{"slug":"khazarzar-john-chrysostom-in-illud-dominus-regnavit","id":"greek:khazarzar:khazarzar-john-chrysostom-in-illud-dominus-regnavit","title":"In illud Dominus regnavit","title_source":"In illud Dominus regnavit","author":"John Chrysostom","genre":"other","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":"2026-11-15T06:38:01Z","cost_usd":0.003841},"source":{"registry_id":"greek:khazarzar:khazarzar-john-chrysostom-in-illud-dominus-regnavit","work_id":"khazarzar-john-chrysostom-in-illud-dominus-regnavit","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/John%20Chrysostom_PG%2047-64/In%20illud%20Dominus%20regnavit.pdf"},"stats":{"passages":6,"english_words":1431,"coptic_letters":0,"source_letters":5911,"commentary_units":36,"commentary_kinds":6,"derived_notes":1,"ambiguities":7,"work_notes":5,"external_links":2,"timeline":4},"summary":{"work":"khazarzar-john-chrysostom-in-illud-dominus-regnavit","abstract":"This homily, traditionally attributed to John Chrysostom (c. 349–407), interprets Psalm 96:1 (LXX) as referring to Christ's reign. Its brevity and style have raised questions about authenticity. The Greek text survives in medieval manuscripts, but the khazarzar edition is a modern compilation lacking critical apparatus. The homily is not known in Byzantine lectionaries or cited by later Greek fathers, suggesting limited reception. The Latin incipit complicates identification in manuscript catalogs. The text includes an obscure reference to 'Euphrosyne' and echoes common patristic motifs such as the Eve–Mary typology.","historical_context":"The homily is traditionally placed in the late fourth century, during Chrysostom's active ministry in Antioch (386–397) or Constantinople (398–404). However, no external evidence securely dates it within his career. The Greek text survives only in medieval manuscripts, with no early witnesses. The khazarzar edition provides no manuscript sigla, collation, or stemma, making verification of textual fidelity impossible. The homily's title is a Latin incipit, and the original Greek title is not preserved. Its reception appears limited to manuscript collections of Chrysostom's works; it is not cited by later Greek fathers or used in Byzantine lectionaries. The community for which it was composed is uncertain, though likely a Christian congregation in an urban setting.","significance":"This homily illustrates the application of Psalm 96:1 to Christ's reign, a common patristic theme. Its disputed authenticity and limited transmission highlight challenges in Chrysostom's corpus. The obscure reference to 'Euphrosyne' and the Eve–Mary typology connect to broader patristic traditions. The work's survival in medieval manuscripts and modern compilation underscores the need for critical editions.","timeline":[{"date":"c. 349–407","event":"Life of John Chrysostom; traditional attribution of the homily to him."},{"date":"4th–5th c.","event":"Probable composition if authentic; no secure date."},{"date":"Medieval period","event":"Earliest surviving Greek manuscripts of the homily."},{"date":"Modern","event":"Khazarzar edition compiled without critical apparatus."}],"relations":[{"work":"Psalm 96 (LXX)","relation":"Cited and interpreted in the homily's opening.","key":"","label":null,"url":null},{"work":"2 Corinthians","relation":"Paraphrased or adapted, though not verbatim.","key":"","label":null,"url":null},{"work":"Genesis 3:19","relation":"Possible source for funerary formula echoed in the text.","key":"","label":null,"url":null},{"work":"Chrysostom's homilies on Psalms","relation":"Similar exegetical style, but authenticity questioned.","key":"","label":null,"url":null}],"external_links":[{"key":"wikipedia:John Chrysostom","label":"John Chrysostom","url":"https://en.wikipedia.org/wiki/John_Chrysostom","reason":"Provides background on the attributed author."},{"key":"wikipedia:Psalm 97","label":"Psalm 97 (MT)","url":"https://en.wikipedia.org/wiki/Psalm_97","reason":"Corresponds to LXX Psalm 96 cited in the homily."}],"cautions":["Authorship is traditionally attributed to John Chrysostom but is uncertain due to style and brevity.","No secure date can be assigned; the homily may be from the 4th–5th century or later.","The khazarzar edition lacks critical apparatus, manuscript sigla, and stemma, so textual fidelity is unverifiable.","The original Greek title is not preserved; the Latin incipit complicates identification in catalogs.","Reception is limited; the homily is not cited by later fathers or used in lectionaries."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000386,"generated":"2026-11-15T06:38:00Z"},"links":[{"kind":"source","label":"Patrologia Graeca text (khazarzar mirror)","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/John%20Chrysostom_PG%2047-64/In%20illud%20Dominus%20regnavit.pdf"}],"checks":{"work":"khazarzar-john-chrysostom-in-illud-dominus-regnavit","status":"warn","blocking":[],"warnings":[{"code":"commentary-single-kind","i":"6","kind":"scripture"}],"stats":{"passages":6,"translated":6,"commentary_passages":6,"commentary_units":36,"english_words":1431,"source_letters":5910,"commentary_kinds":6},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"dating","kind":"chronology","basis":"external","lemma":"","severity":"info","text":"The homily is traditionally attributed to John Chrysostom (c. 349–407), but no external evidence securely dates it within his career. Its brevity and style have raised questions of authenticity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"","severity":"info","text":"The Greek text survives in multiple manuscripts, but the earliest witnesses are medieval. The khazarzar edition is a modern compilation, not a critical edition with full apparatus.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"This homily is not known to have been used in Byzantine lectionaries or cited by later Greek fathers. Its reception appears limited to manuscript collections of Chrysostom's works.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"The khazarzar edition provides no manuscript sigla, collation, or stemma. Readers cannot verify the text's fidelity to any single witness or reconstruct its transmission history.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The homily's title, In illud Dominus regnavit, is a Latin incipit. The original Greek title, if any, is not preserved in this edition, complicating identification in manuscript catalogs.","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: other in ancient Greek; the English keeps the liturgical formulae and the vocatives rather than normalising them."},{"kind":"structure","severity":"info","text":"Passages: 6 narrative."},{"kind":"scripture","severity":"info","text":"1 scriptural phrase match(es) noted: John 8:12."},{"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":6},"term_index":[],"citations":{},"segments":[{"i":1,"ref":"p1","source":"Τοῦ αὐτοῦ εἰς τὸν ϛϛʹ ψαλμόν· \"ὁ κύριος ἐβασίλευσεν, ἀγαλλιάσθω ἡ γῆ καὶ εὐφρανθήτωσαν νήσοι πολλαί\", τουτέστιν ὁ ἄνθρωπος καὶ ἡ ἐκκλησία. Καὶ εἰς τὸ \"ἡμέρα τῇ ἡμέρᾳ ἐρεύγεται ῥῆμα\" 1 Εὐφροσύνης εἰ μὴ γάρ τι γεγόνει ἀγαθὸν, οὐκ ἂν προφῆται ἀνεφθέγγοντο \"ὁ κύριος ἐβασίλευσεν\". Ἀλλ' ἐπειδὴ βασιλεύσαντος τοῦ Χριστοῦ ἡ ἁμαρτία λέλυται, ὁ διάβολος ᾔσχυνται, δαίμονες πεφεύγασιν, τὰ κέντρα τοῦ θανάτου κατεκλάσθησαν, ὁπότε κεκλεισμένος τῷ Ἀδὰμ παράδεισος ἠνέῳκται, αἱ ἄκανθαι τῶν ἁμαρτημάτων ἡμῶν ἐξηράνθησαν, ὁ τρίβολός μου ἐξεριζώθη, καὶ τρίπλοκος χάρις τῆς κεφαλῆς μου ἐπετέθη, λέλυταί μου ἡ ἀρχαία κατάρα, οὐκέτι ἐγὼ φοβοῦμαι ἀκούων \"γῆ εἶ καὶ εἰς γῆν ἀπελεύσῃ\"· ἐν γὰρ τῷ βαπτίσματι τὴν γῆν ἀπεθέμην καὶ οὐρανὸν ἐνεδυσάμην, καὶ λοιπὸν ἀκούω· \"οὐρανὸς εἶ καὶ εἰς οὐρανοὺς ἀπελεύσῃ· ὁ κύριος ἐβασίλευσεν ἀγαλλιάσθω ἡ γῆ καὶ εὐφρανθήτωσαν νήσοι πολλαί.\" Οὐκέτι ὑποχθόνια κεῖμαι, οὐκέτι ἐν τοῖς ἀδύτοις ἐκείνοις καὶ σκοτεινοῖς καὶ ἀφεγγέσιν ταμείοις καὶ περιβόλοις τοῦ διαβόλου ἐν τῷ Ἅδῃ κατέχομαι· δεῖ με λοιπὸν νεφέλαις ἐπιβῆναι καὶ οὐρανὸν ἀναδραμεῖν διὰ τῆς τοῦ βασιλεύσαντος Χριστοῦ χάριτος. Οὐκ ἀμάρτυρος ὁ λόγος· \"ἁρπαγησόμεθα γὰρ ἐν νεφέλαις, Παῦλος βοᾷ, εἰς ἀπάντησιν τοῦ κυρίου, καὶ οὕτως πάντοτε σὺν κυρίῳ ἐσόμεθα.\"· \"Ὁ κύριος ἐβασίλευσεν ἀγαλλιάσθω ἡ γῆ, καὶ εὐφρανθήτωσαν νήσοι πολλαί.\" Οὐκέτι Εὔα φοβεῖται τὸν Ἀδὰμ ὀνειδίζοντα· ἐν γὰρ Μαριὰμ τὸ ταύτης ἥττημα ἀνασέσωσται·","english":"Of the same author, on Psalm 96: \"The Lord has reigned; let the earth rejoice and let many islands be glad,\" that is, the human being and the Church. And on the phrase \"Day by day utters a word\" of Euphrosyne, for if no good thing had happened, the prophets would not have proclaimed \"The Lord has reigned.\" But because when Christ reigned, sin is dissolved, the devil is put to shame, demons have fled, the stings of death have been broken, the paradise closed to Adam has been opened, the thorns of our sins have withered, my tribulation has been uprooted, and a threefold grace has been placed upon my head, my ancient curse is dissolved, I no longer fear hearing \"You are earth and you will go to earth\"; for in baptism I laid aside earth and put on heaven, and henceforth I hear: \"You are heaven and you will go to heavens; the Lord has reigned; let the earth rejoice and let many islands be glad.\" No longer do I lie beneath the earth, no longer am I held in those hidden, dark, and lightless chambers and enclosures of the devil in Hades; I must now mount clouds and run up to heaven through the grace of the reigning Christ. The word is not without witness: \"For we shall be snatched up in clouds, Paul cries out, to meet the Lord, and thus we shall always be with the Lord.\" \"The Lord has reigned; let the earth rejoice, and let many islands be glad.\" No longer does Eve fear Adam reproaching her; for in Mary her defeat has been redeemed.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὁ κύριος ἐβασίλευσεν, ἀγαλλιάσθω ἡ γῆ καὶ εὐφρανθήτωσαν νήσοι πολλαί","severity":"info","text":"The opening phrase is a citation of Psalm 96:1 (LXX numbering; MT 97:1). Chrysostom interprets it as referring to Christ's reign.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἡμέρα τῇ ἡμέρᾳ ἐρεύγεται ῥῆμα","severity":"info","text":"This phrase, attributed to 'Euphrosyne', is obscure. It may be a lost proverb or a reference to a liturgical or hymnic text; its exact source is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Εὐφροσύνης","severity":"info","text":"Euphrosyne is likely a personification of joy or a proper name; the phrase 'day by day utters a word' is not otherwise attested in Chrysostom's corpus.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"γῆ εἶ καὶ εἰς γῆν ἀπελεύσῃ","severity":"info","text":"This echoes the common funerary formula 'earth to earth', possibly derived from Genesis 3:19 or liturgical usage, though not a direct biblical quotation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἁρπαγησόμεθα γὰρ ἐν νεφέλαις, Παῦλος βοᾷ, εἰς ἀπάντησιν τοῦ κυρίου","severity":"info","text":"This is a paraphrase of 2 Corinthians 12:2 (or a similar Pauline passage), though the exact wording is not verbatim from the NT; it reflects Chrysostom's rhetorical adaptation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ἐν γὰρ Μαριὰμ τὸ ταύτης ἥττημα ἀνασέσωσται","severity":"info","text":"This typological contrast between Eve and Mary is a common patristic motif, but its presence here links Christ's reign to the redemption of the Fall through Mary.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἡμέρα τῇ ἡμέρᾳ ἐρεύγεται ῥῆμα' and its attribution to 'Εὐφροσύνης' are unclear; it may be a corrupt or otherwise unattested reference.","The identity of 'νήσοι πολλαί' (many islands) is ambiguous; it may refer to churches or Christian communities, but Chrysostom does not specify."],"confidence":"medium","notes":[]},{"i":2,"ref":"p2","source":"καὶ οὐκέτι φοβοῦμαι τὸν ὄφιν τὸν καμπύλα διαβαίνοντα, τὸν ἀλλαχόσε τὴν κεφαλὴν ἀποκλίνοντα, οὐκέτι φοβοῦμαι αὐτοῦ τὸ ἰοβόλον δῆγμα· οὐ γάρ εἰμι λοιπὸν γῆ ἀλλ' ἅλας, τῷ γὰρ ὄφει εἶπεν ὁ κύριος καταρασάμενος· \"γῆν φαγῇ πάσας τὰς ἡμέρας τῆς ζωῆς σου.\" Πρὸ τῆς παρουσίας τοῦ Χριστοῦ γῆ ἤμην ἐσθιομένη ἀπὸ ὄφεως, ἐλθὼν δὲ ὁ κύριος εἰς ἅλας με μετέβαλεν. Μάθετε, ἀγαπητοὶ, πῶς τὸ ἅλας γίνεται ἵνα σεαυτὸν ἐν ἐκείνῳ τῷ πράγματι καταμάθῃς· ἅλας τοίνυν ἐξ ὕδατος καὶ πνεύματος γίνεται καὶ ἡμᾶς τοίνυν ἐξ ὕδατος καὶ πνεύματος ἀνεγέννησεν. 2 \"Ὁ κύριος ἐβασίλευσεν ἀγαλλιάσθω ἡ γῆ καὶ εὐφρανθήτωσαν νήσοι πολλαί.\" Διατί δὲ οὐ πᾶσαι ἀλλὰ πολλαί; αἱ πολλαὶ τῶν ὀρθοδόξων ἐκκλησίαι· αἱ δὲ πίστεως ὀρθῆς ἀμοιροῦσαι, αἱ αἱρετικῶν ἐκκλησίαι εἰσίν· πῶς οὖν εὐφρανθῶσιν, τὸν βασιλέα Χριστὸν ποικίλως ὑβρίζουσαι; Εἴη δὲ κἀκείνας ἐκκλησίας λέγειν, ἀγαπητοὶ, καὶ μὴ ἀλωπέκων καταγώγια, ἐν οἷς εἰσὶν ἀλώπεκες οὐ τῇ τῆς φύσεως μεταβολῇ ἀλλὰ τῆς γνώμης μετατροπῇ.","english":"And I no longer fear the serpent that slithers in curves, that turns its head elsewhere, I no longer fear its venomous bite; for I am no longer earth but salt, for the Lord said to the serpent when he cursed it: \"You shall eat earth all the days of your life.\" Before the coming of Christ I was earth eaten by the serpent, but the Lord came and changed me into salt. Learn, beloved, how salt is made, so that you may understand yourself in that matter: salt, then, is made from water and spirit, and so he regenerated us from water and spirit. 2 \"The Lord has reigned; let the earth rejoice and let many islands be glad.\" Why not all but many? The many are the orthodox churches; but those lacking right faith are the churches of heretics; how then can they rejoice, when they insult King Christ in various ways? Would that those too might be called churches, beloved, and not dens of foxes, where there are foxes not by a change of nature but by a transformation of mind.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"γῆν φαγῇ πάσας τὰς ἡμέρας τῆς ζωῆς σου","severity":"info","text":"Chrysostom attributes to the Lord a curse on the serpent: 'You shall eat earth all the days of your life.' This is not a direct biblical quotation but an allusion to Genesis 3:14 (LXX), where God curses the serpent to crawl on its belly and eat dust.","cites":[],"named_sources":["Genesis 3:14 LXX"],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ἅλας","severity":"info","text":"Salt (ἅλας) is a key symbol: Chrysostom explains it is made from water and spirit, paralleling Christian baptismal regeneration. The transformation from earth (sinful humanity) to salt (purified believer) is central to the allegory.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἀλωπέκων καταγώγια","severity":"info","text":"Chrysostom calls heretical congregations 'dens of foxes' (ἀλωπέκων καταγώγια), a common patristic trope for deceptive, predatory false teachers. The phrase echoes patristic polemic against heretics as cunning and destructive.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"2","severity":"info","text":"The numeral '2' in the Greek marks a new section, resuming the lemma from Psalm 96: 'The Lord has reigned; let the earth rejoice and let many islands be glad.' This structural marker divides the allegorical exposition from the preceding baptismal typology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"αἱ πολλαὶ τῶν ὀρθοδόξων ἐκκλησίαι","severity":"info","text":"Chrysostom interprets 'many islands' as orthodox churches, excluding heretical congregations. This reflects fourth-century ecclesiastical politics, where Nicene orthodoxy defined itself against Arian and other groups, often denying them the title 'church'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"εἴη δὲ κἀκείνας ἐκκλησίας λέγειν","severity":"caution","text":"The phrase 'Would that those too might be called churches' is concessive and ironic. Chrysostom does not actually grant heretical groups the status of churches; the optative mood underscores the contrast between ideal and reality.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the serpent allegory is ambiguous: it may refer to Satan, sin, or heretical teaching. Chrysostom does not specify, but the context of Christ's reign dissolving sin suggests a general symbol of evil."],"confidence":"high","notes":[]},{"i":3,"ref":"p3","source":"3 Ἐὰν προσέλθῃ Εὐνόμιος ἢ Ἄρειος ἢ Μακεδόνιος τῷ Χριστῷ μου κυρίῳ, καὶ εἴπῃ αὐτῷ· \"ἀκολουθήσω σοι ὅπου ἐὰν ἀπέλθῃς\"· προσφόρως αὐτῷ καὶ ἁρμοζόντως ἀντιφθέγγεται λέγων· \"αἱ ἀλώπεκες φωλεοὺς ἔχουσιν καὶ τὰ πετεινὰ τοῦ οὐρανοῦ κατασκηνώσεις, ὁ δὲ υἱὸς τοῦ ἀνθρώπου οὐκ ἔχει ποῦ τὴν κεφαλὴν κλίνῃ.\" Περὶ τούτων λέγει ὁ ἐκκλησιαστής· \"πιάσατέ μοι ἀλώπεκας μικροὺς ἀφανίζοντας ἀμπελῶνας.\" Μικροὶ ἀλώπεκές εἰσιν οἱ αἱρετικῶν μαθηταὶ, οἵτινες ἐνδύνοντες ἐν ταῖς ἐκκλησίαις ἡμῶν τοὺς δίκην βοτρύων ἐξέχοντας τῷ χριστοφόρῳ ἀμπελῶνι πιστοὺς τῇ διδασκαλίᾳ λυμαίνονται· \"φθείρουσιν γὰρ ἤθη χρηστὰ ὁμιλίαι κακαί.\" \"Ὁ κύριος οὖν ἐβασίλευσεν ἀγαλλιάσθω ἡ γῆ, εὐφρανθήτωσαν νήσοι πολλαί.\"\n\n4 Εἶτα τὸ ἑξῆς· \"Νεφέλη καὶ γνόφος κύκλῳ αὐτοῦ.\" Ἡ νεφέλη τοὺς Ἑβραίους ἐξερχομένους ποτὲ ἐκ τῆς Αἰγύπτου ἐσκέπαζεν, τὰς μὲν τοῦ ἡλίου καυσωνιζούσας ἀκτίνας ἀναχαιτίζουσα, ταῖς δὲ ἰδίαις αὐγαῖς αὐτὴν φωταγωγοῦσα. Εἰ δὲ θέλεις τρανότερον ἰδεῖν τὴν νεφέλην αὐτὴν, ἀνάβηθι εἰς τὸ ὄρος μετὰ Χριστοῦ καὶ Πέτρου καὶ Ἰακώβου καὶ Ἰωάννου καὶ ὄψῃ ἐκεῖ τὴν νεφέλην φωτεινὴν ἐπισκιάζουσαν καὶ φωνὴν ἐκ τῆς νεφέλης ἐξερχομένην καὶ λέγουσαν· \"οὗτός ἐστιν ὁ υἱός μου ὁ ἀγαπητὸς ἐν ᾧ ηὐδόκησα, ἀκούετε αὐτοῦ.\" Τί δέ ἐστιν τὸ· \"νεφέλη κύκλῳ αὐτοῦ\"; ἄλλο νεφέλη καὶ ἄλλο γνόφος. Νεφέλη γάρ ἐστιν ἐκ φωτοειδοῦς ἀέρος φεγγοβόλον καὶ λεπτότατον ὕφασμα. Γνόφος δέ ἐστιν ἀχλυώδης, καὶ ὁμιχλώδης σκοτασμός. Πῶς οὖν νεφέλη καὶ γνόφος κύκλῳ αὐτοῦ. Καὶ προέταξεν τὴν νεφέλην καὶ τότε τὸν γνόφον. Πρῶτον γὰρ ἡ νεφελότης (θεότης?) καὶ τότε ἡ ἀνθρωπότης.","english":"If Eunomius or Arius or Macedonius should approach my Lord Christ and say to him, \"I will follow you wherever you go,\" he fittingly and appropriately replies, saying, \"Foxes have dens, and the birds of the sky have nests, but the Son of Man has nowhere to lay his head.\" Concerning these, the Preacher says, \"Catch for me the little foxes that destroy the vineyards.\" The little foxes are the disciples of the heretics, who, slipping into our churches, corrupt the faithful who stand out like grapes in the Christ-bearing vineyard by their teaching; \"for evil communications corrupt good manners.\" \"The Lord therefore has reigned; let the earth rejoice, let the many islands be glad.\"\n\nThen the following: \"A cloud and darkness surround him.\" The cloud once sheltered the Hebrews when they were departing from Egypt, checking the burning rays of the sun while illuminating itself with its own light. But if you wish to see that cloud more clearly, go up onto the mountain with Christ and Peter and James and John, and there you will see the luminous cloud overshadowing, and a voice coming out of the cloud saying, \"This is my beloved son in whom I was well pleased; listen to him.\" What then is \"a cloud surrounds him\"? Cloud and darkness are different. For a cloud is a luminous and very fine fabric of light-bearing air. Darkness, however, is a misty and foggy gloom. How then is there cloud and darkness around him? And he placed the cloud first and then the darkness. For first the cloudiness (divinity?) and then the humanity.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"αἱ ἀλώπεκες φωλεοὺς ἔχουσιν καὶ τὰ πετεινὰ τοῦ οὐρανοῦ κατασκηνώσεις, ὁ δὲ υἱὸς τοῦ ἀνθρώπου οὐκ ἔχει ποῦ τὴν κεφαλὴν κλίνῃ","severity":"info","text":"This saying is not a direct biblical quotation but a proverbial adaptation of Matthew 8:20, where Jesus says a scribe has nowhere to lay his head. Chrysostom reworks it to contrast heretics with Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"πιάσατέ μοι ἀλώπεκας μικροὺς ἀφανίζοντας ἀμπελῶνας","severity":"info","text":"The 'Preacher' (Ecclesiastes) is cited loosely; the closest biblical parallel is Song of Songs 2:15, but the phrasing is adapted. Chrysostom uses it allegorically for heretics.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"φθείρουσιν γὰρ ἤθη χρηστὰ ὁμιλίαι κακαί","severity":"info","text":"This is a proverb from Menander (Thais, fr. 218), not Scripture. Chrysostom cites it as a moral maxim, common in patristic literature.","cites":[],"named_sources":["Menander"],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"οὗτός ἐστιν ὁ υἱός μου ὁ ἀγαπητὸς ἐν ᾧ ηὐδόκησα, ἀκούετε αὐτοῦ","severity":"info","text":"This voice from the cloud echoes the Transfiguration narrative (Matthew 17:5, Mark 9:7, Luke 9:35), but the wording is Chrysostom's paraphrase, not a direct quote.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Εὐνόμιος ἢ Ἄρειος ἢ Μακεδόνιος","severity":"info","text":"Eunomius, Arius, and Macedonius are fourth-century heretics: Arius denied the Son's consubstantiality, Eunomius radicalized Arianism, and Macedonius denied the Holy Spirit's divinity. Chrysostom groups them as enemies of Nicene orthodoxy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Περὶ τούτων λέγει ὁ ἐκκλησιαστής","severity":"info","text":"Chrysostom transitions from the heretical foxes to the 'Preacher' (Ecclesiastes) as an authoritative voice, then to the cloud and darkness, linking the allegory of the vineyard to the typology of the Transfiguration.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'νεφελότης (θεότης?)' in the Greek is ambiguous: the manuscript may read 'νεφελότης' (cloudiness) or 'θεότης' (divinity). The English draft notes the uncertainty with a question mark. The reading adopted here follows the manuscript as 'νεφελότης' with the parenthetical gloss indicating a possible scribal correction or theological pun."],"confidence":"high","notes":[]},{"i":4,"ref":"p4","source":"Νεφέλη οὖν εἶπεν ἵνα διὰ τῆς νεφέλης τὸ θεοειδὲς αὐτοῦ καὶ φωτοφόρον τῆς θεότητος ἐνδείξηται κάλλος· γνόφον δὲ εἶπεν ἵνα διὰ τοῦ γνόφου τὸ ἀνθρώπινον σημάνῃ κάλυμμα· τούτῳ τῷ γνόφῳ τὴν ἑαυτοῦ πορείαν ὁ θεοῦ λόγος ἔκρυψεν. Ἄκουε γὰρ τοῦ προφήτου λέγοντος· \"ἄνθρακες ἀνήφθησαν ἀπ' αὐτοῦ, καὶ ἔκλινεν οὐράνους καὶ κατέβη, καὶ γνόφος ὑπὸ τοὺς πόδας αὐτοῦ.\" Πόδας δὲ Θεοῦ εἶπεν ἵνα τὴν ἐπὶ γῆς πορείαν αὐτοῦ μηνύσῃ. \"Ἄνθρακες ἀνήφθησαν ἀπ' αὐτοῦ καὶ ἔκλινεν οὐράνους καὶ κατέβη, καὶ γνόφος ὑπὸ τοὺς πόδας αὐτοῦ.\" Ἔκρυψεν δὲ τὴν πορείαν τῆς θεότητος αὐτοῦ τῷ καλύμματι τῆς σαρκὸς, ἵνα μὴ ταῖς ἀντικειμέναις δυνάμεσιν γνώσθῃ ἡ πολυποίκιλος αὐτοῦ τῆς σοφίας ὁδός. \"Εἰ γὰρ ἔγνωσαν οὐκ ἂν τὸν κύριον τῆς δόξης ἐσταύρωσαν.\" Καθὼς καὶ ὁ προφήτης λέγει· \"ἐν τῇ θαλάσσῃ ἡ ὁδός σου καὶ αἱ τρίβοι σου ἐν ὕδασιν πολλοῖς, καὶ τὰ ἴχνη σου οὐ γνωσθήσονται.\" Καὶ τὰ μὲν ἴχνη αὐτοῦ οὐ γνωσθήσονται, λέγει ὁ προφήτης, τὴν δὲ τῆς θεότητος αὐτοῦ γέννησιν Εὐνόμιος ἐξιχνιάζειν τολμᾷ.","english":"He said \"cloud\" in order to display through the cloud the godlike and light-bearing beauty of his divinity; and he said \"darkness\" in order to signify through the darkness the human veil. With this darkness the Word of God concealed his own journey. For listen to the prophet saying: \"Coals were kindled from him, and he inclined the heavens and descended, and darkness was under his feet.\" He said \"feet of God\" in order to indicate his journey on earth. \"Coals were kindled from him, and he inclined the heavens and descended, and darkness was under his feet.\" He concealed the journey of his divinity with the veil of the flesh, so that the manifold path of his wisdom might not be known to the opposing powers. \"For if they had known, they would not have crucified the Lord of glory.\" As the prophet also says: \"In the sea is your way, and your paths are in many waters, and your footprints will not be known.\" And while the prophet says that his footprints will not be known, Eunomius dares to trace the generation of his divinity.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"γνόφος","severity":"info","text":"The Greek γνόφος (gloom/darkness) is contrasted with νεφέλη (cloud) to signify the human veil covering the divine light. Chrysostom uses the term to articulate the Incarnation as concealment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἄνθρακες ἀνήφθησαν ἀπ' αὐτοῦ, καὶ ἔκλινεν οὐράνους καὶ κατέβη, καὶ γνόφος ὑπὸ τοὺς πόδας αὐτοῦ","severity":"info","text":"This is a citation of a prophetic verse (likely from the Septuagint, possibly Psalm 17 or a similar theophany text). The exact source is not identified in the edition; it describes God's descent in darkness.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐν τῇ θαλάσσῃ ἡ ὁδός σου καὶ αἱ τρίβοι σου ἐν ὕδασιν πολλοῖς, καὶ τὰ ἴχνη σου οὐ γνωσθήσονται","severity":"info","text":"This is a citation from the Septuagint (Psalm 76:20 LXX). Chrysostom uses it to argue that the divine path is unknowable, contrasting with Eunomius' presumption.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Εὐνόμιος","severity":"info","text":"Eunomius was a 4th-century Arian theologian who argued that the essence of God is fully knowable through language. Chrysostom here opposes his claim to trace the generation of the divine Word.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Εἰ γὰρ ἔγνωσαν οὐκ ἂν τὸν κύριον τῆς δόξης ἐσταύρωσαν","severity":"info","text":"This echoes 1 Corinthians 2:8, where Paul says the rulers of this age would not have crucified Christ if they had known his glory. Chrysostom applies it to the concealment of the Incarnation from hostile powers.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Καὶ τὰ μὲν ἴχνη αὐτοῦ οὐ γνωσθήσονται, λέγει ὁ προφήτης, τὴν δὲ τῆς θεότητος αὐτοῦ γέννησιν Εὐνόμιος ἐξιχνιάζειν τολμᾷ","severity":"info","text":"The passage concludes with a rhetorical antithesis: the prophet declares the footprints unknowable, yet Eunomius dares to trace the divine generation. This sharpens the polemic against rationalist theology.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact prophetic source of the first quotation (ἄνθρακες ἀνήφθησαν ...) is not specified in the text; it may be a composite or apocryphal citation. The reading taken treats it as a scriptural allusion to a theophany."],"confidence":"high","notes":[]},{"i":5,"ref":"p5","source":"6 \"Καὶ ἔκλινεν οὐράνους καὶ κατέβη, καὶ γνόφος ὑπὸ τοὺς πόδας αὐτοῦ, καὶ ἐπέβη ἐπὶ χερουβὶμ καὶ ἐπετάσθη, ἐπετάσθη ἐπὶ πτερύγων ἀνέμων.\" Οὐχ ὅτι πτέρυγας ἔχει ὁ Κύριος καὶ πέταται, ἀλλ' εἶπεν ὁ προφήτης τὸ ἐπετάσθη, ἵνα τὴν ταχεῖαν καὶ ὀξεῖαν ἀπ' οὐρανῶν εἰς τὴν γῆν καταδρομὴν τοῦ θεοῦ Λόγου δηλώσῃ. \"Καὶ ἐπέβη ἐπὶ χερουβὶμ καὶ ἐπετάσθη. Ἐπετάσθη ἐπὶ πτερύγων ἀνέμων.\" Τίνες εἰσὶν ἢ πάντως οἱ ἄγγελοι; \"Ὁ ποιῶν γὰρ τοὺς ἀγγέλους αὐτοῦ πνεύματα, καὶ τοὺς λειτουργοὺς αὐτοῦ πυρὸς φλόγα.\" Ἀλλ' ἐπειδὴ εἶπον τὸν γνόφον ἀχλυώδη καὶ ὁμιχλώδη, σκοτασμὸν ἀχλυώδη ἵνα μή τις νομίσῃ μύθον λέγειν καὶ μὴ πρᾶγμα, αὐτὸς ὁ προφήτης μαρτυρησάτω· \"καὶ ἐπέβη ἐπὶ χερουβὶμ καὶ ἐπετάσθη, ἐπετάσθη ἐπὶ πτερύγων ἀνέμων.\" 7 Καὶ \"ἔθετο σκότος ἀποκρυφὴν αὐτοῦ\", ἢ πάντως τὸ σῶμα. Ὅτι δὲ τὸ σκήνωμα τοῦ σώματος λέγει σκότος, ὁ ἑξῆς στίχος τοῦ ψαλμοῦ σε διδαξάτω. Μετὰ γὰρ τὸ εἰπεῖν \"καὶ ἔθετο σκότος ἀποκρυφὴν αὐτοῦ\", ἐπήγαγεν λέγων· \"κύκλῳ αὐτοῦ ἡ σκηνὴ αὐτοῦ.\" Εἶδες αὐτοῦ τὴν νεφέλην; ἔγνως αὐτοῦ τὸν γνόφον; ἔγνως τί ἐστιν γνόφος; νῦν λύε τὴν πολυθρύλλητον ἑρμηνείαν ἐκείνην, τὴν παρὰ πολλοῖς μὲν ῥηθεῖσαν, οὐκ ἀληθῶς δὲ ἑρμηνευθεῖσαν· \"ἡμέρα τῇ ἡμέρᾳ ἐρεύγεται ῥῆμα· καὶ νὺξ νυκτὶ ἀναγγέλλει γνῶσιν. Καὶ ἔθετο σκότος ἀποκρυφὴν αὐτοῦ.\" \"Τὸ σκότος, φησὶν ἡ γραφὴ, ὁ θεὸς ἐκάλεσεν νύκτα\", νὺξ μὲν ἦν εἰς τὰ ἔθνη· τὴν νύκτα οὖν ἐνεδύσατο ὁ κύριος· τὸ ἡμέτερον σκῆνος ἐφόρεσεν.","english":"And he inclined the heavens and descended, and darkness was under his feet, and he mounted upon cherubim and flew, he flew upon the wings of the winds.\" Not that the Lord has wings and flies, but the prophet said \"he flew\" in order to indicate the swift and rapid descent of the Word of God from the heavens to the earth. \"And he mounted upon cherubim and flew. He flew upon the wings of the winds.\" Who are these if not the angels? \"For he makes his angels winds, and his ministers a flame of fire.\" But since I have called the darkness misty and foggy, a misty darkness so that no one might think I am speaking a myth and not a reality, let the prophet himself bear witness: \"and he mounted upon cherubim and flew, he flew upon the wings of the winds.\" And \"he set darkness as his concealment,\" that is, the body. That he calls the tent of the body darkness, the next verse of the psalm will teach you. For after saying \"and he set darkness as his concealment,\" he added, saying: \"around him is his tent.\" Did you see his cloud? Did you recognize his darkness? Do you know what darkness is? Now solve that much-discussed interpretation, which has been spoken by many but not truly interpreted: \"Day belches forth word to day, and night announces knowledge to night. And he set darkness as his concealment.\" \"Darkness,\" says Scripture, \"God called night.\" There was night among the nations; therefore the Lord put on the night; he put on our tent.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Καὶ ἔκλινεν οὐράνους καὶ κατέβη, καὶ γνόφος ὑπὸ τοὺς πόδας αὐτοῦ, καὶ ἐπέβη ἐπὶ χερουβὶμ καὶ ἐπετάσθη, ἐπετάσθη ἐπὶ πτερύγων ἀνέμων","severity":"info","text":"Chrysostom conflates and adapts several Old Testament theophany passages: the 'inclining of the heavens' echoes Psalm 18:10 LXX; 'darkness under his feet' and 'mounting on cherubim' recall Psalm 18:11–12 LXX; 'flew on the wings of the winds' is a free expansion not found verbatim in the LXX.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"γνόφος","severity":"info","text":"Chrysostom glosses γνόφος (gnophos) as 'misty and foggy darkness' (ἀχλυώδη καὶ ὁμιχλώδη, σκοτασμὸν ἀχλυώδη), distinguishing it from mere myth by insisting on its material, bodily referent.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"σκότος","severity":"info","text":"Chrysostom equates σκότος (skotos) with the body (τὸ σῶμα) and the 'tent of the body' (τὸ σκήνωμα τοῦ σώματος), interpreting the psalmist's 'darkness as his concealment' as an allegory for the incarnation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"κύκλῳ αὐτοῦ ἡ σκηνὴ αὐτοῦ","severity":"info","text":"Chrysostom cites the next verse of the psalm (not extant in the LXX as a continuous text) to support his reading: 'around him is his tent' links σκότος to σκηνή, reinforcing the bodily interpretation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἡμέρα τῇ ἡμέρᾳ ἐρεύγεται ῥῆμα· καὶ νὺξ νυκτὶ ἀναγγέλλει γνῶσιν","severity":"caution","text":"This phrase, attributed to 'Scripture' by Chrysostom, is not a direct biblical quotation; it may be a patristic proverb or a lost apocryphal saying. Its source is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"Chrysostom polemicizes against a 'much-discussed interpretation' (πολυθρύλλητον ἑρμηνείαν) of the darkness passage, claiming it has been spoken by many but not truly interpreted, without naming his opponents.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact psalm or source text for the conflated quotations is not identified by Chrysostom; the phrase 'day belches forth word to day' is of uncertain origin."],"confidence":"high","notes":[]},{"i":6,"ref":"p6","source":"8 \"Ἡμέρα τῇ ἡμέρᾳ ἐρεύγεται ῥῆμα.\" Ὁ πατὴρ τῷ υἱῷ· καθὸ φῶς ἐστὶν ἡμέρα καὶ ὁ υἱός. \"Ἐγὼ γάρ εἰμι τὸ φῶς τοῦ κόσμου\"· \"ἡμέρα τῇ ἡμέρᾳ ἐρεύγεται ῥῆμα\". Ἔγγισον τῷ Ἰορδάνῃ, κἀκεῖ ὄψῃ πῶς ἡ ἄνωθεν ἡμέρα τῇ κάτω ἑστηκυίᾳ \"ἐρεύγεται\n\nῥῆμα\"· λέγει γὰρ οὕτως· \"οὗτος γάρ ἐστιν ὁ υἱός μου ὁ ἀγαπητὸς ἐν ᾧ ηὐδόκησα.\" Ἀλλ' ἵνα μὴ νομίσῃς ὅτι ὁ προφήτης τὸ πνεῦμα τὸ ἅγιον παρέλειπεν εἰρηκώς· \"ἡμέρα τῇ ἡμέρᾳ ἐρεύγεται ῥῆμα\", μάνθανε, ἀγαπητὲ, ὅτι τὴν τριάδα ὡμολόγησεν· ἡμέρα γὰρ ὁ πατήρ· ἡμέρα ὁ υἱός· ῥῆμα τὸ ἐν μέσῳ τῷ ἄερι ἐν εἴδει περιστερᾶς διιπτάμενον πνεῦμα. Ὅτι δὲ ῥῆμα τὸ πνεῦμα τὸ ἅγιον μαρτυρησάτω Παῦλος· \"λάβετε τὴν μάχαιραν τοῦ ἁγίου πνεύματος· ὅ ἐστιν ῥῆμα θεοῦ.\" 9 \"Ἡμέρα τῇ ἡμέρᾳ ἐρεύγεται ῥῆμα, καὶ νὺξ νυκτὶ ἀναγγέλλει γνῶσιν.\" \"Νεφέλη γὰρ καὶ γνόφος κύκλῳ αὐτοῦ.\" Ἡμέρα ὁ αὐτὸς καὶ νὺξ ὁ αὐτὸς, καὶ θεὸς καὶ ἄνθρωπος· Ἡμέρα κατὰ θεότητα, Νὺξ κατὰ τὴν ἀνθρωπότητα· ὅσον γὰρ ἐν συγκρίσει τῆς θεότητος νύξ ἐστιν ἡ ἀνθρωπότης. Τοῦτο γάρ ἐστιν· \"ἔθετο σκότος ἀποκρυφὴν αὐτοῦ.\" \"Τὸ δὲ σκότος ἐκάλεσεν νύκτα.\" \"Νὺξ νυκτὶ ἀναγγέλλει γνῶσιν.\" Χριστὸς κατὰ τὴν ἀνθρωπότητα νυκτὶ πάσῃ τῇ γῇ, τουτέστιν τῇ ἀνθρωπότητι, ἀναγγέλλει τὴν περὶ πατρὸς καὶ ἑαυτοῦ καὶ ἁγίου πνεύματος γνῶσιν. Αὐτῷ ἡ δόξα καὶ τὸ κράτος εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.","english":"Day belches forth word to day.\" The Father to the Son, inasmuch as day is light and the Son is light. \"For I am the light of the world.\" \"Day belches forth word to day.\" Draw near to the Jordan, and there you will see how the day above belches forth word to the day standing below; for it speaks thus: \"This is my beloved son, in whom I was well pleased.\" But lest you think that the prophet omitted the Holy Spirit when he said, \"Day belches forth word to day,\" learn, beloved, that he confessed the Trinity: for the Father is day, the Son is day, and the word is the Spirit flying in the midst of the air in the form of a dove. And that the word is the Holy Spirit, let Paul testify: \"Take the sword of the Holy Spirit, which is the word of God.\" 9 \"Day belches forth word to day, and night announces knowledge to night.\" \"For a cloud and darkness surround him.\" He is both day and night, both God and man: Day according to divinity, Night according to humanity; for in comparison with divinity, humanity is night. For this is: \"He set darkness as his hiding place.\" \"And he called the darkness night.\" \"Night announces knowledge to night.\" Christ, according to his humanity, announces to every night on earth, that is, to humanity, knowledge concerning the Father, himself, and the Holy Spirit. To him be glory and power unto the ages of ages. Amen.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἡμέρα τῇ ἡμέρᾳ ἐρεύγεται ῥῆμα","severity":"info","text":"Chrysostom quotes a phrase not found in the canonical Bible; it likely derives from a lost apocryphon or early Christian hymn, possibly related to the 'Odes of Solomon' or a baptismal liturgy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐγὼ γάρ εἰμι τὸ φῶς τοῦ κόσμου","severity":"info","text":"This is a paraphrase of John 8:12 ('I am the light of the world'), adapted to the context of the Father-Son relationship as light.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"οὗτος γάρ ἐστιν ὁ υἱός μου ὁ ἀγαπητὸς ἐν ᾧ ηὐδόκησα","severity":"info","text":"This echoes the baptismal theophany in Matthew 3:17 (or a variant), where a voice from heaven declares Jesus the beloved Son; Chrysostom uses it to illustrate the 'day above' speaking to the 'day below'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"λάβετε τὴν μάχαιραν τοῦ ἁγίου πνεύματος· ὅ ἐστιν ῥῆμα θεοῦ","severity":"info","text":"This is a non-canonical citation attributed to Paul; it does not appear in the New Testament and may derive from an apocryphal Pauline tradition or a lost homily.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Νεφέλη γὰρ καὶ γνόφος κύκλῳ αὐτοῦ","severity":"info","text":"This phrase is not from the canonical Bible; it may be a paraphrase of Psalm 97:2 LXX ('cloud and darkness surround him') or from a theophanic description in the Old Testament.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἔθετο σκότος ἀποκρυφὴν αὐτοῦ","severity":"info","text":"This echoes Psalm 18:12 LXX ('He set darkness as his hiding place'), used here to interpret the 'night' of Christ's humanity.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the repeated phrase 'Ἡμέρα τῇ ἡμέρᾳ ἐρεύγεται ῥῆμα' is unclear; it may be a liturgical or apocryphal formula. The citation attributed to Paul ('Take the sword of the Holy Spirit') is not found in the canonical Pauline corpus, leaving its origin uncertain."],"confidence":"medium","notes":[{"kind":"scripture","severity":"info","ref":"John 8:12","text":"The English carries the scriptural phrase “i am the light of the world”, which matches John 8:12. The match is on the English draft; check the Coptic before quoting the verse."}]}]}