκρῶν ἐγείρει. ἐν ταὐτῷ, ὅτι τὸ ἁγιάσαι δημιουργῆσαί ἐστιν καὶ ἀναγκαιότερον τοῦ δημιουργῆσαι. καὶ κατὰ αἱρετικῆς ἐκθέσεως. ὅτι δημιουργεῖ τὸ μέγα κτίσμα τὸν ἄνθρωπον καὶ ἐκ νεκρῶν ἐγείρει καὶ ζωοποιεῖ καὶ εἰς οὐρανὸν ἐπιστρέφει καὶ συγκαταρρυεῖσαν ταῖς ἀνθρωπίναις ἀνομίαις τὴν γῆν ἀνεκαίνισε πάλιν καὶ ἀνέθαλψε τὸ πνεῦμα τὸ ἅγιον ἄνευ πραγματείας καὶ οἷον αὐτομάτως, ἅτε συνδημιουργὸς καὶ ἰσουργὸς τοῦ ὑποστήσαντος αὐτὴν κατ' ἀρχὰς ἀρχιτέχνου θεοῦ, ὡς γνῶναι ἡμῖν ἐφίεται, ἐξ ὧν ἐξέφηναν οὗτοι· Ἰώβ· «πνεῦμα θεῖον τὸ ποιῆσάν με· πνοὴ δὲ παντοκράτορος, ἡ διδάσκουσά με.» Δαυὶδ ἐν μὲν ργʹ ψαλμῷ· «ἐξαποστελεῖς τὸ πνεῦμα σου καὶ κτισθήσονται, καὶ ἀνακαινιεῖς τὸ πρόσωπον τῆς γῆς.» τοῦτο βεβαιοῖ ὁ ἀπόστολος γράφων Κορινθίοις τὸ δεύτερον· «ὥστε εἴ τις ἐν Χριστῷ, καινὴ κτίσις· τὰ ἀρχαῖα παρῆλθεν, ἰδοὺ γέγονε καινὰ τὰ πάντα.» ἐν δὲ λβʹ ψαλμῷ· «τῷ λόγῳ κυρίου οἱ οὐρανοὶ ἐστερεώθησαν, καὶ τῷ πνεύματι τοῦ στό ματος αὐτοῦ πᾶσαι αἱ δυνάμεις αὐτῶν» μὴ παραδράμῃς τὰ αὐτόθεν ἀκούεσθαι δυνάμενα· ἀλλ' ἴδε, ὅτιπερ–ὡς δημιουργὸς καὶ ἀγαθὸς θεός–μένον εἰς ἀεὶ τὸ πνεῦμα τοῦ θεοῦ φιλίαν μόνιμον τῇ κτίσει χορηγεῖ καὶ ἀλύτοις αὐτὴν ἔσφιγξε δεσμοῖς καὶ ἥδρασεν.","english":"No one takes it from me, but I lay it down. I have authority to lay it down, and I have authority to take it back again.\" Peter in the first epistle: \"Christ once died for our sins on our behalf, the just for the unjust, in order to bring us to God; killed in flesh, but made alive in spirit.\" 7. That he creates and raises from the dead. At the same time, that to sanctify is to create and is more necessary than to create. And according to the heretical exposition. That he creates the great creation, man, and raises from the dead and makes alive and returns to heaven and renewed the earth that had sunk down with human lawlessness and revived the Holy Spirit without artifice and as it were spontaneously, being co-creator and equal-worker with the original architect God who established it in the beginning, as it is permitted for us to know, from what these have set forth: Job: \"A divine spirit that made me; but the breath of the Almighty, that teaches me.\" David in Psalm 103: \"You will send forth your spirit and they will be created, and you will renew the face of the earth.\" This the apostle confirms writing to the Corinthians the second time: \"So that if anyone is in Christ, a new creation; the old things have passed away, behold all things have become new.\" And in Psalm 32: \"By the word of the Lord the heavens were made firm, and by the spirit of his mouth all their powers\" — do not pass over what can be heard from the text itself; but see that — as creator and good God — the spirit of God, remaining forever, supplies a stable friendship to creation and bound it with indissoluble bonds and established it.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Πέτρος ἐν τῇ πρώτῃ ἐπιστολῇ· «Χριστὸς ἅπαξ περὶ ἁμαρτιῶν ὑπὲρ ἡμῶν ἀπέθανεν, δίκαιος ὑπὲρ ἀδίκων, ἵνα ἡμᾶς προσαγάγῃ τῷ θεῷ· θανατωθεὶς μὲν σαρκί, ζωοποιηθεὶς δ","severity":"info","text":"A loose citation of 1 Peter 3:18, emphasizing Christ's death and spiritual vivification, adapted to Didymus's argument about the Spirit's life-giving power.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἰώβ· «πνεῦμα θεῖον τὸ ποιῆσάν με· πνοὴ δὲ παντοκράτορος, ἡ διδάσκουσά με.»","severity":"info","text":"A paraphrase of Job 33:4 (LXX), where Elihu speaks of divine spirit and breath; Didymus reads it as Trinitarian proof for the Spirit as creator and teacher.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Δαυὶδ ἐν μὲν ργʹ ψαλμῷ· «ἐξαποστελεῖς τὸ πνεῦμα σου καὶ κτισθήσονται, καὶ ἀνακαινιεῖς τὸ πρόσωπον τῆς γῆς.»","severity":"info","text":"A citation of Psalm 103:30 (LXX), linking the Spirit's sending to creation and renewal, central to Didymus's argument for the Spirit's creative role.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐν δὲ λβʹ ψαλμῷ· «τῷ λόγῳ κυρίου οἱ οὐρανοὶ ἐστερεώθησαν, καὶ τῷ πνεύματι τοῦ στόματος αὐτοῦ πᾶσαι αἱ δυνάμεις αὐτῶν»","severity":"info","text":"A citation of Psalm 32:6 (LXX), used to parallel the Word and Spirit in cosmic stabilization, supporting the Spirit's co-creative agency.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"κατὰ αἱρετικῆς ἐκθέσεως","severity":"info","text":"Didymus references a 'heretical exposition' (likely Pneumatomachian) that denied the Spirit's creative power, which he refutes by equating sanctification with creation.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"συνδημιουργὸς καὶ ἰσουργὸς","severity":"info","text":"These terms ('co-creator' and 'equal-worker') assert the Spirit's full equality with the Father in creation, a key anti-Pneumatomachian claim in Didymus's Trinitarian theology.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἅτε συνδημιουργὸς καὶ ἰσουργὸς' is textually uncertain; the Coptic Vorlage may have differed, and the Greek could be a later interpolation or paraphrase.","The reference to 'Πέτρος ἐν τῇ πρώτῃ ἐπιστολῇ' is a loose citation; the exact wording does not match any known manuscript of 1 Peter, possibly a memory variant."],"confidence":"medium","notes":[]},{"i":179,"ref":"p179","source":"ἀκατάσειστον καὶ πάντα τῇ ἑαυτοῦ δυνάμει στηρίζει· καὶ ὅτι ἀθέμιτόν ἐστι κτίσμα καλεῖν τὸ κτίζον καὶ ἐνδυναμοῦν τοῦ θεοῦ τὰ κτίσματα. συνεργὸν γὰρ καὶ\n\nὁμοούσιον αὐτὸ τῷ θεῷ ἅτε πνεῦμα αὐτοῦ καὶ δάκτυλον, ὡς ἐν τῷ πρώτῳ ἐδείχθη βιβλίῳ, μυστικῶς παριστῶν ἐν ηʹ ψαλμῷ προφητεύει· «ὅτι ὄψομαι τοὺς οὐρανούς, ἔργα τῶν δακτύλων σου.» καὶ Μωυσῆς δὲ ἐν τῇ γενέσει ἀπὸ τοῦ θεοῦ καὶ πατρὸς πρὸς τὸν υἱὸν καὶ τὸ ἅγιον αὐτοῦ πνεῦμα φησίν· «ποιήσωμεν ἄνθρωπον κατ' εἰκόνα καὶ ὁμοίωσιν ἡμετέραν καὶ ἀρχέτω σαν τῶν ἐπὶ τῆς γῆς.» οὐ γὰρ ἀγγέλους ἢ ἄλλα πνεύματα ἔλαβεν συγχειρουργοὺς ἢ γνωμοδότας ὁ θεός· «ἐπειδὴ ὁ δοῦλος οὐκ οἶδεν, τί ποιεῖ αὐτοῦ ὁ δεσπότης.» οὐδὲ εὑρίσκεται πώποτε εἰς δημιουργίαν συμπαραλαβὼν κτίσμα, καθὰ Δαυὶδ ψάλλει ἐν λβʹ ψαλμῷ· «ὁ πλάσας καταμονὰς τὰς καρδίας αὐτῶν,» καὶ ἐν ρληʹ· «οὐκ ἐκρύβη τὸ ὀστοῦν μου ἀπὸ σοῦ, ὃ ποίησας ἐν κρυφῇ.» καὶ ὡς Παῦλος Ῥωμαίοις γράφει· «τίς γὰρ ἔγνω νοῦν κυρίου; ἢ τίς σύμβουλος αὐτοῦ ἐγένετο;» τουτέστιν, τῆς κτίσεως οὐδείς. πλάτος γὰρ ἔχον τὸ «τίς» τοῦτο προφαίνει. ἔδειξεν δὲ τῷ μὲν μὴ εἰπεῖν «ποιήσατε», ἀλλὰ «ποιήσωμεν», ὡς οὐκ ἔστιν ὑπουργὸς ὁ υἱὸς καὶ τὸ ἅγιον πνεῦμα, ἀλλὰ δυνάμεως καὶ θελήσεως μιᾶς· τῷ δὲ ἐπαγαγεῖν «κατ' εἰκόνα καὶ ὁμοίωσιν ἡμετέραν», ὡς μία ἐστὶν οὐσία τῇ τριάδι· καὶ ὡς οὐ πρὸς ἀγγέλους εἴρηται τοῦτο τοῖς ἀπείρως καὶ ἀσυνεικάστως ἔν μείω τὴν «εἰκόνα καὶ ὁμοίωσιν» ἔχουσιν εἰ ἀκίνδυνον τοῦτο, ὡς ἄνθρωπον, εἰπεῖν τῆς ἀνειδέου καὶ ἀσχηματίστου καὶ ἀρρήτου τριάδος, διὸ ἐπήγαγεν ὁ αὐτὸς κοσμογράφος·","english":"Unshaken, and it supports everything by its own power; and that it is unlawful to call a creature that which creates and empowers the creatures of God. For it is a co-worker and consubstantial with God, being his Spirit and finger, as was shown mystically in the first book, representing in the eighth psalm he prophesies: \"For I shall see the heavens, the works of your fingers.\" And Moses in Genesis, speaking from God and Father to the Son and his Holy Spirit, says: \"Let us make man according to our image and likeness, and let him rule over those on the earth.\" For God did not take angels or other spirits as co-workers or advisors; \"since the servant does not know what his master does.\" Nor is it ever found that he included a creature in creation, as David sings in the thirty-second psalm: \"He who fashioned their hearts in solitude,\" and in the one hundred thirty-eighth: \"My bone was not hidden from you, which you made in secret.\" And as Paul writes to the Romans: \"For who has known the mind of the Lord? Or who has been his counselor?\" That is, none of creation. For this \"who\" has breadth, which it reveals. And he showed, by not saying \"make\" but \"let us make,\" that the Son and the Holy Spirit are not subordinates, but of one power and will; and by adding \"according to our image and likeness,\" that the Trinity is one substance; and that this was not said to angels, who have the \"image and likeness\" in a diminished and unformed way, if it is safe to say this of the formless, shapeless, and ineffable Trinity, as the image of man; for which reason the same cosmographer added:","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ὁμοούσιον","severity":"info","text":"The term 'homoousion' (consubstantial) is central to Nicene orthodoxy, asserting that the Holy Spirit shares the same substance as God the Father, not merely a similar nature.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ποιήσωμεν ἄνθρωπον κατ' εἰκόνα καὶ ὁμοίωσιν ἡμετέραν","severity":"info","text":"Didymus adapts Genesis 1:26 ('Let us make man') to include the Son and Holy Spirit as co-creators, reading the plural as a Trinitarian address rather than a divine plural.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τίς γὰρ ἔγνω νοῦν κυρίου; ἢ τίς σύμβουλος αὐτοῦ ἐγένετο;","severity":"info","text":"A paraphrase of Romans 11:34, where Paul denies human knowledge of God's mind; Didymus applies it to exclude any creature from being God's counselor in creation.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"δάκτυλον","severity":"info","text":"The 'finger' metaphor for the Holy Spirit echoes Psalm 8:3 (LXX) and is used by Didymus to illustrate the Spirit's instrumental yet consubstantial role in creation, avoiding subordinationism.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"πλάτος γὰρ ἔχον τὸ 'τίς' τοῦτο προφαίνει","severity":"info","text":"Didymus notes the 'breadth' of the interrogative 'who' in Romans 11:34, arguing it excludes all creation from being God's counselor, reinforcing the unique status of the Son and Spirit.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"εἰ ἀκίνδυνον τοῦτο, ὡς ἄνθρωπον, εἰπεῖν","severity":"caution","text":"Didymus hedges on applying the 'image and likeness' of man to the Trinity, acknowledging the risk of anthropomorphism; the text may reflect a later scribal gloss or authorial caution.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'εἰ ἀκίνδυνον τοῦτο' is ambiguous: it may mean 'if it is safe to say this' or 'if this is without risk,' reflecting Didymus's hesitation about analogical language for the Trinity."],"confidence":"high","notes":[]},{"i":180,"ref":"p180","source":"«καὶ ἐποίησεν ὁ θεὸς τὸν ἄνθρωπον· κατ' εἰκόνα θεοῦ ἐποίησεν αὐτόν· ἄρσεν καὶ θῆλυ ἐποίησεν αὐτούς· καὶ εὐλόγησεν αὐτούς·» καὶ πάλιν· «εἶδεν ὁ θεός, ὅτι καλόν.» ἐν οἷς ῥητοῖς αὖθις τῆς αὐτοτελοῦς καὶ γενεσιουργοῦ τριάδος τὸ τέλειον καὶ σύμφωνον καὶ κοσμητικὸν καὶ ἐπίπαν ἄφθονον σημαίνεται μυστικῶς. ἐπειδὴ ταῦτα θεάτρων μὲν καὶ πλήθους ἄξια οὐχ ἡγήσατο εἶναι ὁ Μωυσῆς ἤγουν ὁ ἐνηχήσας αὐτῷ θεός· τοσούτων δέ, ὅσοι μὴ παρανομεῖν ἐς ταῦτα ἔμελλον. «ἐποίησεν» γὰρ «ὁ θεός», τουτέστιν ὁ υἱός, «τὸν ἄνθρωπον κατ' εἰκόνα θεοῦ», τουτέστιν τοῦ πατρός, «ἐποίησεν αὐτόν, καὶ εἶδεν ὁ θεός», τουτέστιν τὸ πνεῦμα «ὅτι καλόν, καὶ εὐλόγησεν αὐτούς», τουτέστιν ἡγίασεν. τὸ δὲ «κατ' εἰκόνα», ὡς ἐμοὶ δοκεῖ, νοητέον, ὅτι ἐκ τοῦ θεϊκοῦ φυσήματος τὸ πνεῦμα τὸ ἀθάνατον ἔχομεν καὶ νοῦν ἀεὶ θέοντα καὶ κυβερνῶντα ἐφ' ὃ χρή, καὶ λόγον σοφὸν ἀρέσκοντα τῷ δεδωκότι καὶ δυνάμενον σὺν πίστει τεκνογονίας αἴτιον γίνεσθαι καὶ ζωῆς καὶ νεκρῶν ἐγέρσεως καὶ ὀρέων μεταθέσεως· πρὸς τούτοις, ὅτι μετειλήφαμεν καὶ τῆς αὐτοῦ ἀγαθότητος. εἶτα καὶ Παῦλος, ὡς μικρῷ πρόσθεν ἐλέχθη· «ζωοποιήσει καὶ τὰ θνητὰ ἡμῶν σώματα, διὰ τοῦ ἐνοικοῦντος αὐτοῦ πνεύματος ἐν ἡμῖν.» καὶ Ἑβραίοις τοὺς αἰῶνας γεγενῆσθαι καὶ τὴν κτίσιν ἐστηρίχθαι ὑπὸ τοῦ ἁγίου πνεύματος καταγγέλλων καὶ ῥῆμα θεοῦ τὸ πνεῦμα, καθὰ ἤδη ἐμνημονεύθη, προσαγορεύων γράφει· «πίστει νοοῦμεν κατηρτίσθαι τοὺς αἰῶνας ῥήματι θεοῦ, εἰς τὸ μὴ ἐκ φαινομένων τὸ βλεπόμενον γεγονέναι,» καὶ πάλιν· «φέρων γὰρ τὰ πάντα τῷ ῥήματι τῆς δυνάμεως αὐτοῦ,» καὶ ὁ ψαλμῳδός·","english":"And God made man; he made him in the image of God; he made them male and female; and he blessed them.\" And again: \"God saw that it was good.\" In these sayings, the perfection and harmony and orderliness and complete generosity of the self-sufficient and creative Trinity are mystically signified. For Moses—or rather the God who inspired him—did not consider these things worthy of theaters or the multitude, but only of those who would not transgress against them. For \"God made,\" that is, the Son, \"man in the image of God,\" that is, of the Father; \"he made him, and God saw,\" that is, the Spirit, \"that it was good, and he blessed them,\" that is, he sanctified. The phrase \"in the image,\" as it seems to me, is to be understood as meaning that from the divine breath we have the immortal spirit and a mind that always runs and governs as it should, and a wise word pleasing to the giver and capable, with faith, of being the cause of childbearing and of life and of the resurrection of the dead and of the moving of mountains; in addition, that we have partaken also of his goodness. Then also Paul, as was said a little earlier: \"He will also give life to our mortal bodies through his Spirit dwelling in us.\" And in Hebrews, proclaiming that the ages have been generated and creation has been established by the Holy Spirit, and calling the Spirit the Word of God, as was already mentioned, he writes: \"By faith we understand that the ages have been fitted together by the Word of God, so that what is seen has not come from visible things,\" and again: \"For he bears all things by the word of his power.\" And the psalmist:","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"καὶ ἐποίησεν ὁ θεὸς τὸν ἄνθρωπον· κατ' εἰκόνα θεοῦ ἐποίησεν αὐτόν· ἄρσεν καὶ θῆλυ ἐποίησεν αὐτούς· καὶ εὐλόγησεν αὐτούς·","severity":"info","text":"Didymus conflates and paraphrases Genesis 1:27-28 and 5:2, reading the creation of man 'in the image of God' and the blessing as a single citation.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"εἶδεν ὁ θεός, ὅτι καλόν","severity":"info","text":"This echoes Genesis 1:31 (LXX: 'And God saw everything that he had made, and it was very good'), adapted to fit the triadic exegesis.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"αὐτοτελοῦς καὶ γενεσιουργοῦ τριάδος","severity":"info","text":"'Self-sufficient and creative Trinity' is a key Didymian phrase, emphasizing the Trinity's independent agency in creation, distinct from subordinationist views.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ἐποίησεν γὰρ ὁ θεός, τουτέστιν ὁ υἱός","severity":"info","text":"Didymus assigns each person of the Trinity to a clause: Son as maker, Father as archetype, Spirit as seer and sanctifier, a triadic reading of a single Genesis verse.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"πίστει νοοῦμεν κατηρτίσθαι τοὺς αἰῶνας ῥήματι θεοῦ","severity":"info","text":"A loose citation of Hebrews 11:3, where Didymus reads 'word of God' as the Holy Spirit, consistent with his pneumatology.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"φέρων γὰρ τὰ πάντα τῷ ῥήματι τῆς δυνάμεως αὐτοῦ","severity":"info","text":"This phrase is not a direct biblical quotation but a paraphrase of Hebrews 1:3 or similar, reflecting Didymus's habit of adapting scriptural language to Trinitarian argument.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the phrase 'φέρων γὰρ τὰ πάντα τῷ ῥήματι τῆς δυνάμεως αὐτοῦ' is unclear; it may be a conflation of Hebrews 1:3 and 11:3, or a lost variant.","The citation of Paul on 'ζωοποιήσει καὶ τὰ θνητὰ ἡμῶν σώματα' is not identified in the apparatus; it may be a paraphrase of Romans 8:11 or 1 Corinthians 15:45."],"confidence":"high","notes":[]},{"i":181,"ref":"p181","source":"«πάντα ἐν σοφίᾳ ἐποίησας,» τουτέστιν ἐν τῷ πνεύματί σου καὶ τῷ υἱῷ σου. πῶς οὖν οὐκ ἄναρχον καὶ δημιουργὸν καὶ κυρίως θεὸς τὸ θεϊκὸν πνεῦμα τὸ ἀχώριστον τοῦ πνεύσαντος αὐτὸ καὶ τοῦ δημιουργοῦ υἱοῦ· τὸ τοὺς αἰῶνας κατασκευάσαν, μεθ' ὧν οὐρανός τε καὶ τὰ ἐν αὐτῷ καὶ πᾶν, εἴ τί ἐστιν κτιστὸν παρήχθη· καὶ πάντα τῇ ἑαυτοῦ δυνάμει φέρον τε καὶ διοικοῦν· τὸ παραυτίκα τοῦ γενέσθαι οὐρανόν, γῆν, θάλατταν ἐπιφερόμενον ἐπὶ τοῦ ὕδατος καὶ ζωογόνον καὶ ζωοτρόφον αὐτὸ ἀπεργαζόμενον; ὥσπερ γὰρ διὰ τὸ λέγειν ἐν τῷ Ἰὼβ περὶ τοῦ υἱοῦ· «ὁ τανύσας τὸν οὐρανὸν μόνος,» οὐκ ἀφιστᾷ μὲν τῆς δημιουργίας τὸν ἐξ οὗ τὰ πάντα καὶ ἐν ᾧ πάντα συνέστηκεν πατέρα πῶς γὰρ ἂν εἴη λοιπὸν ταῦτα ἀληθῆ;, οὕτως οὐδὲ τὸ τῆς σοφίας καὶ δυνάμεως καὶ ἁγιοσύνης πνεῦμα τοῦ θεοῦ ἐξωθεῖν τοῦ εἶναι συνδημιουργὸν τοῦ θεοῦ ὅσιον. καὶ ποῖα δὲ εἰς τοῦτο μείζων ἀπόδειξις ἂν εὑρεθείη τοῦ ἐφ' ἑκάστης ἐν τῷ βαπτίσματι ἀνακαινίζειν καὶ ἁγιάζειν τὸ πνεῦμα τοῦ","english":"You have made all things in wisdom,\" that is, in your Spirit and your Son. How then is the divine Spirit, inseparable from the one who breathed it and from the Son the creator, not without beginning, creative, and properly God—the Spirit that constructed the ages, along with which heaven and all that is in it and everything, if there is anything created, was brought forth; and that bears and administers all things by its own power; that immediately upon the coming into being of heaven, earth, and sea, was borne upon the water and made it life-giving and life-sustaining? For just as when it is said in Job concerning the Son, \"He alone stretched out the heaven,\" this does not remove from the work of creation the Father from whom are all things and in whom all things subsist—for how could these things then be true?—so too it is not pious to exclude the Spirit of God, which is wisdom and power and holiness, from being a co-creator with God. And what greater proof for this could be found than that in each baptism the Spirit renews and sanctifies","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"πάντα ἐν σοφίᾳ ἐποίησας","severity":"info","text":"The phrase 'You have made all things in wisdom' echoes Psalm 104:24 LXX (103:24), where the psalmist addresses God. Didymus interprets 'wisdom' as the Son and Spirit.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὁ τανύσας τὸν οὐρανὸν μόνος","severity":"info","text":"The quotation 'He alone stretched out the heaven' is from Job 9:8 LXX. Didymus uses it to argue that attributing creation to the Son does not exclude the Father.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"συνδημιουργὸν","severity":"info","text":"The term 'co-creator' (συνδημιουργόν) is central to Didymus’s argument for the Spirit’s full divinity and creative role alongside Father and Son.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"πνεῦμα","severity":"info","text":"Didymus identifies the Spirit with the 'wisdom' of the Psalm, and argues for its uncreated, co-creative status, countering Pneumatomachian views that denied the Spirit’s divinity.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ὥσπερ γὰρ ... οὕτως","severity":"info","text":"The passage uses a comparative structure: as the Father is not excluded from creation when the Son is named, so the Spirit should not be excluded from co-creation.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"βαπτίσματι","severity":"info","text":"The reference to baptism as proof of the Spirit’s renewing and sanctifying work reflects the liturgical practice of the 4th-century church, used to argue for the Spirit’s divinity.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text breaks off mid-sentence at the end of the passage; the English draft supplies 'the Spirit renews and sanctifies' but the Greek has only 'τὸ πνεῦμα τοῦ'."],"confidence":"high","notes":[]},{"i":182,"ref":"p182","source":"θεοῦ καὶ ἐπὶ τὸ κρεῖττον καὶ πρῶτον ἀνακαλεῖσθαι σχῆμα τοῦ βίου; τοῦτο γὰρ δηλοῖ καὶ τὸ συμμνημονεύεσθαι αὐτό, ὡς τὸν ἀπόστολον περὶ τῶν ἐκ παλιγγενεσίας ἀρτίων γενέσθαι καὶ τοῦ παρὰ πάντα μεγίστου κατορθώματος ἀπολαῦσαι προσδοκωμένων ἀναφωνεῖν· «ὅπως γένησθε κατ' εἰκόνα τοῦ κτίσαντος ὑμᾶς;» προφητεύειν δὲ καὶ τὸν Δαυὶδ ἐν ραʹ ψαλμῷ· «λαὸς ὁ κτιζόμενος αἰνέσει τὸν κύριον.» εἰ μηδὲ κοινωνίαν οὐσίας καὶ κυριότητος καὶ ἐνεργείας εἶχεν πρὸς τὸν πατέρα καὶ πρὸς τὸν· «δι' οὗ τὰ πάντα ἐγένετο» υἱόν, οὐκ ἂν ἀνακαίνιζεν καὶ ἡγίαζεν. διὸ σὺν τῷ παναγίῳ πνεύματι ὁ Χριστὸς μετὰ τὴν ἀνάστασιν τὸν φθαρέντα τῇ παρακοῇ ἄνθρωπον ἀνακτίζων καὶ ἁγιάζων ἐνέφυσα εἰς τὰ πρόσωπα τῶν μαθητῶν καὶ ἔλεγεν· «λάβετε πνεῦμα ἅγιον·» πληρῶν τοῦ Ναοὺμ προφητείαν τὴν ὑπὸ ἀκατασχέτου πόθου τοῦ πρὸς τὸ ἄμετρον καλὸν τοῦ πράγματος τὸ γενησόμενον ὡς ἤδη πραττόμενον διηγουμένην· «ἀνέβη ἐκ τῆς γῆς ὁ ἐμφυσῶν εἰς τὸ πρόσωπόν σου, καὶ ἐξαιρούμενός σε ἐκ θλίψεως.» ὅτι δὲ κτίσαι ἐστὶν καὶ τὸ ἁγιάσαι, ὅπερ ποιεῖν πέφυκεν τὸ θεϊκὸν πνεῦμα, Δαυὶδ μαρτυρεῖ, ψάλλων· «καρδίαν καθαρὰν κτίσον ἐν ἐμοί, ὁ θεός,» τουτέστιν· ἁγίασόν με, ἵν' ἀνακαινισθείην, καταφθαρεὶς τῇ ἁμαρτίᾳ· ἐπεὶ πῶς ἂν αὐτῷ ἑτέρα ἐκτίσθη καρδία; συμφράζει τε τούτῳ· «καὶ πνεῦμα εὐθὲς ἐγκαίνισον ἐν τοῖς ἐγκάτοις μου,» ἀντὶ τοῦ· τὸ πάντα ὑπερφέρον σεβάσμιόν σου πνεῦμα παράσχου μοι, ἵνα, φησίν, τῷ ἁγιασμῷ αὐτοῦ καθαρὸς ἀναφανείς, γένωμαι ναὸς αὐτοῦ ἄξιος.","english":"of God and to be called back to the better and first form of life. For this also indicates that it is mentioned together, as the apostle, concerning those expected to become new from regeneration and to enjoy the greatest achievement beyond all, exclaims: \"How are you to become in the image of the one who created you?\" And David prophesies in Psalm 100: \"The people being created will praise the Lord.\" If it had no communion of substance, lordship, and energy with the Father and with the Son \"through whom all things came to be,\" it would not renew and sanctify. Therefore, together with the all-holy Spirit, Christ after the resurrection, renewing and sanctifying the human being corrupted by disobedience, breathed into the faces of the disciples and said: \"Receive the Holy Spirit,\" fulfilling the prophecy of Nahum, which, from an irrepressible desire for the immeasurable good of the matter, describes what will happen as already happening: \"He who breathes into your face has come up from the ground, and he who delivers you from distress.\" And that to create is also to sanctify, which the divine Spirit is naturally disposed to do, David testifies, singing: \"Create a pure heart in me, O God,\" that is, sanctify me, so that I might be renewed, having been corrupted by sin; for how else would another heart be created in him? And this agrees with: \"And renew a right spirit in my inward parts,\" instead of: grant me your venerable Spirit that surpasses all, so that, he says, having appeared pure through its sanctification, I may become a worthy temple of it.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"λαὸς ὁ κτιζόμενος αἰνέσει τὸν κύριον","severity":"info","text":"Didymus cites Psalm 100 (LXX 99): 'The people being created will praise the Lord.' The verb κτιζόμενος (being created) is key to his argument that the Spirit is creative.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"λάβετε πνεῦμα ἅγιον","severity":"info","text":"The phrase 'Receive the Holy Spirit' is not a direct biblical quotation but likely alludes to John 20:22, where Jesus breathes on the disciples. Didymus uses it to link the Spirit's creative and sanctifying role.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἀνέβη ἐκ τῆς γῆς ὁ ἐμφυσῶν εἰς τὸ πρόσωπόν σου, καὶ ἐξαιρούμενός σε ἐκ θλίψεως","severity":"info","text":"Didymus cites Nahum 2:6 (LXX) as a prophecy of the Spirit's creative breath, interpreting the 'one who breathes into your face' as the Holy Spirit.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"καρδίαν καθαρὰν κτίσον ἐν ἐμοί, ὁ θεός","severity":"info","text":"Didymus cites a psalm verse (likely Psalm 50:12 LXX) to equate 'create' with 'sanctify,' arguing that the Spirit's creative act is one of purification.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"καὶ πνεῦμα εὐθὲς ἐγκαίνισον ἐν τοῖς ἐγκάτοις μου","severity":"info","text":"Didymus cites another psalm verse (possibly Psalm 50:14 LXX) to reinforce the link between creation and sanctification, interpreting 'renew a right spirit' as a request for the Holy Spirit.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"κτίζω","severity":"info","text":"Didymus uses κτίζω (to create) in a theological sense, equating it with ἁγιάζω (to sanctify). This is central to his argument that the Spirit, as creator, is divine and consubstantial with the Father and Son.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact psalm numbers for the citations 'Create a pure heart' and 'renew a right spirit' are uncertain; they may be from Psalm 50 or other psalms. The phrase 'Receive the Holy Spirit' is not a verbatim biblical quote but a paraphrase of John 20:22."],"confidence":"high","notes":[]},{"i":183,"ref":"p183","source":"ἐκ γὰρ δὴ μόνης τῆς αὐτοῦ καὶ τοῦ υἱοῦ σου ἐπιστασίας καὶ αὐτός, δέσποτα, κατασημαίνῃ ἡμῖν καὶ πάντων ἄκος δεχόμεθα κακῶν καὶ ἐν ἐλπίσιν βεβαίαις παντὸς αἰωνίου γινόμεθα ἀγαθοῦ. ἐμφανὲς γὰρ ἡμῖν, ὅτι Δαυὶδ αὐτὸ ἐξαιτεῖ ἐγκαινισθῆναι αὐτῷ· ἐπεὶ πῶς ἂν τὸ ἤδη ὂν αὐτῷ πνεῦμα ὡς ἄρτι ἐπ' αὐτὸν ἐρχόμενον ἐνεκαινίζετο; ἀλλὰ καὶ μεῖζον καὶ ἀναγκαιότερον τὸ ἁγιάσαι τοῦ δημιουργῆσαι εἰδυῖα ἡ γραφὴ περὶ τοῦ ἀπολέσαντος τὸν ἁγιασμὸν ἐλεεινοῦ Ἰούδα εἶπεν· «καλὸν ἦν αὐτῷ, εἰ οὐκ ἐγεννήθη ὁ ἄνθρωπος ἐκεῖνος,» ἐπειδή, φησίν, ἁπάντων ἀσυμφορώτατον ἔπραξεν καὶ τὸν δεσπότην ἀντ' οὐδενὸς κακοῦ ἀπέδοτο καὶ τὴν ζωὴν ἀργυρίων ἠλλάξατο. καὶ δὴ καὶ περὶ τῆς ἐν τῇ ἀρρήτῳ οἰκονομίᾳ δουλικῆς μορφῆς, περὶ ἧς λέγει Ἰωάννης μέν· «καὶ ὁ λόγος σὰρξ ἐγένετο,» Παῦλος δέ· «ἑαυτὸν ἐκένωσεν, μορφὴν δούλου λαβών,» ὁ μὲν Σολομὼν εἶπεν· «ἡ σοφία ᾠκοδόμησεν ἑαυτῇ οἶκον» ὁ δὲ Ματθαῖος διὰ τὸ ταὐτὸν τῆς θεϊκῆς φύσεως καὶ ἐνεργείας ἐξέθετο ὡδί· «τοῦ δὲ Ἰησοῦ Χριστοῦ ἡ γέννησις οὕτως ἦν· μνηστευθείσης τῆς μη τρὸς αὐτοῦ Μαρίας τῷ Ἰωσήφ, πρὶν ἢ συνελθεῖν αὐτούς, εὑρέθη ἐν γαστρὶ ἔχουσα ἐκ πνεύματος ἁγίου.» καὶ ὁ ἀρχάγγελος δὲ ἔφη· «τὸ γὰρ ἐν αὐτῇ γεννηθὲν ἐκ πνεύματός ἐστιν ἁγίου,» καὶ πάλιν· «πνεῦμα ἅγιον ἐλεύσεται ἐπὶ σέ, καὶ δύναμις ὑψίστου ἑπισκιάσει σοι· διὸ καὶ τὸ γεννώμενον ἅγιον υἱὸς ὑψίστου κληθήσεται.» μνημονευτέον οὖν, ὅτι διὰ τὰς αἱρετικὰς ἀδολεσχίας γένεσιν προανέταξεν τῆς ἐνανθρωπήσεως ὁ εὐαγγελίστης, εἶτα γέννησιν. διασυρόντες γὰρ ἡμῶν τὰς γραφικὰς ἀποδείξεις, λέγουσιν πευστικῶς καθ' ὑπόκρισιν·","english":"For from your sole supervision and that of your son, Lord, you indicate to us, and we receive a remedy for all evils, and we are placed in firm hopes of every eternal good. For it is evident to us that David requests that it be renewed for him; for how could the spirit already present to him be renewed as if it were just then coming upon him? But also, greater and more necessary than creating is sanctifying, as Scripture, knowing this, said concerning the pitiable Judas, who lost his sanctification: \"It would have been well for him if that man had never been born,\" because, it says, he committed the most harmful act of all and sold the Lord for no evil at all and exchanged life for silver. And indeed, concerning the servile form in the ineffable economy, about which John says, \"And the Word became flesh,\" and Paul says, \"He emptied himself, taking the form of a servant,\" Solomon said, \"Wisdom built herself a house,\" and Matthew, on account of the identity of the divine nature and energy, set forth as follows: \"The birth of Jesus Christ was thus: after his mother Mary was betrothed to Joseph, before they came together, she was found to be pregnant from the Holy Spirit.\" And the archangel said, \"For what is born in her is from the Holy Spirit,\" and again, \"The Holy Spirit will come upon you, and the power of the Most High will overshadow you; therefore the child born will be called holy Son of the Most High.\" So it must be noted that, because of heretical prattling, the evangelist placed the generation before the incarnation, and then the birth. For, ridiculing our scriptural proofs, they ask interrogatively in pretense:","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"καλὸν ἦν αὐτῷ, εἰ οὐκ ἐγεννήθη ὁ ἄνθρωπος ἐκεῖνος","severity":"info","text":"A loose echo of a proverbial or scriptural sentiment about Judas; not a direct canonical verse, but likely drawn from apocryphal or patristic tradition.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"καὶ ὁ λόγος σὰρξ ἐγένετο","severity":"info","text":"Quotation of John 1:14 (variant verse numbering) on the Incarnation, used here to contrast with Paul's language of kenosis.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἑαυτὸν ἐκένωσεν, μορφὴν δούλου λαβών","severity":"info","text":"Allusion to Philippians 2:7 (or similar Pauline formulation) on Christ taking the form of a servant; not a verbatim citation but a paraphrase.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἡ σοφία ᾠκοδόμησεν ἑαυτῇ οἶκον","severity":"info","text":"Quotation of Proverbs 9:1 (LXX) applied to the Incarnation, a common patristic typology for Christ's human body as the house of Wisdom.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"διασυρόντες γὰρ ἡμῶν τὰς γραφικὰς ἀποδείξεις, λέγουσιν πευστικῶς καθ' ὑπόκρισιν","severity":"info","text":"Didymus counters heretical objections to the Gospel infancy narratives, likely from Eunomian or Arian circles, who questioned the coherence of Christ's generation and birth.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"μνημονευτέον οὖν, ὅτι διὰ τὰς αἱρετικὰς ἀδολεσχίας γένεσιν προανέταξεν τῆς ἐνανθρωπήσεως ὁ εὐαγγελίστης, εἶτα γέννησιν","severity":"info","text":"Didymus notes that Matthew deliberately ordered the account: first the generation (conception by the Holy Spirit), then the birth, to preempt heretical confusion.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'καλὸν ἦν αὐτῷ, εἰ οὐκ ἐγεννήθη ὁ ἄνθρωπος ἐκεῖνος' is not a known biblical verse; its source is uncertain, possibly a lost apocryphon or a patristic paraphrase. The reading taken treats it as a scriptural allusion, not a direct citation."],"confidence":"high","notes":[{"kind":"scripture","severity":"info","ref":"John 1:14","text":"The English carries the scriptural phrase “the word became flesh”, which matches John 1:14. The match is on the English draft; check the Coptic before quoting the verse."}]},{"i":184,"ref":"p184","source":"υἱὸς οὖν τοῦ πνεύματός ἐστιν ὁ Χριστός; πιστῶς οὐδὲ ταῦτα ἀκούοντες οὐδὲ τὸ παρ' αὐτοῦ τοῖς ἀποστόλοις εἰρημένον· «οὐκ οἴδατε, οἵου πνεύματός ἐστιν ὁ υἱὸς τοῦ ἀνθρώπου.» εἰ οὖν, ἐπειδὴ ὁ πατὴρ θεὸς ἀληθινός, διὰ τοῦτο καὶ ἡ ἐνέργεια αὐτοῦ θεῖά ἐστιν πάντη τε καὶ πάντως· ἐπειδὴ ταύτῃ ἴση καὶ ὁμοία ἡ ἐνέργεια τοῦ ἁγίου πνεύματος φαίνεται, διὰ τοῦτο καὶ αὐτὸ θεὸς ἀληθινὸς τυγχάνει. πρέποι δὲ ἂν καὶ περὶ τοῦ υἱοῦ ὡσαύτως εἰπεῖν. ἐπεὶ μή γε εἰ ἡ τοῦ πατρὸς ἐνέργεια τῆς τοῦ υἱοῦ ἢ τοῦ πνεύματος ἀμείνων, τί γὰρ καὶ ὅλως ἐνήργει τὸ πνεῦμα ἢ ὁ υἱὸς εἰς ἡμᾶς; καίτοι τὴν χείρω ἐπάγοντες δύναμιν, εἴπερ ἀνομοίως ἔχουσιν, ὡς οἱ αἱρετικοί φασιν; εἰ δὲ δὴ χρήσιμος καὶ σωτηριώδης ἡ τοῦ υἱοῦ καὶ τοῦ πνεύματος πλήρωσις, κατ' οὐδὲν ἔσται ἀνόμοιος ὁ υἱὸς ἢ τὸ πνεῦμα. οὔτε γὰρ ἂν ὁ ὑπέρτατος καὶ πλούσιος ἐν ἐλέει παρὰ τοῦ χείρονος\n\nκαὶ πενεστέρου ἐδανείσατο, οὔτε ἡμεῖς διττῶς καὶ ἀνομοίως ἐνηργήμεθα. καὶ μέντοι ποῖον ἔχει λόγον, ἄνθρωπον μὲν καλῶν, φέρε εἰπεῖν, ἢ κακῶν εἶναι ποιητὴν καὶ δημιουργόν, τὸ δὲ πνεῦμα μὴ εἶναι τοῦτο; ἀλλ' ὁ ἄνθρωπος κατὰ συγχώρησιν μὲν τοῦ θεοῦ πράττει τοῦτο ἢ ἐκεῖνο· ἀπὸ οὐσίας δὲ τῆς ὑπὸ τοῦ θεοῦ προοισθείσης, ἄψυχον δημιουργεῖ, ὁ δ' ἂν θέλοι, οὐ μὴν καὶ οὐσίαν αὐτήν, ὡς ἔφαμεν ἤδη. τὸ δέ γε πνεῦμα καὶ αὐθεντικῶς ποιεῖ, καὶ οὐσίαν ἐκ μὴ ὄντων ὑφίστησιν, ἅτε συνεργὸν καὶ πνοὴ παντοκράτορος. διόπερ ὁ θεὸς ἐν τῷ Ἰεζεκιήλ, τὸ μὲν ἡμέτερον πνεῦμα ἀνακαινίζεσθαι, τὸ δὲ ἅγιον πνεῦμα ἀνακαινίζειν, καὶ οὐχ ἁπλῶς πνεῦμα εἶναι, ἀλλ' ἑαυτοῦ κυρίως ὑποδεικνύς, τοιάδε θεσπίζει·","english":"Therefore, is Christ the son of the Spirit? We do not faithfully hear even these things, nor what was said by him to the apostles: \"You do not know of what sort of Spirit the Son of Man is.\" If, then, because the Father is true God, for this reason his energy is also divine in every way and entirely; since the energy of the Holy Spirit appears equal and similar to this, for this reason it also happens to be true God. It would be fitting to speak likewise also concerning the Son. For if the energy of the Father were better than that of the Son or the Spirit, what would the Spirit or the Son even be energizing into us? And yet, would they be bringing a worse power, if they are dissimilar, as the heretics say? But if the fulfillment of the Son and the Spirit is useful and salvific, the Son or the Spirit will be dissimilar in no respect. For neither would the supreme one, rich in mercy, have borrowed from the worse and poorer one, nor would we be energized in a twofold and dissimilar manner. And indeed, what reason is there that a man, for example, is called a maker and creator of good or evil, but the Spirit is not this? But man does this or that by the permission of God; from the substance brought forth by God, he creates something inanimate, whatever he might wish, but not substance itself, as we have already said. The Spirit, however, acts authoritatively and establishes substance from non-being, being the co-worker and breath of the Almighty. Therefore, God in Ezekiel, indicating that our spirit is renewed, but the Holy Spirit renews, and that it is not simply spirit, but properly his own, decrees as follows:","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"οὐκ οἴδατε, οἵου πνεύματός ἐστιν ὁ υἱὸς τοῦ ἀνθρώπου","severity":"info","text":"Didymus quotes a saying of Christ to the apostles, likely a variant of John 12:47 or a similar logion, though the exact source is uncertain.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ἐνέργεια","severity":"info","text":"Ἐνέργεια (energy) is a key theological term in Didymus, denoting the divine activity or operation that reveals the nature of the Father, Son, and Holy Spirit.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"αἱρετικοί","severity":"info","text":"The 'heretics' likely refer to Eunomians or other Anomoeans who argued that the Son and Spirit are dissimilar in essence and energy to the Father.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"θεὸς ἐν τῷ Ἰεζεκιήλ","severity":"info","text":"Didymus alludes to Ezekiel 37:14 or a similar passage where God speaks of renewing the spirit, though the exact verse is not cited verbatim.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"εἰ οὖν ... διὰ τοῦτο","severity":"info","text":"The passage uses a conditional-consecutive structure (εἰ ... διὰ τοῦτο) to argue from the equality of divine energies to the co-equal divinity of the Son and Spirit.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"πιστῶς οὐδὲ ταῦτα ἀκούοντες","severity":"caution","text":"The phrase 'we do not faithfully hear even these things' may indicate a textual corruption or a rhetorical ellipsis; the exact referent of 'these things' is ambiguous.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact scriptural source of the quotation 'οὐκ οἴδατε, οἵου πνεύματός ἐστιν ὁ υἱὸς τοῦ ἀνθρώπου' is uncertain; it may be a loose citation or a variant reading.","The phrase 'πιστῶς οὐδὲ ταῦτα ἀκούοντες' is ambiguous: it could mean the audience does not hear faithfully, or that the author does not faithfully report something."],"confidence":"high","notes":[]},{"i":185,"ref":"p185","source":"«καὶ δώσω ὑμῖν καρδίαν καινήν, καὶ πνεῦμα καινὸν δώσω ὑμῖν· καὶ ἀφε λῶ τὴν καρδίαν τὴν λιθίνην ἐκ τῆς σαρκὸς ὑμῶν, καὶ δώσω ὑμῖν καρδίαν σαρκίνην, καὶ τὸ πνεῦμα μου δώσω ἐν ὑμῖν.» οἱ δὲ καὶ τῶν θείων φωνῶν τούτων ὀλιγωροῦντες, καὶ ἐν ἀπορίᾳ πάσῃ τῶν δικαίων καθεστῶτες, λοιπὸν ταῖς ἔξωθεν τέχναις ἀποκέχρηνται, καὶ ἐπ' ἄλλα καὶ ἄλλα μεταφέρειν ἐπιχειροῦσιν τὰ οὕτως σαφῶς εἰρημένα. φάσκουσι γὰρ λέξεσιν αὐταῖς· νεκροὺς ὁ δημιουργήσας, τοὺς νεκρουμένους ἐγείρει μόνος. ἀρχιτέκτονος γὰρ ἔργον φθειρόμενον ζωγράφος οὐκ ἂν διορθώσαιτο, ἀλλ' οὐδὲ ναυπηγοῦ θηρευτής, ἀλλ' οὐδέ γε οἰκοδόμου δρομεύς· ἀλλὰ γὰρ ἀρχιτέκτονος ἀρχιτέκτων καὶ ναυπηγοῦ ναυπηγός. τὸ δὲ ἅγιον πνεῦμα, φησίν, οὔτε νεκροὺς ἤγειρεν, οὔτε ἐδημιούργησεν· ἅπαξ γάρ, φησίν, ἐπὶ τοῦ Ἀδὰμ δεδημιούργηται ἡ ἀνθρώπων φύσις· καὶ οὔτε ἑτέρα παρ' ἐκείνην, οὔτε πολλάκις. ἀλλὰ καὶ ἡ Εὔα συνεκτίσθη μὲν τῷ Ἀδὰμ τῷ κοινῷ τῆς φύσεως λόγῳ, μετὰ ταῦτα δὲ διεμορφώθη. ἡμεῖς δὲ οἱ ὀρθόδοξοι, ἐπειδὴ μάλιστα θεϊκῆς δυνάμεως γνώρισμα τὸ δημιουργῆσαι καὶ νεκροὺς ἐγεῖραι, ὁμολογοῦμεν τὸ ἅγιον πνεῦμα ταῦτα πεποιηκὸς εἶναι θεόν· «τῷ λόγῳ» γὰρ «κυρίου οἱ οὐρανοὶ ἐστερεώθησαν, καὶ τῷ πνεύματι τοῦ στόματος αὐτοῦ πᾶσαι αἱ δυνάμεις αὐτῶν,» καὶ ἐπειδὴ ἀρχῆθεν, δημιουργουμένων πάντων, συμπαρῆν καὶ ἀχωρίστως εἶχεν τῇ θεότητι καὶ τῇ ἐνεργείᾳ, διὰ τοῦτο καὶ ἀνακαινιζομένων αὐτῶν συμπάρεστι καὶ συμμνημονεύεται. ὅπερ γὰρ εἰρήκασιν αὐτοὶ οὗτοι, οὐκ ἦν ἑτέρας οὐσίας ὅ ἐστιν φύσεως τὸ ἀνακαινίσαι, εἰ μὴ τῆς τοῦ κτίσαντος.","english":"And I will give you a new heart, and I will give you a new spirit; and I will remove the stony heart from your flesh, and I will give you a fleshy heart, and I will give you my spirit within you.\" But those who disregard even these divine utterances, and who are in utter perplexity concerning just matters, have finally resorted to external arts, and attempt to transfer what has been so clearly said to one thing and another. For they assert in these very words: The one who created the dead raises the dead alone. For a painter would not repair the work of an architect that is perishing, nor would a hunter repair that of a shipwright, nor indeed would a runner repair that of a builder; but rather an architect repairs that of an architect, and a shipwright that of a shipwright. But the Holy Spirit, they say, neither raised the dead nor created; for once, they say, in the case of Adam, the nature of human beings was created; and there is neither another nature besides that one, nor is it created many times. But even Eve was co-created with Adam according to the common principle of nature, and afterward was formed. But we orthodox, since especially the mark of divine power is to create and to raise the dead, confess that the Holy Spirit, having done these things, is God; for \"by the word of the Lord the heavens were established, and by the spirit of his mouth all their powers,\" and since from the beginning, when all things were being created, it was present and inseparably shared in the divinity and the activity, for this reason also when they are renewed it is present and is mentioned together. For what they themselves have said, that renewal could not belong to a different substance, that is, nature, unless it belonged to that of the creator.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"καὶ δώσω ὑμῖν καρδίαν καινήν, καὶ πνεῦμα καινὸν δώσω ὑμῖν","severity":"info","text":"This is a composite citation, likely from Ezekiel 11:19 and 18:31 (LXX), where God promises a new heart and spirit. Didymus uses it to argue for the Holy Spirit's renewing power.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἀρχιτέκτονος γὰρ ἔργον φθειρόμενον ζωγράφος οὐκ ἂν διορθώσαιτο","severity":"info","text":"The analogy of craftsmen (architect, painter, shipwright, builder) reflects a common Stoic and Middle Platonic argument about exclusive agency. Didymus adapts it to rebut opponents who deny the Spirit's creative role.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἀνακαινίσαι","severity":"info","text":"The Greek verb ἀνακαινίσαι (to renew) is central: Didymus argues that renewal (as in the Ezekiel citation) is an act of creation, thus proving the Spirit's divinity. The term links the scriptural promise to theological argument.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τῷ λόγῳ κυρίου οἱ οὐρανοὶ ἐστερεώθησαν, καὶ τῷ πνεύματι τοῦ στόματος αὐτοῦ πᾶσαι αἱ δυνάμεις αὐτῶν","severity":"info","text":"This is a citation of Psalm 33:6 (LXX), used by Didymus to show the Spirit's co-creative role. The phrase 'spirit of his mouth' is interpreted as the Holy Spirit, supporting the argument for the Spirit's divinity.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage follows a pattern: citation of opponents' view (denying Spirit's creative power), analogy from crafts, then orthodox confession with scriptural proof. This dialectical structure is typical of Didymus's polemical method.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"The argument that renewal implies creation (ἀνακαινίσαι = κτίσαι) was influential in later Trinitarian debates, especially in anti-Pneumatomachian contexts. Didymus's reasoning here anticipates Gregory of Nazianzus's Orations.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the initial composite scripture (Ezekiel) is not explicitly cited by Didymus; the exact LXX verses are inferred. The phrase 'τῷ πνεύματι τοῦ στόματος αὐτοῦ' in Psalm 33:6 is ambiguous: it could refer to the Spirit of God or a metaphorical expression; Didymus takes it as the Holy Spirit."],"confidence":"high","notes":[]},{"i":186,"ref":"p186","source":"περὶ οὖν τῶν ὄντων καὶ πολιτευομένων ὡς μὴ ὄντων, ἀλλὰ νῦν πνευματικῶς καὶ θειοτέρως κτιζομένων ὁ Δαυὶδ καὶ ὁ Παῦλος κηρύσσει, ὡς προελέχθη καὶ ὡς πολλαχοῦ εὑρήσομεν. ἐπιλείψει με γὰρ ἂν ὁ πᾶς χρόνος, εἰ πάντων πανταχοῦ μνημονεύειν ἐθελήσω. εἰ μὴ οὖν ἑτέρως μὲν ταῖς γραφαῖς, ἑτέρως δὲ αὐτοῖς ἐκείνοις ἐδόκει, πρῶτον μὲν οὖν κἄν ποτε παρενεθυμήθησαν τὰ θεῖα γραφεῖα τὰ ἐν τῷ βιβλίῳ τῷδε καὶ τῷ πρὸ αὐτοῦ μνημονευθέντα· τί γὰρ ἄν, ἀκούοντες ταῦτα, φήσαιεν τὸν χρήσαντα αὐτὰ διδάσκειν; δεύτερον δὲ ἐλογίσαντο ἄν, ὅτιπερ, ὃν τρόπον τοῦ υἱοῦ κτίσαντος συμποιητὴς ὁ πατήρ ἐστιν τῇ εὐδοκήσει, οὕτω καὶ τὸ πνεῦμα αὐτοῦ· καὶ οὐκ εἰς τὴν τῶν οὐχ ὁμοίων ἐξέτασιν τῶν συνάρσεως τῆς ἀλλήλων καὶ τῆς ἀπὸ τοῦ χρόνου δεομένων καὶ μηδὲ πληρούντων ἑτοίμως καὶ πανταχόθεν ἀμέμπτως τὴν ἐνθύμησιν τὰ τῆς ἀμίκτου ἅπασιν μακαρίας τριάδος τῆς καὶ ἡμᾶς ἀποτελεσάσης, δημιουργοὺς λόγων τε καὶ ὑλῶν ἐπισκευῆς, ἤγαγον, λέγοντες, ἅπερ μήποτ' ἔφασαν. τί γὰρ ἢ ὡς πηλίκοι εἴποιμεν τῷ ἅπαξ θελήσαντι θεῷ πατρὶ διὰ τοῦ υἱοῦ λόγου πάντα ὑποστῆναι; ἀμέλει τοι περὶ τοῦ ἐκ σπέρματος Δαυὶδ καὶ Ἀβραὰμ καὶ ἐκ ῥίζης Ἰεσσαὶ κατὰ σάρκα κεκήρυκται, ὡς ἀρτίως εἴρηται· «τὸ γὰρ ἐν αὐτῇ γεννηθὲν ἐκ πνεύματός ἐστιν ἁγίου,» ἵνα κἀντεῦθεν ὁμόλογον ᾖ, ὡς συνεργὸν ἦν τῷ ἀγαθουργῷ δημιουργῷ τὸ ἁγιαστικὸν πνεῦμα. διὸ καὶ αὖθις γέγραπται· «ἤγετο ὁ Ἰησοῦς ἐν πνεύματι ἐπὶ τὴν ἔρημον·» ἐπειδὴ συνῆν αὐτῷ τὸ ἡγεμονικὸν πνεῦμα, ὡς θεὸς θεῷ καὶ ὡς πάντα συνέχων καὶ πανταχοῦ παρὼν τῷ, ἐφ' ὃν πάντα ἐστήρικται, καὶ ἐν πᾶσιν ὄντι καὶ πληροῦντι τὰ πάντα.","english":"Concerning those who are and live as if they were not, but are now being created spiritually and more divinely, David and Paul proclaim, as was said before and as we will find in many places. For all time will fail me if I wish to mention everything everywhere. If, then, it did not seem one way to the scriptures and another to those very persons, first of all, they would at some time have considered the divine writings mentioned in this book and the one before it; for what, hearing these things, would they say the one who used them teaches? Secondly, they would have considered that, just as the Father is co-maker with the Son who creates, by his good will, so also is his Spirit; and they would not have brought the examination of unlike things that need connection with each other and with time, and that do not readily and in every respect blamelessly fulfill the conception, to the unmixed and blessed Trinity for all, which also perfected us, as makers of words and of the repair of materials, saying what they never said. For what, or how great, would we say to the God Father who once willed all things to subsist through the Son Word? Indeed, concerning the one from the seed of David and Abraham and from the root of Jesse according to the flesh, it has been proclaimed, as was just said: \"For what was born in her is from the Holy Spirit,\" so that from this it is agreed that the sanctifying Spirit was co-worker with the beneficent creator. Therefore it is also written again: \"Jesus was led by the Spirit into the desert,\" since the governing Spirit was with him, as God with God, and as the one who holds everything together and is present everywhere to the one on whom all things are fixed, and who is in all things and fills all things.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"περὶ οὖν τῶν ὄντων καὶ πολιτευομένων ὡς μὴ ὄντων","severity":"info","text":"The phrase contrasts those who exist and live as if they did not, likely referring to the unregenerate, with those now being created spiritually.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τὸ γὰρ ἐν αὐτῇ γεννηθὲν ἐκ πνεύματός ἐστιν ἁγίου","severity":"info","text":"A quotation likely from a source like the Protevangelium of James or a related tradition, asserting that what was born in her (Mary) is from the Holy Spirit.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἤγετο ὁ Ἰησοῦς ἐν πνεύματι ἐπὶ τὴν ἔρημον","severity":"info","text":"A reference to Jesus being led by the Spirit into the desert, echoing the Synoptic Gospels (e.g., Matthew 4:1, Mark 1:12, Luke 4:1).","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"συμποιητής","severity":"info","text":"The term 'co-maker' describes the Father's role as joint creator with the Son through his good will, a key concept in Didymus's Trinitarian theology.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"Didymus argues against those who misinterpret scripture by applying human categories of time and matter to the eternal Trinity, a common polemic against Arian or Eunomian views.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from a general claim about David and Paul's proclamation to a conditional argument about scriptural interpretation, then to specific scriptural proofs for the Spirit's role.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact source of the quotation 'τὸ γὰρ ἐν αὐτῇ γεννηθὲν ἐκ πνεύματός ἐστιν ἁγίου' is unclear; it may be from an apocryphal or liturgical text.","The phrase 'τῶν ὄντων καὶ πολιτευομένων ὡς μὴ ὄντων' could be read as a rhetorical contrast between existence and non-existence, but the precise referent (heretics or the uninitiated) is ambiguous."],"confidence":"high","notes":[]},{"i":187,"ref":"p187","source":"ἐπεὶ μή γε τῷ ἐκείνων λόγῳ καὶ τῷ τρόπῳ οὔτε ὁ πατὴρ\n\nδημιουργὸς ἢ νεκροὺς ἐγείρων. πάντα γὰρ διὰ τοῦ υἱοῦ ἐγένετο ἀπόνως. πόνος γὰρ πάθος ἐστί· πάθος δὲ ὁδὸς ἐπὶ φθοράν. οὐκ ἀρνούμενοι δὲ τὸν δεσπότην σεσαρκῶσθαι δίχα ἁμαρτίας ἐκ τῆς φύσεως τοῦ Ἀδάμ, ὅ ἐστιν ἐκ τῆς παρθένου, ἢ τῆς ἡμετέρας ταῦτά φαμεν, μᾶλλον δὲ καὶ βεβαιοῦμεν τοῦτο διὰ τοῦ λέγειν ἐκ πνεύματος ἁγίου γεγεννῆσθαι. ἐπειδή, ὡς εἴρηται, καὶ τὴν ἀρχὴν συμπαρῆν τὸ προαιώνιον καὶ προκόσμιον πνεῦμα τοῦ θεοῦ τῷ ποιητῇ τῆς ἡμετέρας φύσεως, οὐχ ὡς χρῄζοντι βοηθείας, ἀλλὰ σὺν ταυτότητι καὶ ἰσότητι θεότητος καὶ θελήσεως, καὶ οἷον μὴ ἀποτετμημένον τοῦ φωτὸς τὸ φῶς. ἢ σύσθητι οὖν, Μακεδόνιε, τοῖς ἁγίοις, κτίσμα τὸ θεῖον πνεῦμα μὴ ὀνομάζουσιν, ἀλλ' ἐκπεπορεῦσθαι ἐκ τοῦ θεοῦ, ὡς πνεῦμα αὐτοῦ κατὰ φύσιν· ἤ, ὡς ἔθος σοι φάσκειν, ὅτι θεοῦ μὲν ἥττων τῇ φύσει, ἀγγέλων δὲ κρείττων ἐστίν, μέσην τινὰ φύσιν καὶ τάξιν εἰληχός, ἀπόδειξον κεχρησμῳδηκότας· τὰ γὰρ ἐκείνων δικαίως προτετίμηται παρὰ τῷ θεῷ τῶν σῶν καὶ τῶν Ἀρείου· καὶ οὐχ ὡς δίδωσιν ὁ τῆς τέχνης καὶ τῆς σοφιστείας νόμος, ἐξόν σοι θαρρήσαντι ἀφεῖναι κατὰ τοῦ θείου πνεύματος ἰδίους λόγους· οὗ τὴν θείαν φύσιν οὐδ' ἂν εἰ τοὺς τῆς διανοίας ὀφθαλμοὺς τοσούτους καὶ τοιούτους εἶχες, ὅσους καὶ οἵους ἔδωκεν ἡ γραφὴ τοῖς χερουβίμ, ἠδυνήθης ἂν κἂν ποσῶς γοῦν θεωρῆσαι. τίς γὰρ ἐπιδράττεται τῆς ἀφανοῦς καὶ ἀχωρήτου θεότητος; ἢ καταγνοὺς τῆς σεαυτοῦ ἀσεβείας εἴκων ἡμῖν τῶν πρωτείων ἀφίστασο.","english":"Since according to their word and manner neither is the Father a creator or raiser of the dead. For all things came to be through the Son without toil. For toil is a passion; passion is a path to corruption. And we, not denying that the Lord was incarnated without sin from the nature of Adam, that is, from the Virgin, or from our own nature, say these things, rather we also affirm this by saying that he was born from the Holy Spirit. Since, as has been said, from the beginning the pre-eternal and pre-cosmic spirit of God was present with the creator of our nature, not as one needing assistance, but with identity and equality of divinity and will, and like light not cut off from light. Therefore, O Macedonius, either join the saints, who do not call the divine Spirit a creature, but say that it proceeds from God, as his Spirit according to nature; or, as you are accustomed to claim, that it is inferior to God in nature but superior to angels, having received some intermediate nature and rank, prove that those who have given oracles have spoken thus; for their words are justly preferred before God over yours and those of Arius. And not as the law of art and sophistry allows, may you, emboldened, let loose your own words against the divine Spirit; whose divine nature, even if you had as many and such eyes of the mind as and of the kind that Scripture gave to the cherubim, you would not have been able to behold even to some small extent. For who seizes hold of the invisible and uncontainable divinity? Either, condemning your own impiety, yield to us and stand aside from the primacy.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ἐπεὶ μή γε τῷ ἐκείνων λόγῳ καὶ τῷ τρόπῳ","severity":"info","text":"The Greek phrase is concessive: 'since not indeed according to their word and manner'. The English draft omits the concessive force, flattening the argument.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἀπόνως","severity":"info","text":"The adverb 'without toil' is a key anti-Arian term: the Son's creative activity is effortless, contrasting with the Father's direct action, which Didymus denies here.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐκ πνεύματος ἁγίου γεγεννῆσθαι","severity":"info","text":"Echoes the creedal language of Christ's birth from the Holy Spirit and the Virgin, possibly alluding to Luke 1:35 or Nicene formulations.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Μακεδόνιε","severity":"info","text":"Macedonius (d. after 360) was a semi-Arian bishop whose followers denied the divinity of the Holy Spirit, calling it a creature. Didymus refutes this position here.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"οἷον μὴ ἀποτετμημένον τοῦ φωτὸς τὸ φῶς","severity":"info","text":"The image of light not cut off from light is a standard Nicene analogy for the Son's co-eternal and consubstantial generation from the Father, found also in Athanasius.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"τὰ γὰρ ἐκείνων δικαίως προτετίμηται παρὰ τῷ θεῷ τῶν σῶν καὶ τῶν Ἀρείου","severity":"info","text":"Didymus claims that the oracles of the saints (i.e., orthodox fathers) are preferred by God over the teachings of Macedonius and Arius, reflecting post-Nicene polemical reception.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἐκ τῆς φύσεως τοῦ Ἀδάμ, ὅ ἐστιν ἐκ τῆς παρθένου' is ambiguous: it could mean Christ's sinless incarnation from Adam's nature (i.e., human nature) is identified with birth from the Virgin, or that the Virgin herself is of Adam's nature. The English draft takes the former.","The clause 'ἢ σύσθητι οὖν, Μακεδόνιε, τοῖς ἁγίοις' is textually sound but the imperative 'σύσθητι' (join) is rare; the sense is clear from context."],"confidence":"high","notes":[]},{"i":188,"ref":"p188","source":"7.ν ὅτι ἁγιάζει καὶ δικαιοῖ ἀλλ' ἐπανίωμεν πάλιν ἐπὶ τὴν ἐξ ἀρχῆς ὑπόθεσιν, ὅτι ἁγιάζει καὶ δικαιοῖ καθὰ προείπομεν. 7.ν ὅτι σωτηρίαν χορηγεῖ ὅτι σωτηρίαν καὶ τοῖς ἀποσφαλεῖσιν χορηγεῖ· ὃ μόνης ἐστὶν τῆς παγκρατορικῆς οὐσίας. ἄνευ γὰρ θεοῦ πρᾶξαί τι κτιστόν, ἀμήχανον. «οὐδ' ὅσον ἀμπετάσαι βλεφαρῶν περιφαέα κύκλα.» ἔλεγεν γὰρ ὁ ἀπόστολος Φιλιππησίοις τοιάδε· «οἶδα γάρ, ὅτι τοῦτό μοι ἀποβήσεται εἰς σωτηρίαν, διὰ τῆς ὑμῶν δεήσεως καὶ ἐπιχορηγίας τοῦ πνεύματος Ἰησοῦ Χριστοῦ.» καθὰ ὕμνηται περὶ μὲν τοῦ πατρὸς ἐν Ὠσηέ· «πλὴν ἐμοῦ οὐ γνώσῃ· καὶ σώζων οὐκ ἔστιν πάρεξ ἐμοῦ·» περὶ δὲ τοῦ υἱοῦ ἐν ταῖς πράξεσιν· «καὶ οὐκ ἔστιν ἐν ἄλλῳ οὐδενὶ ἡ σωτηρία. οὐδὲ γὰρ ἄλλο ὄνομά ἐστιν ὑπὸ τὸν οὐρανὸν τὸ δεδομένον ἐν ἀνθρώποις, ἐν ᾧ δεῖ σωθῆναι.» 7.ν ὅτι θανάτου ἐλευθεροῖ καὶ ἁμαρτίας συγχωρεῖ ὅτι θανάτου ἐλευθεροῖ καὶ ἁμαρτίας συγχωρεῖ, ἅτε δὴ ἐκ τῆς πατρικῆς ῥίζης οὐσίας καρπὸν φέρον τὸ ἀθάνατον καὶ ἵλεω. κτίσματι δὲ οὐ δυνατὸν ἢ ἀναμάρτητον εἶναι ἢ ἓν τούτων οἴκοθεν ποιῆσαι. οὐδὲ γὰρ οὐδὲν τῶν πνευμάτων, ὡς προεδείχθη, ἀναμάρτητον· οὐδὲ τάχα, καθ' ὑπερβολὴν λόγου, ἡ μὴ οὖσα λογική. καὶ γὰρ ὁ οὐρανὸς αὐτὸς καὶ ὁ ἥλιος πρὸς τὴν τοῦ θεοῦ καθαρότητα οὐκ ἄμεμπτοι. εἰ γὰρ καὶ φαίνονται ἀπόστολοί ποτε τοιοῦτόν τι πράξαντες, οὐκ ἰδίᾳ δυνάμει περιεγένοντο, ἀλλὰ τῇ τοῦ εἰπόντος· «ἐν τῷ ἐμῷ ὀνόματι μείζονα τούτων ποιήσετε·» καὶ τῇ τοῦ πνεύματος τοῦ πατρὸς τοῦ λαλήσαντος ἐν αὐτοῖς, καθὰ Ῥωμαίους Παῦλος διδάσκει·","english":"...that he sanctifies and justifies. But let us return again to the original hypothesis, that he sanctifies and justifies as we previously said. ...that he bestows salvation, that he bestows salvation even to those who have fallen away; which belongs to the pantocratoric essence alone. For without God, for a creature to accomplish anything is impossible. \"Not even so much as to spread the luminous circles of the eyelids.\" For the apostle said to the Philippians as follows: \"For I know that this will turn out for my salvation, through your prayer and the supply of the spirit of Jesus Christ.\" As it is sung concerning the Father in Hosea: \"But me you will not know; and there is no savior except me.\" And concerning the Son in the Acts: \"And there is no salvation in any other. For there is no other name under heaven given among men in which it is necessary to be saved.\" ...that he frees from death and forgives sins, that he frees from death and forgives sins, since indeed from the paternal root of essence it bears fruit, the immortal and propitious. But for a creature it is not possible either to be sinless or to do any of these things from itself. For not even any of the spirits, as was previously shown, is sinless; nor, perhaps, by an excess of reason, is that which is not rational. For even heaven itself and the sun, compared to the purity of God, are not blameless. For if even apostles ever appear to have done something of this sort, they did not prevail by their own power, but by that of the one who said: \"In my name you will do greater things than these;\" and by that of the spirit of the father who spoke in them, as Paul teaches the Romans.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"παγκρατορικῆς οὐσίας","severity":"info","text":"The term 'pantocratoric essence' is a rare theological coinage, emphasizing the Father's absolute power as sole source of salvation and resurrection.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"οὐδ' ὅσον ἀμπετάσαι βλεφαρῶν περιφαέα κύκλα","severity":"info","text":"This hexameter line is not a biblical quotation but a poetic citation, likely from a lost hymn or classical source, used to illustrate the impossibility of creaturely action without God.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"οἶδα γάρ, ὅτι τοῦτό μοι ἀποβήσεται εἰς σωτηρίαν, διὰ τῆς ὑμῶν δεήσεως καὶ ἐπιχορηγίας τοῦ πνεύματος Ἰησοῦ Χριστοῦ","severity":"info","text":"This citation of Paul to the Philippians is not found in the canonical epistles; it may be a loose paraphrase or a quotation from an apocryphal Pauline tradition.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"πλὴν ἐμοῦ οὐ γνώσῃ· καὶ σώζων οὐκ ἔστιν πάρεξ ἐμοῦ","severity":"info","text":"This citation from Hosea is a paraphrase of Hosea 13:3-4 LXX, emphasizing the Father as sole savior, a key point in Didymus's anti-Arian argument.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"καὶ οὐκ ἔστιν ἐν ἄλλῳ οὐδενὶ ἡ σωτηρία. οὐδὲ γὰρ ἄλλο ὄνομά ἐστιν ὑπὸ τὸν οὐρανὸν τὸ δεδομένον ἐν ἀνθρώποις, ἐν ᾧ δεῖ σωθῆναι","severity":"info","text":"This citation from Acts is not a direct quotation of the canonical text; it appears to be a free adaptation of Acts 4:12, possibly from a variant tradition or a liturgical source.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἐν τῷ ἐμῷ ὀνόματι μείζονα τούτων ποιήσετε","severity":"info","text":"This saying attributed to Christ is not found in the canonical Gospels; it may derive from an apocryphal source or oral tradition, reflecting Didymus's use of non-canonical material.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the poetic line 'οὐδ' ὅσον ἀμπετάσαι βλεφαρῶν περιφαέα κύκλα' is uncertain; it may be a classical or patristic citation. The Pauline citation to the Philippians and the Acts citation are not verbatim from the canonical text, suggesting possible paraphrase or use of variant traditions."],"confidence":"high","notes":[]},{"i":189,"ref":"p189","source":"«ὁ γὰρ νόμος τοῦ πνεύματος ἐν Χριστῷ Ἰησοῦ ἠλευθέρωσέν με ἀπὸ τοῦ νόμου τῆς ἁμαρτίας καὶ τοῦ θανάτου.» καὶ ὁ δεσπότης δὲ παρ' Ἰωάννῃ, ἀποδιδοὺς ἡμῖν τὸ ἅγιον πνεῦμα, ὁ ἀπολέσαντες ἦμεν διὰ τῆς ἀρχαίας παρακοῆς, ἐνεφύσησεν εἰς τὰ πρόσωπα τῶν μαθητῶν καὶ εἶπεν· «λάβετε πνεῦμα ἅγιον. ἄν τινων ἀφῆτε τὰς ἁμαρτίας, ἀφίενται· ἄν τινων κρατῆτε, κεκράτηνται.» ἐνταῦθα τοσοῦτον τοῦ ἀειμνήστου πνεύματος τὸ αὐτεξούσιον, ὅτι αὐτό τε δι' ἑαυτοῦ ἁμαρτίας συγχωρεῖ, καὶ ἐν τῷ ὀνόματι καὶ τῇ δυνάμει αὐτοῦ οἱ ἀπόστολοι καὶ πάντες οἱ πιστεύοντες αὐτῷ ἄφεσιν ἁμαρτιῶν παρέχουσιν. ὅτι δὲ θεοῦ μόνου τὸ ἱλάσκεσθαι ἁμαρτάνουσιν, ἔνδοξοι θεοῦ ῥήσεις σημαίνουσιν· «ἐγώ», γάρ φησιν, «εἰμὶ ὁ ἐξαλείφων τὰς ἁμαρτίας σου», καί· «ἐὰν ὦσιν αἱ ἁμαρτίαι ὑμῶν ὡς φοινικοῦν, ὡς χίονα λευκανῶ· ἐὰν δὲ ὦσιν ὡς κόκκινον, ὡσεὶ ἔριον λευκανῶ.» καὶ ὁ σωτὴρ δὲ ὡς παῖς θεοῦ τῷ παραλύτῳ ἔφη· «τέκνον, ἀφέωνταί σοι αἱ ἁμαρτίαι», καί· «ἴδε ὁ ἀμνὸς τοῦ θεοῦ, ὁ αἴρων τὰς","english":"For the law of the Spirit in Christ Jesus freed me from the law of sin and death.\" And the Lord, in John, restoring to us the Holy Spirit, which we had lost through the ancient disobedience, breathed upon the faces of the disciples and said: \"Receive the Holy Spirit. If you forgive the sins of some, they are forgiven; if you retain those of others, they are retained.\" Here the authority of the ever-memorable Spirit is so great that it itself grants remission of sins through itself, and in its name and power the apostles and all who believe in it provide remission of sins. That it belongs to God alone to propitiate those who sin, glorious sayings of God indicate: \"I,\" it says, \"am the one who blots out your sins,\" and: \"If your sins are like purple, I will whiten them like snow; if they are like scarlet, I will whiten them like wool.\" And the Savior, as a child of God, said to the paralytic: \"Child, your sins are forgiven,\" and: \"Behold the lamb of God, who takes away the","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὁ γὰρ νόμος τοῦ πνεύματος ἐν Χριστῷ Ἰησοῦ ἠλευθέρωσέν με ἀπὸ τοῦ νόμου τῆς ἁμαρτίας καὶ τοῦ θανάτου","severity":"info","text":"This is a paraphrase of Romans 8:2, where Paul speaks of the law of the Spirit freeing from sin and death.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"λάβετε πνεῦμα ἅγιον. ἄν τινων ἀφῆτε τὰς ἁμαρτίας, ἀφίενται· ἄν τινων κρατῆτε, κεκράτηνται","severity":"info","text":"This saying is attributed to Jesus in John's Gospel but is not found in the canonical text; it may derive from apocryphal tradition or a lost source.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐγώ εἰμὶ ὁ ἐξαλείφων τὰς ἁμαρτίας σου","severity":"info","text":"This divine saying is not directly from the canonical Bible; it may be a liturgical or apocryphal formulation used in early Christian catechesis.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐὰν ὦσιν αἱ ἁμαρτίαι ὑμῶν ὡς φοινικοῦν, ὡς χίονα λευκανῶ· ἐὰν δὲ ὦσιν ὡς κόκκινον, ὡσεὶ ἔριον λευκανῶ","severity":"info","text":"This saying is not found in the canonical Bible; it may be a variant of a promise of divine forgiveness from apocryphal or liturgical sources.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τέκνον, ἀφέωνταί σοι αἱ ἁμαρτίαι","severity":"info","text":"This saying of Jesus to a paralytic is not in the canonical Gospels; it may come from an apocryphal gospel or early Christian tradition.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἴδε ὁ ἀμνὸς τοῦ θεοῦ, ὁ αἴρων τὰς","severity":"info","text":"This phrase is incomplete in the manuscript; it likely refers to John 1:29 or a similar Johannine reference to the Lamb of God taking away sins.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text breaks off mid-sentence at the end of the passage, leaving the final scripture reference incomplete.","Several of the scriptural quotations are not found in the canonical Bible, raising questions about their source (apocryphal, liturgical, or Didymus's own paraphrase)."],"confidence":"high","notes":[{"kind":"scripture","severity":"info","ref":"John 1:29","text":"The English carries the scriptural phrase “the lamb of god”, which matches John 1:29. The match is on the English draft; check the Coptic before quoting the verse."}]},{"i":190,"ref":"p190","source":"ἁμαρτίας τοῦ κόσμου.» 7.ν ὅτι συνεργεῖ τῷ πατρὶ καὶ τῷ υἱῷ· καὶ ὅτι Χριστὸς ἐν τῇ δυνάμει τοῦ πνεύματος σημεῖα καὶ τέρατα ἐποίησεν καὶ δαιμόνια ἐξέβαλεν διὰ τὸ ἀχώριστον τῆς θεότητος ὅτι τῷ ἀπροσδεεῖ καὶ παντοδότῃ θεῷ πατρὶ καὶ τῷ υἱῷ αὐτοῦ συνεργεῖ καὶ συμπαρέχει πάντα πᾶσιν, οὐκ εἰς αὔριον ἀναβαλλόμενον, ἅτε δὴ ξύγγνωμον καὶ ὁμόγνωμον πνεῦμα τοῦ πατρὸς, ἀνεκποίητον ἔχον τὸ εἶναι καὶ συμβασιλεύειν αὐτῷ, καὶ τὴν αὐτοῦ, ὅθεν καὶ συνυφεστώτως ἐξῆλθεν, διακληρωσάμενον θεότητα. καὶ ὅτι ὁ παντεξούσιος καὶ πανδύναμος Χριστὸς σὺν τῇ δυνάμει τοῦ αὐτοῦ σεμνοτάτου πνεύματος τὰ σημεῖα καὶ τὰ τέρατα ἐποίησεν καὶ δαίμονας ἐξέβαλεν, ὡς ἐξηγήσαντο οἱ ἱεροφάνται· Μιχαῖας μέν· «τάδε» φησίν, «λέγει κύριος ἐπὶ τοὺς προφήτας τοὺς πλανῶντας τὸν λαόν μου», καὶ μετ' ὀλίγου ἐπιφέρει· «διότι οὐκ ἔσται ὁ εἰσακούων αὐτῶν, ἐὰν μὴ ἐγὼ ἐμπλήσω ἰσχὺν ἐν πνεύματι κυρίου καὶ κρίσεως καὶ δυναστείας.» εἶπεν τοίνυν ποιεῖν ἰσχὺν κύριον ἐν πνεύματι κυρίου, διὰ τὸ καὶ τὴν τριάδα καὶ τὸν σύνδεσμον τῆς φύσεως αὐτῆς δηλῶσαι. αἰνίττεται δὲ τὴν κρίσιν, ἐν ᾗ οὐκέτι λοιπὸν μετάνοια καὶ ὁ εἰσακούων· «ἐν», γάρ, «τῷ ᾅδῃ», φησίν, «τίς ἐξομολογήσεται σοι»; τὸ δὲ «ἐμπλήσω ἰσχὺν» ἀντὶ τοῦ «μεγάλην ἀνταπόδοσιν ποιήσω μετὰ τοῦ θείου πνεύματος». Παῦλος δὲ ὁ δοκιμώτατος ἀποστόλων πρὸς Ἐφεσίους μέν·","english":"of the world's sin.\" And that he works together with the Father and the Son; and that Christ performed signs and wonders and cast out demons through the power of the Spirit, because of the inseparability of the divinity, and that he works together with the self-sufficient and all-giving God the Father and his Son and jointly provides all things to all, not putting it off until tomorrow, since the Spirit of the Father is of like mind and like knowledge, having its being inalienably and reigning together with him, and having received as its lot his own divinity, from which it also came forth in a co-subsistent manner. And that the all-sovereign and all-powerful Christ, together with the power of his most august Spirit, performed the signs and wonders and cast out demons, as the hierophants have expounded: Micah says, \"Thus says the Lord concerning the prophets who lead my people astray,\" and a little later he adds, \"because there will be no one to listen to them, unless I fill them with strength in the spirit of the Lord and of judgment and of power.\" So he said that the Lord makes strength in the spirit of the Lord, in order to indicate both the Trinity and the bond of its nature. And he hints at the judgment, in which there is no longer repentance or anyone to listen; for, he says, \"In Hades, who will confess to you?\" And \"I will fill with strength\" means \"I will make a great requital together with the divine Spirit.\" And Paul, the most esteemed of the apostles, in his letter to the Ephesians says:","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"συνυφεστώτως","severity":"info","text":"The adverb συνυφεστώτως ('co-subsistently') is a technical term in Trinitarian theology, indicating that the Spirit's existence is not separate but simultaneous and interdependent with the Father's. It reflects Didymus's anti-Arian stance.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Micah quotation","severity":"info","text":"The passage loosely cites Micah 3:5-8 (LXX), where God speaks against false prophets. Didymus adapts the text to argue for the Spirit's role in empowering prophecy, linking it to Trinitarian unity.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἱεροφάνται","severity":"info","text":"The term ἱεροφάνται ('hierophants') here refers to the Old Testament prophets, whom Didymus treats as revealers of divine mysteries. This aligns with his Alexandrian exegetical tradition, which reads Scripture allegorically for Trinitarian doctrine.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"narrative flow","severity":"info","text":"This passage continues a chain of scriptural proofs for the Spirit's co-operation with Father and Son. The sequence moves from a general claim to specific Old Testament (Micah) and New Testament (Ephesians, introduced at the end) citations.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Didymus's Trinitarian theology","severity":"info","text":"Didymus's insistence on the Spirit's co-subsistence and joint reign with the Father reflects post-Nicene orthodoxy. His work was later influential in Greek patristic tradition, though his own orthodoxy was questioned posthumously due to Origenist controversies.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἐμπλήσω ἰσχὺν","severity":"caution","text":"Didymus's interpretation of 'ἐμπλήσω ἰσχὺν' ('I will fill with strength') as 'I will make a great requital' is a non-literal reading. The original Micah text likely refers to divine empowerment, not requital; Didymus adapts it to fit his Trinitarian argument.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τὴν αὐτοῦ, ὅθεν καὶ συνυφεστώτως ἐξῆλθεν, διακληρωσάμενον θεότητα' is syntactically compressed; the translation takes 'αὐτοῦ' as referring to the Father, but the antecedent could be ambiguous. The reading adopted follows the Trinitarian logic of the passage."],"confidence":"high","notes":[]},{"i":191,"ref":"p191","source":"«τούτου χάριν κάμπτω τὰ γόνατά μου πρὸς τὸν θεὸν πατέρα, ἐξ οὗ πᾶσα πατριὰ ἐν οὐρανοῖς καὶ ἐπὶ γῆς ὀνομάζεται, ἵνα δῷ ὑμῖν κατὰ τὸν πλοῦτον τῆς δόξης αὐτοῦ δυνάμει κραταιωθῆναι διὰ τοῦ πνεύματος αὐτοῦ εἰς τὸν ἔσω ἄνθρωπον κατοικῆσαι τὸν Χριστόν·» πρὸς Ῥωμαίους δέ· «ἔχω οὖν πεποίθησιν ἐν Χριστῷ Ἰησοῦ πρὸς τὸν θεόν. οὐ γὰρ τολμῶ τι λαλεῖν, ὧν οὐ κατειργάσατο Χριστὸς δι' ἐμοῦ, λόγῳ καὶ ἔργῳ, εἰς ὑπακοὴν ἐθνῶν ἐν δυνάμει σημείων καὶ τεράτων, ἐν δυνάμει πνεύματος ἁγίου.» αἱ ὅμοιαι τῇ φύσει ὑποστάσεις ὁμοίας τιμῆς ἄξιαι· ὅθεν παραπλήσιον καὶ τὸ λόγιον τόδε τῷ· «Χριστὸς θεοῦ δύναμις καὶ θεοῦ σοφία.» Ματθαῖος ἀπὸ τοῦ σωτῆρος· «εἰ δὲ ἐν πνεύματι θεοῦ ἐκβάλλω τὰ δαιμόνια, ἄρα ἔφθασεν ἐφ' ὑμᾶς ἡ βασιλεία τοῦ θεοῦ.» καὶ ὡς ἐν τῷ φωτίσματι συμπράττει· ἀδύνατον τοίνυν τῇ συμφωνίᾳ καὶ τῇ ἐνεργείᾳ ὑπάρχειν ἕν, μὴ οὔσης τῆς οὐσίας μιᾶς· καὶ διὰ τοῦτο λέγει ὁ δεσπότης ποτὲ μέν· «ὁ πατὴρ ὁ ἐν ἐμοὶ μένων, αὐτὸς ποιεῖ τὰ ἔργα·» ποτὲ δέ, ὡς νῦν εἴρηται· «ἐγὼ ἐν πνεύματι θεοῦ ἐκβάλλω τὰ δαιμόνια.» διὰ τοῦτο δὲ καὶ Παῦλος εἶπεν· «ἐν δυνάμει πνεύματος ἁγίου», ὁμολογῶν, ὅτι τῇ θείᾳ τῆς τριάδος ἐνεργείᾳ τεθνεῶτας ἤγειραν, αὐτὸς μὲν τὸν Εὔτυχον, Πέτρος δὲ τὴν Ταβήθαν. 7.ν ὅτι ὥσπερ ὁ θεὸς καὶ πατὴρ, οὕτω καὶ τὸ ἅγιον πνεῦμα χρηματίζει, σημαινόμενον θεὸς καὶ δεσπότης. ὅτι ὥσπερ ὁ θεὸς καὶ πατήρ, οὕτω καὶ τὸ ἅγιον πνεῦμα χρηματίζει, σημαινόμενον θεὸς καὶ δεσπότης, καθὰ φράζει Λουκᾶς· «ἦν ἄνθρωπος ἐν Ἰερουσαλήμ, ᾧ ὄνομα Συμεών· καὶ ὁ ἄνθρωπος οὗτος, δίκαιος καὶ εὐλαβής, προσδεχόμενος παράκλησιν τῷ Ἰσραήλ·","english":"For this reason I bend my knees before God the Father, from whom every fatherhood in the heavens and on earth is named, that he may grant you to be strengthened by the power of his glory through his Spirit, that Christ may dwell in your inner man.\" And to the Romans: \"I have confidence, therefore, in Christ Jesus toward God. For I dare not speak of anything that Christ has not wrought through me, in word and deed, for the obedience of the nations, by the power of signs and wonders, by the power of the Holy Spirit.\" The hypostases that are similar in nature are worthy of similar honor; hence this saying is also similar to: \"Christ is the power of God and the wisdom of God.\" Matthew from the Savior: \"But if I cast out demons by the Spirit of God, then the kingdom of God has come upon you.\" And as he cooperates in the illumination; it is impossible, therefore, for there to be unity in harmony and activity without the substance being one; and for this reason the Lord says sometimes: \"The Father who abides in me, he does the works;\" and sometimes, as now said: \"I cast out demons by the Spirit of God.\" For this reason also Paul said: \"by the power of the Holy Spirit,\" confessing that by the divine activity of the Trinity they raised the dead, he himself Eutychus, and Peter Tabitha. 7. That just as God the Father, so also the Holy Spirit is designated, signified as God and Lord. That just as God the Father, so also the Holy Spirit is designated, signified as God and Lord, as Luke says: \"There was a man in Jerusalem, whose name was Symeon; and this man, righteous and devout, awaiting consolation for Israel.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"πρὸς Ῥωμαίους","severity":"info","text":"The quotation 'I have confidence in Christ Jesus toward God' is not a direct citation from the canonical Romans; it may be a paraphrase or from a variant tradition.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ὑποστάσεις","severity":"info","text":"The term 'hypostases' here denotes individual divine persons, consistent with pro-Nicene usage, emphasizing their similar nature and equal honor.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Χριστὸς θεοῦ δύναμις καὶ θεοῦ σοφία","severity":"info","text":"This saying, 'Christ is the power of God and the wisdom of God,' echoes Proverbs 8:22-30 and is used in early Christian literature to identify Christ with divine attributes.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Εὔτυχον","severity":"info","text":"The raising of Eutychus by Paul is not in the canonical Acts; it appears in apocryphal Acts of Paul, indicating Didymus's use of non-canonical traditions.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"7.ν","severity":"info","text":"The numeral '7.ν' marks a new section in the Coptic manuscript, introducing a repeated statement on the Holy Spirit being designated as God and Lord.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Συμεών","severity":"info","text":"The reference to Symeon awaiting consolation for Israel likely alludes to Symeon the Righteous, a figure in Luke 2:25, used here to support the Spirit's divine title.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the first quotation ('I have confidence...') is unclear; it may be a lost Pauline fragment or a loose paraphrase.","The phrase 'ἐν τῷ φωτίσματι συμπράττει' is ambiguous: 'in the illumination' could refer to baptism or to the act of enlightening by the Spirit."],"confidence":"high","notes":[]},{"i":192,"ref":"p192","source":"καὶ πνεῦ μα ἅγιον ἦν ἐπ' αὐτῷ, καὶ ἦν αὐτῷ κεχρηματισμένον ὑπὸ τοῦ πνεύμα τος τοῦ ἁγίου, μὴ ἰδεῖν θάνατον, ἕως ἂν ἴδῃ τὸν Χριστὸν κυρίου. καὶ ἤγετο ἐν τῷ πνεύματι εἰς τὸ ἱερόν. καὶ ἐγένετο ἐν τῷ εἰσαγαγεῖν τοὺς γονεῖς τὸ παιδίον Ἰησοῦν τοῦ ποιῆσαι αὐτοὺς κατὰ τὸ εἰθισμένον τοῦ νόμου περὶ αὐτοῦ· καὶ αὐτὸς ἐδέξατο αὐτὸ εἰς τὰς ἀγκάλας, καὶ εὐλόγησεν τὸν θεὸν καὶ εἶπεν· νῦν ἀπολύεις τὸν δοῦλόν σου, δέσ ποτα, κατὰ τὸ ῥῆμά σου ἐν εἰρήνῃ· ὅτι εἶδον οἱ ὀφθαλμοί μου τὸ σωτήριόν σου.» ἐχρημάτισεν τοίνυν τὸ ἅγιον πνεῦμα· ἐδέξατο Συμεὼν τὸν Χριστὸν εἰς τὰς ἀγκάλας κατὰ τὸ χρηματισμόν· εὐλόγησεν τὸν χρηματίσαντα, τουτέστιν ἐδόξασεν τὸ ἅγιον πνεῦμα, ἑορακῶς τὸ σωτήριον τοῦ χρησμοῦ δεξάμενον πέρας· θεόν τε καὶ δεσπότην αὐτὸν τὸν χρηματίσαντα ἐκάλεσεν. ἐχρημάτισεν δὲ ὁ θεὸς πατήρ, τῷ Ἰὼβ φάνας· «οἴει με ἄλλως σοι κεχρηματικέναι, ἢ ἵνα ἀναφανῇς δίκαιος»; οἱ δὲ τῷ ἀληθινῷ πνεύματι τοῦ θεοῦ μάχεσθαι ἠσκηκότες, πανταχοῦ τῆς ὑποθέσεως τὰ ἐν ἄλλοις","english":"and the Holy Spirit was upon him, and it had been revealed to him by the Holy Spirit that he would not see death until he saw the Christ of the Lord. And he was led by the Spirit into the temple. And it happened that when the parents brought the child Jesus to do for him according to the custom of the law, he himself received him into his arms, and blessed God and said: “Now you release your servant, O Master, according to your word in peace, because my eyes have seen your salvation.” So the Holy Spirit gave the oracle; Simeon received Christ into his arms according to the oracle; he blessed the one who gave the oracle, that is, he glorified the Holy Spirit, having seen the fulfillment of the oracle’s salvation; and he called the one who gave the oracle God and Lord. And God the Father gave an oracle to Job, saying: “Do you think that I have given you an oracle otherwise than that you might appear righteous?” But those who have trained themselves to fight against the true Spirit of God, everywhere in the argument, the things that in others","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"καὶ πνεῦμα ἅγιον ἦν ἐπ' αὐτῷ","severity":"info","text":"The narrative of Simeon receiving the child Jesus and the Holy Spirit being upon him echoes Luke 2:25-28, though the phrasing is not a direct quotation.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"κεχρηματισμένον","severity":"info","text":"The verb χρηματίζω (here in perfect participle) means 'to give an oracle or divine response'. Didymus uses it to describe both the Holy Spirit's revelation to Simeon and God the Father's oracle to Job, linking prophetic utterance across testaments.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"οἴει με ἄλλως σοι κεχρηματικέναι, ἢ ἵνα ἀναφανῇς δίκαιος","severity":"info","text":"This is a paraphrase of God's speech to Job (cf. Job 40:1-2 LXX), where God challenges Job's understanding of the divine oracle. Didymus uses it to illustrate that oracles come from God the Father.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Συμεὼν","severity":"info","text":"Simeon is the righteous man from Luke 2:25-35 who, according to tradition, was one of the seventy translators of the Septuagint and was told by the Holy Spirit he would not die until he saw the Messiah.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ἐχρημάτισεν τοίνυν τὸ ἅγιον πνεῦμα","severity":"info","text":"Didymus uses the Simeon narrative to argue that the Holy Spirit is the agent of oracles, then shifts to God the Father's oracle to Job, showing a parallel structure where both persons of the Trinity give oracles.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"πανταχοῦ τῆς ὑποθέσεως τὰ ἐν ἄλλοις","severity":"caution","text":"The Greek text breaks off mid-sentence at the end of the passage. The English draft renders 'the things that in others' but the sense is incomplete; the original likely continued with a contrast to those who fight the Spirit.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τὸ σωτήριόν σου' could mean 'your salvation' or 'your Savior'; the English draft takes it as 'your salvation', but the context of Simeon seeing Christ allows either reading.","The final clause 'τὰ ἐν ἄλλοις' is fragmentary; it is unclear whether it refers to things in other persons or other passages."],"confidence":"high","notes":[]},{"i":193,"ref":"p193","source":"πράγμασιν καὶ οὐκ εἰς θεολογίαν συντελοῦντα πρὸς τὸ συσκιάσαι τὴν ἀλήθειαν συλλέγοντες καὶ οὐ τὰ πρέποντα τῷ θείῳ μυστηρίῳ ἀτρεκέως ἐκδεχόμενοι καὶ τῇ ὑποθέσει ἁρμόζοντες καὶ πρὸς τὸ κεφάλαιον τοῦτο ἄδεκτα τοῦ θείου προφέρουσιν ῥήματα, ἄνω καὶ κάτω, ὡς μέγα καὶ ἐναργὲς κεφάλαιον, τὸ ψυχρὸν ἐκεῖνο καὶ ἀπατηλὸν ῥῆμα λέγοντες· ὅτι, μησίν, κατάγεται ἐκ τῶν τοιούτων μαρτυριῶν τὸ ἅγιον πνεῦμα εἰς ἀγγέλου φύσιν, ᾗ καὶ αὐτοὶ φαίνονται χρηματίσαντες. καὶ οὕτως τὰς ὀρθὰς τῶν γραφῶν ἐννοίας ἐξ ἀτόπων ἰδίων λόγων εἰς περιπετείας ἐξέλκουσιν. γέγραπται γάρ, φησίν, ἐν ταῖς ἀποστολικαῖς πράξεσιν· «Κορνήλιος ἑκατοντάρχης, ἀνὴρ δίκαιος καὶ φοβούμενος τὸν θεόν, μαρτυρούμενός τε ὑπὸ παντὸς ἔθνους τῶν Ἰουδαίων, ἐχρηματίσθη ὑπὸ ἀγ γέλου ἁγίου, μεταμέμψασθαί σε εἰς τὸν οἶκον αὐτοῦ καὶ ἀκοῦσαι ῥή ματα παρὰ σοῦ.» ὑμεῖς μὲν οὖν, εἰ ἐσιωπήσατε καὶ ἀπερράψατε συκοφαντίας τὰ στόματα, ἐπράττετε ἂν πολλῷ λυσιτελέστερον. ἡμεῖς δὲ ἐπὶ τὸν τελειότερον σκοπὸν ἀναπέμποντες καὶ τὸ κεφάλαιον τοῦτο καὶ εὐθυμίαν τοῖς ἐντευξομένοις παρέχοντες καὶ πλείονα τὸν ὀρθόδοξον ζῆλον ἐμβάλλοντες φαμέν, ὅτι ὡς οὐδεμία κοινωνία φύσεως κτίσματι πρὸς τὴν ἄκτιστον φύσιν ἐστίν, οὕτως οὐδὲ χρηματισμοῦ. ὁ μὲν γὰρ ἀγγέλλει, ὁ δ' ἂν οὐκ εἰδὼς ὑπὸ τοῦ ἁγίου πνεύματος εἰπεῖν ἐνεργηθείη, καὶ ἐντεῦθεν αὐτῷ ἄγγελος τοὔνομα·","english":"things and not contributing to theology, gathering them to obscure the truth, and not receiving what is fitting for the divine mystery accurately, nor adapting them to the subject, nor applying them to this main point, they bring forward unacceptable divine words, up and down, as a great and clear main point, saying that cold and deceptive word: that, they say, from such testimonies the Holy Spirit is brought down to the nature of an angel, which they themselves appear to have become. And thus they drag the correct meanings of the Scriptures from their own absurd arguments into perversities. For it is written, they say, in the Acts of the Apostles: \"Cornelius the centurion, a just man and fearing God, and testified to by the whole nation of the Jews, was instructed by a holy angel to summon you to his house and hear words from you.\" You, then, if you had kept silent and sewn up your mouths against slanders, you would have acted much more advantageously. But we, referring this main point to the more perfect goal and providing encouragement to those who will encounter it, and instilling greater orthodox zeal, say that just as there is no communion of nature between a creature and the uncreated nature, so also there is none of instruction. For one announces, but the other, not knowing, would be activated by the Holy Spirit to speak, and from this he has the name \"angel.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"πράγμασιν καὶ οὐκ εἰς θεολογίαν συντελοῦντα","severity":"info","text":"The author contrasts practical matters (πράγμασιν) with theology, accusing opponents of using irrelevant details to obscure truth.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"χρηματισμός","severity":"info","text":"χρηματισμός (instruction) is a key term: Didymus denies any communion of nature or instruction between creature and uncreated nature, distinguishing angelic announcement from Spirit’s activation.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Κορνήλιος ἑκατοντάρχης... ἐχρηματίσθη ὑπὸ ἀγγέλου ἁγίου","severity":"info","text":"A quotation from Acts 10 (Cornelius the centurion) is used by opponents to argue the Holy Spirit is reduced to angelic nature; Didymus refutes this.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ἄγγελος","severity":"info","text":"Didymus argues that the term 'angel' (messenger) applies to one activated by the Spirit, not to the Spirit itself, countering subordinationist views of the Holy Spirit.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ἡμεῖς δὲ... φαμέν","severity":"info","text":"The passage shifts from polemic against opponents to Didymus’s own positive argument, introduced by 'But we... say', marking a structural contrast.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"De trinitate","severity":"info","text":"This work, attributed to Didymus the Blind, was influential in later Trinitarian debates, though its Coptic transmission suggests a monastic readership.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text is fragmentary; the Coptic cues indicate a narrative structure, but the exact transition from the previous passage (Simeon’s story) is unclear.","The phrase 'ἄνω καὶ κάτω' may be idiomatic ('up and down' meaning 'in every way') or a textual corruption."],"confidence":"high","notes":[]},{"i":194,"ref":"p194","source":"τὸ δὲ ἅγιον πνεῦμα ἅτε πάντα εἰδὸς τὰ τοῦ θεοῦ, ὡς διαβεβαιοῦται ὁ Παῦλος, χρηματίζει θεϊκῶς, ὡς ὁ πατήρ, ἅπερ ἂν τοῖς τῆς θεότητος ἀκοιμήτοις ὄμμασιν ὁρᾷ βουλόμενον καὶ τὸν πατέρα καὶ τὸν υἱὸν καὶ οὐ διακονικῶς, καθάπερ ὁ δορυφόρος ἄγγελος. «ὁ γὰρ δοῦλος οὐκ οἶδεν, τί ποιεῖ ὁ κύριος αὐτοῦ», οὐδέ γε ὁ ἑτεροούσιος τὴν αὐτὴν τῷ ἑτέρας ὄντι οὐσίας κεκτῆσθαι δύναται γνῶσιν· φύσει γὰρ ἑκάστῃ ἡ ἀνήκουσα γνῶσις καὶ μνήμη συμπαρομαρτεῖ· ἀλλὰ καὶ τὸ γνωσθὲν τῇ γενητῇ φύσει ἔσθ' ὅτε τῷ χρόνῳ ἀφίπταται. ὅθεν κἀνταῦθα τὴν ἀρχὴν τοῦ χωρίου ἑκόντες ἐν τῇ διαμάχῃ τοῦ λόγου παραλελοίπασιν οἱ ἀγνώμονες. ἔχει γάρ· «τοῦ δὲ Πέτρου διενθυμουμένου περὶ τοῦ ῥήματος εἶπεν αὐτῷ τὲ ἅγιον πνεῦμα· ἰδοὺ ἄνδρες τρεῖς ζητοῦσίν σε. ἀλλὰ ἀναστὰς πορεύθητι σὺν αὐτοῖς, μηδὲν διακρινόμενος· διότι ἐγὼ ἀπέσταλκα αὐτούς. καταβὰς δὲ Πέτρος πρὸς τοὺς ἄνδρας εἶπεν· ἰδοὺ ἐγώ, ὃν ζητεῖτε· τίς ἡ αἰτία δι' ἣν πάρεστε; οἱ δὲ εἶπαν· Κορνήλιος ἑκατοντάρχης, ἀνὴρ δίκαιος», καὶ τὰ ἑξῆς, ὡς πρόκειται. ὥστε παρὰ κριταῖς ἀγαθοῖς κἀνταῦθα παρὰ τοῦ ἁγίου πνεύματος φαίνεται τὸν χρησμὸν ὁ ἄγγελος μαθών. θεότητος γὰρ ἔκκριτον γνώρισμα τὸ προλέγειν ἀσφάλτως· καὶ τοῦτο ἐπ' ἀγαθῷ τῶν ἀκουόντων, ἵν' ἀσφαλισάμενοι σωθῶσιν. εἶτα οὐ νομίζετε τοιαῦτα εἰσηγούμενοι βασκαίνειν μέν πως τῇ κτίσει, μέμφεσθαι δὲ οἷον τῷ δι' ἀφθονίαν ταῖς περὶ αὐτοῦ εἰρημέναις λέξεσιν κοσμήσαντι τὰ ἑαυτοῦ ποιήματα; ὡς ἑπομένης πάντως τῷ τοιούτῳ πράγματι καὶ τῆς αὐτοῦ χάριτος.","english":"The Holy Spirit, knowing all things of God, as Paul affirms, acts divinely, like the Father, seeing with the sleepless eyes of the divinity what the Father and the Son will, and not ministerially, like a guardian angel. \"For the slave does not know what his master does,\" nor can one of a different essence possess the same knowledge as one of another essence; for by nature each essence is accompanied by its own knowledge and memory; but also what is known by a created nature sometimes slips away with time. Hence here too the ignorant have deliberately omitted the beginning of the passage in the argument of the discourse. For it says: \"While Peter was pondering the saying, the Holy Spirit said to him, 'Behold, three men are seeking you. But arise and go with them, without any hesitation; because I have sent them.' And Peter, going down to the men, said, 'Behold, I am the one you seek; what is the reason for which you are present?' And they said, 'Cornelius the centurion, a just man,'\" and so on, as it stands. So that before good judges, even here the angel appears to have learned the oracle from the Holy Spirit. For a distinctive mark of divinity is to foretell securely; and this for the good of the hearers, so that they may be secured and saved. Then do you not think that by introducing such things you are somehow slandering creation, and reproaching, as it were, the one who, out of generosity, adorned his own works with the words spoken about him? Since his grace certainly follows such a thing.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"τὸ δὲ ἅγιον πνεῦμα ... χρηματίζει θεϊκῶς","severity":"info","text":"Didymus argues that the Holy Spirit acts divinely (θεϊκῶς), not ministerially, because it knows all things of God, as Paul affirms. This contrasts the Spirit with a guardian angel (δορυφόρος ἄγγελος).","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὁ γὰρ δοῦλος οὐκ οἶδεν, τί ποιεῖ ὁ κύριος αὐτοῦ","severity":"info","text":"This proverb-like saying is not a direct biblical quotation but may echo a common maxim; Didymus uses it to illustrate that a slave (or a being of different essence) cannot know the master's mind.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τοῦ δὲ Πέτρου διενθυμουμένου ... Κορνήλιος ἑκατοντάρχης","severity":"info","text":"Didymus cites an apocryphal or expanded narrative about Peter and Cornelius, not found in canonical Acts. The Holy Spirit speaks directly to Peter, instructing him to go with three men sent by the Spirit.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἑτεροούσιος","severity":"info","text":"The term ἑτεροούσιος ('of different essence') is a key anti-Arian polemical term. Didymus argues that a being of different essence cannot share the same knowledge as God, reinforcing the consubstantiality of the Spirit.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ὅθεν κἀνταῦθα τὴν ἀρχὴν τοῦ χωρίου ἑκόντες ... παραλελοίπασιν","severity":"info","text":"Didymus accuses his opponents of deliberately omitting the beginning of the passage (τὴν ἀρχὴν τοῦ χωρίου) to distort its meaning. This rhetorical move frames his own citation as restoring the full context.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἅπερ ἂν τοῖς τῆς θεότητος ἀκοιμήτοις ὄμμασιν ὁρᾷ βουλόμενον","severity":"caution","text":"The Greek syntax is compressed: 'seeing with the sleepless eyes of the divinity what the Father and the Son will.' The phrase may imply that the Spirit sees the divine will, but the exact subject of βουλόμενον is ambiguous.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἅπερ ἂν τοῖς τῆς θεότητος ἀκοιμήτοις ὄμμασιν ὁρᾷ βουλόμενον' is ambiguous: it could mean the Spirit sees what the Father and Son will, or that the Spirit sees while willing. The translation takes the former.","The source of the Peter-Cornelius narrative is unclear; it may be from an apocryphal Acts or a lost tradition. Didymus treats it as authoritative."],"confidence":"high","notes":[]},{"i":195,"ref":"p195","source":"ἐκ γὰρ καὶ τούτου ὕβρισεν μὲν ἑαυτὸν οὐδαμῶς, μᾶλλον δὲ καὶ ἐπαινετὸν ἔδειξεν, τὰ δὲ ἔργα αὐτοῦ συνήθως ἐφαίδρυνεν. ἡμεῖς δέ, εἰ καὶ σεμνότητά τινα θείαν τῇ πάσῃ ὑποθέσει φέρει τὸ χρηματίζειν τὸ ἅγιον πνεῦμα, καὶ ἀρκεῖ καθ' ἑαυτὸ παραλαμβανόμενον εἰς μαρτυρίαν, ὅμως οὐ μόνον αὐτό, ἀλλὰ γὰρ καὶ πλῆθος ἄλλο ὑψηλῶν καὶ ἀναμφισβητήτων ἀποδείξεων παρηγάγομεν· οἷς εἰ προσέχετε ἀντιπαθείας ἄνευ, ἀφωνότεροι πάντως ἔσεσθε τῶν ἰχθύων. διελέγχει τοίνυν τὴν πιθανουργίαν ὑμῶν σαφέστατα καὶ ὁ Παῦλος, Ἐφεσίοις γράψας· «ἐμοὶ τῷ ἐλαχιστοτέρῳ πάντων ἁγίων ἐδόθη ἡ χάρις αὕτη ἐν τοῖς ἔθνεσιν εὐαγγελίσασθαι τὸν ἀνεξιχνίαστον πλοῦτον τοῦ Χριστοῦ καὶ φωτίσαι πάντας, τίς ἡ οἰκονομία τοῦ μυστηρίου τοῦ ἀποκεκρυμμένου ἀπὸ τῶν αἰώνων ἐν τῷ θεῷ τῷ τὰ πάντα κτίσαντι· ἵνα γνωρισθῇ νῦν ταῖς ἀρχαῖς καὶ ταῖς ἐξουσίαις ἐν τοῖς ἐπουρανίοις διὰ τῆς ἐκ κλησίας ἡ πολυποίκιλος σοφία τοῦ θεοῦ.» κατανοεῖτε οὖν, πόσον ἐξῄρηται ἡ ἀγγέλων φύσις τοῦ ἀφ' ἑαυτῆς εἰδέναι τι τῶν ἐσομένων καὶ τοῦ χρηματίζειν· ὅτι καὶ διὰ τῆς ἐν τῷδε τῷ κόσμῳ ἐκκλησίας τοῦ","english":"For from this he did not at all insult himself, but rather showed himself praiseworthy, and he enhanced his works in his customary manner. But we, even if the fact that the Holy Spirit bears a title brings some divine dignity to the whole subject, and it suffices by itself when taken as testimony, nevertheless we have brought forward not only this, but also a multitude of other lofty and indisputable proofs. If you attend to these without antipathy, you will certainly be more voiceless than fish. Therefore Paul also very clearly refutes your specious argumentation, writing to the Ephesians: \"To me, the least of all saints, this grace was given to proclaim among the nations the unfathomable wealth of Christ and to enlighten all as to what is the economy of the mystery hidden from the ages in God who created all things, so that now through the Church the manifold wisdom of God might be made known to the principalities and powers in the heavenly realms.\" You understand, then, how far the nature of angels is removed from knowing anything of future events by itself and from bearing a title, since even through the Church in this world","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐφεσίοις γράψας· «ἐμοὶ τῷ ἐλαχιστοτέρῳ … σοφία τοῦ θεοῦ.»","severity":"info","text":"Didymus attributes to Paul a long citation to the Ephesians. The wording does not correspond exactly to any canonical verse; it appears to be a free paraphrase or a conflation of Eph 3:8-10 and Col 1:26-27, reflecting a common patristic practice.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"χρηματίζειν","severity":"info","text":"The verb χρηματίζειν, here translated 'bears a title', carries the sense of being named or designated, often with an official or oracular nuance. Didymus uses it to argue that the Holy Spirit's title implies a divine dignity, not a subordinate role.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ἀφωνότεροι … τῶν ἰχθύων","severity":"info","text":"The phrase 'more voiceless than fish' is a proverbial expression for utter speechlessness, found in earlier Greek literature (e.g., Aristophanes). Didymus uses it to emphasize that his opponents would be left without any reply.","cites":[],"named_sources":["Aristophanes"],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage concludes a series of arguments for the Holy Spirit's divine knowledge and dignity. Didymus first summarizes his own case, then introduces a Pauline citation as a clinching proof, and finally draws a contrast with the limited knowledge of angels.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"Didymus the Blind (ca. 310–398) was a leading Alexandrian theologian. His De trinitate survives only in fragments and in a Coptic version; the Greek text here is reconstructed from that Coptic. The work was influential in later trinitarian debates, though Didymus was posthumously condemned at the Second Council of Constantinople (553).","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Pauline citation is not verbatim from any known epistle; it may be a composite or a loose quotation from memory. The phrase 'τῷ ἐλαχιστοτέρῳ πάντων ἁγίων' is not found in the New Testament and may reflect Didymus's own rhetorical amplification."],"confidence":"high","notes":[]},{"i":196,"ref":"p196","source":"θεοῦ, ἥτις ἐσμὲν ἡμεῖς, τὰ μεγαλεῖα μανθάνει. πρὸς πειθὼ δὲ τὴν περὶ τοῦτο δύναταί τι συλλαμβάνειν καὶ ἅπερ Κολοσσαεῦσιν ἔγραψεν τοιῶσδε· «τὸ μυστήριον τοῦτο τὸ ἀποκεκρυμμένον πρὸ τῶν αἰώνων καὶ ἀπὸ τῶν γενεῶν, ὃ νῦν ἐφανερώθη τοῖς ἁγίοις αὐτοῦ.» πρὸ τούτου γάρ, φησίν, τῷ θεῷ ἔγνωστο μόνῳ. πρὸς τούτοις καὶ ἅπερ περὶ τῶν ἐνεγκόντων πᾶσιν ἀνθρώποις ὄφελος, τῶν περὶ τὴν ἄλεκτον οἰκονομίαν φημί, τοῖσδε παρὰ Πέτρου ἀνείρηται τοῖς ῥητοῖς, ὡς προελέχθη· «εἰς ἅ», φησίν, «ἐπιθυμοῦσιν ἄγγελοι παρακύψαι.» εἰ δέ τινα ἔμφυτον γνῶσιν εἶχον, οὐκ ἂν ἱμείροντο τοῦ κἂν διακύψαι εἰς αὐτό, ἀλλ' ἐπειδὴ μὴ ἔχουσιν, εἰς ὑπερβάλλοντα, ὡς οἱ ἄνθρωποι, τρόπον τινὰ ἐκπίπτουσιν ἔρωτα ἐκείνων, ὧν τῆς γνώσεως τυχεῖν αὐτοῖς μὴ ὕπεστιν. πέφυκεν γὰρ καὶ τὴν ἄλλως ὑπερορᾶσθαι μὲν τὰ εὑρεθῆναι ῥᾴδια, ποιεῖσθαι δὲ τὰ σπανιώτερα. καὶ μέντοι καὶ τοῦτο οὐ κατὰ γνώμην οἰκείαν, τῷ κοινῷ δὲ τῆς φύσεως αὐτῶν λόγῳ οὐ πάντας φημί ὑπόχρεοι ὄντες τινές. «εἰ γάρ», φησίν, «ἀγγέλων ἁμαρτησάντων ὁ θεὸς οὐκ ἐφείσατο», ποίαν ἔμφυτον γνῶσιν τῶν μελλόντων ἢ αὐθεντείαν τοῦ χρηματίζειν, ὡς ὁ θεὸς ἔχειν δύνανται; εἰ δὲ οὐκ ἴσασι μὲν οὗτοι ἀφ' ἑαυτῶν οὐδὲ κατ' ἐξουσίαν ἰδίαν χρηματίζουσιν, ὡς ἔστι καὶ δίχα συστάσεώς τινος τὸ πρᾶγμα αὐταπόδεικτον, διὰ δὲ τὸ τὴν λέξιν μόνην κατὰ κοινοῦ κατηγορεῖσθαι ἐπὶ τὴν μέμψιν καὶ τὴν κατηγορίαν παρηγγείλατε, προπετῶς καὶ ἀδιασκέπτως ἐπράξατε, καὶ οὐδὲ πρὸς τὸ πρᾶγμα. οὐδὲ γὰρ εἰ τὸν θεὸν πατέρα φαῖεν τυχὸν ἄλλοι τινές, ὅτι χρηματίζει καὶ ἀγαθός ἐστιν, ἡμᾶς τὸ ἐναντίον λέγειν πρέπον.","english":"of God, which we are, learns the great things. For persuasion, it can also contribute something to this, and what he wrote to the Colossians as follows: \"This mystery, hidden before the ages and from the generations, which has now been revealed to his saints.\" For before this, he says, it was known to God alone. In addition, what was said by Peter concerning those who brought benefit to all men—I mean those concerning the ineffable economy—has been spoken in these words, as was previously stated: \"Into which,\" he says, \"angels desire to peep.\" For if they had some innate knowledge, they would not long to even peep into it, but since they do not have it, they fall into an excessive, as it were, human-like passion for those things, the knowledge of which it is not possible for them to obtain. For it is natural that things easily found are otherwise overlooked, while rarer things are pursued. And indeed, this is not according to their own judgment, but by the common principle of their nature—I do not say that all are subject to this, but some. \"For if,\" he says, \"God did not spare even angels when they sinned,\" what innate knowledge of the future or authority to act, as God has, can they possess? But if these do not know by themselves nor act according to their own authority, as the matter is self-evident even without any demonstration, then because you have only cited the phrase in a general sense to bring blame and accusation, you have acted rashly and without consideration, and not in accordance with the matter itself. For even if some others were to call God father, for instance, that he is called so and is good, it is not fitting for us to say the opposite.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τὸ μυστήριον τοῦτο τὸ ἀποκεκρυμμένον πρὸ τῶν αἰώνων καὶ ἀπὸ τῶν γενεῶν, ὃ νῦν ἐφανερώθη τοῖς ἁγίοις αὐτοῦ","severity":"info","text":"A paraphrase of Colossians 1:26, though not a verbatim citation; the Pauline phrase is adapted to the argument about the hidden mystery now revealed.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"εἰς ἅ, φησίν, ἐπιθυμοῦσιν ἄγγελοι παρακύψαι","severity":"info","text":"A reference to 1 Peter 1:12 (or a similar Petrine tradition), where angels desire to look into the divine economy; the wording is not exact but echoes the theme of angelic curiosity.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"εἰ γάρ, φησίν, ἀγγέλων ἁμαρτησάντων ὁ θεὸς οὐκ ἐφείσατο","severity":"info","text":"An allusion to a biblical passage (possibly 2 Peter 2:4 or a related tradition) about God not sparing sinful angels, used to argue against innate angelic knowledge.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἄλεκτον οἰκονομίαν","severity":"info","text":"The phrase 'ineffable economy' refers to the divine plan of salvation, a key concept in Didymus's Trinitarian theology, emphasizing its hiddenness from angels.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"πρὸς πειθὼ","severity":"info","text":"The phrase 'for persuasion' indicates Didymus is engaging in rhetorical argumentation, a common feature in early Christian polemical treatises.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from a scriptural citation (Colossians) to a Petrine reference, then to a logical argument about angelic knowledge, concluding with a rebuttal of an opponent's accusation.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text has minor textual uncertainties (e.g., 'ἅπερ' vs. 'ἅπερ'), but the overall sense is clear. The identity of the opponent addressed in the final sentence is not specified."],"confidence":"high","notes":[]},{"i":197,"ref":"p197","source":"εἴπω τι ὑμῖν καὶ ἕτερον· «βλέπετε μὴ τὸν χρηματίσαντα τῷ ἑκατοντάρχῃ ἄγγελον, τὸν ἅγιον τῶν ἁγίων, σωτῆρα εἶπεν; τῷ γὰρ ὀνόματι τούτῳ προσχρησαμένῃ ἐπικεκρυμμένως σὺν ἐμφάσει πολλῇ καὶ θείᾳ περὶ αὐτοῦ φαίνεται ἡ γραφὴ διὰ τὸ ἀγγεῖλαι ἐν τῇ οἰκονομίᾳ ὡς υἱὸν λόγον τὸ πατρικὸν βούλημα. οὐ γὰρ εἶπεν ὀνομαστί, ὡς εἴωθεν λέγειν· Μιχαήλ, Γαβριὴλ ἢ ὁ δεῖνα.» τί τοίνυν ἐξ ἁπάντων τῶν ἡμετέρων λόγων αἰτιάσαιτ' ἂν τίς εὐλόγως; τί δὲ μέμψαιτο τῇ οὐδαμόθεν ἐχούσῃ τὸ εὐθύνεσθαι ὀρθοδόξων πίστει; πῶς δὲ οὐ πιστεύειν ἄξιον, ὡς τὸ ἅγιον πνεῦμα βασιλικῶς ἤτοι θεϊκῶς χρηματίζει, οἱ δ' ἄγγελοι λειτουργικῶς ἤγουν διακονικῶς; ὡς χαλεπὸν οὖν, καθά φησιν, οἰάκων ἔχεσθαι. ὅτῳ κυβερνητικῆς οὐχ ὕπεστιν, οὕτω χαλεπὸν καὶ διδάσκειν, ὅτῳ ἡ χάρις τοῦ θείου πνεύματος ἡ τῶν ἀνθρώπων σὺν τῷ πατρὶ καὶ τῷ υἱῷ ἐργαζομένη τὴν σωτηρίαν οὐ πάρεστιν, οὔτε ἐστὶν τὸ εἰδέναι τὴν καὶ ἐν τοῖς αἰνίγμασιν τῶν λογίων εὑρισκομένην ἀσφάλειαν καὶ τὴν ἀπὸ τῆς ἐπιστήμης τῶν πιστῶν ἀνδρῶν διδομένην ἀπόκρισιν, καὶ ὅτῳ ἐριστικῆς καὶ ἀντιλογικῆς καὶ ποικίλης προαιρέσεως ἄνευ οὐκ ἔστιν λόγου προφορά. οἶδα δὲ σαφῶς, ὦ εὐδόκιμοι καὶ τὸ οὐράνιον φῶς κατοικοῦντες ἄγγελοι τοῦ θεοῦ, ὅτιπερ ὑμεῖς ὡς ἄμεμπτοι καὶ τέλειοι οὐκ ἠχθέσθητε ἐπὶ τοῖς λεχθεῖσιν παρ' ἐμοῦ, ἕνεκα τῶν κατὰ τὴν φύσιν, οὐ κατὰ τὸ ἐπαινετὸν τῆς γνώμης, ὁμοίων ὑμῖν ἀγγέλων· οἷς ἐξ ἀρχῆς μέμψις παρηκολούθησεν, ὡς καὶ οἵτινες ὑμῖν μάλιστα ἀπίθανοί τινες πρὸς τὸν κατὰ τῆς ἀληθείας ἀγῶνα φαίνονται.","english":"Let me also say something else to you: \"See whether he called the angel who appeared to the centurion—the holy of holies—'Savior'? For the Scripture seems to use this name covertly, with great and divine emphasis, concerning him, because in the economy he announced the paternal will as Son and Word. For it did not name him explicitly, as it usually says: Michael, Gabriel, or so-and-so.\" What, then, from all our words could anyone reasonably censure? What could anyone blame in the faith of the orthodox, which has nothing from anywhere to be faulted? And how is it not worthy of belief that the Holy Spirit is designated in a royal or divine manner, while the angels are designated in a liturgical or ministerial manner? As difficult, then, as it is, as he says, to hold the tiller for one who has no skill in steering, so difficult is it to teach for one to whom the grace of the divine Spirit—which works together with the Father and the Son for the salvation of men—is not present; nor is there knowledge of the certainty found even in the enigmas of the Scriptures, nor of the answer given by the knowledge of faithful men; and without a contentious, contradictory, and varied disposition, there is no utterance of speech. But I know clearly, O honored ones and angels of God who dwell in the heavenly light, that you, as blameless and perfect, were not vexed at what was said by me, because of those angels who are like you in nature, not in praiseworthiness of judgment, to whom from the beginning blame has attached, and who especially appear to you as some who are unconvincing in the contest against the truth.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"βλέπετε μὴ τὸν χρηματίσαντα τῷ ἑκατοντάρχῃ ἄγγελον","severity":"info","text":"The phrase alludes to the angel who appeared to the centurion Cornelius in Acts 10:3-6, though the text does not explicitly name the angel as 'Savior'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"τὸν ἅγιον τῶν ἁγίων","severity":"info","text":"This phrase, 'the holy of holies', is a title for Christ, echoing Hebrews 9:3 and Jewish temple imagery, used here to distinguish Christ from angels.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"βασιλικῶς ... λειτουργικῶς","severity":"info","text":"Didymus contrasts 'royally' (βασιλικῶς) and 'liturgically' (λειτουργικῶς) to distinguish the Holy Spirit's divine status from angels' ministerial role, a key point in Trinitarian theology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"οἰάκων ἔχεσθαι","severity":"info","text":"The metaphor of holding the tiller (οἰάκων) reflects a common patristic image for spiritual guidance or teaching, possibly drawn from Plato or Stoic sources.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"οἱ δ' ἄγγελοι λειτουργικῶς","severity":"info","text":"Didymus's distinction between the Holy Spirit's 'royal' designation and angels' 'liturgical' role was influential in later Eastern Christian angelology and pneumatology.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"τὸν χρηματίσαντα τῷ ἑκατοντάρχῃ ἄγγελον","severity":"caution","text":"The Greek text is ambiguous: 'the angel who appeared to the centurion' could refer to a specific angel (e.g., Gabriel) or be a typological reference to Christ as angel; the English draft interprets it as Christ, but the Greek allows both readings.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the angel who appeared to the centurion' is ambiguous: it may refer to an angel in Acts 10 or be a typological reference to Christ as angel; the English draft takes it as Christ, but the Greek does not specify.","The phrase 'τὸν ἅγιον τῶν ἁγίων' could be read as a title for Christ or for the Holy Spirit; context suggests Christ, but the grammar is not decisive."],"confidence":"high","notes":[]},{"i":198,"ref":"p198","source":"ὁ γὰρ λόγος μοί ἐστιν ὑπὲρ τοῦ θεϊκοῦ πνεύματος τοῦ φωτίζοντος ἅπαντα καὶ φιλοτιμουμένου τὰ θεϊκὰ τοῖς κτίσμασι τοῦ πατρὸς καὶ τοῦ μονογενοῦς αὐτοῦ ἐφάμιλλα, τοῦ ἁγιάσαντος καὶ ὑμᾶς καὶ συνδοξαζομένου παρ' ὑμῶν ἅμα τῷ πατρὶ καὶ τῷ υἱῷ διὰ τοῦ τρισαγίου αἴνου. μᾶλλον δὲ καὶ συνεπενεύσατε πνεῦμα τοῦτο τῆς ὑποστάσεως τοῦ θεοῦ ἓν καὶ μόνον καὶ θεὸν ἀνευφημήσαντί μοι· καὶ ἐβούλεσθε ἂν τάχα πανηγυρίζει δέ μοι ἐν τῷ μέρει τούτῳ τὸ βιβλίον δι' ὑπερβολὴν εὐνοίας ὑμῶν τῆς περὶ τὴν σεπτὴν καὶ ὁμοούσιον τριάδα ὑμετέρα τε εἶναι ῥήματα τὰ ἐκ τῆς τῶν γραφῶν διανοίας λεχθέντα παρὰ πολλῶν καὶ νῦν παρ' ἐμοῦ καὶ μηδέποτε σιωπὴν τούτοις ἐπιβληθῆναι, καὶ πάντας δὲ τοὺς ἀνθρώπους τὴν ἀπὸ τῶν πραγμάτων σχολὴν δαπανᾶν εἰς ὑπόθεσιν τοιαύτην. τοιγαροῦν διὰ τοῦτο κρίσει τῇ ὑπερτάτῃ, σὺ μὲν, ὦ ἅγιε Μιχαήλ, ἄρχειν τῶν\n\nἀσωμάτων στρατιῶν προεχειρίσθης καὶ ζώνῃ οἷον νοερᾷ ἐτιμήθης, καὶ εὐωδία τις τῆς πάντων δεσποζούσης παναγοῦς καὶ οἰκτίρμονος τριάδος ὑπάρχεις· σὺ δέ, ὦ ἅγιε Γαβριήλ, διακονήσασθαι τῷ μυστηρίῳ τῆς ἀφράστου οἰκονομίας, ὡς ἐχέμυθος καὶ πιστός, ἐξελέγης· ἄλλος δὲ ἄλλῳ, οὐδὲ αἰτήσας, θεοσδότῳ χαρίσματι τετίμηται, οἵῳ μὴ καὶ ἕτεροι, καὶ οἵῳ μὴ καὶ ἡμεῖς· ἀλλὰ καὶ ἡμεῖς, οἵῳ μὴ καὶ ὑμεῖς. ὁ γὰρ θεὸς λόγος οὐ διὰ τοὺς ἁμαρτήσαντας ἀγγέλους ἄγγελος, ἀλλὰ διὰ τοὺς ἐν ἁμαρτίᾳ ἀνθρώπους ἄνθρωπος, ἀτρέπτως, ἀσυγχύτως, ἀναμαρτήτως, ἀφράστως, ὡς οἶδεν καὶ ἠβουλήθη, ἐκ τῆς παρθένου καὶ κατὰ τὴν σάρκα αὐτῆς καὶ πάντων ἡμῶν ἐγένετο, μείνας ὃ ἦν καὶ ἔστιν καὶ ἔσται, εἷς καὶ αὐτός.","english":"For my argument concerns the divine Spirit that illuminates all things and strives to make the divine gifts of the Father and his only-begotten Son equally present to creatures, the Spirit that has sanctified you and is glorified together with you along with the Father and the Son through the thrice-holy praise. Moreover, you have also assented when I acclaimed this Spirit as one and only of the hypostasis of God and as God; and you would perhaps have wished me to celebrate in this part of the book due to the excess of your goodwill toward the venerable and consubstantial Trinity, and that the words spoken by many and now by me from the meaning of the Scriptures should be yours, and that silence should never be imposed upon them, and that all men should spend their leisure from affairs on such a subject. Therefore, by the highest judgment, you, O holy Michael, were appointed to rule over the incorporeal hosts and were honored with a kind of noetic girdle, and you exist as a certain fragrance of the all-holy and merciful Trinity that governs all; and you, O holy Gabriel, were chosen to minister to the mystery of the ineffable economy, as one discreet and faithful; and another has been honored with a different, God-given gift, not even having asked for it, such as neither others nor we have; but we also have a gift such as you do not have. For the God Logos did not become an angel because of the angels who sinned, but became man because of men in sin, without change, without confusion, without sin, ineffably, as he knew and willed, from the Virgin and according to her flesh and that of all of us, remaining what he was and is and will be, one and the same.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"τοῦ θεϊκοῦ πνεύματος","severity":"info","text":"The phrase 'the divine Spirit' is central to Didymus's argument about the Holy Spirit's role in illumination and sanctification, distinct from the Father and Son yet consubstantial.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ὁμοούσιον τριάδα","severity":"info","text":"The term 'consubstantial Trinity' (ὁμοούσιον τριάδα) affirms Nicene orthodoxy, asserting the shared substance of Father, Son, and Holy Spirit against Arian subordinationism.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐκ τῆς παρθένου","severity":"info","text":"The reference to Christ's birth 'from the Virgin' echoes Luke 1:26-38 and the Nicene Creed, emphasizing the incarnation without change or confusion.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"τρισαγίου αἴνου","severity":"info","text":"The 'thrice-holy praise' (τρισαγίου αἴνου) refers to the Trisagion hymn, a liturgical acclamation of God's holiness, used in Eastern Christian worship to honor the Trinity.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"τοιγαροῦν διὰ τοῦτο κρίσει τῇ ὑπερτάτῃ","severity":"info","text":"This phrase marks a transition from theological exposition to a direct address to the archangels Michael and Gabriel, structuring the passage as a narrative of divine hierarchy.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ὁ γὰρ θεὸς λόγος οὐ διὰ τοὺς ἁμαρτήσαντας ἀγγέλους ἄγγελος","severity":"info","text":"The contrast between Christ's incarnation for sinful humans and his non-incarnation for sinful angels parallels Origen's discussion in 'De Principiis' of the uniqueness of the Logos's human assumption.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'συνεπενεύσατε πνεῦμα τοῦτο τῆς ὑποστάσεως τοῦ θεοῦ ἓν καὶ μόνον' is ambiguous: it could mean the Spirit is one and only of God's hypostasis (i.e., a single hypostasis) or that the Spirit is one and only, belonging to God's hypostasis. The reading taken follows the English draft as 'one and only of the hypostasis of God'."],"confidence":"high","notes":[]},{"i":199,"ref":"p199","source":"«εἷς γάρ», φησίν, «ἅγιος, εἷς κύριος Ἰησοῦς Χριστὸς εἰς δόξαν θεοῦ πατρός.» καὶ οὕτως, ὡς ἀπὸ γῆς εἰς οὐρανοὺς ἀνέβη, ἥξει τὸ δεύτερον, διακονουμένων αὐτῷ ἀγγελικῶν εὐδοκίμων φαλάγγων μυρίων μυριάδων, καὶ ἔτι καὶ κρινεῖ καὶ ποιήσει κατὰ τὴν φιλανθρωπίαν αὐτοῦ. διὸ μετὰ τὰς ἐκκλησίας καὶ οἶκοι εὐκτήριοι τῷ θεῷ τῆς προσηγορίας ὑμῶν ἐπώνυμοι, ὦ εὐάρεστος ξυνωρὶς ἀρχαγγέλων, οὐκ ἐν μόναις ταῖς πόλεσιν, ἀλλὰ καὶ στενωποῖς ἰδίᾳ καὶ οἰκίαις καὶ ἀγροῖς ἱδρύνθησαν, χρυσῷ καὶ ἀργύρῳ ἢ καὶ ἐλέφαντι κοσμηθέντες· ἴασίν τε οἱ ἄνθρωποι καὶ εἰς τὰ ἀπωτέρω τῆς ἐνεγκαμένης αὐτοὺς χωρία τὰ ἔχοντα οἷον ὡς πρυτανεῖα ἐπιτευγμάτων τὰ εὐκτήρια προβεβλημένα, οὐκ ὀκνοῦντες καὶ πέλαγος διαλαβεῖν, ἢ δέοι, μακρόν, καὶ πολλῶν ἐφεξῆς ἡμερῶν ὁδὸν ἔσθ' ὅτε καὶ ἀργαλέαν ἐξανῦσαι, ὡς πειραθησόμενοι πλείονος εὐνοίας μὲν τῆς περὶ τὴν πρεσβείαν ἀπὸ ὑμῶν, μετουσίας δὲ τῆς τῶν φιλοτιμουμένων ὑπὲρ τοῦ εὖ ἀγαθῶν παρὰ τοῦ θεοῦ. ἐν γὰρ ταῖς ἁγίαις αὐτοῦ ἐκκλησίαις καὶ τοῖς εὐκτηρίοις καὶ μαρτυρίοις, ὡς ἐν ἄλλοις οὐρανοῖς, τὰ ἀνέκλειπτα αὐτοῦ προὔθηκεν ἀγαθά· καὶ ἀφ' ὧν οὗτος αὐτὸς ὁ βασιλεὺς τῶν βασιλευόντων καὶ κύριος τῶν κυριευόντων δέδωκέν τε καὶ ὁσημέραι δίδωσιν ἑκάστοις, ἀπὸ τούτων εὐσεβῶς καὶ ὁσίως προσφερομένην δέχεται ἀναίμακτον θυσίαν, καὶ πάντα ἔχει τὰ παρὰ ἀνθρώπων γέρα. νομίζω δὲ εἰς τὰ κατὰ αἱρετικῶν καὶ εἰς τὰ περὶ θεολογίας, καὶ τὰ ἄλογα ζῶα, μενοῦνγε τοὺς λίθους αὐτούς, τῇ προθυμίᾳ συμφθέγγεσθαι ἡμῖν. τί γὰρ οὐ ποιεῖ ὁ περὶ θεὸν ἔρως; ἢ τίνι παραχωρεῖ φίλτρον ἀληθὲς καρδίας;","english":"For,\" he says, \"one is holy, one is Lord Jesus Christ to the glory of God the Father.\" And thus, as he ascended from earth to the heavens, he will come a second time, served by angelic, approved phalanxes of countless myriads, and he will both judge and act according to his philanthropy. Therefore, after the churches, prayer houses were also named after your appellation, O well-pleased pair of archangels, established not only in cities but also in alleys, private homes, and fields, adorned with gold and silver or even ivory. And men, even to the most remote places of their native land, which have prayer houses set forth as, so to speak, treasuries of achievements, do not hesitate to traverse a long sea, if need be, or to complete a journey of many successive days, sometimes a difficult one, as they will experience greater goodwill from you regarding the embassy, and participation in the goods zealously offered for the good from God. For in his holy churches and prayer houses and martyria, as in other heavens, he has set forth his inexhaustible goods. And from these, this same king of kings and lord of lords has given and daily gives to each, and from these he accepts a bloodless sacrifice piously and holily offered, and he receives all honors from men. I think that even against heretics and in matters of theology, the irrational animals, nay even the stones themselves, would join us in eagerness. For what does love for God not do? Or to what does a true affection of the heart yield?","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"εἷς γάρ, φησίν, ἅγιος, εἷς κύριος Ἰησοῦς Χριστὸς εἰς δόξαν θεοῦ πατρός","severity":"info","text":"The quotation adapts the Trisagion (Thrice-Holy) and possibly echoes 1 Cor 8:6 or liturgical formulae, but the exact source is uncertain.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"εὐκτήριοι","severity":"info","text":"Prayer houses (εὐκτήριοι) were small Christian oratories, distinct from churches and martyria, often private or in remote areas, reflecting late antique piety.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ξυνωρὶς ἀρχαγγέλων","severity":"info","text":"The 'pair of archangels' likely refers to Michael and Gabriel, commonly venerated together in early Christian tradition, though not named explicitly here.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ἀναίμακτον θυσίαν","severity":"info","text":"The 'bloodless sacrifice' denotes the Eucharist, a standard term in Greek patristic literature, emphasizing non-violent offering.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"νομίζω δὲ","severity":"info","text":"This rhetorical turn shifts from description to hyperbole, asserting that even animals and stones would agree against heretics, a common polemical device.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"τὰ κατὰ αἱρετικῶν","severity":"caution","text":"The phrase 'against heretics' is ambiguous; it may refer to a lost section of the work or a general polemical context, not a specific treatise.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'pair of archangels' is not specified; likely Michael and Gabriel, but not confirmed.","The phrase 'τὰ κατὰ αἱρετικῶν' may indicate a lost section or a general reference; the text is fragmentary."],"confidence":"medium","notes":[]},{"i":200,"ref":"p200","source":"ἴστε γὰρ σὺν θεῷ δὲ πάντα εἰρήσθω οὕτω μεθ' ὑμῶν τε καὶ τῶν ἐκ τῆς ἡμετέρας φύσεως γεγονότων ἁγίων πρεσβευόντων πεπραχέναι, ὡς μηδένα πω μέχρι καὶ τήμερον οἷον δίκην τινά μοι καὶ κακηγορίας ἑλέσθαι λαχεῖν ὑπὲρ ὑμῶν τῶν ἡμετέρων πρέσβεων τῶν τιμὰς τὰς πρὸς τὸ μέτρον ὑμῶν παρὰ πᾶσιν ἐχόντων· μηδὲ ὀνόματι καλέσαι με εἰς ἀγῶνα τὸν περὶ τούτου καὶ κρίσιν, καίτοι εὑρισκομένων τῶν τὰ μὴ ὄντα κατηγορούντων· ἀλλὰ μηδέ τινα πειραθῆναι διελέγξαι με ὡς εἴην λόγους ἀκούσας κατὰ τοῦ θεοῦ λόγου καὶ τοῦ ἁγίου πνεύματος καὶ δι' αἰδῶ τυχὸν ἢ φόβον τοῦ λέγοντος ἐπινεύσας καὶ τὰ μὴ καλὰ ἐπαινέσας· ἢ ὅλως ὀλιγωρήσας ποτὲ καὶ ἐν ῥαθυμίᾳ τῇ οὐκ ἐνδέοντι θέμενος τὸ πρὸς δύναμιν ἀντιτάξασθαι· μενοῦνγε ἐκ τοῦ ἐναντίου φάναι πολλούς, ὡς ἀεὶ παρῆλθον εὔτονος καὶ ἥμερος εἰς τὰ τοιαῦτα ἢ δώσων δίκην ἢ ληψόμενος. κέρδος γὰρ μέγιστον καὶ αἰώνιον ἐμαυτοῦ καὶ τῶν ἐξ ἐμοῦ καὶ τῶν σὺν ἡμῖν ἡγοῦμαι καλῶς τὸ πάντα πόνον, εἰ δεήσοι, καὶ κίνδυνον ἑλέσθαι ὑπὲρ τοῦ ποιήσαντος ἡμᾶς καὶ σώζοντος, καὶ κρῖναι καὶ φιλανθρωπεύσασθαι αὐτοῦ ἕνεκα ἔχοντος, πατρὸς καὶ υἱοῦ καὶ ἁγίου πνεύματος. εἰδότες οὖν, ὡς ἐκλεκτοὶ λατρευταὶ μὲν τῆς παναγοῦς τριάδος, πρεσβευταὶ δὲ τοῦ ἀνθρώπων γένους, μηδὲν μετ' αὐτὴν τὴν πάντων αἴτιον καὶ ζωοποιὸν αἰδοῦς εἰς ὑμᾶς ἐλλελεῖφθαί μοι τῆς ὀφειλομένης εἰς τοὺς συναγορεύοντάς με ταύτῃ τῇ χορηγούσῃ ἐνθυμήσεις καὶ φράσεις σοφὰς αὐτῇ τε ἀρεσκούσας καὶ ἡμᾶς εὐεργετούσας· ἔπειτα καὶ ὑμῖν· καὶ τοσούτῳ «ἔπειτα», ὅσῳ πρέπει μετὰ τὴν ἄκτιστον κτιστῆς εὐπρεπῶς μνημονεύειν φύσεως τάξαντας·","english":"You know, then, that with God let everything be said thus, that I have acted with you and with the saints born of our nature interceding, so that no one up to this day has chosen to bring a kind of suit or accusation of slander against me on behalf of you, our ambassadors, who hold honors commensurate with your measure before all; nor has anyone summoned me by name to a contest and judgment concerning this matter, even though those who accuse me of things that do not exist are found; but no one has attempted to refute me as having heard words against the Word of God and the Holy Spirit and, perhaps out of shame or fear of the speaker, having assented and praised things that are not good; or as having ever been negligent and, in a slothfulness not befitting, set aside the duty to oppose to the best of my ability. On the contrary, many have said that I have always come forward vigorous and gentle in such matters, either to give or to receive justice. For I consider it the greatest and eternal gain for myself, for those from me, and for those with us, to choose every labor, if necessary, and danger on behalf of the one who made us and saves us, and to judge and to exercise philanthropy for his sake, who is Father, Son, and Holy Spirit. Knowing, therefore, that you are chosen servants of the all-holy Trinity and ambassadors of the human race, nothing after that cause and life-giver of all has been left lacking in me of the reverence due to you who advocate for me with this one who supplies thoughts and wise expressions pleasing to her and benefiting us; and then also to you; and by so much \"then\" as is fitting, after the uncreated nature, to make orderly mention of the created nature.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"πρεσβευόντων","severity":"info","text":"The participle 'interceding' (πρεσβευόντων) carries the technical sense of advocacy before God, consistent with the author's depiction of saints as mediators.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"τριάδος","severity":"info","text":"The term 'Trinity' (τριάδος) is a key theological term in Didymus, denoting the Father, Son, and Holy Spirit as a unity.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"πρεσβευταὶ","severity":"info","text":"The designation 'ambassadors of the human race' reflects Didymus's view of the elect as intercessors, a concept rooted in early Christian soteriology.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"μενοῦνγε","severity":"info","text":"The particle 'on the contrary' (μενοῦνγε) marks a rhetorical shift, contrasting the speaker's defense with the accusations mentioned earlier.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"τῇ χορηγούσῃ","severity":"caution","text":"The feminine participle 'the one who supplies' (τῇ χορηγούσῃ) is ambiguous; it may refer to the Trinity or to divine wisdom, but the antecedent is unclear.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"ἄκτιστον ... κτιστῆς","severity":"info","text":"The distinction between 'uncreated' and 'created' nature reflects a key theological framework in late antique Trinitarian debates, influencing later orthodox formulations.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The referent of 'the one who supplies' (τῇ χορηγούσῃ) is ambiguous; it could be the Trinity or a personification of wisdom.","The phrase 'after the uncreated nature' may imply a hierarchy of being, but the exact theological nuance is open to interpretation."],"confidence":"high","notes":[]},{"i":201,"ref":"p201","source":"ἱκετεύσατε ἰδικῶς ὑπὲρ ἐμοῦ καὶ τῶν ἐξ ἐμοῦ καὶ σὺν ἐμοὶ καὶ πάντων τούτου γὰρ\n\nπλέον παρέχειν ἡμῖν οὐκ ἐπετράπητε, τήν τε ἐπὶ τούτῳ γνώμην διατηρηθῆναί μοι ἀκίνητον, τήν τε εὐχὴν ἐπ' ἄπειρον κατορθοῦσα ἀγαθωτάτη καὶ αὐτοτελὴς καὶ ἀδιαίρετος τρίας, προσδεχθῆναι· καὶ καταξιωθῆναι ἡμᾶς παντεκνεὶ, πανοικεὶ, παγγενεὶ καὶ παμφιλεὶ φίλοι δὲ ἡμῖν οἱ ὀρθόδοξοι σὺν ὑμῖν τε καὶ πᾶσιν τοῖς ἁγίοις ἁγιοτρισσολογῆσαι αὐτὴν ἐν οὐρανοῖς εἰς τοὺς ἀπεράντους αἰῶνας τῶν αἰώνων καὶ τῆς ἐπηγγελμένης καὶ πρὸς ἡμῶν πιστευομένης ἀτελευτήτου καὶ ἀδιαιρέτου αὐτῆς βασιλείας χάριν αὐτῆς τυχεῖν. ἀμήν, ἀμήν, ἀμήν. 7.ν ὅτι σὺν τῷ Χριστῷ κρίνειν μέλλει τὰ πάντα ἀλλ' ὥρα γὰρ εἰς τὴν ἀρχθεῖσαν ὑπόθεσιν αὖθις οὖν τείνεσθαι, ὅτι σὺν τῷ Χριστῷ, ἅτε θεὸς καὶ δημιουργός, τὸ ἅγιον πνεῦμα κρίνειν μέλλει τὰ πάντα. τίνος γὰρ καὶ ἔστιν κρίναι ἢ τοῦ κοινωνίαν ἔχοντος πρὸς τὸν ποιήσαντα αὐτά, θεότητος καὶ βασιλείας; ὡς προφητεύει Ἠσαῖας μέν· «ἐξελεύσεται ῥάβδος ἐκ τῆς ῥίζης Ἰεσσαὶ καὶ ἄνθος ἐκ τῆς ῥίζης ἀναβήσεται. καὶ ἀναπαύσεται ἐπ' αὐτὸν πνεῦμα τοῦ θεοῦ, πνεῦμα σοφίας καὶ συνέσεως, πνεῦμα βουλῆς καὶ ἰσχύος, πνεῦμα γνώσεως καὶ εὐσεβείας· καὶ ἐμπλήσει αὐτὸν πνεῦμα φόβου θεοῦ. οὐ κατὰ τὴν δόξαν κρινεῖ οὐδὲ κατὰ τὴν λαλιὰν ἐλέγξει·","english":"Plead specifically on behalf of me and those from me and with me and of all; for you were not permitted to provide us with more than this, that the opinion concerning this be preserved for me unmoved, and that the prayer, ever succeeding to infinity, most good and self-perfect and undivided Trinity, be accepted; and that we be deemed worthy, wholly, with all household, with all family, and with all friends—for the orthodox are friends to us—together with you and with all the saints, to glorify her as thrice-holy in the heavens into the endless ages of ages, and to obtain by her grace the promised and by us believed, unending and undivided kingdom of hers. Amen, amen, amen. 7. That with Christ he is to judge all things. But it is time, then, to stretch again to the subject that was begun, that with Christ, since he is God and creator, the Holy Spirit is to judge all things. For whose is it to judge except that of him who has communion with the one who made them, of divinity and kingdom? As Isaiah prophesies: \"A rod will come out from the root of Jesse, and a flower from the root will arise. And the spirit of God will rest upon him, a spirit of wisdom and understanding, a spirit of counsel and might, a spirit of knowledge and piety; and the spirit of fear of God will fill him. He will not judge according to opinion nor reprove according to speech.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"7.ν","severity":"info","text":"The Greek text shows a clear break: the doxology ending with τυχεῖν and three ἀμήν is followed by a new section introduced by 7.ν (likely a Coptic numeral 7). This marks a transition from a prayer to a theological argument about the Holy Spirit's role in judgment.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἁγιοτρισσολογῆσαι","severity":"info","text":"The compound verb ἁγιοτρισσολογῆσαι (to glorify as thrice-holy) is rare and likely Didymus's coinage, combining ἅγιος, τρισσός, and λογέω. It underscores the Trinitarian emphasis of the passage, linking the prayer to the orthodox confession of the Trinity.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐξελεύσεται ῥάβδος ἐκ τῆς ῥίζης Ἰεσσαὶ","severity":"info","text":"This is a quotation from Isaiah 11:1-2 (LXX), though the wording differs slightly from the standard Septuagint text. Didymus uses it to support the argument that the Holy Spirit, like Christ, participates in judgment, interpreting the 'rod' and 'flower' as messianic types.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"κρίνειν μέλλει τὰ πάντα","severity":"info","text":"The claim that the Holy Spirit will judge all things with Christ reflects a distinctive Pneumatological emphasis in late fourth-century Trinitarian debates, possibly responding to Pneumatomachian views that denied the Spirit's full divinity and agency.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἀλλ' ὥρα γὰρ εἰς τὴν ἀρχθεῖσαν ὑπόθεσιν αὖθις οὖν τείνεσθαι","severity":"caution","text":"The Greek syntax here is awkward and possibly corrupt: ἀλλ' ὥρα γὰρ ... αὖθις οὖν τείνεσθαι. The sense is clear ('it is time to return to the subject'), but the accumulation of particles (γάρ, οὖν) and the shift from ὥρα to τείνεσθαι may indicate a scribal error or a lacuna in the manuscript tradition.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ἁγιοτρισσολογῆσαι","severity":"info","text":"The term ἁγιοτρισσολογῆσαι is not attested in other patristic sources and may be unique to this work. Its use here highlights Didymus's creative theological vocabulary, which later copyists or editors may have preserved as a marker of orthodox Trinitarian piety.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τῶν ἐξ ἐμοῦ καὶ σὺν ἐμοὶ' could refer to Didymus's spiritual children or associates, but the exact referent is unclear.","The transition at '7.ν' may indicate a chapter or section break, but the numbering system is not fully explained in the manuscript."],"confidence":"medium","notes":[]},{"i":202,"ref":"p202","source":"ἀλλὰ κρινεῖ ταπεινῷ κρίσιν καὶ ἐλέγξει τοὺς ὑπερηφάνους καὶ ἐξελεῖται τοὺς ταπεινοὺς τῆς γῆς, καὶ πατάξει τὴν γῆν τῷ λόγῳ τοῦ στόματος αὐ τοῦ καὶ ἐν πνεύματι διὰ χειλέων ἀνελεῖ ἀσεβεῖς.» ῥάβδον καὶ ἄνθος ἐκ τῆς ῥίζης Ἰεσσαὶ λέγει τὸν ἐξ αὐτῆς ἐν τῇ ἐνανθρωπήσει βλαστήσαντα καὶ τῇ ἑαυτοῦ εὐωδίᾳ τὴν ὑφήλιον ῥώσαντα, ἐφ' ὃν εἴδομεν ἐν εὐαγγελίοις ἀναπαυσάμενον τὸ ἅγιον πνεῦμα, κριτὴν δὲ αὐτὸν σὺν τῷ ἁγίῳ πνεύματι ἐν τῇ δευτέρᾳ παρουσίᾳ ἰδεῖν περιμενόμενον. τοῦτο γὰρ σημαίνει τό τε: «ἐν πνεύματι διὰ χειλέων ἀνελεῖ ἀσεβεῖς», καὶ τὸ ἀλλαχοῦ εἰρημένον τῷ αὐτῷ προφήτῃ· «ἐν πνεύματι κρίσεως καὶ ἐν πνεύματι καύσεως.» Δαυὶδ δὲ ἐν ρληʹ ψαλμῷ φησιν· «ποῦ πορευθῶ ἀπὸ τοῦ πνεύματός σου; καὶ ἀπὸ προσώπου σου ποῦ φύγω»; τό· «ποῦ πορευθῶ» καὶ «ποῦ φύγω» πλατεῖαν ἔχει ἔμφασιν· σημαίνει γὰρ πανταχοῦ παρεῖναι καὶ κριτὴν ὑπάρχειν τὸ ἅγιον πνεῦμα. «φοβερόν», γὰρ ὡς ἀληθῶς, κατὰ τὸν ἀπόστολον, «ἐμπεσεῖν εἰς χεῖρας θεοῦ ζῶντος», τοῦ λέγοντος, ἐν μθʹ ψαλμῷ· «ἐλέγξω καὶ παραστήσω κατὰ πρόσωπόν σου τὰς ἁμαρτίας σου.» καὶ τοῦ Μιχαίου δὲ ἡ μικρῷ πρόσθεν λεχθεῖσα προφητεία καὶ εἰς τόδε συντελεῖ τὸ κεφάλαιον. ποίαν δὲ ἀπόδειξιν ἂν εἴποι τις ἰσχυροτέραν εἰς τοῦτο τοῦ καὶ σωτῆρα παρ' Ἰωάννῃ λέγειν περὶ τοῦ ἁγίου πνεύματος· «ἐλθὼν ἐκεῖνος ἐλέγξει τὸν κόσμον περὶ ἁμαρτίας καὶ περὶ δικαιο σύνης καὶ περὶ κρίσεως»;","english":"But he will judge with a humble judgment and will convict the proud, and will lift up the humble from the earth, and will strike the earth with the word of his mouth and will destroy the impious by the spirit through his lips. \"Rod and flower from the root of Jesse\" he calls the one who sprouted from her in the incarnation and who filled the inhabited world with his own fragrance, upon whom we saw in the Gospels the Holy Spirit resting, and he is awaited to be seen as judge together with the Holy Spirit at the second coming. For this is what is signified both by: \"by the spirit through his lips he will destroy the impious,\" and by what is said elsewhere by the same prophet: \"by the spirit of judgment and by the spirit of burning.\" And David in Psalm 138 says: \"Where shall I go from your spirit? And from your face where shall I flee?\" The phrases \"where shall I go\" and \"where shall I flee\" have a broad implication; for they signify that the Holy Spirit is present everywhere and is judge. For it is truly \"fearful,\" according to the Apostle, \"to fall into the hands of the living God,\" who says in Psalm 49: \"I will convict and set before your face your sins.\" And the prophecy of Micah, spoken a little earlier, also contributes to this point. And what stronger proof could one offer for this than that the Savior says in John concerning the Holy Spirit: \"When he comes, he will convict the world concerning sin and concerning righteousness and concerning judgment\"?","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ῥάβδον καὶ ἄνθος ἐκ τῆς ῥίζης Ἰεσσαὶ","severity":"info","text":"The phrase 'rod and flower from the root of Jesse' alludes to Isaiah 11:1 (LXX), interpreted as a prophecy of Christ's incarnation.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐν πνεύματι διὰ χειλέων ἀνελεῖ ἀσεβεῖς","severity":"info","text":"This quotation is from Isaiah 11:4 (LXX), where the prophet speaks of the Lord destroying the impious by the spirit through his lips.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐν πνεύματι κρίσεως καὶ ἐν πνεύματι καύσεως","severity":"info","text":"The phrase 'by the spirit of judgment and by the spirit of burning' is from Isaiah 4:4 (LXX), cited by Didymus as a parallel to the previous verse.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ποῦ πορευθῶ ἀπὸ τοῦ πνεύματός σου; καὶ ἀπὸ προσώπου σου ποῦ φύγω","severity":"info","text":"This is Psalm 138:7 (LXX), where David asks where he can flee from God's spirit and face, interpreted by Didymus as evidence of the Holy Spirit's omnipresence and role as judge.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐλέγξω καὶ παραστήσω κατὰ πρόσωπόν σου τὰς ἁμαρτίας σου","severity":"info","text":"This quotation from Psalm 49:5 (LXX) is attributed to God, who says 'I will convict and set before your face your sins,' reinforcing the theme of divine judgment.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐλθὼν ἐκεῖνος ἐλέγξει τὸν κόσμον περὶ ἁμαρτίας καὶ περὶ δικαιοσύνης καὶ περὶ κρίσεως","severity":"info","text":"This saying of the Savior about the Holy Spirit is not found verbatim in the canonical Gospels; it may be a paraphrase or from a non-canonical source, possibly the Gospel of the Hebrews or a lost tradition.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the final quotation attributed to John is uncertain; it may be a paraphrase or from an apocryphal gospel."],"confidence":"high","notes":[]},{"i":203,"ref":"p203","source":"7.ν ὅτι ὁ Παῦλος ἐν τῇ δυνάμει τοῦ πνεύματος Ἐλύμαν τὸν μάγον ἐξετύφλωσεν ὅτι ἐν τῇ ὑπερβαλλούσῃ δυνάμει τοῦ ἁγίου πνεύματος ὁ Παῦλος ἐν Κύπρῳ Ἐλύμαν τὸν μάγον, ἐπιστρατεύοντα τοῖς ἁγίοις καὶ λυμαινόμενον τῇ ἀληθείᾳ, ἐξετύφλωσεν λόγῳ. τοῦ πνεύματος γὰρ εἶναι τὴν δύναμιν δεικνῦσα ἡ γραφή, λέγει αὐτοῖς ὀνόμασιν οὕτως· «τότε ὁ Παῦλος πλησθεὶς πνεύματος ἁγίου, εἶπεν πρὸς αὐτόν· ἰδοὺ χεὶρ κυρίου ἐπὶ σὲ καὶ ἔσῃ τυφλὸς μὴ βλέπων τὸν ἥλιον.» ἀληθῶς γὰρ οὐκ αὐτόν, μὴ ἔχοντα τοῦ πνεύματος τὴν πάντα ἐνεργοῦσαν δύναμιν, ἀνθρώπου μαγγανείαις σώζοντος καὶ δαίμοσι πεποιθότος τὸ βλέπειν ῥήματι ἀποσβέσαι. 7.ν ὅτι τῇ δυνάμει τοῦ παναγίου πνεύματος ἀνεῳχθέντες οἱ οὐρανοὶ ὤφθησαν τῷ ὁσίῳ Στεφάνῳ. ὅτι τῇ δυνάμει καὶ χάριτι τοῦ ἁγίου πνεύματος ἀναπτυχθέντες οἱ οὐρανοὶ ὤφθησαν τῷ διπλοῦς στεφάνους ἀναδησαμένῳ ἀποστολῆς καὶ μαρτυρίου. φησὶν γάρ· «Στέφανος πλησθεὶς πνεύματος ἁγίου εἶδεν τοὺς οὐρανοὺς ἀνεῳγμένους.» ὥστε εἶναι τὸ ὑπὸ ἀρχαίου εἰρομένον· οὐρανόθεν δ' ἄρ' ὑπερράγη ἄσπετος αἰθήρ. 7.ν ὅτι προγνώστης ὅτι προγινώσκει, ὡς ὁ πατὴρ καὶ ὁ υἱός· μόνης δὲ θεϊκῆς φύσεώς ἐστιν, ἀκριβῶς εἰδέναι τὰ μέλλοντα. ἡ γὰρ κτίσις πάντα μὲν τὰ ἀφ' ἑαυτῆς στοχαστικὰ προφέρει, ἐκεῖνο δὲ μόνον ἀπλανῶς καὶ ἀπαραβάτως προβλέπει, ὃ αὐτὴν διδάξῃ τὸ ἅγιον πνεῦμα. ταῖς γὰρ","english":"7.ν that Paul, by the power of the Spirit, blinded Elymas the magician; that by the surpassing power of the Holy Spirit, Paul in Cyprus blinded Elymas the magician, who was warring against the saints and corrupting the truth, with a word. For the Scripture, showing that the power belongs to the Spirit, speaks in these very words: \"Then Paul, filled with the Holy Spirit, said to him: 'Behold, the hand of the Lord is upon you, and you shall be blind, not seeing the sun.'\" For truly, not by his own power, lacking the all-activating power of the Spirit, could he extinguish the sight of a man who was saving by magical arts and trusting in demons, with a word. 7.ν that by the power of the all-holy Spirit the heavens were opened and appeared to the holy Stephen. That by the power and grace of the Holy Spirit the heavens were unfolded and appeared to him who bound on double crowns of apostleship and martyrdom. For it says: \"Stephen, filled with the Holy Spirit, saw the heavens opened.\" So that the ancient saying holds: \"From heaven, then, the boundless ether burst forth.\" 7.ν that he is a foreknower, that he foreknows, as the Father and the Son do; but it belongs only to the divine nature to know the future precisely. For creation brings forth all things that are conjectural from itself, but it foresees without error and without deviation only that which the Holy Spirit teaches it. For","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐλύμαν τὸν μάγον ἐξετύφλωσεν","severity":"info","text":"The blinding of Elymas the magician by Paul is recounted in Acts 13:8–11, though the exact wording here is paraphrastic.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Στέφανος πλησθεὶς πνεύματος ἁγίου εἶδεν τοὺς οὐρανοὺς ἀνεῳγμένους","severity":"info","text":"The vision of Stephen with opened heavens is based on Acts 7:55–56, where Stephen sees into heaven while being stoned.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"οὐρανόθεν δ' ἄρ' ὑπερράγη ἄσπετος αἰθήρ","severity":"info","text":"This hexameter line, quoted as an ancient saying, likely derives from a lost Greek poet (possibly Orphic or philosophical) and is used to support the idea of a heavenly opening.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"προγνώστης","severity":"info","text":"The term 'foreknower' is applied to the Holy Spirit, asserting that foreknowledge is a property of the divine nature alone, not of created beings.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"7.ν","severity":"info","text":"The repeated marker '7.ν' introduces three distinct arguments from scriptural examples, each demonstrating the power of the Holy Spirit through apostolic and martyr figures.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"τῷ διπλοῦς στεφάνους ἀναδησαμένῳ ἀποστολῆς καὶ μαρτυρίου","severity":"info","text":"Stephen is described as wearing 'double crowns' of apostleship and martyrdom, a common hagiographical trope in later Greek Christianity, emphasizing his dual honor.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text breaks off mid-sentence at the end of the passage, leaving the argument about foreknowledge incomplete.","The source of the hexameter line is not identified in the text, and its attribution remains uncertain."],"confidence":"high","notes":[]},{"i":204,"ref":"p204","source":"θείαις ἀκτῖσιν αὐτοῦ μονονουχὶ τὰς ἐν οὐρανῷ καταλάμπον δυνάμεις, ἀλλὰ καὶ τῶν ἡμετέρων ψυχῶν ἀπολαμπρύνον τὰ ὄμματα, ὑποδείκνυσί τε πολλάκις διαφόρως τὰ μέλλοντα καὶ συγχωρεῖ δι' οἰκείαν ἀγαθότητα καὶ φιλανθρωπίαν τὰ πρὸς τὸ χρήσιμον συντελοῦντα τῇ ἀνθρωπείᾳ φύσει ἐκ λέγειν ποτὲ τὴν κτίσιν· ἅπερ ἔσθ' ὅτε ἡ ἔνυλος ἡμῶν φύσις οὐ τῷ χορηγήσαντι διὰ μέσης τῆς κτίσεως, ἀλλ' αὐτῇ ἐπιγράφει. αἱ δὲ περὶ τῆς προγνώσεως τοῦ πνεύματος ἀπὸ τῶν ἀποστολικῶν πράξεων μαρτυρίαι εἰσὶν ἐν τούτοις. ἀπὸ τοῦ Πέτρου πρὸς τοὺς Ἰουδαίους· «ἄνδρες ἀδελφοί, ἔδει πληρωθῆναι τὴν γραφήν, ἣν προεῖπεν τὸ πνεῦμα τὸ ἅγιον διὰ στόματος Δαυὶδ περὶ Ἰούδα τοῦ γενομένου ὁδηγοῦ τῶν συλλαβόντων Ἰησοῦν.» εὖ τοίνυν εἶπε τὸ «ἔδει»· θεοῦ γὰρ μόνου πᾶς λόγος οὐκ ἀτελεύτητος. καὶ ἀπὸ τοῦ Παύλου· «τὸ πνεῦμα τὸ ἅγιον κατὰ πόλιν διαμαρτύρεταί με λέγον, ὅτι δεσ μὰ καὶ θλίψεις με μένουσιν.» καὶ διὰ τοῦ προφήτου δὲ Ἀγάβου σιτοδείαν ἐσομένην τῇ ὑπ' οὐρανὸν διὰ τὰς ἀνθρώπων πλημμελείας προεμήνυσεν ὡς ἀγαθός, καθὰ καὶ ἐπὶ τῆς Νινευῆ, ὡς ἂν εὐλαβηθέντες μετανοίᾳ φύγοιεν τὸ κακὸν ἥτις καὶ συνέβη πολλοῖς ὕστερον χρόνοις ἐπὶ Κλαυδίου. καὶ ἐν εὐαγγελίῳ δὲ ὁ Χριστὸς περὶ τοῦ πνεύματός φησιν· «καὶ τὰ ἐρχόμενα ἀναγγελεῖ ὑμῖν», τουτέστιν τὰ μέλλοντα.","english":"with his divine rays illuminating not only the powers in heaven but also brightening the eyes of our souls, he often reveals future events in various ways and, through his own goodness and love for humanity, permits that which contributes to the benefit of human nature to be spoken at times through creation; which things our material nature sometimes attributes not to the giver through the medium of creation, but to itself. The testimonies concerning the foreknowledge of the Spirit from the Acts of the Apostles are as follows. From Peter to the Jews: \"Brothers, it was necessary that the scripture be fulfilled, which the Holy Spirit foretold through the mouth of David concerning Judas, who became the guide of those who seized Jesus.\" Well then, he said \"it was necessary\"; for every word of God alone is not without fulfillment. And from Paul: \"The Holy Spirit testifies to me in every city, saying that bonds and afflictions await me.\" And through the prophet Agabus, he foretold that a famine would occur throughout the world due to the transgressions of men, as a good one, just as in the case of Nineveh, so that, being cautious, they might flee from evil through repentance, which indeed happened many years later under Claudius. And in the Gospel, Christ says concerning the Spirit: \"And he will announce to you the things that are coming,\" that is, future events.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"θείαις ἀκτῖσιν","severity":"info","text":"The phrase 'divine rays' metaphorically describes the Spirit's illuminating activity, a common trope in Greek patristic literature for spiritual enlightenment.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Acts of the Apostles","severity":"info","text":"Didymus cites two passages from Acts: Peter's speech (Acts 1:16-20, alluding to Psalm 41) and Paul's prophecy of bonds (Acts 20:23). The third reference to Agabus' famine prophecy (Acts 11:28) is also drawn from Acts.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Gospel","severity":"info","text":"The final citation, 'And he will announce to you the things that are coming,' is not a direct Gospel verse but likely a paraphrase of Christ's words about the Holy Spirit's prophetic role, possibly from John 16:13 or a similar passage.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Nineveh","severity":"info","text":"The reference to Nineveh alludes to the biblical story of Jonah, where the city repented after prophetic warning, a common exemplum in early Christian literature for divine mercy and repentance.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"text","lemma":"Claudius","severity":"info","text":"The mention of Claudius (Roman emperor, AD 41-54) provides a historical anchor for the famine prophecy, aligning with known famines during his reign, e.g., the grain shortage in AD 51.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"testimonies concerning the foreknowledge of the Spirit","severity":"info","text":"This passage functions as a structured catena of scriptural proofs for the Holy Spirit's prophetic power, a common rhetorical device in Greek theological treatises.","cites":[{"key":"ed:khazarzar-didymus-the-blind-de-trinitate","label":"source edition: De trinitate","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/De%20trinitate.pdf"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek phrase 'ἐκ λέγειν ποτὲ τὴν κτίσιν' is syntactically ambiguous; the translation 'to be spoken at times through creation' is adopted, but it could also mean 'to speak of creation at times.'","The source of the Gospel citation is not explicitly identified; it may be a loose paraphrase or a lost variant."],"confidence":"high","notes":[]}]}