{"slug":"khazarzar-didymus-the-blind-fragmenta-in-epistulam-i-ad-corinthios","id":"greek:khazarzar:khazarzar-didymus-the-blind-fragmenta-in-epistulam-i-ad-corinthios","title":"Fragmenta in epistulam i ad Corinthios","title_source":"Fragmenta in epistulam i ad Corinthios","author":"Didymus the Blind","genre":"letter","date":"","tradition":"greek","coverage":"not-located","coverage_claim":{"status":"not-located","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed."},"publication":{"status":"machine-draft","reviewed_by":null,"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","generated":"2026-11-15T06:58:20Z","cost_usd":0.006185},"source":{"registry_id":"greek:khazarzar:khazarzar-didymus-the-blind-fragmenta-in-epistulam-i-ad-corinthios","work_id":"khazarzar-didymus-the-blind-fragmenta-in-epistulam-i-ad-corinthios","edition":"khazarzar","language":"","license":"Migne PG text (public domain); khazarzar host and the digitising project state no licence for this layer","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/Fragmenta%20in%20epistulam%20i%20ad%20Corinthios.pdf"},"stats":{"passages":11,"english_words":2887,"coptic_letters":0,"source_letters":11579,"commentary_units":66,"commentary_kinds":8,"derived_notes":0,"ambiguities":21,"work_notes":5,"external_links":0,"timeline":5},"summary":{"work":"khazarzar-didymus-the-blind-fragmenta-in-epistulam-i-ad-corinthios","abstract":"Didymus the Blind (c. 313–398), a leading Alexandrian exegete, wrote this fragment on 1 Corinthians, surviving only in catena excerpts. It reflects his allegorical and doctrinal reading of Paul, addressing a Corinthian denial of bodily resurrection. Didymus interprets Paul's reference to Christ's resurrection as a prototype for universal resurrection, insisting the risen body is 'incorruptible and spiritual' (ἄφθαρτον καὶ πνευματικόν), showing Origenist influence. The text is a fragment, not a continuous commentary, and its transmission depends on later catenists who selected passages for their own purposes, potentially omitting context or altering sequence. The source edition (khazarzar) provides no manuscript sigla or critical apparatus, limiting verification of provenance and completeness.","historical_context":"Didymus the Blind (c. 313–398) was a prominent Alexandrian theologian and head of the catechetical school. This fragment on 1 Corinthians was likely composed in the late 4th century in Alexandria, a period of intense Trinitarian and Christological debate. The text reflects Alexandrian allegorical method and anti-Arian concerns. Didymus was posthumously condemned at the Second Council of Constantinople (553) for Origenist views, which limited direct transmission of his works. The fragment survives only in catena excerpts, where later catenists selected passages for their own purposes, potentially omitting context or altering sequence. The Greek text is preserved in this form, with no continuous commentary extant. The source edition (khazarzar) provides no manuscript sigla or critical apparatus, so the reader cannot verify the fragment's provenance, completeness, or editorial interventions.","significance":"This fragment is significant for understanding late 4th-century Alexandrian exegesis of Paul, particularly on resurrection theology. It shows Didymus's Origenist influence in describing the risen body as 'incorruptible and spiritual,' anticipating later debates in Greek patristic thought. The fragment's survival in catena form illustrates how posthumous condemnation shaped transmission, making such excerpts key for reconstructing Didymus's thought.","timeline":[{"date":"c. 313–398","event":"Life of Didymus the Blind, Alexandrian exegete."},{"date":"Late 4th c.","event":"Composition of Didymus's commentary on 1 Corinthians (fragmentary)."},{"date":"553","event":"Second Council of Constantinople condemns Origenist views, limiting transmission of Didymus's works."},{"date":"Undated","event":"Fragment preserved in catena excerpts by later catenists."},{"date":"Undated","event":"Source edition (khazarzar) published without manuscript sigla or critical apparatus."}],"relations":[{"work":"1 Corinthians","relation":"Biblical text commented upon by Didymus.","key":"","label":null,"url":null},{"work":"Origen's works","relation":"Influences Didymus's allegorical method and resurrection theology.","key":"","label":null,"url":null},{"work":"Catena on 1 Corinthians","relation":"Preserves the fragment; catenists selected and possibly altered passages.","key":"","label":null,"url":null},{"work":"Didymus the Blind's other fragments","relation":"Similar survival pattern via catenae due to posthumous condemnation.","key":"","label":null,"url":null}],"external_links":[],"cautions":["The date of the fragment is unknown; it is assigned to the late 4th century based on Didymus's lifetime.","The fragment survives only in catena excerpts, with no continuous commentary extant; catenists may have omitted context or altered sequence.","The source edition (khazarzar) provides no manuscript sigla or critical apparatus, so provenance, completeness, and editorial interventions cannot be verified.","Didymus's posthumous condemnation (553) limited direct transmission; the fragment's survival via catenae may reflect selective preservation."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000469,"generated":"2026-11-15T06:58:20Z"},"links":[{"kind":"source","label":"Patrologia Graeca text (khazarzar mirror)","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/Fragmenta%20in%20epistulam%20i%20ad%20Corinthios.pdf"}],"checks":{"work":"khazarzar-didymus-the-blind-fragmenta-in-epistulam-i-ad-corinthios","status":"pass","blocking":[],"warnings":[],"stats":{"passages":11,"translated":11,"commentary_passages":11,"commentary_units":66,"english_words":2887,"source_letters":11579,"commentary_kinds":8},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"Didymus the Blind (c. 313–398) was a leading Alexandrian exegete. This fragment on 1 Corinthians survives only in catena excerpts, preserving his allegorical and doctrinal reading of Paul.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"","severity":"caution","text":"The text is a fragment, not a continuous commentary. Its transmission depends on later catenists who selected passages for their own purposes, potentially omitting context or altering sequence.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"background","lemma":"","severity":"info","text":"Didymus wrote in the late 4th century, a period of intense Trinitarian and Christological debate. His exegesis of 1 Corinthians reflects Alexandrian allegorical method and anti-Arian concerns.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"Didymus was posthumously condemned at the Second Council of Constantinople (553) for Origenist views. This limited direct transmission of his works, making catena fragments a key survival route.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"The source edition (khazarzar) provides no manuscript sigla or critical apparatus. The reader cannot verify the fragment’s provenance, completeness, or editorial interventions.","cites":[],"named_sources":[],"dropped_cites":[]}],"derived_work_notes":[{"kind":"coverage","severity":"info","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed."},{"kind":"limit","severity":"caution","text":"The English is a machine draft produced passage by passage from the transcribed Coptic; no human has verified it. The commentary is model-written and cites only keys the pipeline could resolve."},{"kind":"register","severity":"info","text":"Register: letter in ancient Greek; the English keeps the liturgical formulae and the vocatives rather than normalising them."},{"kind":"structure","severity":"info","text":"Passages: 11 narrative."},{"kind":"source","severity":"info","text":"Source edition: khazarzar — Migne PG text (public domain); khazarzar host and the digitising project state no licence for this layer"}],"derived_structure":{"narrative":11},"term_index":[],"citations":{},"segments":[{"i":1,"ref":"p1","source":"Ἐπειδή τινες ἐν Κορίνθῳ ἔλεγον εἶναι τὴν ψυχὴν φθαρτὴν καὶ περιττὴν τὴν τοῦ σώματος ἀνάστασιν, διελέγχει αὐτῶν ὁ Παῦλος τὴν πλάνην, καί φησιν· τὸ εὐαγγέλιον, δι' οὗ ἐκλήθητε ἐκ τῆς πολυθέου πλάνης ἐπὶ τὸ γινώσκειν τὸν ἀληθινὸν θεόν, δι' οὗ βεβαιοῦσθε καὶ σωτηρίαν ἔχετε, γνώριμον ὑμῖν καθίστημι. Τὸ τοῦ θεοῦ εὐαγγέλιον γνωρίζω ὑμῖν, ἵνα εἰδῆτε ὅτι οὐκ ἐμή, ἀλλ' οὔ τινος ἡ περὶ ἀναστάσεως νεκρῶν μνήμη.\n\n1 Παρέδωκέ μοι τὸ εὐαγγέλιον, ὅτι ἐπιδημήσας ὁ σωτὴρ καὶ σῶμα κατ' ἀλήθειαν φορέσας, ὑπὲρ τοῦ ἀναστῆναι τοὺς τεθνεώτας ἀποθανὼν καὶ ταφεὶς ἀνέστη. εἶτα ἵνα μὴ θορυβηθῶσιν οἱ ἁπλούστεροι θάνατον τοῦ Χριστοῦ, ἐπάγει· κατὰ τὰς γραφάς· τοιαῦτα γὰρ πέπονθε ὅσα περὶ αὐτοῦ προανεφώνησαν οἱ προφῆται. ἐπεὶ οὖν ἀπέθανε καὶ ἐτάφη καὶ ἀνέστη, ἀκόλουθόν ἐστιν ἀναστῆναι τοὺς ἀνθρώπους διὰ τὸν ὑπὲρ αὐτῶν ἀναστάντα, αὐτοῦ αἰτίου γενομένου τῆς ἐγέρσεως. εἰ δὲ λέγεται Χριστὸς τεθνάναι καὶ τεθάφθαι, περὶ τοῦ σώματος αὐτοῦ τοῦτο ἐκληπτέον, οὐ τῆς ψυχῆς. ἐπεὶ οὖν ἐπίστευσαν τῇ τοῦ σωτῆρος ἀναστάσει, μεμπταῖοί εἰσι μὴ συμπαραδεξάμενοι τῇ τοῦ σωτῆρος ἀναστάσει καὶ τὴν πάντων ἀνάστασιν. 1 5-9 Ταύτης αὐτοῦ τῆς ἀναστάσεως αὐτόπται ἀξιομάρτυρές εἰσιν οἱ πρῶτοι αὐτῷ συνόντες, ἔπειτα πεντακόσιοι. Ταῦτα, φησί, παραδίδωμι οἷς ἀντειπεῖν οὐ δύνανται οἱ ἀπατῶντες ὑμᾶς. ὅμως, εἰ καὶ τὸ τεθνεὸς σῶμα ἀνίσταται, ἀλλ' ἄφθαρτον καὶ πνευματικόν· διὸ οὐδὲ πᾶσιν ἐφαίνετο ἀλλ' οἷς ἤθελεν.","english":"Since some in Corinth were saying that the soul is perishable and the resurrection of the body superfluous, Paul refutes their error and says: I make known to you the gospel, through which you were called from polytheistic error to knowledge of the true God, through which you are confirmed and have salvation. I make known to you the gospel of God, so that you may know that the mention of the resurrection of the dead is not mine, nor that of any man.\n\nHe delivered to me the gospel, that the Savior, having sojourned and truly borne a body, died and was buried for the sake of raising the dead, and rose again. Then, lest the simpler ones be disturbed by the death of Christ, he adds: according to the scriptures. For he suffered such things as the prophets had previously proclaimed about him. Since, then, he died and was buried and rose again, it follows that men will rise because of the one who rose for them, he himself having become the cause of the resurrection. But if Christ is said to have died and been buried, this is to be understood of his body, not of his soul. Since, then, they believed in the resurrection of the Savior, they are blameworthy for not also accepting the resurrection of all together with the resurrection of the Savior. Of this resurrection of his, those who were first with him, and then five hundred, are eyewitnesses worthy of testimony. These things, he says, I deliver, which those who deceive you cannot gainsay. Nevertheless, even if the dead body rises, it is incorruptible and spiritual; therefore it did not appear to all, but only to those he wished.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"Didymus the Blind (ca. 313–398) was a prominent Alexandrian theologian. This fragment addresses a Corinthian denial of bodily resurrection, a known issue in early Christian polemic.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"κατὰ τὰς γραφάς","severity":"info","text":"The phrase 'according to the scriptures' echoes 1 Cor 15:3–4, where Paul grounds Christ's resurrection in scriptural prophecy. Didymus interprets this as referring to prophetic announcements.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"εὐαγγέλιον","severity":"info","text":"Here 'gospel' (εὐαγγέλιον) refers not to a written text but to the apostolic proclamation of Christ's death and resurrection, as in Paul's usage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from Paul's refutation of error to a theological argument: Christ's resurrection as prototype and cause of universal resurrection, then to eyewitness testimony and the spiritual nature of the risen body.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"Didymus insists the risen body is 'incorruptible and spiritual' (ἄφθαρτον καὶ πνευματικόν), reflecting Origenist influence and anticipating later debates on resurrection in Greek patristic thought.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Greek text is a fragment preserved only in Coptic translation; the original context and exact wording of Didymus are uncertain. The English draft follows the Greek closely but may reflect interpretive choices.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'παρέδωκέ μοι τὸ εὐαγγέλιον' could be read as Paul receiving the gospel from Christ or from tradition; the text takes it as Christ's delivery.","The identity of 'the simpler ones' (οἱ ἁπλούστεροι) is not specified; it may refer to uneducated believers or to those with a literalist understanding."],"confidence":"high","notes":[]},{"i":2,"ref":"p2","source":"οὕτως μετὰ τὴν ἀνάληψιν ὤφθη τῷ Παύλῳ, ὃς μετριάζων καλεῖ ἑαυτὸν ἔκτρωμα, συναισθόμενος ὅτι ἐκ μετανοίας ἐλήλυθε εἰς τὸ ἀπόστολον εἶναι, καὶ ὡς μηδὲ τῆς ὀνομασίας ἄξιος ὢν ὡς διώκτης. πλὴν εἰ καὶ πάλαι τοιοῦτο, ἀλλὰ νῦν διδάσκαλος ἔχων τοῦτο ἐκ δωρεᾶς. Εἰ καὶ πάλαι διώκτης, ἀλλὰ νῦν διδάσκαλος δωρεᾷ θεοῦ ἥτις οὐ ματαίως ἐνυπῆρξεν αὐτῷ, ἐπείπερ ἐνδυναμωθεὶς ὑπ' αὐτῆς περισσοτέρως ἀνέτλη τοὺς ἀγῶνας ὑπὲρ τῆς εὐσεβοῦς πίστεως. ὅλον δὲ τὸ κατόρθωμα ὃ ἔσχεν ἐκ προαιρέσεως, ἀνατίθησι τῇ δοθείσῃ χάριτι θεόθεν αὐτῳ Εἴ τις λέγει μὴ ἐγείρεσθαι τοὺς νεκρούς, ἐπειδὴ ἀνάγκη Χριστοῦ ἀναστάντος πάντας ἀνίστασθαι, οὔκουν ἀναγκαίως λέγει μηδὲ Χριστὸν ἐγηγέρθαι; εἰ δὲ οὐκ ἀνέστη, ὅρα πόσα ἀνακύπτει ἄτοπα· ἡμεῖς οἱ εἰπόντες τοῦτο ψευδομάρτυρες εὑρεθησόμεθα κατὰ τοῦ θεοῦ, εἰ καὶ ὡς ὑμεῖς ἠλιθίως συνέθεσθε τῇ ἐγέρσει τοῦ κυρίου, ἀλλὰ καὶ πίστει τοῦ ἀναστάντος δόξαντες ἠλευθερῶσθαι τῶν ἁμαρτιῶν, οὐκ ἀπεβάλετε τὰς ἁμαρτίας ὑμῶν. Ὁ μὴ παραδεξάμενος τὴν ἀνθρώπου ψυχὴν ἀθάνατον εἶναι καὶ διὰ τοῦτο ἀπιστῶν τῇ ἀναστάσει, οἰκτρὸς ὁ τοιοῦτος στερῶν ἑαυτὸν τῆς αἰωνίου ζωῆς δι' ἣν πλούσιοι οἱ ἅγιοι ἀξίων ἀμοιβῶν τυγχάνοντες. Εἰ καὶ ἀπιστῶσί τινες, ἀλλ' ἡμεῖς προσδοκῶμεν ἀνάστασιν, εἰδότες ὡς ἀπαρχὴ Χριστὸς γέγονεν, ἀνάστασις τῶν κεκοιμημένων· δι' ὧν πάντες πειραθήσονται τῆς ἀθανάτου ζωῆς, ἀκολουθὸν γάρ. Ἐπειδὴ διὰ τὸ παραβῆναι τὸν Ἀδὰμ τὸν νόμον οἱ ἐξ αὐτοῦ πάντες τεθνήκασιν, οὕτως καὶ ἐν τῷ Χριστῷ μὴ γνόντι ἁμαρτίαν ζωοποιηθήσονται.","english":"Thus after the assumption he appeared to Paul, who, being modest, calls himself an abortion, aware that he had come from repentance to being an apostle, and as one not even worthy of the name, having been a persecutor. Yet even if he was such before, now he is a teacher, having this as a gift. Even if he was once a persecutor, now he is a teacher by the gift of God, which did not exist in him in vain, since, strengthened by it, he endured the struggles for the pious faith all the more. And the entire achievement he had from his own choice he attributes to the grace given to him from God. If someone says that the dead are not raised, since it is necessary that all rise because Christ rose, does he not then necessarily say that Christ has not been raised? But if he has not risen, see how many absurdities arise: we who have said this will be found false witnesses against God, and even if, like you, we foolishly assented to the resurrection of the Lord, yet, having thought ourselves freed from sins by faith in the risen one, we did not cast off our sins. The one who does not accept that the human soul is immortal and therefore disbelieves in the resurrection—such a one is pitiable, depriving himself of eternal life, for which the saints are rich, obtaining worthy rewards. Even if some disbelieve, we await the resurrection, knowing that Christ has become the firstfruits, the resurrection of the fallen asleep; through whom all will experience immortal life, for it is consequent. Since because Adam transgressed the law, all from him have died, so also in Christ, who knew no sin, they will be given life.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ἔκτρωμα","severity":"info","text":"Paul calls himself an 'abortion' (ἔκτρωμα), a rare self-deprecation meaning a premature or miscarried birth, reflecting his sense of unworthiness as a former persecutor.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἀπαρχὴ Χριστὸς γέγονεν","severity":"info","text":"The phrase 'Christ has become the firstfruits' echoes 1 Corinthians 15:20, 23, where Christ is the firstfruits of the resurrection.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"μετὰ τὴν ἀνάληψιν","severity":"info","text":"The 'assumption' (ἀνάληψις) likely refers to Christ's ascension, a common term in Greek patristic literature for the resurrection and ascension.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Εἴ τις λέγει μὴ ἐγείρεσθαι τοὺς νεκρούς","severity":"info","text":"This passage shifts from Paul's biography to a logical argument against those denying resurrection, using a conditional structure to refute their position.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ψευδομάρτυρες κατὰ τοῦ θεοῦ","severity":"info","text":"The accusation of being 'false witnesses against God' reflects early Christian polemic against docetic or gnostic denials of bodily resurrection, as seen in Irenaeus and Tertullian.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"οὕτως μετὰ τὴν ἀνάληψιν ὤφθη τῷ Παύλῳ","severity":"caution","text":"The reference to Paul seeing Christ 'after the assumption' is ambiguous: it may refer to the Damascus road vision or a later revelation, but the text does not specify.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'after the assumption' could refer to Christ's ascension or to a specific post-resurrection appearance; the text does not clarify which event is meant."],"confidence":"medium","notes":[]},{"i":3,"ref":"p3","source":"τινὲς δὲ τῶν αἱρετικῶν μόνην λέγουσι τὴν ψυχὴν ζωοποιεῖσθαι ἐν Χριστῷ τῶν δικαίων, ὅτι οὐκ ἔστιν ** ἡ γὰρ ζωοποίησις πάντων ἔσται τῶν ἀποθανόντων ἐν τῷ Ἀδάμ. Ὡς πρὸ πάντων οὖσα ἡ Χριστοῦ ἀνάστασις, πρώτη ἔσται ἐν τιμῇ· εἶτα ἑξῆς οἱ πιστοὶ κατ' ἀναλογίαν ἧς ἔχουσι πίστεως τάσσονται ἐν τῇ τοῦ Χριστοῦ παρουσίᾳ, μεθ' ἣν ἔστιν τὸ τέλος οὕτω πρὸς ἀρχὴν διαστελλόμενον, ἀλλὰ τὸ οὗ εἵνεκα τὰ ἄλλα πάντα τὰ συντείνοντα πρὸς σωτηρίαν, αὐτὸ δὲ οὐκ ἄλλου\n\nχάριν ὑπάρχον ἔσχατον ὀρεκτὸν καθ' ἑαυτὸ καὶ δι' ἑαυτὸ αἱρετὸν τυγχάνον. 1 26 Βασιλείαν ὧδε λέγει τοὺς βασιλευομένους, ἤτοι τὴν ἰδίαν σάρκα ἣν βελτιῶσαι ὁ υἱὸς παρέδωκε τῷ πατρί, οὐκέτι βασιλευομένην ὡς δούλου μορφὴν ἀλλ' ὡς οὖσαν σάρκα τοῦ λόγου ὃ ἔστιν αὐτοῦ τοῦ υἱοῦ, ἀναδείξας τὴν τοῦ θεοῦ μορφὴν ἐν αὐτῇ. τότε γὰρ ἀπειληφότος τοῦ υἱοῦ τὴν δόξαν ἣν εἶχε πρὸ τοῦ τὸν κόσμον εἶναι, ὡς ὑφ' ἑνὸς βασιλέως πατρὸς καὶ υἱοῦ βασιλευθήσονται. δεῖ οὖν τὸν Χριστὸν βασιλεύειν ὑπὲρ τῆς ὅλων προκοπῆς ἕως οὗ πάντες οἱ διὰ τὸ ἁμαρτάνειν ἐχθροὶ ὑπὸ πόδας αὐτοῦ τιθῶσιν, καταλύοντος αὐτοῦ πᾶσαν τυραννικὴν ἐξουσίαν, μεθ' ἣν καὶ αὐτὸς ὁ ἀρχίκακος καταλύεται θάνατος, ἐπείπερ πᾶσα ἑνουμένη αὐτῷ ψυχὴ ὑφισταμένη θάνατον τὸν ἑνούμενον τῇ κακίᾳ. Πρός τε τὴν Ἑλλήνων μυθολογίαν τε καὶ ἀπάτην εἰρῆσθαι ταῦτα εἰπόντες τῶν φασκόντων πατραλοίας εἶναι θεούς, καὶ ὅτι τῆς ἐκκλησίας ὑποτασσομένης αὐτὸς λέγεται ὑποτάττεσθαι, οἰκειούμενος τῆς ἐκκλησίας τοὺς διωγμοὺς καὶ τὰ πάθη καὶ τὴν ὑποταγήν.","english":"Some of the heretics say that only the soul of the righteous is given life in Christ, because there is no **; for the giving of life will be for all who have died in Adam. Since the resurrection of Christ is before all, it will be first in honor; then in order the faithful are arranged according to the proportion of faith they have at the coming of Christ, after which is the end, thus distinguished from the beginning, but that for the sake of which all other things that contribute to salvation exist, while it itself does not exist for the sake of another, being the ultimate object of desire in itself and choiceworthy for its own sake. Here he calls \"kingdom\" those who are ruled, that is, his own flesh which the Son delivered to the Father to improve, no longer ruled as the form of a slave but as being the flesh of the Word which is the Son himself, having displayed the form of God in it. For then, when the Son has recovered the glory he had before the world existed, they will be ruled by one king, father and son. Therefore Christ must reign for the advancement of all until all who are enemies because of sin are placed under his feet, he destroying every tyrannical power, after which death itself, the chief evil, is destroyed, since every soul united with him undergoes death united with evil. These things are said against the mythology and deception of the Greeks, who claim that gods are parricides, and that when the church is subjected, he himself is said to be subjected, appropriating the persecutions, sufferings, and subjection of the church.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ζωοποίησις","severity":"info","text":"The term 'ζωοποίησις' (giving of life) is contrasted with heretical views that only the soul of the righteous is vivified in Christ, affirming universal resurrection for all who died in Adam.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"βασιλείαν","severity":"info","text":"Here 'βασιλείαν' (kingdom) is interpreted not as a place but as those who are ruled, specifically the Son's own flesh, which he delivered to the Father for improvement.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"αἱρετικῶν","severity":"info","text":"The 'heretics' likely refer to Gnostic or docetic groups who denied bodily resurrection, a common polemic in patristic literature against those who spiritualized eschatology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἀνάστασις Χριστοῦ","severity":"info","text":"The resurrection of Christ as 'first in honor' echoes 1 Corinthians 15:20-23, where Paul discusses the order of resurrection and Christ as the firstfruits.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ἑλλήνων μυθολογίαν","severity":"info","text":"The reference to Greek mythology and parricide gods (e.g., Cronus overthrowing Uranus) reflects early Christian apologetic against pagan polytheism, common in works like Athenagoras' Legatio.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"**","severity":"caution","text":"The Greek text has a lacuna marked by '**' after 'οὐκ ἔστιν', leaving the exact negation unclear; the English draft supplies 'because there is no **' but the missing phrase may be a key theological term.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The lacuna after 'οὐκ ἔστιν' in the Greek text leaves the precise object of negation uncertain; the English draft does not fill it, and the sense may involve a missing noun like 'resurrection' or 'salvation'.","The phrase 'τὸ οὗ εἵνεκα' is likely a scribal error for 'τὸ οὗ ἕνεκα' (that for the sake of which), but the text is corrupt."],"confidence":"medium","notes":[]},{"i":4,"ref":"p4","source":"Οἱ ἀπὸ Μαρκίωνος ἀντὶ ἀφωτίστων τεθνεώτων βαπτίζουσι ζῶντας, οὐκ εἰδότες ὅτι τὸ βάπτισμα σώζει μόνον τὸν εἰληφότα αὐτό. ὁ δὲ ἀπόστολος νεκροὺς λέγει τὰ σώματα ὑπὲρ ὧν βαπτιζόμεθα· τῷ γὰρ ἰδίῳ λόγῳ ἄνευ ψυχῆς οὐ ζῇ ταῦτα, ἀλλ' ἐκ τῶν συνουσῶν ψυχῶν ἔχει τὸ ζῆν. ὅμως καὶ ὁ Ἀβραὰμ τὸ ἄψυχον σῶμα νεκρὸν ὠνόμασεν. Εἰ μὴ ἀθάνατος ἡ ψυχή, εἰ μὴ ἐγείρεται τὸ σῶμα, εἰ καὶ μάταιον τὸ κινδυνεύειν ὑπὲρ εὐσεβείας. Ὅσον κατ' ἀνθρώπινον ἧκε λογισμόν, ἐθηριομάχησα ἐν Ἐφέσῳ ἐγὼ οὐκ ἂν ὑποστῆναι τοῦτο βουληθεὶς ὑπὲρ τῆς ἀληθείας, εἰ–νεκροὶ οὐκ ἐγείρονται. 9 1 Μὴ πλανᾶσθε, ὦ Κορίνθιοι, ὡς μὴ ἐπιδιαμενούσης τῆς λογικῆς ψυχῆς· οἱ γὰρ ἀπατῶντες ὑμᾶς συμφθείρονται αὐτὴν φθείρεσθαι οἰόμενοι. ᾧ περίκειται σώματα, φασὶν ὅτι σπαταλητέον· αὔριον γὰρ ἀποθνήσκομεν, οὐκ οὔσης ἑτέρας ζωῆς παρὰ τὴν φαινομένην, ὡς τὰ ἄλογα ζῶα ὧν συναφανίζεται ἡ ψυχὴ τῷ σώματι, ἐπειδὴ καὶ συνεσπάρη αὐτῷ. οὐκ ἀνεκτέον οὖν τῶν φαύλων διαλέξεων φθειρουσῶν εὐήθων τὰς γνώμας. Γρηγορητέον κατὰ τὴν νόησιν ἵνα μὴ ἁμαρτάνειν συμβῇ ἐν τῷ συγκατατίθεσθαι τῇ σαθρᾷ περὶ τῆς ἀναστάσεως ἀπάτῃ. καλῶς δὲ καὶ τὸ ἐκνήψατε δικαίως ὡς μὴ πάντων τοῦτο ποιούντων· οἱ γὰρ σοφοὶ τοῦ κακοποιῆσαι ἀγρυπνοῦντες περὶ τὰ βλαβερὰ ἀδίκως ἐκνήφουσιν ἀποβαλόντες δῆθεν τὸν τῆς ἀμαθίας ὕπνον. Ὁ ἐν Χριστῷ λαλῶν τῷ ἀμφιβάλλοντι περὶ τῆς τῶν νεκρῶν ἀναστάσεως ὡς ἀσυνέτως φησίν·","english":"The followers of Marcion baptize the living instead of the unenlightened dead, not knowing that baptism saves only the one who has received it. The apostle calls the bodies for which we are baptized \"dead\"; for by their own nature, without a soul, these do not live, but they have their life from the souls that accompany them. Yet Abraham also called a soulless body \"dead.\" If the soul is not immortal, if the body does not rise, then it is vain to risk danger for piety. As far as human reasoning goes, I fought with beasts in Ephesus, not having wished to undergo this for the truth if the dead do not rise. Do not be deceived, O Corinthians, as if the rational soul does not endure; for those who deceive you, thinking it perishes, corrupt it along with themselves. Those who are clothed with bodies say that one must live in luxury; for tomorrow we die, there being no other life besides the visible one, like irrational animals whose soul vanishes with the body, since it was sown together with it. Therefore, one must not tolerate base discourses that corrupt the minds of the simple. One must be vigilant in thought so that it does not happen that one errs by assenting to the rotten deception concerning the resurrection. And \"wake up\" is rightly said, as not all do this; for the wise, being wakeful for doing evil, unjustly wake up concerning harmful things, having supposedly cast off the sleep of ignorance. The one speaking in Christ says to the one who doubts the resurrection of the dead, as if speaking unintelligibly:","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"text","lemma":"Οἱ ἀπὸ Μαρκίωνος","severity":"info","text":"Marcionites rejected the Old Testament and practiced a form of baptism for the dead, which Didymus critiques here.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἀβραὰμ τὸ ἄψυχον σῶμα νεκρὸν ὠνόμασεν","severity":"info","text":"Likely alludes to Genesis 23, where Abraham mourns Sarah's body as dead, supporting the term 'dead' for soulless bodies.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἐθηριομάχησα ἐν Ἐφέσῳ","severity":"info","text":"Didymus claims to have fought with beasts in Ephesus, a detail not in canonical Acts but possibly from apocryphal traditions about Paul or local martyrdom accounts.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"συμφθείρονται","severity":"info","text":"The verb 'συμφθείρονται' (they corrupt along with) implies that deceivers not only teach the soul's mortality but also corrupt themselves in the process.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Γρηγορητέον","severity":"info","text":"The shift to imperatival gerunds ('Γρηγορητέον', 'οὐκ ἀνεκτέον') marks a hortatory section urging vigilance against false teachings on resurrection.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ὁ ἐν Χριστῷ λαλῶν","severity":"info","text":"This phrase echoes Paul's language in 1 Corinthians, framing the speaker as an authoritative Christian teacher refuting doubts about resurrection.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'I' who fought with beasts in Ephesus is unclear—possibly Didymus himself or a persona adopted from Paul.","The phrase 'Ὁ ἐν Χριστῷ λαλῶν' may refer to Paul or to a generic Christian teacher; the text does not specify."],"confidence":"high","notes":[]},{"i":5,"ref":"p5","source":"ἄφρων, εἰ ἀμφιβάλλεις ὅτι τὸ νεκρωθὲν ἀνθρώπου σῶμα ἐγείρεται, ἴσθι ὅτι ἃ σπείρεις σπέρματα ἀποθανόντα εἰς τὴν γὴν καταβάλλεις πεπεισμένος ὡς οὐκ ἂν μεταβάλλοι εἰς φυτά, εἰ μὴ νεκρωθέντα σπαρείη. Ἕτερόν ἐστι τὸ ἐγειρόμενον σῶμα παρ' ὃ ἔσπειρας· σὺ μὲν γὰρ κόκκον ἔβαλες εἰς τὴν γήν, ὁ δὲ θεὸς στάχυν ἤγειρεν. πρὸς μίαν δὲ τῶν ἐρωτήσεων τὴν λέγουσαν πῶς ἐγείρονται νεκροί, ὁ περὶ τῶν σπειρομένων λόγος· πρὸς δὲ τὸ ἕτερον ἐρώτημα, τὸ ποίῳ δὲ σώματι ἔρχονται, ἐκ διαιρέσεως ἀποδίδωσι τὴν ἀπόδειξιν, καὶ διελὼν τὰ σώματα εἰς ἐπίγεια καὶ ἐπουράνια εἶπε κατὰ τὴν τῶν ἐπουρανίων ἡλίου καὶ σελήνης καὶ ἄστρων εἶναι τὴν τῶν ἐγειρομένων ἀνθρωπίνων σωμάτων δόξαν. Ὅμοιοι τῇ τῶν φωστήρων καὶ ἀστέρων δόξῃ, οὐ πάντων τῶν ἀνισταμένων τὰ σώματα, ἀλλ' ἢ μόνον τῶν εὖ βεβιωκότων καὶ σωφρονισάντων· κἂν γὰρ τὰ τῶν φαύλων σώματα ἄφθαρτα ἐγείρονται, ἀλλ' οὖν στεροῦνται τῆς τῶν ἐπουρανίων δόξης. σημειωτέον δὲ ὅτι· ἡ δόξα τῶν ἐγειρομένων σωμάτων οὐσιώδης ἐστὶν ὡς καὶ ἡ τῶν φωστήρων.","english":"Fool, if you doubt that a dead human body rises, know that you cast seeds that have died into the earth, convinced that they would not change into plants unless they were sown dead. The body that rises is different from what you sowed; for you placed a grain into the earth, but God raised an ear of grain. To one of the questions, which asks how the dead rise, the account concerning the sown seeds applies; to the other question, namely with what body they come, he provides the demonstration by division, and having divided bodies into earthly and heavenly, he said that the glory of the risen human bodies is like that of the heavenly bodies—the sun, moon, and stars. They are similar to the glory of the luminaries and stars, but not all the bodies of those who rise, only those of the well-lived and self-disciplined; for even if the bodies of the wicked rise incorruptible, they are nevertheless deprived of the glory of the heavenly bodies. And it should be noted that the glory of the risen bodies is substantial, as is that of the luminaries.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The agricultural analogy (seed dying to produce a plant) is used to argue that bodily death is necessary for resurrection, a common patristic trope.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"σπέρματα","severity":"info","text":"The seed-and-plant imagery echoes 1 Corinthians 15:36-38, where Paul uses the analogy of sowing for resurrection.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"δόξα","severity":"info","text":"Here δόξα means 'glory' or 'radiance', referring to the luminous quality of resurrected bodies, akin to heavenly bodies.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The division of bodies into 'earthly and heavenly' reflects Middle Platonic cosmology, adapted by Christian writers to explain resurrection.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage answers two questions: 'how the dead rise' (via seed analogy) and 'with what body they come' (via division of bodies).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The phrase 'only those of the well-lived and self-disciplined' may reflect Didymus' Origenist leanings, suggesting a graded resurrection, not universally affirmed.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'the glory of the risen bodies is substantial' (οὐσιώδης) is ambiguous: it may mean 'essential' or 'of substance', possibly implying a material continuity."],"confidence":"high","notes":[]},{"i":6,"ref":"p6","source":"10 1 Ὥσπερ ἡ λογικὴ ψυχὴ οὐκ οὖσα ἀρετὴ ἢ κακία δεκτικὴ ἀμφοτέρων ἐστὶ τούτων, οὕτω καὶ τὸ ἡμέτερον σῶμα οὐ φθορὰ ἢ ἀφθαρσία τυγχάνον δέχεται κατὰ διαφόρους χρόνους τὰς ἐγκειμένας οὐσιώδεις ποιότητας.\n\nἀμέλει γοῦν οὐ φθορὰ σπείρεται καὶ ἐγείρεται οὐκ ἀφθαρσία, ἀλλ' ἐν ἀφθαρσίᾳ. ἀκολουθεῖ δὲ τῷ ἐν φθορᾷ σπειρομένῳ τὸ ἐν ἀσθενείᾳ καὶ ἐν ἀτιμίᾳ καὶ σῶμα ψυχικὸν σπείρεσθαι, ὁμοίως δὲ καὶ τῷ ἐν ἀφθαρσίᾳ ἐγειρομένῳ τὸ ἐν δυνάμει καὶ δόξῃ καὶ σῶμα πνευματικὸν ἐγείρεσθαι. ὅταν δὲ λέγωμεν σῶμα ἄφθαρτον, οὐ πέμπτην οὐσίαν λέγομεν, ὥς τινες περὶ τῶν ἄστρων ὑπενόησαν ἣν ἀεί φαμεν ἄφθαρτον εἶναι, ἀλλ' ἄφθαρτον λέγομεν τὸ ἐκ φθαρτοῦ γεγονὸς ἄφθαρτον χάριτι θεοῦ. οὕτως ἄτρεπτον καὶ ἀναλλοίωτον εἶναι κατὰ μεταβολὴν ** γὰρ ὑπέστη τὸ τοιοῦτον, ἀλλὰ τῷ διαρκεῖν εἰς μακραίωνα ζωὴν ἤτοι κολαζόμενον ἢ τιμώμενον. Ἐπειδὴ σπείρεται τὸ σῶμα ἐκ τῆς περιπλοκῆς τοῦ ἄρρενος πρὸς τὸ θῆλυ, εὐλόγως καὶ ἀτιμία καὶ ἀσθένεια περὶ αὐτὸ ἔσται, τυγχάνον ψυχῆς σῶμα φθαρείσης ἐν αὐτῷ τῆς προλαβούσης ποιότητος, ἀνίσταται θεοῦ δυνάμει, ἀφθαρσίαν καὶ δύναμιν καὶ τιμὴν ἔχον πνευματικὸν σῶμα ἀποδειχθέν, ὄργανον ψυχῆς ὑπάρχον, λοιπὸν οὐ ψυχῆς ἁπλῶς, ἀλλὰ πνεύματος ἁγίου μετουσίᾳ ἀνασταθείσης καὶ οἱονεὶ εἰς πνεῦμα μεταβαλούσης. ἐπειδὴ δὲ ἡ τοῖς πάθεσιν ἐμμένουσα ψυχή, εἰκότως καὶ τὸ τῆς τοιαύτης ψυχῆς σῶμα ψυχικὸν καλεῖται. ἐὰν δὲ ὑπεραναβῇ τὴν παθητικὴν ἕξιν ἡ ψυχή, γίνεται πνευματική, καὶ λέγεται τὸ σῶμα τῆς τοιαύτης ψυχῆς τῆς συμπλεκομένης αὐτὸ πνευματικόν.","english":"Just as the rational soul, not being virtue or vice, is receptive of both, so also our body, not being corruption or incorruption, receives at different times the substantial qualities inherent in it.\n\nAt any rate, it is not corruption that is sown and incorruption that is raised, but it is raised in incorruption. And what follows for that which is sown in corruption is that it is sown in weakness and dishonor and as a psychic body; similarly, what follows for that which is raised in incorruption is that it is raised in power and glory and as a spiritual body. When we say incorruptible body, we do not mean a fifth substance, as some supposed concerning the stars, which we always say is incorruptible, but we call incorruptible that which has become incorruptible from being corruptible by the grace of God. Thus it is unchangeable and immutable with respect to change, for such a thing has not undergone change, but by enduring into long-lasting life, either being punished or honored. Since the body is sown from the union of male with female, reasonably dishonor and weakness will be about it, being the body of a soul, the previous quality having perished in it; it is raised by the power of God, having incorruption and power and honor, having been shown to be a spiritual body, existing as an instrument of the soul, no longer of the soul simply, but of the soul raised by participation in the Holy Spirit and, as it were, transformed into spirit. Since the soul that persists in the passions, fittingly the body of such a soul is also called psychic. But if the soul rises above the passible state, it becomes spiritual, and the body of such a soul, which is intertwined with it, is called spiritual.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ψυχικὸν σῶμα","severity":"info","text":"The phrase 'psychic body' (ψυχικὸν σῶμα) denotes the body as an instrument of the soul still subject to passions, contrasting with the 'spiritual body' (πνευματικὸν σῶμα) that results from transformation through the Holy Spirit.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"πνευματικὸν σῶμα","severity":"info","text":"'Spiritual body' (πνευματικὸν σῶμα) here refers to the resurrected body, raised in incorruption, power, and glory, and transformed by participation in the Holy Spirit, not a distinct substance but a transformed state.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"πέμπτην οὐσίαν","severity":"info","text":"The 'fifth substance' (πέμπτην οὐσίαν) alludes to Aristotelian and later philosophical theories of a celestial, incorruptible element, which Didymus rejects as a model for the resurrected body, insisting instead on transformation by grace.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage develops a parallel between the rational soul's receptivity to virtue or vice and the body's receptivity to corruption or incorruption, then extends this to a contrast between the psychic body (sown in weakness) and the spiritual body (raised in glory).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"κατὰ μεταβολὴν **","severity":"caution","text":"The Greek text has a lacuna after 'κατὰ μεταβολὴν' (with respect to change), marked by **, leaving the precise negation or qualification of change uncertain; the English draft supplies 'for such a thing has not undergone change' as a plausible restoration.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"Didymus's distinction between psychic and spiritual bodies, and his rejection of a fifth substance, influenced later Origenist debates on resurrection, though his emphasis on transformation by grace rather than substance was often simplified in later reception.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The lacuna after 'κατὰ μεταβολὴν' leaves the exact sense of change or its absence uncertain; the English draft's restoration is plausible but not textually attested.","The phrase 'οἱονεὶ εἰς πνεῦμα μεταβαλούσης' (as it were transformed into spirit) may be read as metaphorical or literal transformation, a point of contention in later Origenist interpretation."],"confidence":"high","notes":[]},{"i":7,"ref":"p7","source":"Ἐπειδὴ προκόπτουσα ἡ ψυχὴ ἐπὶ τὸ πνευματικὸν ἀναβαίνει, πρῶτον εἶπεν εἶναι τὸ ψυχικὸν σῶμα, ἔπειτα τὸ πνευματικόν. νοητέον δὲ ὅτι τὸ τῶν ἐγειρομένων ἐκ νεκρῶν σῶμα ὁμοιοῦται τῷ τοῦ Χριστοῦ σώματι πνευματικῷ μετὰ τὴν ἀνάστασιν γεγονότι. διὸ οὐ προσέχομεν τοῖς λέγουσιν ὅτι τοιοῦτον ἀνίσταται τὸ σῶμα οἷον εἶχεν ὁ Ἀδὰμ ψυχικόν· ἡ μὲν οὖν τοῦ πρώτου Ἀδὰμ ζωὴ εἰς ψυχὴν ζῶσαν παρεσκεύαζε τὸν ἄνθρωπον ζῆν, ἡ δὲ κατὰ Χριστὸν ζωὴ οὐκ εἰς ψυχὴν ζῶσαν ἀλλ' εἰς πνεῦμα ζωοποιοῦν. ἡ δὲ πνευματικὴ ζωοποίησις συμφυής ἐστι τοῖς ἐκ νεκρῶν ἐγειρομένοις. πρῶτον δὲ καὶ ἔσχατον ἁρμοδίως εἶπεν, οὐ μὴν πρῶτον καὶ δεύτερον ἄνθρωπον, ἵνα μάθωμεν ὅτι γεγόνασί τινες μέσοι, τοῦ πρώτου καὶ ἐσχάτου ἀνθρώπου ἐν πολιτείᾳ. 11 1 Ἐπειδὴ περὶ ἀναστάσεως θεωρία βάθος ἔχειν νοήσεως, εἰκότως φησίν· ἰδοὺ μυστήριον ὑμῖν λέγω· πάντες μὲν τεθνηξόμενοι κοιμηθησόμεθα, μόνοι δὲ οἱ δίκαιοι ἀλλαγησόμεθα, ἐκλάμψαντες ὡς ὁ ἥλιος· μόνοι γὰρ οὗτοι ἐπὶ τὸ κρεῖττον κατὰ ψυχὴν καὶ σῶμα μεταβάλλοντες ἀλλαγήσονται. οὐ γὰρ ἀκόλουθον λέγειν ἐν ἀλλάξει κατά τινα ἑτέραν φερομένην οὕτω γραφήν· οὐ πάντες μὲν κοιμηθησόμεθα, πάντες δὲ ἀλλαγησόμεθα διὰ τὸ εὐθὺς ἐπιφερόμενον καὶ ἡμεῖς ἀλλαγησόμεθα. εἰ γὰρ πάντες ἀλλάττονται, περιττὸν λέγεσθαι καὶ ἡμεῖς ἀλλαγησόμεθα. Ἐγερθήσονται οἱ νεκροὶ τοῦ σώματος αὐτῶν, ὃ πάλαι φθαρτὸν ἦν, ἀφθάρτου γενησομένου.","english":"Since the soul, as it progresses, ascends to the spiritual, he first said that the psychic body exists, and then the spiritual. And it must be understood that the body of those who rise from the dead is likened to the spiritual body of Christ, which came to be after the resurrection. Therefore we do not pay attention to those who say that the body rises such as Adam had, a psychic one. Now the life of the first Adam prepared man to live for a living soul, but the life according to Christ is not for a living soul but for a life-giving spirit. And spiritual life-giving is inherent in those who rise from the dead. He fittingly said \"first and last,\" not \"first and second man,\" so that we may learn that some have become intermediate, between the first and the last man in conduct. Since the contemplation concerning resurrection has depth of understanding, he fittingly says: \"Behold, I tell you a mystery: we will all die and fall asleep, but only the righteous will be changed, shining forth like the sun.\" For only these, changing for the better in soul and body, will be transformed. For it is not consistent to say, according to some other text that is transmitted thus: \"Not all will fall asleep, but all will be changed,\" because of what immediately follows: \"and we will be changed.\" For if all are changed, it is superfluous to say \"and we will be changed.\" The dead will be raised, their body, which was formerly perishable, becoming imperishable.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ψυχικὸν σῶμα","severity":"info","text":"The phrase 'psychic body' (ψυχικὸν σῶμα) denotes a body animated by the soul, distinct from the spiritual body. This reflects a threefold anthropology (body, soul, spirit) common in Origenist thought.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"πρῶτον καὶ ἔσχατον","severity":"info","text":"The phrase 'first and last' alludes to 1 Cor 15:45-47, where Paul contrasts the first Adam (a living soul) with the last Adam (Christ, a life-giving spirit). Didymus interprets this as a typological sequence.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἰδοὺ μυστήριον ὑμῖν λέγω","severity":"info","text":"The citation 'Behold, I tell you a mystery' is not from the canonical 1 Corinthians but likely from an apocryphal or lost source. Didymus uses it to support his distinction between universal death and selective transformation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἀλλαγησόμεθα","severity":"info","text":"The verb 'we will be changed' (ἀλλαγησόμεθα) echoes resurrection language in early Christian eschatology, possibly from the Gospel of the Hebrews or a baptismal liturgy. Didymus argues against a universalist reading.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"πρῶτον δὲ καὶ ἔσχατον ἁρμοδίως εἶπεν","severity":"info","text":"Didymus notes that Paul deliberately says 'first and last' rather than 'first and second' to imply intermediate states. This rhetorical choice structures the argument for a graded resurrection.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"οὐ πάντες μὲν κοιμηθησόμεθα, πάντες δὲ ἀλλαγησόμεθα","severity":"caution","text":"The variant reading 'Not all will fall asleep, but all will be changed' is cited as a textual alternative. Didymus rejects it as inconsistent, but the source of this variant is uncertain; it may reflect a scribal corruption or a lost tradition.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'some other text' (κατά τινα ἑτέραν φερομένην οὕτω γραφήν) is unclear; it may be a non-canonical writing or a misquotation.","The phrase 'the dead will be raised, their body, which was formerly perishable, becoming imperishable' could be a direct citation or Didymus's own summary; the source is not specified."],"confidence":"high","notes":[]},{"i":8,"ref":"p8","source":"τινὲς δὲ λέγουσιν ὧδε τὸ ἡ μεῖς ἀλλαγησόμεθα ἀντὶ τοῦ οἷα ἄλλοι τινὲς ὄντες παρὰ τοὺς νεκρούς, οἵτινες, φησίν, ἄφθαρτοι ἐγειρόμεθα τὰ σώματα, ἀλλασσομενῶν τῶν ψυχῶν κατὰ κρείττονα καὶ θειοτέραν ποιότητα ἀλλοιουμενῶν. ἄλλος δέ φησι τοὺς ἁμαρτωλοὺς εἶναι τοὺς νεκρούς, τοὺς ἀφθάρτους ἐγειρομένους ἐπὶ τῷ διαρκέσαι πρὸς τὰς αἰωνίους κολάσεις, ἀλλασσομένους δὲ ἀπὸ δόξης εἰς δόξαν τοὺς κατ' ἀρετὴν βεβιωκότας· ἔστι μὲν οὖν θνητὸν καὶ φθαρτὸν οὐ μὴν ἔμπαλιν. διὸ τὸ φθαρτὸν ἀφθαρσίαν, τὸ δὲ θνητὸν ἀθανασίαν ἐνδύεται ἐν τῷ τῆς ἀναστάσεως τῶν νεκρῶν καιρῷ. Ὥσπερ ἀρετῆς παρούσης οὐχ ὑπάρχει κακία, οὕτως ἀθανασίας παρούσης ὁ θάνατος ἀφανίζεται. διὸ τοῦ θνητοῦ τὴν ἀθανασίαν ἐνδυσαμένου ὁ θάνατος ἡττηθεὶς καταπίνεται, ὡς λέγεσθαι αὐτῷ· ποῦ σου τὸ νῖκος ἐν ᾧ νικῶν νεκροὺς ἐποίεις; ποῦ σου τὸ κέντρον ᾧ τιτρώσκων ἰσχυρὸς ἦς; κεντεῖ μὲν γὰρ κατὰ τοὺς λογισμοὺς ἐμβάλλων ἁμαρτίας τοῖς πληττομένοις ὑπ' αὐτοῦ, νικᾷ δὲ τοὺς πρακτικῶς ἁμαρτάνοντας. κεῖται δὲ ἡ χρῆσις ἐν Ὠσηὲ οὐκ αὐταῖς λέξεσιν· ἀντὶ γὰρ τοῦ ἡ δίκη","english":"Some say here that \"we will be changed\" instead of \"as if we were some others besides the dead,\" who, they say, rise incorruptible in body, with the souls being changed according to a better and more divine quality, being altered. Another says that the sinners are the dead, the incorruptible rising to endure eternal punishments, while those who have lived according to virtue are changed from glory to glory. Now, what is mortal and corruptible is not the reverse. Therefore, the corruptible puts on incorruption, and the mortal puts on immortality at the time of the resurrection of the dead. Just as when virtue is present, vice does not exist, so when immortality is present, death is obliterated. Hence, when the mortal puts on immortality, death, being defeated, is swallowed up, as it is said to him: \"Where is your victory by which you made the dead? Where is your sting with which you were strong, wounding?\" For it stings by casting sins into the reasoning of those struck by it, and it conquers those who sin in action. The citation is found in Hosea, not in the same words; for instead of \"justice","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ἀλλαγησόμεθα","severity":"info","text":"The Greek verb 'we will be changed' is the point of exegetical dispute: some interpret it as a transformation into a different kind of being, not merely a change of state.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ὠσηέ","severity":"info","text":"Didymus refers to a citation from Hosea, but notes it is not verbatim. The allusion may be to Hosea 13:14 LXX, where death is addressed, though the exact phrase is not preserved.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἄφθαρτοι ἐγειρόμεθα","severity":"info","text":"The debate over whether the resurrected body is incorruptible (ἄφθαρτος) or psychic (ψυχικός) reflects Origenist anthropology, distinguishing between the corruptible mortal body and the spiritual body that puts on incorruption.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ἄλλος δέ φησι","severity":"info","text":"The passage presents two opposing interpretations of 'we will be changed': one sees it as transformation of souls to a higher quality, the other as a distinction between sinners (who rise incorruptible for punishment) and the virtuous (who change from glory to glory).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ποῦ σου τὸ νῖκος","severity":"info","text":"The rhetorical address to death ('Where is your victory?') echoes early Christian liturgical and homiletic traditions, possibly from a paschal hymn or a lost work, personifying death as a defeated adversary.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἡ χρῆσις ἐν Ὠσηὲ","severity":"caution","text":"The text breaks off mid-sentence, and the Hosea citation is not given in full. The Greek says 'instead of justice' (ἀντὶ γὰρ τοῦ ἡ δίκη), suggesting a variant reading, but the exact reference is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Hosea citation is incomplete; the phrase 'instead of justice' may indicate a textual variant or a paraphrase. The identity of the two anonymous exegetes is unknown."],"confidence":"medium","notes":[]},{"i":9,"ref":"p9","source":"σου ὁ ἀπόστολος εἶπε νῖκος. Ἐπειδὴ ὁ ἐχθρὸς θάνατος κατελύθη, πιστῶς ἑστηκότες ἑδραῖοι διατελεῖτε, ἐργαζόμενοι συνεχῶς καὶ ἀδιασπάστως τὸ προσταχθὲν ὑμῖν ἔργον ὑπὸ κυρίου, ἀδιστάκτως θαρροῦντες, ὡς ὁ ἐν κυρίῳ κάματος ὑμῶν οὐκ ἔστι μάταιος, αἰωνίου μισθοῦ ἀποκειμένου τοῖς πάντοτε τὸ ἔργον ποιοῦσιν. Μίαν σαββάτων, ἡ ἀναστάσιμος τοῦ κυρίου ἡμέρα, θησαυρίζετε οὖν παρ' ἑαυτοῖς ὃ ἐὰν ἡ δύναμις ὑμῶν ἀποθέσθαι δύναται, ἀλύπως καὶ ἄνευ ἀνάγκης, ἵνα ἑτοίμους ὑμᾶς πρὸς τὴν δόσιν ἐπιδημήσας εὕρω, ἵνα μὴ ἐληλυθότος μου ἀρχὴ τοῦ εὐτρεπίζειν τὰ πρὸς τὴν κοινωνίαν γένηται. Ἐν Ἐφέσῳ οὖν ταύτην ἔγραψε Κορινθίοις τὴν ἐπιστολήν. λέγει δὲ ἐκεῖ περιμένειν διὰ εὔλογον αἰτίαν· θύρα γὰρ ὑπερέχουσα καὶ πάνυ ἐνεργοῦσα εἰς τοὺς ἀκροατὰς ἀνέῳκται αὐτῷ· ὅθεν πολλοὺς εἶχε τοὺς ἀντικειμένους δαίμονας ἀλητηρίους καὶ ἀνθρώπους γόητας καὶ ἀπαταιῶνας· τότε γὰρ οἱ πονηροὶ πολλοὶ γίνονται ἐν τῷ ἀντικεῖσθαι, ὅταν ὁρῶσιν ἰσχύοντα τὸν λόγον τῆς πίστεως ἐν τοῖς παραδεχομένοις· ἔθος δὲ αὐτῷ τὴν παρρησίαν τοῦ τῆς εὐσεβείας λόγου θύραν καλεῖν. Ὅταν βέβαιοι καὶ ἀμετακίνητοι ὦσι περὶ τὴν εὐσέβειαν οἱ παιδευόμενοι, ἀφόβως ἐπιδημοῦσιν αὐτοῖς οἱ διδάσκαλοι, οὐ δεδεκότες μή τις ῥᾳθυμία περὶ τοὺς ἀκροατὰς ὑπάρχῃ. διό φησι· προσέχετε ἑαυτοῖς, ἵνα θαρρήσῃ Τιμόθεος ἐλθεῖν πρὸς ὑμᾶς, οὐ φοβηθείς, μὴ μετατραπῆτε. τούτῳ τῷ σημαινομένῳ ἐκ τοῦ φοβεῖσθαι συνεχρήσατο, καὶ ἐν τῇ ἑξῆς ἐπιστολῇ εἶπεν· φοβοῦμαι μή πως, ὡς ὁ ὄφις ἐξηπάτησε τὴν Εὔαν ἐν τῇ πανουργίᾳ αὐτοῦ, οὕτως φθαρῇ τὰ νοήματα ὑμῶν.","english":"the apostle spoke of victory. Since the enemy death has been destroyed, you remain steadfast and firm in faith, continuously and uninterruptedly performing the work assigned to you by the Lord, confidently trusting that your labor in the Lord is not in vain, since eternal reward is laid up for those who always do the work. On the first day of the week, the Lord's day of resurrection, you therefore store up for yourselves whatever your strength can set aside, without distress and without compulsion, so that I may find you ready for the offering when I arrive, so that when I come, the beginning of preparing for the communion may not take place. He wrote this letter to the Corinthians from Ephesus. He says there that he waits for a reasonable cause; for a prominent door, very effective for the hearers, has been opened to him; hence he had many opposing, mischievous demons and deceitful and fraudulent men; for the wicked become many in opposing when they see the word of faith prevailing among those who receive it; and it is his custom to call the frankness of the word of piety a door. When those being instructed are firm and immovable concerning piety, the teachers visit them without fear, not fearing that any negligence exists among the hearers. Therefore he says: pay attention to yourselves, so that Timothy may be encouraged to come to you, not fearing that you might be changed. He used this meaning of fear also in the following letter, saying: I fear lest, as the serpent deceived Eve by his cunning, so your thoughts might be corrupted.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"νῖκος","severity":"info","text":"The Greek νῖκος ('victory') is a rare neuter form; Didymus likely uses it to echo the apostle's triumphal language, possibly alluding to 1 Cor 15:54-57 on death's defeat.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Μίαν σαββάτων, ἡ ἀναστάσιμος τοῦ κυρίου ἡμέρα","severity":"info","text":"This phrase identifies Sunday as the Lord's day of resurrection, a common early Christian designation; cf. Didache 14:1 and Ignatius, Magn. 9:1.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"θύραν","severity":"info","text":"Didymus explains that Paul calls the frankness (παρρησία) of the word of piety a 'door'; this metaphor for open access to teaching appears in Paul's own letters (e.g., 2 Cor 2:12).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἐν Ἐφέσῳ οὖν ταύτην ἔγραψε Κορινθίοις τὴν ἐπιστολήν","severity":"info","text":"Didymus asserts that 1 Corinthians was written from Ephesus, a traditional view (cf. 1 Cor 16:8, Acts 19:1-10), providing a chronological anchor for the letter's composition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"φοβοῦμαι μή πως, ὡς ὁ ὄφις ἐξηπάτησε τὴν Εὔαν","severity":"info","text":"Didymus cites a parallel from a 'following letter' (likely 2 Cor 11:3 or a lost Pauline fragment) where Paul uses the same verb φοβοῦμαι with a serpent-Eve analogy, reinforcing his exegesis of fear.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"δαίμονας ἀλητηρίους","severity":"info","text":"Didymus describes Paul's opponents as 'mischievous demons' and 'deceitful men', reflecting a late antique Christian tendency to demonize theological adversaries, common in patristic polemic.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τὸ προσταχθὲν ὑμῖν ἔργον' could refer to liturgical duties or moral labor; Didymus likely means the work of faith and virtue.","The identity of the 'following letter' (τῇ ἑξῆς ἐπιστολῇ) is uncertain; it may be a lost Pauline epistle or a reference to 2 Corinthians."],"confidence":"high","notes":[]},{"i":10,"ref":"p10","source":"Ἔστι γὰρ ὁ Τιμόθεος οὗτος περὶ οὗ γράφω τὰ προκείμενα, τῶν γνησίων τοῦ θεοῦ δοῦλος, τὸ ἔργον τοῦ δεσπότου παραπλησίως ἐμοὶ ἐργαζόμενος. διὸ μὴ εὐτελιζέσθω παρ' ὑμῶν, ἀλλὰ γνησίως μετ' ἀγάπης ὑποδεχθήτω, ἀλλὰ καὶ προπεμφθήτω· περιμένω γὰρ ἐν τῇ Ἀσίᾳ ἕως ἐπανέλθῃ πρός με μετὰ τῶν ἀδελφῶν. Ἐπειδὴ ὁ Ἀπολλῶς ἐπίσκοπος ἦν Κορίνθου, ἀπέστη ἐξ αὐτῶν διὰ τὰ ἐν αὐτοῖς σχίσματα καὶ ἦν σὺν τῷ Παύλῳ καὶ νῦν παρακληθεὶς οὐ συνεξεδήμησε τῇ ἐπιστολῇ· καὶ λέγει τὴν αἰτίαν δι' ἣν οὐκ ἀπῆλθεν· ὅτι οὐκ ἦν θέλημα. εἶτα εὐθυμοποιῶν αὐτοὺς γράφει· ἐλεύσεται δὲ ὅταν εὐκαιρήσῃ, τὴν εὐκαιρίαν τῆς πρὸς ὑμᾶς ἐπιδημίας αὐτοῦ ὑμῶν παρεχόντων, ὅταν μηκέτι ᾖ ἐν ὑμῖν σχίσματα. κορ Ἕπεται τῷ δεόντως ἐγρηγορότι ἐν τῷ μὴ διδόναι ὕπνον τοῖς ὀφθαλμοῖς μηδὲ ἐπινυσταγμὸν τοῖς βλεφάροις τὸ ἑστάναι βεβαίως ἐν τῇ πίστει, μεθ' ὃ ἕπεται τὸ ἀνδρίζεσθε καὶ κραταιοῦσθε ὡς ἀθλητῇ καὶ στρατιώτῃ Χριστοῦ, τῷ πάντα ποιοῦντι σὺν ἀγάπῃ τῇ πρὸς τὸν θεὸν καὶ τὸν πλησίον. Ἀπαρχὴ λέγονται ἢ διὰ τὸ πρὸ τῶν ἄλλων πεπιστευκέναι ἢ διὰ τὸ ὑπερέχειν ἐν εὐσεβείᾳ ἢ διὰ τὸ προύχειν ἐν γένει, οἵτινες διὰ τὴν ἐνυπάρχουσαν αὐτοῖς ταπεινοφροσύνην οὐ χειροτονηθέντες, ἀλλὰ προθέσει ἰδίᾳ ὑφ' ἑαυτῶν εἰς τοῦτο ἠγμένοι, ἔταξαν ἑαυτοὺς εἰς διακονίαν. διὸ ὑποτάσσεσθε τοῖς τοιούτοις, εἰκόνα καὶ ὑπογραμμὸν αὐτοὺς ἔχοντες, ἵνα καὶ ὑμεῖς ἑαυτοὺς τάξητε εἰς τὴν τῶν ἁγίων ὑπηρεσίαν. Σὺν τῷ Στεφανᾷ τὸ παραλειφθὲν ὑμῖν ἀνεπλήρωσαν Φουρτουνᾶτος καὶ Ἀχαϊκὸς τῆς αὐτῆς ἐκείνῳ προαιρέσεως ὄντες, καὶ ἀνέπαυσαν τὸ πνεῦμα τὸ ὑμῶν καὶ τὸ ἐμόν.","english":"This Timothy is the one about whom I write the foregoing, a genuine servant of God, performing the work of the master similarly to me. Therefore let him not be belittled by you, but let him be received genuinely with love, and also sent on his way; for I am waiting in Asia until he returns to me with the brothers. Since Apollos was bishop of Corinth, he withdrew from them because of the schisms among them and was with Paul, and now, though asked, he did not travel with the letter; and he states the reason why he did not go: that it was not his will. Then, encouraging them, he writes: but he will come when he has opportunity, the opportunity of his visit to you being provided by you, when there are no longer schisms among you. Following upon one who is properly vigilant, in not giving sleep to his eyes nor drowsiness to his eyelids, is standing firmly in faith, after which follows: \"Be men and be strong,\" as an athlete and soldier of Christ, doing everything with love toward God and neighbor. They are called firstfruits either because they believed before the others, or because they excel in piety, or because they are preeminent in family, who, because of the humility inherent in them, not being elected but brought to this by their own resolve, appointed themselves to service. Therefore submit to such persons, having them as an image and example, so that you too may appoint yourselves to the service of the saints. Together with Stephanas, Fortunatus and Achaicus, being of the same purpose as he, filled in what was left undone by you, and they set at rest your spirit and mine.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"text","lemma":"Ἀπολλῶς ἐπίσκοπος ἦν Κορίνθου","severity":"info","text":"Apollos is known from Acts 18:24–19:1 and 1 Cor 1:12; the claim that he was bishop of Corinth is not in the New Testament but appears in later tradition, possibly from the same source as the Clementine literature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἀνδρίζεσθε καὶ κραταιοῦσθε ὡς ἀθλητῇ καὶ στρατιώτῃ Χριστοῦ","severity":"info","text":"The exhortation 'Be men and be strong' echoes 1 Cor 16:13 (Paul's call to be manly in faith) and the athletic/military imagery is common in Paul (e.g., 1 Cor 9:24–27, 2 Cor 10:3–5).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἀπαρχὴ","severity":"info","text":"Ἀπαρχὴ ('firstfruits') is a Pauline term (1 Cor 16:15, Rom 11:16, 1 Cor 15:20, 23) used here to describe those who are first in faith, piety, or family, and who voluntarily serve.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Στεφανᾷ ... Φουρτουνᾶτος καὶ Ἀχαϊκὸς","severity":"info","text":"Stephanas, Fortunatus, and Achaicus are named in 1 Cor 16:15–18 as the household of Stephanas who were the first converts in Achaia and who ministered to Paul.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἕπεται ... μεθ' ὃ ἕπεται","severity":"info","text":"The passage uses a sequential structure (Ἕπεται ... μεθ' ὃ ἕπεται) to link vigilance, steadfast faith, and the call to be strong, mirroring the logical progression in Paul's argument.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"κορ","severity":"caution","text":"The Greek text has 'κορ' at the start of a sentence, which is likely a scribal abbreviation or corruption; it may stand for 'Κύριος' or be a marginal note. The translation omits it.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Timothy' is ambiguous: it could be the companion of Paul (1 Cor 4:17, 16:10) or a later figure; the text treats him as the same.","The phrase 'οὐκ ἦν θέλημα' could mean 'it was not his will' (as translated) or 'it was not God's will'; the context supports the former.","The clause 'τὴν εὐκαιρίαν ... ὑμῶν παρεχόντων' is syntactically ambiguous: it could mean 'the opportunity being provided by you' or 'when you provide the opportunity'."],"confidence":"medium","notes":[]},{"i":11,"ref":"p11","source":"ἀναπαύει δὲ πνεῦμα ἁγίου ὁ φρονῶν καὶ πράττων τὰ τῆς εὐσεβείας· τὸ γὰρ πνεῦμα τὰ ἀγαθὰ ζητεῖ ὡς εἶναι· ἐπὶ μὲν φαύλων ψυχήν, ἐπὶ δὲ ἁγίων πνεῦμα λέγεσθαι τὸ ὑπερπηδοῦν ἐν τῷ τὰ καλὰ θέλειν. τοὺς οὖν εὐβιοῦντας καὶ φρονοῦντας ἐπιγινώσκειν δεῖ τῷ τὰ αὐτὰ φρονεῖν καὶ πράττειν. οὕτω καὶ ὁ Ὠριγένης δοξάζει τὸ πνεῦμα πλείω τι ἔχειν τῆς ψυχῆς ἐν ἀρετῇ, εἰ καὶ πνεῦμα καὶ ἡ ψυχή. Ἱκανῶς αὐτοὺς εἰς ἀγάπην διεγείρων γράφει τὸ ἀσπάζονται ὑμᾶς αἱ ἐκκλησίαι τῆς Ἀσίας καὶ πάντες οἱ ἐν αὐτῇ διατρίβοντες ἅγιοι καὶ εὐλαβεῖς ἄνδρες. Ἵνα μὴ ἀπατῶνται γραφόντων τινῶν ἐκ τῆς τοῦ\n\nἀποστόλου προσηγορίας, σημεῖον τοῦτο τῶν αὐτοῦ καὶ μὴ αὐτοῦ ἐπιστολῶν ποιεῖται τὸ χειρὶ τῇ ἑαυτοῦ κεχαρακέναι, ἔστι δὲ τὸ γραφόμενον τῇ ἁγίᾳ αὐτοῦ δεξιᾷ. εἴ τις οὐ φιλεῖ τὸν κύριον ἡμῶν, ἤτω ἀνάθεμα. μαρὰν ἀθά. οὐ φιλεῖ δὲ τὸν κύριον ὁ μὴ τηρῶν αὐτοῦ τὰς ἐντολάς· διὸ καὶ ἀνάθεμα οὗτος εἰδὼς ὅτι ὁ κύριος ἦλθεν ὃς κρίνει τὰ ἔργα τῶν ἀνθρώπων, λέγων· ἐγὼ τοὺς φιλοῦντάς με ἀγαπῶ. εἰ δὲ ἀγαπᾷ τοὺς φιλοῦντας, τοὺς μὴ φιλοῦντας τί καταλήψεται σκόπει.","english":"The spirit of the holy one is at rest in one who thinks and does the things of piety; for the spirit seeks good things as they are: in the case of base persons, it is called soul, but in the case of holy persons, spirit, that which leaps forth in willing what is noble. Therefore those who live well and think rightly must be recognized by thinking and doing the same things. Thus also Origen holds that the spirit has something more than the soul in virtue, even if both spirit and soul exist. Sufficiently rousing them to love, he writes: \"The churches of Asia and all the holy and reverent men dwelling in her greet you.\" Lest some be deceived by those writing under the name of the apostle, he makes this a sign of his own and not his own letters: that they have been inscribed by his own hand, and what is written is by his holy right hand. If anyone does not love our Lord, let him be anathema. Maran atha. But one does not love the Lord who does not keep his commandments; therefore this one is also anathema, knowing that the Lord has come who judges the works of men, saying: \"I love those who love me.\" But if he loves those who love him, consider what will overtake those who do not love him.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"πνεῦμα ἁγίου","severity":"info","text":"The phrase 'spirit of the holy one' likely refers to the Holy Spirit, but the genitive could also be objective: the spirit that belongs to a holy person. The context of virtue supports the latter.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"μαρὰν ἀθά","severity":"info","text":"The Aramaic phrase 'Maran atha' (Our Lord, come) appears in 1 Cor 16:22 as a liturgical formula. Didymus uses it here as a concluding anathema.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ὠριγένης","severity":"info","text":"Didymus cites Origen's view that the spirit exceeds the soul in virtue, reflecting Origen's tripartite anthropology (body, soul, spirit) and his influence on Didymus.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"τὸ γραφόμενον τῇ ἁγίᾳ αὐτοῦ δεξιᾷ","severity":"info","text":"The claim that Paul's letters are authenticated by his own holy right hand is a later hagiographic trope, not historical. It reflects the reverence for apostolic autographs in early Christian tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἱκανῶς αὐτοὺς εἰς ἀγάπην διεγείρων","severity":"info","text":"This phrase marks a transition: Didymus moves from doctrinal exposition (spirit vs. soul) to a direct quotation of a letter, likely from Paul, urging love and unity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἀσπάζονται ὑμᾶς αἱ ἐκκλησίαι τῆς Ἀσίας","severity":"caution","text":"The greeting from the churches of Asia is not found in the canonical Pauline corpus. It may be from a pseudepigraphal letter or a local Corinthian tradition, and its source is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'πνεῦμα ἁγίου' could be read as 'spirit of the holy one' (a holy person) or 'Holy Spirit'; the context of virtue and Origen's anthropology favors the former.","The greeting from the churches of Asia is not attested in known Pauline letters; its origin is unclear.","The transition from doctrinal discussion to letter quotation is abrupt; the identity of the letter writer is ambiguous."],"confidence":"medium","notes":[]}]}