{"slug":"khazarzar-epiphanius-tractatus-de-numerorum-mysteriis","id":"greek:khazarzar:khazarzar-epiphanius-tractatus-de-numerorum-mysteriis","title":"Tractatus de numerorum mysteriis","title_source":"Tractatus de numerorum mysteriis","author":"Epiphanius","genre":"history/hagiography","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":"2026-11-15T06:47:43Z","cost_usd":0.004921},"source":{"registry_id":"greek:khazarzar:khazarzar-epiphanius-tractatus-de-numerorum-mysteriis","work_id":"khazarzar-epiphanius-tractatus-de-numerorum-mysteriis","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/Epiphanius_PG%2041-43/Tractatus%20de%20numerorum%20mysteriis.pdf"},"stats":{"passages":8,"english_words":2056,"coptic_letters":0,"source_letters":8709,"commentary_units":48,"commentary_kinds":7,"derived_notes":0,"ambiguities":12,"work_notes":6,"external_links":0,"timeline":4},"summary":{"work":"khazarzar-epiphanius-tractatus-de-numerorum-mysteriis","abstract":"The Tractatus de numerorum mysteriis is a treatise on the mystical significance of numbers, attributed to Epiphanius of Salamis but likely composed by a later Byzantine compiler. It survives in a single manuscript tradition with significant lacunae and interpolations, making reconstruction of an original form uncertain. The work blends biblical exegesis with Neopythagorean number symbolism, reflecting a tradition of numerological speculation rather than mainstream patristic thought. Its attribution to the fourth-century heresiologist is doubted due to internal references to later theological debates, suggesting a date no earlier than the sixth century. The treatise was used in medieval Byzantine numerology and cited by later scholiasts but never entered the mainstream patristic corpus or liturgy.","historical_context":"The work is traditionally attributed to Epiphanius of Salamis (c. 315–403), a prominent heresiologist and defender of Nicene orthodoxy, but its style and content point to a later, possibly Byzantine, compiler active no earlier than the sixth century. The text survives only in a single manuscript tradition, with significant lacunae and interpolations, making reconstruction of an original form uncertain. The treatise mixes biblical exegesis with Neopythagorean number symbolism, a genre that flourished in late antique and Byzantine Christianity but was never part of the mainstream patristic corpus. It was used in medieval Byzantine numerology and cited by later scholiasts, indicating a limited circulation among learned circles. The edition by khazarzar provides no critical apparatus or manuscript sigla, so readers cannot verify textual decisions or variant readings. The work's numerical structure—divided into sections on faith and the Trinity—mirrors its theme of the mysteries of numbers, but its attribution to Epiphanius is widely doubted.","significance":"The treatise is significant as a witness to the intersection of biblical exegesis and Neopythagorean number symbolism in Byzantine Christianity. It illustrates how numerological speculation persisted in Christian thought, albeit on the margins, and how later compilers could appropriate the authority of a major patristic figure. Its survival in a single, problematic manuscript highlights the challenges of studying such fringe works.","timeline":[{"date":"4th c.","event":"Epiphanius of Salamis active; traditional but doubted attribution of the treatise to him."},{"date":"6th c. or later","event":"Probable composition date based on internal references to later theological debates."},{"date":"Medieval period","event":"Use of the treatise in Byzantine numerology and citation by later scholiasts."},{"date":"Modern","event":"Edition by khazarzar without critical apparatus; text remains poorly studied."}],"relations":[{"work":"Panarion","relation":"Attributed to the same author (Epiphanius), but style and content differ significantly.","key":"","label":null,"url":null},{"work":"De mysteriis numerorum","relation":"Similar genre of Christian numerological speculation.","key":"","label":null,"url":null},{"work":"Hebrews 11:1","relation":"Echoed in the treatise's definition of faith as 'substance of things hoped for'.","key":"","label":null,"url":null},{"work":"Nicene Creed","relation":"Use of the term 'homoousios' aligns with fourth-century Trinitarian orthodoxy.","key":"","label":null,"url":null}],"external_links":[],"cautions":["Attribution to Epiphanius of Salamis is widely doubted; the work likely dates from the 6th century or later.","The text survives only in a single manuscript tradition with significant lacunae and interpolations.","The edition by khazarzar provides no critical apparatus or manuscript sigla, so textual decisions cannot be verified.","The work mixes biblical exegesis with Neopythagorean number symbolism and does not reflect mainstream patristic thought."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000439,"generated":"2026-11-15T06:47:43Z"},"links":[{"kind":"source","label":"Patrologia Graeca text (khazarzar mirror)","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Epiphanius_PG%2041-43/Tractatus%20de%20numerorum%20mysteriis.pdf"}],"checks":{"work":"khazarzar-epiphanius-tractatus-de-numerorum-mysteriis","status":"pass","blocking":[],"warnings":[],"stats":{"passages":8,"translated":8,"commentary_passages":8,"commentary_units":48,"english_words":2056,"source_letters":8704,"commentary_kinds":7},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The work is a treatise on the mystical significance of numbers, attributed to Epiphanius of Salamis, but its style and content suggest a later, possibly Byzantine, compiler.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"background","lemma":"","severity":"caution","text":"The text survives only in a single manuscript tradition, with significant lacunae and interpolations, making reconstruction of an original form uncertain.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"background","lemma":"","severity":"caution","text":"Attribution to Epiphanius (4th century) is doubted; internal references to later theological debates suggest a date no earlier than the 6th century.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"The treatise was used in medieval Byzantine numerology and cited by later scholiasts, but never entered the mainstream patristic corpus or liturgy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"This edition (khazarzar) provides no critical apparatus or manuscript sigla; the reader cannot verify textual decisions or variant readings.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The work mixes biblical exegesis with Neopythagorean number symbolism; modern readers should not assume it reflects mainstream patristic thought.","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: history/hagiography in ancient Greek; the English keeps the liturgical formulae and the vocatives rather than normalising them."},{"kind":"structure","severity":"info","text":"Passages: 8 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":8},"term_index":[],"citations":{},"segments":[{"i":1,"ref":"p1","source":"ΤΟΥ ΕΝ ΑΓΙΟΙΣ ΠΑΤΡΟΣ ΗΜΩΝ ΕΠΙΦΑΝΙΟΥ ΕΠΙΣΚΟΠΟΥ ΠΟΛΕΩΣ ΚΩΝΣΤΑΝΤΙΑΣ ΤΗΣ ΚΥΠΡΟΥ ΠΕΡΙ ΤΩΝ ΑΡΙΘΜΩΝ ΜΥΣΤΗΡΙΩΝ. Περὶ πίστεως.\n\nΑʹ. Πίστις ἐστί. Πίστις δὲ ἡ εἰς Θεὸν πρᾶγμα ἀψηλάφητον, ἀκατάληπτον, ἀθεώρητον, ἀπολυπραγμόνητον, ἀκαστορητὴς, σιωπῇ τιμώμενον, καὶ νῷ προσκυνούμενον, ἕδρα ψυχῆς, θεμέλιον ζωῆς, ῥίζα ζῶσα, κλάδος ἀμάραντος, καρπὸς ἀθανασίας, ἐλπιζομένων πραγμάτων ὑπόστασις, ἔλεγχος οὐ βλεπομένων, πάντων τῶν ἁγίων δικαίωσις. Περὶ τῆς ἁγίας Τριάδος. Βʹ. Τριὰς ἁπλῆ, ἀσύνθετος, ἀσυνείκαστος, ἀνέκφραστος, ἀδιήγητος, ἀδιόρεστος· Πατὴρ, Υἱὸς, ἅγιον Πνεῦμα· ὁμοούσιος κατὰ πάντα, κατὰ συμφωνίαν, κατὰ δύναμιν, κατ' ἐνέργειαν, κατὰ θεότητα, κατὰ μέγεθος, ἐν ὑποστάσει, καὶ ὀνόμασι μόνον διηρημένη, ἐν δυνάμει, καὶ πράγμασιν ἡνωμένη. Τριὰς πρὸ αἰώνων ὑπάρχουσα, ἄναρχος, ἄχρονος, ἀγήρατος, ἀθάνατος, ἀτελεύτητος, οὐκ ἄξουσα, οὐ λήγουσα, ἀεὶ κατὰ τὸ αὐτὸ ὡς αὔτως τυγχάνουσα, οὐ νῦν εὑρεθεῖσα, ἀεὶ δὲ προσκυνουμένη, ὑπὸ ἀποστόλων κηρυττομένη, ὑπὸ Ἐκκλησίας πιστῆς μεγαλυνομένη· παντοδύναμος, παντεπίσκοπος, δημιουργὸς, φιλάνθρωπος, ἀγαθὴ, ἀπροσδεὴς, τελεία. Ὅτι καὶ ὁ ἀριθμὸς τῆς Τριάδος αὐτῆς ὁ παρὰ ταῖς θείαις Γραφαῖς ἐμφερόμενος μυστηριώδης ἐστὶ καὶ θαῦμα.","english":"Of Our Father among the Saints Epiphanius, Bishop of the City of Constantia in Cyprus, On the Mysteries of the Numbers. On Faith.\n\n1. Faith is. Faith in God is a thing intangible, incomprehensible, invisible, not to be meddled with, not to be satiated, honored by silence, and worshipped by the mind, a seat of the soul, a foundation of life, a living root, an unfading branch, a fruit of immortality, a substance of things hoped for, a proof of things not seen, a justification of all the saints. On the Holy Trinity. 2. Trinity simple, uncompounded, incomparable, inexpressible, indescribable, undefinable: Father, Son, Holy Spirit; consubstantial in all things, in harmony, in power, in energy, in divinity, in magnitude, divided only in hypostasis and names, united in power and in things. Trinity existing before the ages, without beginning, without time, ageless, deathless, endless, not ceasing, not ending, always the same as it is, not now discovered, but always worshipped, proclaimed by apostles, magnified by the faithful Church; all-powerful, all-overseeing, creator, philanthropic, good, without need, perfect. That the number of this Trinity itself, as it appears in the divine Scriptures, is mysterious and a wonder.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Αʹ. Πίστις ἐστί. ... Βʹ. Τριὰς ...","severity":"info","text":"The passage is divided into two numbered sections: Αʹ (1) on faith and Βʹ (2) on the Trinity. This numerical structure mirrors the treatise's theme of the mysteries of numbers.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἀψηλάφητον","severity":"info","text":"The Greek term ἀψηλάφητον (intangible) is a rare compound, literally 'not to be touched,' emphasizing the ineffability of faith. The English draft renders it as 'intangible.'","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ὁμοούσιος","severity":"info","text":"The term ὁμοούσιος (consubstantial) is a key theological term from the Nicene Creed, asserting the unity of substance of Father, Son, and Holy Spirit. Its use here aligns with fourth-century orthodox Trinitarian doctrine.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἐπιφανίου ... Κύπρου","severity":"info","text":"Epiphanius (c. 315–403) was Bishop of Salamis (Constantia) in Cyprus, a prominent heresiologist and defender of Nicene orthodoxy. This treatise reflects his interest in symbolic numerology within a catechetical framework.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐλπιζομένων πραγμάτων ὑπόστασις","severity":"info","text":"The phrase 'substance of things hoped for' echoes Hebrews 11:1, where faith is defined as 'the substance of things hoped for, the proof of things not seen.' The passage adapts this Pauline definition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἀκαστορητὴς","severity":"caution","text":"The Greek word ἀκαστορητὴς is obscure and possibly corrupt; it may be a hapax legomenon. The English draft renders it as 'not to be satiated,' but the exact meaning is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The term ἀκαστορητὴς is unattested elsewhere; its meaning is conjectural.","The phrase 'Πίστις ἐστί' (Faith is) is elliptical; the English draft supplies 'Faith in God is' as a clarification."],"confidence":"high","notes":[]},{"i":2,"ref":"p2","source":"Γʹ. Τρίτον τὰ χερουβεὶμ τὸ Ἅγιος, ἅγιος, ἅγιος Κύριος ἀνυμνεῖ. Τρία τὰ μεγάλα στοιχεῖα· οὐρανὸς καὶ ἡ γῆ, καὶ θάλασσα. Τρία τὰ ἐν ἡμῖν· νοῦς, πνεῦμα, λόγος. Τρεῖς πατέρες, Ἀδὰμ, Σὴθ, Ἐνώχ. Τρεῖς πατριάρχαι, Ἀβραὰμ, Ἰσαὰκ, Ἰακώβ. Τρεῖς ἄγγελοι παρὰ σκηνὴν Ἀβραάμ. Τρεῖς ἡμέραι τῆς θυσίας τοῦ Ἀβραάμ. Τρία μέτρα σεμιδάλεως ἡ Σάῤῥα λαβοῦσα τοὺς ἀγγέλους παρέθηκε. Τρεῖς ῥάβδους Ἰακὼβ πελεκίσας ταῖς ληνοῖς τῶν ποτιστηρίων ἐνέθηκε. Τρεῖς δεκάδες ἐνιαυτῶν, καὶ τότε βασιλεὺς Ἰωσήφ. Τρεῖς μῆνας παρὰ τοῖς γονεῦσιν κρυπτόμενος Μωϋσῆς. Τρὶς τρεῖς ἐννέα τῶν Αἰγυπτίων αἱ μάστιγες. Τρεῖς μῆνας ἐξ Αἰγύπτου, καὶ τότε νόμος ἐγράφη, καὶ πλάκες ἐξήλεων. Τρία τἀγαθὰ τῆς ἐρήμου· ὕδωρ, ὀρτυγομήτρα, τὸ μάννα. Τρεῖς, φησὶ, καιροὺς Μωϋσῆς ὤφθη ἐνώπιον Κυρίου. Τρεῖς ἱερεῖς, Μωϋσῆς, Ἀαρὼν, Σαμουήλ. Τρεῖς στρατηγοὶ θαυμαστοὶ, Ἰησοῦς ὁ Ναυῆ, Χάλεβ Ἰεφονὴ, καὶ Φινεές. Τρεῖς οἱ κατὰ Ἀμαλὴκ ἐπὶ τῆς πέτρας ἱστάμενοι· Μωϋσῆς, Ἰησοῦς, Ὤρ. Τρεῖς κριταὶ δυναστοὶ, Γεδεὼν, Ἰεφθάε, Σαμψών. Τρεῖς πρεσβῦται τῶν υἱῶν Ἰσραήλ· Μωϋσῆς, Ἰὼβ, Δανιήλ. Τρεῖς ἑβδομάδες ἡ νηστεία τοῦ Δανιήλ. Τρεῖς οἱ παῖδες οἱ τῇ εἰκόνι τῇ χρυσῇ μὴ προσκυνήσαντες· Σιδρὰχ, Μισὰχ, Ἀβδεναγώ. Διὰ τριῶν σείεται ἡ γῆ, ὡς ἔλεγε Σολομών· ἐὰν οἰκέτης, φησὶ, βασιλεύσῃ, καὶ ἄφρων πλησθῇ σιτίων, καὶ μισητὴ γυνὴ ἐὰν τύχῃ ἀνδρὸς ἀγαθοῦ. Τρία ἐστὶν, ἃ ἐμπίπλαται, ᾅδης, ἔρως γυναικὸς, γῆ ψαφαρά. Τρία ἐστὶν ἀκατάληπτα· ἴχνη ἀετοῦ πετομένου, ὁδὸς ὄφεως ἐπὶ πέτρας, τρίβος ποντοπορούσης νηός. Τρία ἐστὶν ἅπερ εὐόδως πορεύονται·","english":"3. Thirdly, the Cherubim hymn the Trisagion: \"Holy, Holy, Holy, Lord.\" Three are the great elements: heaven, earth, and sea. Three are the things within us: mind, spirit, word. Three fathers: Adam, Seth, Enoch. Three patriarchs: Abraham, Isaac, Jacob. Three angels at the tent of Abraham. Three days of Abraham's sacrifice. Three measures of fine flour which Sarah, having received the angels, set before them. Three rods which Jacob, having hewn, placed in the troughs of the watering-places. Three decades of years, and then Joseph was king. Three months during which Moses was hidden by his parents. Thrice three, nine, the plagues of the Egyptians. Three months from Egypt, and then the law was written and the tablets were polished. Three good things of the desert: water, quail, manna. Three times, it is said, Moses appeared before the Lord. Three priests: Moses, Aaron, Samuel. Three wondrous generals: Joshua son of Nun, Caleb son of Jephunneh, and Phinehas. Three who stood against Amalek on the rock: Moses, Joshua, Hur. Three mighty judges: Gideon, Jephthah, Samson. Three elders of the sons of Israel: Moses, Job, Daniel. Three weeks was the fast of Daniel. Three youths who did not worship the golden image: Shadrach, Meshach, Abednego. By three things the earth is shaken, as Solomon said: if a servant, he says, becomes king, and a fool is filled with food, and a hateful woman obtains a good husband. Three things that are filled: Hades, love of woman, dry earth. Three things that are incomprehensible: the tracks of a flying eagle, the path of a serpent on a rock, the course of a ship sailing the sea. Three things that proceed well:","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Γʹ. Τρίτον","severity":"info","text":"The passage continues the numerical sequence from the previous section, now treating the number three with a series of biblical and theological examples.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τὸ Ἅγιος, ἅγιος, ἅγιος Κύριος","severity":"info","text":"The Trisagion (Thrice-Holy) is derived from Isaiah 6:3, where seraphim cry 'Holy, holy, holy' to one another; the Cherubim are here substituted.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Τρία τὰ μεγάλα στοιχεῖα· οὐρανὸς καὶ ἡ γῆ, καὶ θάλασσα","severity":"info","text":"The three 'great elements' (heaven, earth, sea) reflect a common ancient cosmology, not the classical four elements (fire, air, water, earth).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Τρεῖς ἄγγελοι παρὰ σκηνὴν Ἀβραάμ","severity":"info","text":"This refers to Genesis 18:1-8, where three angels visit Abraham; the number three is emphasized in the narrative.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Τρία μέτρα σεμιδάλεως ἡ Σάῤῥα λαβοῦσα τοὺς ἀγγέλους παρέθηκε","severity":"info","text":"Sarah's offering of three measures of fine flour to the angels is based on Genesis 18:6, though the biblical text mentions 'three seahs' of flour.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Τρεῖς ῥάβδους Ἰακὼβ πελεκίσας ταῖς ληνοῖς τῶν ποτιστηρίων ἐνέθηκε","severity":"info","text":"Jacob's placing of three rods in watering troughs is an allusion to Genesis 30:37-43, where he uses peeled rods to influence the flock's breeding.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Τρία τἀγαθὰ τῆς ἐρήμου· ὕδωρ, ὀρτυγομήτρα, τὸ μάννα' lists 'water, quail, manna' as desert goods; 'ὀρτυγομήτρα' (quail) is a specific bird, but the term may be a hapax or variant.","The list of 'three things that are filled' (Hades, love of woman, dry earth) is proverbial and its exact source is unclear."],"confidence":"high","notes":[]},{"i":3,"ref":"p3","source":"σκύμνος λέοντος ἰσχυρότερος κτηνῶν, ἀλέκτωρ ἐμπεριπατῶν ἐν θη λείαις ἔμψυχος, τράγος ἡγούμενος αἰπολίου. Τρεῖς σοφαὶ γυναῖκες, ἡ Θεκουῆτις, ἡ Σουναμῖτις, ἡ Ἀβιγαία· ἡ μὲν γὰρ τὸν ἄνδρα τὸν Νάβαλ, ἡ δὲ Ἀβεσαλὼν διὰ τέχνης, ἡ δὲ τὸν υἱὸν τοῦ προφήτου προσδραμοῦσα, καὶ μὴ ἀπογνοῦσα, διέσωσεν. Τρεῖς γυναῖκες προφήτιδες τυμπανήστριαι· Μαριὰμ, Δεββόρα, Ἰουδίθ. Τρεῖς ἅγιαι γυναῖκες· Σάῤῥα, Ῥεβέκκα, Λεία. Τρεῖς οἱ μνημονευόμενοι βασιλεῖς· Δαυῒδ, Ἐζεκίας, Ἰωσίας. Τρεῖς τάξεις τῶν ὄντων·ἐπουρανίων, ἐπιγείων, καταχθονίων. Τρεῖς ἀρεταὶ, πίστις, ἐλπὶς, ἀγάπη. Τρία δῶρα παρὰ Θεοῦ, βασιλεία, ἱερωσύνη, προφητεία. Τρεῖς χρόνοι, ἐνεστώτων,\n\nπαρεληλυθότων, μελλόντων. Τρία τῶν δικαίων τὰ κτήματα, παράδεισος, Ἀβραὰμ κόλπος, οὐρανῶν βασιλεία. Τρεῖς τῶν ἁμαρτωλῶν αἱ τιμωρίαι, σκότος, σκώληξ, Γέεννα. Τρεῖς ἀνανεώσεις τοῦ κόσμου· ἡ ἐπὶ τοῦ Νῶε, ἡ ἐπὶ τοῦ Κυρίου, ἡ ἐπὶ τῆς συντελείας. Τρίτον Ἠλίας τὰ μέλη τοῦ βοὸς καὶ τὰ ξύλα καταῤῥάνας τὸ ἐξ οὐρανῶν κατὰ στύγας πῦρ. Τρίτον τῆς ἡμέρας ηὔχετο Δανιήλ. Τρεῖς μῆνας εἰς τὸν οἶκον Ζαχαρίου πεποίηκεν ἡ Παρθένος. Τρία τὰ προσενεχθέντα δῶρα τῷ Κυρίῳ παρὰ τῶν μάγων· χρυσὸς, λίβανος, σμύρνα. Τρία βαπτίσματα, τὸ νομικὸν, τὸ Ἰωάννου, τὸ τοῦ Κυρίου. Τρεῖς αἱ τοῦ βαπτίσματος ἐπικλήσεις, εἰς Πατέρα καὶ Υἱὸν καὶ ἅγιον Πνεῦμα. Τρεῖς αἱ καταδύσεις, καὶ τρεῖς αἱ ἀναδύσεις τοῦ βαπτίσματος. Τρεῖς αἱ κατὰ τοῦ διαβόλου νῖκαι τοῦ Κυρίου· τὸ μὴ φαγεῖν μετὰ τὸ πεινάσαι, τὸ μὴ προσκυνῆσαι τὸν μιαρὸν, τὸ μὴ καταβάλλειν ἑαυτόν.","english":"a lion's cub is stronger than beasts, a rooster walking among females is animate, a goat leading a herd. Three wise women: the Thekuite, the Shunammite, and Abigail; for one saved her husband Nabal, another saved Absalom through skill, and the third ran to the son of the prophet and, not despairing, saved him. Three prophetesses who are drummers: Miriam, Deborah, Judith. Three holy women: Sarah, Rebecca, Leah. Three remembered kings: David, Hezekiah, Josiah. Three orders of beings: celestial, terrestrial, subterranean. Three virtues: faith, hope, love. Three gifts from God: kingship, priesthood, prophecy. Three times: present, past, future. Three possessions of the righteous: paradise, the bosom of Abraham, the kingdom of the heavens. Three punishments of sinners: darkness, worm, Gehenna. Three renewals of the world: that under Noah, that under the Lord, that at the consummation. Thirdly, Elijah, having sprinkled the limbs of the ox and the wood, brought down fire from the heavens according to the Styx. Thirdly of the day Daniel prayed. Three months the Virgin spent in the house of Zacharias. Three gifts offered to the Lord by the Magi: gold, frankincense, myrrh. Three baptisms: the legal, that of John, that of the Lord. Three invocations of baptism: into Father and Son and Holy Spirit. Three immersions and three emergences of baptism. Three victories of the Lord over the devil: not eating after hungering, not worshipping the foul one, not casting himself down.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Θεκουῆτις","severity":"info","text":"The Thekuite refers to the wise woman from Tekoa who spoke to David in 2 Samuel 14; the Shunammite is the woman from Shunem who hosted Elisha (2 Kings 4); Abigail is the wife of Nabal (1 Samuel 25).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τρεῖς σοφαὶ γυναῖκες","severity":"info","text":"The three wise women correspond to Old Testament narratives: Abigail saved Nabal (1 Sam 25), the woman of Tekoa saved Absalom (2 Sam 14), and the Shunammite saved the son of Elisha (2 Kings 4:18-37).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τρεῖς προφήτιδες τυμπανήστριαι","severity":"info","text":"The term 'tympanistriai' (drummers) likely refers to women who played the tympanon in cultic settings; Miriam, Deborah, and Judith are biblical figures associated with song and victory, though Judith is deuterocanonical.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"τρία βαπτίσματα","severity":"info","text":"The three baptisms (legal, John's, the Lord's) reflect a triadic scheme common in early Christian catechetical literature, distinguishing Jewish proselyte baptism, John's baptism of repentance, and Christian baptism.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"τρεῖς αἱ καταδύσεις","severity":"info","text":"The three immersions and three emergences of baptism correspond to the triple invocation of the Trinity, a liturgical practice attested in early Syrian and Greek baptismal rites.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"τρίτον Ἠλίας","severity":"caution","text":"The phrase 'thirdly, Elijah' is obscure; the reference to 'Styx' (στύγας) is unusual in a Christian context, possibly a scribal error or a conflation with a pagan concept; the sense may be corrupt.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the son of the prophet' in the third wise woman's story is ambiguous; it may refer to Elisha's son or another prophetic figure. The phrase 'according to the Styx' is unclear and may be a textual corruption."],"confidence":"medium","notes":[]},{"i":4,"ref":"p4","source":"Τρεῖς ἡμέραι μετὰ τὸ βάπτισμα, καὶ τότε τὸ ὕδωρ οἶνος ἐξαίρετος. Τρεῖς αἱ κατὰ τῆς Παρθένου τοῦ Μονογενοῦς ἐπιτιμήσεις· Τί ὅτι ἐζητεῖτέ με; οὐκ ᾔδεις ὅτι ἐν τοῖς τοῦ Πατρός μου δεῖ με εἶναι; Τί ἐμοὶ καὶ σοὶ, γύναι; οὔπω ἥκει ἡ ὥρα μου· τίς ἐστιν ἡ μήτηρ μου, καὶ τίνες οἱ ἀδελφοί μου; Τρεῖς οἱ πλέον τῶν ἄλλων θαῤῥούμενοι μαθηταί· Πέτρος, Ἰάκωβος, Ἰωάννης. Τρία ἔτη τῶν δεσποτικῶν σημείων ὁ χρόνος. Τρία ἔτη ζητῶν καρπὸν εἰς τὴν συκῆν ὁ Κύριος ἦλθε, καὶ οὐχ ηὗρεν. Τρισὶν ὁ Κύριος κατηράσατο· τῇ συκῇ· Μηκέτι ἐκ σοῦ καρπὸς γένηται εἰς τὸν αἰῶνα· τῇ Συναγωγῇ· Λίθος ἐπὶ λίθον οὐ μὴ μένει· τῷ Ἰούδᾳ· Οὐαὶ τῷ ἀνθρώπῳ ἐκείνῳ, δι' οὗ ὁ Υἱὸς τοῦ ἀνθρώπου παραδίδοται εἰς τὸ σταυρωθῆναι. Τρεῖς ἡμέρας, καὶ τρεῖς νύκτας Ἰωνᾶς εἰς τὴν κοιλίαν τοῦ κήτους πεποίηκε. Τριήμερον ἡ κατὰ Νινευϊτῶν ἀποφορά. Τριήμερος τοῦ Σωτῆρος ὁ θάνατος, τριήμερος καὶ ἡ ἀπὸ τῶν νεκρῶν κατ' ἐξουσίαν ἀνάστασις τοῦ Κυρίου. Διὰ τριῶν ὁ Παῦλος ἡμερῶν ἀνέβλεψε πηρωθείς· τρὶς τὸν Κύριον περὶ τοῦ σκόλοπος παρεκέλευσεν, ἵνα ἀποστῇ ἀπ' αὐτοῦ· τρὶς ἐναυάγησεν· εἰς τρίτον οὐρανὸν ἀναβέβηκε. Τρία σάτα ἀλεύρου καὶ ἡ τῇ βασιλείᾳ τῶν οὐρανῶν ὁμοιωθεῖσα γυνὴ λαβοῦσα, καὶ εἰς μικρὰν ζύμην ἐγκρύψασα, ὅλον τὸ φύραμα, κατὰ τὸ γεγραμμένον, ἐζύμωσεν.","english":"Three days after the baptism, and then the water becomes choice wine. Three are the reproaches against the Virgin of the Only-Begotten: Why did you seek me? Did you not know that I must be in the things of my Father? What have I to do with you, woman? My hour has not yet come; who is my mother, and who are my brothers? Three are the disciples who are more trusted than the others: Peter, James, John. Three years is the time of the Lord’s signs. For three years the Lord came seeking fruit on the fig tree, and found none. The Lord cursed three things: the fig tree—Let no fruit ever come from you again; the Synagogue—Not one stone shall remain upon another; Judas—Woe to that man through whom the Son of Man is handed over to be crucified. Jonah spent three days and three nights in the belly of the whale. The destruction of the Ninevites was three days. The death of the Savior was three days, and the resurrection of the Lord from the dead by his own authority was also three days. Paul regained his sight after three days of blindness; three times he urged the Lord about the thorn, that it might depart from him; three times he was shipwrecked; he ascended to the third heaven. Three satas of flour, and the woman likened to the kingdom of heaven, taking them and hiding them in a small leaven, leavened the whole dough, as it is written.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Τρεῖς αἱ κατὰ τῆς Παρθένου τοῦ Μονογενοῦς ἐπιτιμήσεις","severity":"info","text":"The three reproaches against the Virgin echo apocryphal traditions, possibly from the Gospel of Thomas or other infancy narratives, where Jesus rebukes Mary.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Τρία ἔτη ζητῶν καρπὸν εἰς τὴν συκῆν","severity":"info","text":"The fig tree parable (Luke 13:6-9) is referenced; the three-year search for fruit is a symbolic interpretation not found in the canonical text.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Τρισὶν ὁ Κύριος κατηράσατο","severity":"info","text":"The curses on the fig tree, Synagogue, and Judas are non-canonical; the curse on Judas appears in some apocryphal acts, while the Synagogue curse echoes anti-Jewish polemic.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Τριήμερος τοῦ Σωτῆρος ὁ θάνατος","severity":"info","text":"The three-day death and resurrection of Christ is standard Christian doctrine (1 Cor 15:4), but the phrase 'by his own authority' emphasizes Christ's agency.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Τρία σάτα ἀλεύρου","severity":"info","text":"The 'three satas of flour' and the woman likened to the kingdom of heaven allude to a parable or allegory, possibly from the Gospel of the Hebrews or a patristic source, not canonical.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Τρεῖς ... Τρεῖς ... Τρία ...","severity":"info","text":"The passage is a list of triads, each introduced by 'three' (Τρεῖς/Τρία), following the enumerative style of the treatise, linking numbers to biblical and hagiographic events.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the three reproaches against Mary is unclear; possibly from apocryphal dialogues. The identity of the 'woman likened to the kingdom of heaven' is ambiguous; may refer to a parable or allegorical figure."],"confidence":"medium","notes":[]},{"i":5,"ref":"p5","source":"{Ὅτι καὶ ὁ ἀριθμὸς ὡς διπλῆ τριὰς ἐπὶ μεγάλων πραγμάτων, ἐν τῇ θείᾳ Γραφῇ παρατετήρηται.} Δʹ. Ἐν ἓξ ἡμέραις ὁ Θεὸς τὸν κόσμον κατεσκεύασεν. Ἕκτην ἡμέραν ἔπλασε τὸν Ἀδάμ. Ἕκτην ὥρανγυμνωθέντα παρὰ τῆς ἁμαρτίας δήλης ἐζήτησεν. Ἕκτον ὤφθη τῷ Ἀβραάμ· ἅπαξ εἰς Χαῤῥὰν *** τρίτον καθ' ὕπνους· τέταρτον ἐπὶ τῆς προσθήκης τοῦ γράμματος τοῦ ὀνόματος· πέμπτον ἐπὶ τῆς Μαμβρῆ μεσημβρίας, ἕκτην ὥραν· ἕκτον ἐπὶ τῆς θυσίας τοῦ μονογενοῦς ἐν τῷ ὄρει. Ἓξ ἔτη δουλεύειν Ἑβραίοις παρήγγειλεν. Ἕκτῳ μηνὶ τὸν Γαβριὴλ πρὸς τὴν Παρθένον ἀπέστειλεν. Εἰς ἓξ ὑδρείας τὸ ὕδωρ οἶνον πεποίηκε. Ἕκτην ὥραν τῇ Σαμαρείτιδι παρὰ τὸ φρέαρ ὡμίλησε. Πρὸ ἓξ ἡμερῶν τοῦ Πάσχα τὸν Λάζαρον ἤγειρεν. Ἕκτην ὥραν τῷ λῃστῇ σταυρούμενος ἐφιλιώθη. Ἕκτον ὤφθη μετὰ τὸ ἀπὸ νεκρῶν ἐγερθῆναι· ταῖς γυναιξὶν, τῷ Κλεώπᾳ, τοῖς μαθηταῖς χωρὶς τοῦ Θωμᾶ, τοῖς μαθηταῖς μετὰ τοῦ Θωμᾶ, Πέτρῳ καὶ Ἰωάννῃ τὸ δίκτυον ἐλοῦσιν, τῇ τελευταίᾳ τῆς ἀναλήψεως. Ἕκτον, ὡς λέγει Παῦλος, ἐφάνη τοῖς ἀδελφοῖς· τῷ Κηφᾷ, τοῖς δέκα, τοῖς πεντακοσίοις, ἐφ' ἅπαξ Ἰακώβῳ, τοῖς ἀποστόλοις πᾶσιν, αὐτῷ τῷ Παύλῳ τελευταῖον. Ἓξ ἑνὶ αὐτῶν μεγάλα μυστήρια ἐποίησεν ὁ Κύριος ἡμῶν Ἰησοῦς Χριστὸς, ὡς λέγει Παῦλος· Ἐπληρώθη ἐν σαρκὶ, ἐδικαιώθη ἐν πνεύματι, ὤφθη ἀγγέλοις, ἐκηρύχθη ἐν ἔθνεσιν, ἐπιστεύθη ἐν κόσμῳ, ἀνελήφθη ἐν δόξῃ. Δι' ἓξ γραμμάτων τὰ μεγάλα ὀνόματα γράφεται· ἀδωναῒ,","english":"That the number as a double triad is observed in the divine Scripture in great matters. 4. In six days God constructed the world. On the sixth day he formed Adam. At the sixth hour he sought the one stripped by manifest sin. He appeared a sixth time to Abraham: once at Charran, *** a third time in dreams, a fourth at the addition of the letter of the name, a fifth at the Mamre noon, the sixth hour, a sixth at the sacrifice of the only-begotten on the mountain. He commanded the Hebrews to serve for six years. In the sixth month he sent Gabriel to the Virgin. He made the water into wine at six water-jars. At the sixth hour he spoke to the Samaritan woman at the well. Six days before Passover he raised Lazarus. At the sixth hour, while being crucified, he was reconciled to the thief. He appeared a sixth time after rising from the dead: to the women, to Cleopas, to the disciples without Thomas, to the disciples with Thomas, to Peter and John washing the net, at the last of the ascension. A sixth time, as Paul says, he appeared to the brothers: to Cephas, to the ten, to the five hundred, once to James, to all the apostles, lastly to Paul himself. Our Lord Jesus Christ performed six great mysteries in one of them, as Paul says: He was fulfilled in flesh, he was justified in spirit, he appeared to angels, he was preached among nations, he was believed in the world, he was taken up in glory. The great names are written with six letters: Adonai,","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Δʹ","severity":"info","text":"The numeral Δʹ (4) marks the fourth section of the treatise, continuing the enumeration of symbolic numbers.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐν ἓξ ἡμέραις ὁ Θεὸς τὸν κόσμον κατεσκεύασεν","severity":"info","text":"Alludes to the six days of creation in Genesis 1, a foundational hexaemeral motif.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἕκτην ὥραν τῷ λῃστῇ σταυρούμενος ἐφιλιώθη","severity":"info","text":"Refers to the tradition (cf. Luke 23:39–43) that Jesus was crucified at the sixth hour and reconciled the repentant thief.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἕκτον, ὡς λέγει Παῦλος, ἐφάνη τοῖς ἀδελφοῖς","severity":"info","text":"Echoes 1 Corinthians 15:5–8, listing post-resurrection appearances: to Cephas, the Twelve, five hundred, James, all apostles, and Paul.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ἀδωναῒ","severity":"info","text":"Adonai (Hebrew for 'my Lord') is a divine name; the text notes it has six letters in Greek (ΑΔΩΝΑΙ), fitting the hexadic pattern.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἅπαξ εἰς Χαῤῥὰν *** τρίτον καθ' ὕπνους","severity":"caution","text":"The passage lists six appearances to Abraham but the text is corrupt: a lacuna (***) and missing second appearance disrupt the sequence.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The list of appearances to Abraham is incomplete: the second appearance is missing, and the lacuna (***) may indicate a textual gap or scribal error."],"confidence":"high","notes":[]},{"i":6,"ref":"p6","source":"σαβαὼθ, Ἰησοῦς, Κύριος, ἰατρὸς, ἀγαθὸς, νεφέλη, Μαριάμ. Ὅτι καὶ ὁ ἑπτὰ τέλειος ἀριθμός.\n\nΕʹ. Ἑβδόμῃ ἡμέρᾳ κατέπαυσεν ἀπὸ πάντων τῶν ἔργων αὐτοῦ ὁ Θεός. Ἑπτὰ ἐκδικούμενα παρέλυσε τὸν Κάϊν ἀνελών. Ἑπτὰ γὰρ ἁμαρτίας ὁ μιαρὸς ἐργασάμενος, φθόνον, δόλον, φόνον ἀδελφοῦ, φόνων διδάσκαλος πρῶτος, μῦσος τοῦ οὕτω βίῳ γενόμενος, γονεῖς λυπήσας, ἐψεύσατο Θεόν. Ἑπτὰ καὶ τιμωρίαις ὑπέπεσε· ᾤκει κατηραμένην τὴν γῆν, εἰργάζετο, ἀφορῶν ἔστενεν, ἔτρεμεν, ἀπ' ὄψεως ἦν, ἠγωνία τὸν παριόντα, σημεῖον εἶχε δημοσιεῦον αὐτόν. Ἕβδομος Ἐνὼχ, μετὰ τὸν Ἀδὰμ, ὃς εὐηρέστησε τῷ Θεῷ, καὶ ὡς σῖτος ζιζανίων, τῶν ἀσεβῶν ἐχωρίσθη. Ἑπτὰ τὸ πρῶτον, καὶ ἑπτὰ τὸ δεύτερον ἔτη περὶ Ῥαχὴλ Ἰακὼβ τῷ Λάβαν ἐδούλευσεν. Ἑπτὰ προβάτων ἀμνοὺς Ἀβραὰμ τῷ Ἀβιμέλεχ ἐχαρίσατο τῆς τοῦ φρέατος δεσποτείας μαρτύριον. Ἑπτὰ βόες στίλε λιμοῦ, καὶ ἑπτὰ στάχυες πίνακες εὐθηνίαν διέγραψαν, τοῦ Φαραὼ τὸ ἐνύπνιον. Ἑπτὰ σάλπιγγας ἱερὰς ἐβάστασεν Ἰησοῦς ὁ τοῦ Ναυῆ, ὁπηνίκα τῆς Ἱεριχῶ τὰ τείχη κατήνεγκεν. Ἑβδόμῳ ἔτει τῆς δουλείας Ἑβραίους ἀπο λύουσιν Ἰουδαῖοι. Ἀπὸ πεντεκαιδεκάτης ἕως πρώτης εἰκάδος, ἐν αἷς ἐπετελεῖτο τὸ Πάσχα τῶν Ἰουδαίων, ἑπτὰ τῆς ἑορτῆς ἡμέραι. Ἑπτὰ δοῦλα τοῖς Ἰουδαίοις ἔθνη κατέγραψεν ὁ Θεὸς, τῶν Χαναναίων, τῶν Χετταίων, καὶ Φερεσταίων, τῶν Γεργεσαίων, τῶν Εὐαίων, τῶν Ἰεβουσαίων, τῶν Ἀβραίων. Ἑπτὰ τῆς σκηνῆς πεποίηκεν ἓξ ἡμέρας ἡ ἀδελφὴ Μωϋσέως ἀφορισθεῖσα. Ἑπτὰ κλήμασιν ἐδέθη Σαμψὼν, καὶ διέκοψεν αὐτὰ ὡς σπαρτίον. Ἑπτὰ βοστρύχους ἱεροὺς εἶχε τριχῶν· ὧν ἡ κουρὰ τὴν ἰσχὺν αὐτῶν καὶ δύναμιν ἐφυγάδευσεν.","english":"Sabaoth, Jesus, Lord, physician, good, cloud, Mary. That the number seven is a perfect number.\n\n5. On the seventh day God rested from all his works. Seven avengers destroyed Cain when they killed him. For the polluted one, having committed seven sins—envy, deceit, fratricide, first teacher of murders, abomination of such a life, grieving his parents, lying to God—also fell under seven punishments: he inhabited the accursed land, he worked, he groaned looking away, he trembled, he was out of sight, he agonized over the passerby, he had a mark that made him public. Enoch was the seventh after Adam, who pleased God, and like wheat from tares, was separated from the impious. Jacob served Laban for Rachel seven years the first time, and seven years the second time. Abraham gave seven ewe lambs to Abimelech as a testimony of the ownership of the well. Seven lean cows and seven ears of grain on tablets depicted the abundance of Pharaoh's dream. Joshua the son of Nun carried seven sacred trumpets when he brought down the walls of Jericho. In the seventh year of servitude the Jews release the Hebrews. From the fifteenth to the twenty-first, during which the Passover of the Jews was celebrated, seven days of the feast. God recorded seven nations as slaves to the Jews: the Canaanites, the Hittites, the Perizzites, the Girgashites, the Hivites, the Jebusites, the Amorites. The sister of Moses, having been set apart, made the tabernacle in six days with seven branches. Samson was bound with seven withes and cut them like a cord. He had seven sacred locks of hair; the cutting of them banished their strength and power.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Εʹ. Ἑβδόμῃ ἡμέρᾳ κατέπαυσεν ἀπὸ πάντων τῶν ἔργων αὐτοῦ ὁ Θεός.","severity":"info","text":"The passage opens with a new section (Εʹ) on the number seven, mirroring the pattern of the previous section on six. The first example is God's rest on the seventh day, echoing the creation week.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἑπτὰ ἐκδικούμενα παρέλυσε τὸν Κάϊν ἀνελών.","severity":"info","text":"The seven avengers who killed Cain are not a direct biblical narrative but a haggadic expansion; the seven sins and seven punishments listed are also extra-biblical, likely from Jewish or early Christian tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἕβδομος Ἐνὼχ, μετὰ τὸν Ἀδὰμ, ὃς εὐηρέστησε τῷ Θεῷ","severity":"info","text":"Enoch as the seventh from Adam (Gen 5:18-24) is a standard patristic typology; his being 'separated from the impious' alludes to his translation (Gen 5:24 LXX).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἑπτὰ σάλπιγγας ἱερὰς ἐβάστασεν Ἰησοῦς ὁ τοῦ Ναυῆ","severity":"info","text":"Joshua's seven trumpets at Jericho (Josh 6:4-5) are a biblical reference; the detail of seven trumpets is not in the biblical text but may derive from later tradition or a conflation with the seven priests blowing trumpets.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἑπτὰ δοῦλα τοῖς Ἰουδαίοις ἔθνη κατέγραψεν ὁ Θεὸς","severity":"info","text":"The list of seven nations (Canaanites, Hittites, Perizzites, Girgashites, Hivites, Jebusites, Amorites) corresponds to the seven nations of Canaan in Deut 7:1, but the claim that God recorded them as slaves to the Jews is a later interpretive tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἑπτὰ βοστρύχους ἱεροὺς εἶχε τριχῶν· ὧν ἡ κουρὰ τὴν ἰσχὺν αὐτῶν καὶ δύναμιν ἐφυγάδευσεν.","severity":"info","text":"Samson's seven locks of hair (Judg 16:19) are a detail from the biblical story; the notion that cutting them removed his strength is a literal interpretation of the narrative.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The list of seven sins and seven punishments for Cain is not directly from Genesis but from later exegetical tradition; the source is unclear.","The identity of 'the sister of Moses' (Miriam) and the seven-branched tabernacle is obscure; the biblical account (Exod 38:8) does not mention seven branches."],"confidence":"high","notes":[]},{"i":7,"ref":"p7","source":"Ἑπτὰ ὀφθαλμοί εἰσιν οἱ ἐπιβλέποντες ἐπὶ πᾶσαν τὴν γῆν. Ἑπτὰ ἐπαρυστρίδας, καὶ ἑπτὰ λύχνους ἦν ἑώρακε Ζαχαρίας, ὅτι ἑπτὰ πνεύματα παρὰ Θεοῦ. Ἑπτὰ τοῦ ἁγίου Πνεύματος τὰ χαρίσματα· πνεῦμα σοφίας, πνεῦμα συνέσεως, πνεῦμα βουλῆς, πνεῦμα ἰσχύος, πνεῦμα γνώσεως, πνεῦμα εὐσεβείας, πνεῦμα φόβου Θεοῦ. Ἑπτὰ στύλους ὑπεστήρισε τῆς οἰκείας σκηνῆς ἡ σοφία. Ἑπτὰ γυναῖκες παρὰ τῷ Ἡσαΐᾳ τὸν ἕνα κύριον δυσωπήσουσι λέγουσαι· Τὸν ἄρτον ἡμῶν φαγώμεθα, καὶ τὰ ἱμάτια ἡμῶν περιβαλλώμεθα. Πλὴν τὸ ὄνομά σου κεκλήσθω ἐφ' ἡμᾶς· ἄφελε τὸν ὀνειδισμὸν ἡμῶν. Ἑπτὰ γὰρ βίβλοι νομικαὶ τῷ Χριστῷ μαρτυροῦσιν, ὅτι τὸν ὀνειδισμὸν αὐτῶν σαρκωθεὶς αὐτὸς παρεῖλεν· Γένεσις, Ἔξοδος, Λευϊτικὸν, Ἀριθμοὶ, Δευτερονόμιον, Ἰησοῦς, Κριταί. Εἰ μὴ γὰρ ἐνηνθρώπησεν, ὡς μυθικαὶ παρεγράφοντο. Τυθεὶς ἀθύτως, ὡς Ἰσαὰκ, καὶ παθὼν ἀπαθῶς, καὶ τὸν οἰκεῖον βαστάσας ἐπ' ὤμων σταυρὸν, τὰ ἐν τῇ βίβλῳ κείμενα τῆς Γενέσεως ἐβεβαίωσεν. Ἐν παρθενικῇ χωρήσας γαστρὶ, καὶ μὴ καταναλώσας τῷ πυρὶ τῆς θεότητος τὴν βαστάζουσαν, τὴν καιομένην, καὶ μὴ κατακαιομένην βάτον, τὴν ἐν τῇ βίβλῳ τῆς Ἐξόδου κειμένην, διέγραψεν. Ἀρχιερεύσας, ὡς Ἀαρὼν, τὰ πρὸς Θεὸν μεσιτεύσας ἡμῖν, τὰ ἐν τῷ Λευϊτικῷ γεγραμμένα παρέστησε. Τῇ Παλαιᾷ τὴν Καινὴν Διαθήκην συνάψας, καὶ λέγων· Ἐῤῥέθη τοῖς ἀρχαίοις· Οὐ μοιχεύσεις· ἐγὼ δὲ λέγω ὑμῖν, ὅτι πᾶς ὁ ἐμβλέπων γυναικὶ πρὸς τὸ μοιχεῦσαι αὐτὴν, ἤδη ἐμοίχευσεν ἐν τῇ καρδίᾳ αὐτοῦ· καὶ πάλιν· Ἐῤῥέθη τοῖς ἀρχαίοις· Ὀφθαλμὸν ἀντὶ ὀφθαλμοῦ, καὶ ὀδόντα ἀντὶ τοῦ ὀδόντος·","english":"There are seven eyes that look upon the whole earth. Seven bowls and seven lamps Zacharias saw, because there are seven spirits from God. Seven are the gifts of the Holy Spirit: spirit of wisdom, spirit of understanding, spirit of counsel, spirit of might, spirit of knowledge, spirit of piety, spirit of fear of God. Wisdom set up seven pillars of her own tent. Seven women in Isaiah will beseech the one Lord, saying: Let us eat our bread and put on our garments; only let your name be called upon us; take away our reproach. For seven legal books bear witness to Christ, that he himself, having become flesh, took away their reproach: Genesis, Exodus, Leviticus, Numbers, Deuteronomy, Joshua, Judges. For if he had not become man, they would have been dismissed as myths. Sacrificed without sacrifice, like Isaac, and suffering without passion, and carrying his own cross on his shoulders, he confirmed the things set down in the book of Genesis. Having entered a virgin womb and not consuming the one who bore him with the fire of his divinity, he depicted the burning bush that is not consumed, which is set down in the book of Exodus. Having served as high priest, like Aaron, mediating for us with God, he presented the things written in Leviticus. Joining the New Testament to the Old, and saying: It was said to the ancients, You shall not commit adultery; but I say to you that everyone who looks at a woman with a view to committing adultery with her has already committed adultery in his heart; and again: It was said to the ancients, An eye for an eye and a tooth for a tooth.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἑπτὰ ὀφθαλμοί","severity":"info","text":"The seven eyes likely allude to Zechariah 4:2, where a menorah with seven lamps is seen; the text conflates eyes, bowls, and lamps from the vision.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἑπτὰ τοῦ ἁγίου Πνεύματος τὰ χαρίσματα","severity":"info","text":"The seven gifts of the Holy Spirit (wisdom, understanding, counsel, might, knowledge, piety, fear of God) derive from Isaiah 11:2-3 LXX and are standard in patristic lists.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἑπτὰ γυναῖκες παρὰ τῷ Ἡσαΐᾳ","severity":"info","text":"The seven women beseeching the Lord echo Isaiah 4:1 LXX, where a woman laments reproach; the text reinterprets this as a typological plea for Christ's incarnation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἑπτὰ βίβλοι νομικαὶ","severity":"info","text":"The seven legal books (Genesis through Judges) form the Greek OT canon's historical books; the list omits Ruth, reflecting a pre-4th-century Jewish or Christian enumeration.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Τυθεὶς ἀθύτως, ὡς Ἰσαὰκ","severity":"info","text":"The passage shifts from enumerating sevens to a typological exegesis: each OT book is fulfilled by Christ (Isaac, burning bush, Aaron), linking the number seven to salvation history.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ἐῤῥέθη τοῖς ἀρχαίοις· Οὐ μοιχεύσεις","severity":"caution","text":"The final quotation of Christ's teaching on adultery and lex talionis is not a direct biblical citation; it may be a loose paraphrase or apocryphal saying, complicating source identification.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'seven eyes' and 'seven bowls' is ambiguous; they may conflate Zechariah's vision with other apocalyptic imagery. The source of Christ's sayings on adultery and lex talionis is unclear—possibly a lost gospel or patristic tradition."],"confidence":"medium","notes":[]},{"i":8,"ref":"p8","source":"ἐγὼ δὲ λέγω ὑμῖν, μὴ ἀντιστῆναι τῷ πονηρῷ, ἀλλ' ὅστις σε ῥαπίσῃ ἐπὶ τὴν δεξιὰν σιαγόνα, στρέψον αὐτῷ καὶ τὴν ἄλλην· τὰ ἐν τῷ Δευτερονομίῳ παρέδωκεν δευτέρας, καὶ ἐπαναλαβὼν τὰ ὠφέλιμα. Εἰς τὴν ἀληθινὴν κατάπαυσιν εἰσαγαγὼν τὸ γένος ἡμῶν, καὶ διαφόρους μονὰς ἐν τοῖς οὐρανίοις εὐτρεπίσας ἡμῖν, τὰ ἐν βίβλῳ τῶν Ἀριθμῶν ἀπεκάλυψεν. Εἰς τὸν Ἰορδάνην εἰσελθὼν, καὶ ἁγιάσας τὰ ὕδατα, καὶ ἐπὶ τοῦ σταυροῦ φυγόντα τὸν ἥλιον ἀνακαλεσάμενος, καὶ διπλῆν ἀνθ' ἁπλῆς ἡμέρας ἐργασάμενος, τὰ ἐν τῇ βίβλῳ Ἰησοῦ τοῦ Ναυῆ τοῖς μὴ παρέργως ἀναγινώσκουσιν ἐζωγράφησε. Τὴν ἠγαπημένην ψυχὴν αὐτοῦ ὑπὲρ ἡμῶν τεθεικὼς, καὶ δώσει ἑαυτὸν λύτρον ἀντὶ πολλῶν, τὰ ἐν τῇ βίβλῳ τῶν Κριτῶν ἡρμήνευσεν· ὁλοκαυτώματα γὰρ καὶ ὁ Ἰεφθάε ὑπὲρ τοῦ λαοῦ\n\nτῷ Θεῷ τὴν θυγατέρα προσήνεγκεν. Ἑπτὰ παίδων πατὴρ Ἰεσσέ. Ἕβδομος ἀπὸ Ἀβραὰμ ὁ Μωϋσῆς. Δι' ἑπτὰ γραμμάτων τὸ Ἰωάννου ὄνομα. Δι' ἑπτὰ γραμμάτων καὶ ἡ τοῦ Χριστοῦ προσηγορία. Ἑπτὰ διάκονοι παρὰ τῶν μαθητῶν εἰς διακονίαν τῶν Χριστιανῶν ἐξελέχθησαν· Στέφανος, Φίλιππος, Πρόχορος, Νικάνωρ, Τίμων, Παρμενᾶς, Νικόλαος. Ἑπτὰ παῖδες τὴν Ἀντιόχου τυραννίδα κατήνεγκαν. Καὶ συντόμως εἶπον, οὗτός ἐστιν ἐπαινετὸς ὁ ἀριθμὸς, καὶ θαυμάσιος· ὅτι αὐτὸς ἄνωθεν ὁ Δεσπότης ἐγγράφως βοᾷ· Τίμα τὴν ἡμέραν τοῦ Σαββάτου, καὶ ἁγίασον αὐτήν· ὅτι ἐν αὐτῇ κατέπαυσεν ἀπὸ πάντων τῶν ἔργων αὐτοῦ ὁ Θεὸς ὧν ἤρξατο ἀποποιῆσαι. Αὐτῷ ἡ δόξα εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.","english":"I say to you, do not resist the evil one, but if someone strikes you on the right cheek, turn to him also the other. The things in Deuteronomy he delivered as second, and taking up again the beneficial things. Leading our race into the true rest, and preparing for us various abodes in the heavenly realms, he revealed the things in the book of Numbers. Entering the Jordan, and sanctifying the waters, and recalling the sun that fled at the cross, and making a double day instead of a single one, he depicted the things in the book of Joshua the son of Nun for those who read not superficially. Having placed his beloved soul for us, and giving himself as a ransom for many, he interpreted the things in the book of Judges; for Jephthah also offered his daughter to God as a whole burnt offering for the people. Jesse was the father of seven sons. Moses was the seventh from Abraham. The name of John consists of seven letters. The appellation of Christ also consists of seven letters. Seven deacons were chosen from the disciples for the service of Christians: Stephen, Philip, Prochorus, Nicanor, Timon, Parmenas, Nicholas. Seven youths overthrew the tyranny of Antiochus. And to speak briefly, this number is praiseworthy and marvelous; for the Lord himself cries out in writing from above: Honor the day of the Sabbath, and sanctify it, because on it God rested from all his works which he began to make. Glory to him unto the ages of ages. Amen.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"μὴ ἀντιστῆναι τῷ πονηρῷ, ἀλλ' ὅστις σε ῥαπίσῃ ἐπὶ τὴν δεξιὰν σιαγόνα, στρέψον αὐτῷ καὶ τὴν ἄλλην","severity":"info","text":"The command to turn the other cheek echoes Matthew 5:39 (Sermon on the Mount) but adapts it freely, possibly conflating with Luke 6:29. Epiphanius uses it to introduce a series of typological interpretations.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἑπτὰ διάκονοι","severity":"info","text":"The list of seven deacons (Stephen, Philip, Prochorus, Nicanor, Timon, Parmenas, Nicholas) follows Acts 6:5, but Nicholas is not in the canonical list; he appears in later tradition as one of the Seven, possibly a conflation with the Nicolaitans or a scribal addition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἑπτὰ παῖδες τὴν Ἀντιόχου τυραννίδα κατήνεγκαν","severity":"info","text":"The seven youths overthrowing Antiochus refer to the Maccabean martyrs (2 Maccabees 7), but the number seven is not biblical; it likely derives from later hagiography (the Seven Maccabean brothers).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἑπτὰ γραμμάτων","severity":"info","text":"The claim that 'John' (Ἰωάννης) and 'Christ' (Χριστός) each have seven letters in Greek is a numerological observation; Ἰωάννης has 7 letters, Χριστός has 7, supporting the mystical significance of seven.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"καὶ συντόμως εἶπον","severity":"info","text":"The phrase 'to speak briefly' signals a concluding summary of the treatise's argument for the number seven, followed by a Sabbath command (Exodus 20:8-11) and a doxology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"αὐτῷ ἡ δόξα εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν","severity":"info","text":"The doxology 'Glory to him unto the ages of ages. Amen' is a standard liturgical closing in Greek Christian texts, affirming the treatise's place in a devotional or homiletic context.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the Lord' crying out in writing is ambiguous: it could be God the Father or Christ; the Sabbath command is from Exodus, but the phrasing 'from above' may imply a heavenly voice.","The list of seven deacons includes Nicholas, who is not in Acts 6:5; this may reflect a later tradition or a scribal error."],"confidence":"high","notes":[]}]}