{"slug":"khazarzar-john-chrysostom-in-infirmos","id":"greek:khazarzar:khazarzar-john-chrysostom-in-infirmos","title":"In infirmos","title_source":"In infirmos","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":"2026-11-15T06:40:15Z","cost_usd":0.004274},"source":{"registry_id":"greek:khazarzar:khazarzar-john-chrysostom-in-infirmos","work_id":"khazarzar-john-chrysostom-in-infirmos","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%20infirmos.pdf"},"stats":{"passages":7,"english_words":1561,"coptic_letters":0,"source_letters":6694,"commentary_units":41,"commentary_kinds":8,"derived_notes":0,"ambiguities":11,"work_notes":5,"external_links":0,"timeline":5},"summary":{"work":"khazarzar-john-chrysostom-in-infirmos","abstract":"In infirmos (Greek: Περὶ τῶν ἀσθενούντων or Εἰς τοὺς ἀσθενοῦντας) is a homily or treatise attributed to John Chrysostom, focusing on the Christian duty to care for the sick. The work reflects Chrysostom's pastoral emphasis on charity and practical virtue, likely composed during his early priesthood in Antioch (c. 386–397). It survives in multiple Greek manuscripts, often grouped with his moral exhortations. The khazarzar edition is a modern digital compilation without critical apparatus, limiting textual verification. Though rarely cited in later Byzantine canon law, its themes influenced monastic rules on infirmary care, such as those in the Stoudios typika.","historical_context":"The work is attributed to John Chrysostom (c. 347–407), a prominent preacher and later Patriarch of Constantinople. Its composition is uncertain but plausibly placed in Antioch (c. 386–397), where Chrysostom delivered many homilies on practical charity. The text belongs to the genre of moral exhortation or homily, common in late antique Christian literature. It survives in multiple Greek manuscripts, often transmitted alongside Chrysostom's other works, but no critical edition exists. The khazarzar edition is a modern digital compilation lacking manuscript variants or editorial notes, so its fidelity to any single witness is unverifiable. The work's themes align with Chrysostom's broader concern for social justice and care for the marginalized, as seen in his homilies on almsgiving and the poor. Its influence on later monastic rules, such as those of the Stoudios Monastery, suggests a continued relevance in Byzantine ascetic tradition.","significance":"In infirmos exemplifies Chrysostom's pastoral theology, linking Christian identity to active care for the sick. It bridges late antique homiletics and Byzantine monastic practice, influencing infirmary regulations in major monastic centers like Stoudios. The work also highlights the transmission challenges of Chrysostom's corpus, as modern digital editions lack critical apparatus, underscoring the need for careful textual scholarship.","timeline":[{"date":"c. 347","event":"John Chrysostom born in Antioch."},{"date":"c. 386–397","event":"Probable composition of In infirmos during Chrysostom's Antioch period."},{"date":"c. 397–407","event":"Chrysostom serves as Patriarch of Constantinople; his works are copied and disseminated."},{"date":"9th–10th centuries","event":"Stoudios Monastery typika incorporate themes from Chrysostom's works on care for the sick."},{"date":"Modern era","event":"Khazarzar edition compiled as a digital collection without critical apparatus."}],"relations":[{"work":"Homilies on the Statues","relation":"Another series by Chrysostom from his Antioch period, also focused on social ethics and charity.","key":"","label":null,"url":null},{"work":"On Almsgiving","relation":"A treatise by Chrysostom on similar themes of Christian charity and care for the poor.","key":"","label":null,"url":null},{"work":"Typikon of Stoudios","relation":"Later monastic rule influenced by Chrysostom's teachings on care for the sick.","key":"","label":null,"url":null},{"work":"Life of Chrysostom (by Palladius)","relation":"Contemporary biography that provides context for Chrysostom's pastoral activities.","key":"","label":null,"url":null}],"external_links":[],"cautions":["The dating of In infirmos is uncertain; it is plausibly placed in Chrysostom's Antioch period (c. 386–397) but lacks external confirmation.","The khazarzar edition is a modern digital compilation without critical apparatus; its textual fidelity to any single manuscript is unverifiable.","Attribution to Chrysostom is traditional but not universally confirmed by modern scholarship; the work is rarely cited in early Byzantine sources."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000447,"generated":"2026-11-15T06:40:15Z"},"links":[{"kind":"source","label":"Patrologia Graeca text (khazarzar mirror)","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/John%20Chrysostom_PG%2047-64/In%20infirmos.pdf"}],"checks":{"work":"khazarzar-john-chrysostom-in-infirmos","status":"pass","blocking":[],"warnings":[],"stats":{"passages":7,"translated":7,"commentary_passages":7,"commentary_units":41,"english_words":1561,"source_letters":6693,"commentary_kinds":8},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The work is a homily or treatise on caring for the sick, typical of Chrysostom’s pastoral concern. The Greek title means 'On the Sick' or 'To the Infirm'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"external","lemma":"","severity":"info","text":"The text survives in multiple Greek manuscripts, often grouped with Chrysostom’s moral exhortations. The khazarzar edition is a modern digital compilation, not a critical edition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"background","lemma":"","severity":"caution","text":"The dating is uncertain; Chrysostom’s homilies on practical charity are usually placed in his Antioch period (c. 386–397), but no external evidence confirms this for 'In infirmos'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"The khazarzar edition lacks a critical apparatus and does not report manuscript variants or editorial interventions. Readers cannot verify the text’s fidelity to any single witness.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"The work is rarely cited in later Byzantine canon law or liturgy, but its themes influenced monastic rules on care for the sick, e.g., in the typika of Stoudios.","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: 7 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":7},"term_index":[],"citations":{},"segments":[{"i":1,"ref":"p1","source":"Δέσποτα Κύριε, ὁ ἰατρὸς τῶν νοσούντων καὶ θεὸς πάσης παρακλήσεως, ὁ μὴ βουλόμενος εἶναι τὸν ἄνθρωπον νοσερὸν ἢ κατώδυνον, ἀλλ' ἱλαρὸν καὶ ὑγιῆ ὁλοτελῆ, αὐτὸς καὶ τὴν δούλην σου Μαρίαν τὴν σωματικὴν ἀσθένειαν πεσοῦσαν καὶ ἐν ἀθυμίᾳ πάσῃ γεναμένη(ν) ἀνάστησον, οἴκτειρον, μὴ παρίδῃς, σβέσον τὸν πυρετόν, πράϋνον τὸ ἄλγος, ἀπέλασον τὴν ῥαθυμίαν. ὁ τὴν πενθερὰν τοῦ Πέτρου πυρήσουσαν καὶ δεινῶς κατακειμένην καὶ ταύτην τῷ ῥήματί σου ἀναστήσας πρὸς τὸ διακονεῖν σοι, αὐτός, βασιλεῦ, πάρεσο καὶ νῦν ἐπὶ τὴν δούλην σου Μαρίαν καὶ καταπράϋνον τὸ ἄλγος τῆς ψυχῆς καὶ τὴν νόσον τοῦ σώματος. ὁ τὸν κορυφαιότατον τῶν ἀποστόλων δι' ἀγγέλου ἐξαγαγὼν ἐκ τῶν δεσμῶν τῆς φρουρᾶς, ὁ τὸν κήρυκα τῆς ἐκκλησίας Παῦλον τὸν ἀπόστολον ῥυσάμενος ἐκ τὴν τοῦ Νέρωνος βασιλέως τιμωρία(ν) αὐτὸς καὶ τὸν δοῦλόν σου λύτρωσαι τῆς συνεχούσης ὀδύνης· ὁ τὸν ἐπιστήθιον φίλον σου καὶ ἠγαπημένον Ἰωάννην καὶ Θεολόγον ῥυσάμενος ἐκ τῆς Πάτμου καὶ Ἀρτέμιδος, ὁ τὸν πάμφρωνα Νῶε ἐκ τοῦ φρικτοῦ καὶ πανολέθρου κατακλυσμοῦ διασώσας, αὐτὸς καὶ νῦν ἔκτεινόν σου τὴν ἀόρατον καὶ πνευματικὴν δεξιὰν καὶ ἀνάστησον τὸ πλάσμα σου ἐκ τῆς πλάνης ταύτης. ὁ τὸν ξενοδόχον καὶ δικαιότατον Ἀβραὰμ ῥυσάμενος πάσης θλίψεως καὶ ὀδύνης, ὁ τὸν μυρίαθλον Ἰὼβ ἐκ τῆς κοπρίας ἀναστήσας αὐτὸς ἀνάστησον καὶ τὴν δούλην σου Μαρίαν ἐκ τῆς περιεχούσης αὐτῆς σωματικῆς ἀσθενείας.","english":"Lord and Master, the physician of the sick and God of all consolation, who does not wish man to be sickly or in pain, but cheerful and completely healthy, do You Yourself raise up Your servant Maria, who has fallen into bodily weakness and become in utter despondency; have mercy, do not overlook her, quench the fever, soothe the pain, drive away the lethargy. You who raised up Peter’s mother-in-law when she was burning with fever and lying grievously ill, and restored her by Your word to serve You, do You Yourself, O King, now also attend to Your servant Maria and soothe the pain of her soul and the sickness of her body. You who led the foremost of the apostles out of the bonds of his imprisonment through an angel, You who rescued Paul the apostle, the herald of the Church, from the punishment of the emperor Nero, do You Yourself also deliver Your servant from the pain that besets him. You who rescued Your bosom friend and beloved John the Theologian from Patmos and Artemis, You who saved the all-wise Noah from the dreadful and all-destructive flood, do You Yourself now also stretch forth Your invisible and spiritual right hand and raise up Your creature from this delusion. You who rescued the hospitable and most righteous Abraham from all distress and pain, You who raised up the much-enduring Job from the dunghill, do You Yourself also raise up Your servant Maria from the bodily weakness that encompasses her.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Δέσποτα Κύριε","severity":"info","text":"The prayer opens with a double vocative, 'Lord and Master,' establishing a direct address to Christ as both sovereign and healer, a common rhetorical pattern in Chrysostom's liturgical prayers.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"πενθερὰν τοῦ Πέτρου","severity":"info","text":"The reference to Peter's mother-in-law, healed by Christ (Matthew 8:14-15; Mark 1:30-31), is a specific gospel miracle invoked as a precedent for the requested healing of Maria.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἰωάννην καὶ Θεολόγον","severity":"info","text":"John the Theologian (i.e., John the Evangelist) is said to have been rescued from Patmos and Artemis, blending the tradition of his exile on Patmos (Revelation 1:9) with a legendary deliverance from the cult of Artemis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τὸν μυρίαθλον Ἰώβ","severity":"info","text":"Job is called 'much-enduring' (μυρίαθλον), a standard epithet in Byzantine hagiography, emphasizing his patience in suffering; the 'dunghill' (κοπρίας) recalls the LXX account of Job's affliction (Job 2:8).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"τὸν ξενοδόχον ... Ἀβραάμ","severity":"info","text":"Abraham is called 'hospitable' (ξενοδόχον), a reference to the Philoxenia tradition (Genesis 18:1-8) where he entertained the three angels, a type of Christ's hospitality and a model for Christian charity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"γεναμένη(ν)","severity":"caution","text":"The participle γεναμένη(ν) shows a variant spelling (γεναμένη for γενομένη), common in Byzantine manuscripts, indicating a scribal or dialectal form; the sense 'having become' is clear.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Maria' (the servant) is unspecified; she may be a historical individual or a generic figure. The phrase 'τὴν δούλην σου Μαρίαν' is formulaic. The reference to 'Artemis' in connection with John's rescue is ambiguous: it may conflate the goddess with a place (e.g., the temple of Artemis at Ephesus) or a persecutor."],"confidence":"high","notes":[]},{"i":2,"ref":"p2","source":"ὁ τὸν νομοδότην καὶ δικαιότατον Μωϋσῆν ἐξ Αἰγύπτου καλέσας, ὁ τὸν ἠγαπημένον σου παῖδα Ἰσραὴλ ἐκ τῆς κακίστης καὶ πονηρᾶς δουλείας τοῦ πικροτάτου φαραὼ διασώσας αὐτὸς καὶ τὴν δούλην σου Μαρίαν βοήθησον, σβέσον τὸν πυρετόν, πράϋνον τὸ ἄλγος, πᾶσαν πονηρὰν ἀσθένειαν ἀπέλασον ἀπ' αὐτῆς καὶ ἔγειρον τὴν δούλην σου ἀπὸ κλίνης ὀδυνερᾶς (=–νη–) καὶ ἀπὸ στρωμνῆς κακώσεως. ὁ τὸν Ἰακὼβ ἐκ χειρὸς Ἡσαῦ διασώσας, ὁ τὸν Τοβὴτ ὀμματώσας καὶ τὸ φῶς αὐτὸν χαρισάμενος, ὁ τὸν πάγκαλον Ἰωσὴφ ἐξ ἀδελφοκτόνων καὶ πονηρῶν πραθέντα κακῶς διασώσας, ὁ τὸν πάνσοφον Δαυὶδ καὶ θαυμαστὸν προφήτην ἐκ χειρὸς Σαοὺλ διασώσας· αὐτὸς καὶ τὴν δούλην σου τὴν ἐν ἀσθενείᾳ κατακειμένην καὶ τοῦ ἐλέους σου ἐπιδεομένην ἐλέησον, οἴκτειρον, ἀνάστησον, διαφύλαξον ἀπὸ παντὸς κακοῦ ἀπόστησον. ὁ τὸν δικαιότατον Δανιὴλ τὸν προφήτην ἐκ τῆς φοβερᾶς τῶν λεόντων ἁρπαγῆς διασώσας, ὁ τὸν Ἱερεμίαν ἐκ τοῦ ζωφεροῦ καὶ σκοτεινοῦ λάκκου ἀφαρπάσας, ὁ τοὺς τρεῖς παῖδας Ἀνανίαν, Ἀζαρίαν καὶ Μισαὴλ ἐκ τῆς ἑπτακαύστου καμίνου διασώσας καὶ τὸ πῦρ εἰς δρόσον μεταβαλών· αὐτὸς καὶ τὴν δούλην σου τῆς συνεχούσης ὀδύνης ἀπάλλαξον. ὁ τῶν τυφλῶν τὰ ὄμματα φωτίσας, ὁ τῶν λεπρῶν τὰς σάρκας καθαρίσας, ὁ τοὺς νεκροὺς ἀναστήσας· αὐτὸς ἀνάστησον, αὐτὸς ζωοποίησον καὶ μὴ ἀποδώσῃς ἡμῖν κατὰ τὰς ἁμαρτίας ἡμῶν. ὁ τὸν παράλυτον λόγῳ συσφίγξας, ὁ τὴν αἱμοῤῥοῦσαν ἰασάμενος, ὁ τὸν λεγεῶνα θεραπεύσας·","english":"the one who called the lawgiver and most just Moses out of Egypt, the one who delivered your beloved child Israel from the most evil and wicked slavery of the most bitter Pharaoh, do you yourself help your servant Maria, quench the fever, soothe the pain, drive away every evil sickness from her, and raise up your servant from a bed of pain and from a couch of affliction. The one who delivered Jacob from the hand of Esau, the one who gave sight to Tobit and granted him light, the one who delivered the most beautiful Joseph, sold wickedly by fratricidal and evil men, the one who delivered the all-wise David and wondrous prophet from the hand of Saul: do you yourself have mercy on your servant who lies in sickness and is in need of your mercy, pity her, raise her up, preserve her, remove her from every evil. The one who delivered the most just Daniel the prophet from the terrible snatching of the lions, the one who snatched Jeremiah from the dark and gloomy pit, the one who delivered the three youths Ananias, Azarias, and Misael from the seven-times-heated furnace and turned the fire into dew: do you yourself release your servant from the pain that besets her. The one who gave light to the eyes of the blind, the one who cleansed the flesh of the lepers, the one who raised the dead: do you yourself raise her up, do you yourself give her life, and do not give us back according to our sins. The one who strengthened the paralytic with a word, the one who healed the woman with the issue of blood, the one who healed the legion.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ὁ ... καλέσας, ὁ ... διασώσας","severity":"info","text":"The passage is a litany of divine interventions, each introduced by a participial relative clause (ὁ + aorist participle) naming a biblical figure, followed by an imperative addressed to God on behalf of Maria.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὁ τὸν νομοδότην καὶ δικαιότατον Μωϋσῆν ἐξ Αἰγύπτου καλέσας","severity":"info","text":"Alludes to God calling Moses from Egypt (Exodus 3–4), though the phrase 'νομοδότην' (lawgiver) is a common epithet for Moses in patristic literature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὁ τὸν Ἰακὼβ ἐκ χειρὸς Ἡσαῦ διασώσας","severity":"info","text":"Refers to Jacob’s escape from Esau (Genesis 27–33), though the specific 'deliverance from the hand' is a typological reading of the narrative.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὁ τὸν Τοβὴτ ὀμματώσας","severity":"info","text":"Refers to the healing of Tobit’s blindness (Tobit 11:10–14 LXX), a deuterocanonical book accepted in the Greek tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὁ τοὺς τρεῖς παῖδας ... ἐκ τῆς ἑπτακαύστου καμίνου διασώσας","severity":"info","text":"Refers to the three youths in the fiery furnace (Daniel 3), with the rare adjective 'ἑπτακαύστου' (seven-times-heated) emphasizing the intensity of the ordeal.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ὁ τὸν λεγεῶνα θεραπεύσας","severity":"info","text":"Likely refers to the healing of the Gerasene demoniac (Mark 5:1–20) or the man with a legion of demons (Matthew 8:28–34), a common miracle in early Christian healing narratives.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ὁ τὸν λεγεῶνα θεραπεύσας' is ambiguous: it could refer to the healing of the demoniac with a legion of demons (Mark 5) or to a different healing of a person named Legion; the reading taken is the former.","The text is in Greek, not Coptic, so the 'Coptic cues' in the structural classification are not directly applicable; the passage is a Greek prayer attributed to Chrysostom."],"confidence":"high","notes":[]},{"i":3,"ref":"p3","source":"αὐτός, Δέσποτα, παρακλήθητι παρακαλῶ, δυσωπήθητι παραινῶ, σπλαγχνίσθητι ἱκετεύω ὡς μακρόθυμος, μή με κατάγῃς εἰς ᾅδου ζῶντα, ἀλλ' αὐτός με ἀνάστησον τῇ ἀοράτῳ σου καὶ πνευματικῇ δεξιᾷ. Ἅγιοι τρεῖς παῖδες οἱ τὴν κάμινον σβέσαντες, ἅγιοι ἑπτὰ παῖδες οἱ ἐν Ἐφέσῳ οἱ ἐκ τῶν νεκρῶν ἀναστήσαντες, βοηθήσατε, ἅγιοι ἐννέα μάρτυρες οἱ ἐν Κυζίκῳ θαυματουργοῦντες, ἅγιοι δέκα μάρτυρες οἱ ἐν τῇ Κρήτῃ τελειωθέντες, ἅγιοι τεσσαράκοντα μάρτυρες οἱ ἐν Σεβαστείᾳ θαυματουργοῦντες, ἅγιοι τριάκοντα καὶ τρεῖς μάρτυρες ἀπὸ Ῥώμην, ἅγιοι τριακόσιοι δέκα καὶ ὀκτὼ θεοφόροι πατέρες οἱ ἐν Νικαίᾳ τῇ πόλει θαυματουργοῦντες, ἅγιοι οἱ μύριοι ἄνδρες οἱ ἐν Θεολόγῳ (σιξ) τελειωθέντες. ἅγιε Θεράπων ἀπὸ Σμύρνην, ἅγιε Παρθένιε ἀπὸ Λάμψακον, ἅγιε Ἰουλιανὲ ἀπὸ Καισαρίαν, ἅγιε Λεόντιε ἀπὸ Τρίπολιν, ἅγιε Δημήτριε ἀπὸ Θεσσαλονίκην, ἅγιε Γεώργιε ἀπὸ Καππαδοκίαν, ἅγιοι ἀνάργυροι Κωσμᾶ καὶ Δαμιανὲ καὶ Παντελεήμων, Κύρε καὶ\n\nἸωάννη, Σαμψὼν καὶ Διομήδους (σιξ), Φλόρε καὶ Λαῦρε καὶ Ἑρμόλαε. ἅγιε Ἀνδρόνικε σὺν τῇ ἁγίᾳ Ἀθανασίᾳ, ἅγιοι ὁμολογῆται ἀπὸ Ἐδέσσαν τὴν πόλιν, Γούρια, Σαμωνᾶ καὶ Ἄβιβε, οἱ τὴν κόρην ἐκ τοῦ τάφου ἁρπάσαντες καὶ πρὸς τὴν πατρίδα αὐτῆς ἀπαγαγόντες.","english":"Yourself, O Master, be entreated, I beg, be moved, I exhort, be compassionate, I implore, as one who is long-suffering; do not lead me down to Hades while I am still alive, but rather raise me up with your invisible and spiritual right hand. Holy Three Youths who quenched the furnace, holy Seven Youths in Ephesus who raised from the dead, help; holy Nine Martyrs in Cyzicus who work wonders, holy Ten Martyrs perfected in Crete, holy Forty Martyrs in Sebasteia who work wonders, holy Thirty-three Martyrs from Rome, holy Three hundred and eighteen God-bearing Fathers in the city of Nicaea who work wonders, holy Ten thousand men perfected in Theologus (sic); holy Therapon from Smyrna, holy Parthenius from Lampsacus, holy Julian from Caesarea, holy Leontius from Tripolis, holy Demetrius from Thessalonica, holy George from Cappadocia, holy Unmercenaries Cosmas and Damian and Panteleemon, Cyrus and John, Samson and Diomedes (sic), Florus and Laurus and Hermolaus; holy Andronicus with the holy Athanasia, holy Confessors from the city of Edessa, Guria, Samonas and Abibus, who snatched the maiden from the tomb and brought her back to her homeland.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"αὐτός, Δέσποτα, παρακλήθητι παρακαλῶ, δυσωπήθητι παραινῶ, σπλαγχνίσθητι ἱκετεύω","severity":"info","text":"The passage shifts from direct address to Christ (Δέσποτα) to a litany of saints, each invoked with a specific epithet and miracle. This structure mirrors early Byzantine prayer amulets and exorcistic formulas.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἅγιοι τρεῖς παῖδες","severity":"info","text":"The 'Three Youths' (Shadrach, Meshach, Abednego) from Daniel 3 were popular in Byzantine prayer as intercessors against fire and fever, often invoked in healing contexts.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἅγιοι ἑπτὰ παῖδες οἱ ἐν Ἐφέσῳ","severity":"info","text":"The Seven Sleepers of Ephesus, who miraculously awoke after centuries, were invoked for resurrection from illness or death. Their cult was widespread in both Greek and Syriac Christianity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἅγιοι τριακόσιοι δέκα καὶ ὀκτὼ θεοφόροι πατέρες οἱ ἐν Νικαίᾳ","severity":"info","text":"The 318 Fathers of the First Council of Nicaea (325) are here invoked as wonder-workers, a rare but attested hagiographic trope that treats the council as a collective of miracle-working saints.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἅγιοι οἱ μύριοι ἄνδρες οἱ ἐν Θεολόγῳ (σιξ) τελειωθέντες","severity":"caution","text":"The phrase 'in Theologus (sic)' is obscure; it may be a corruption of 'in Theologos' (a place name) or a miswriting of 'in the Theologian' (i.e., John the Theologian). The 'ten thousand men' are otherwise unknown.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἅγιοι ἀνάργυροι","severity":"info","text":"The 'Unmercenaries' (ἀνάργυροι) are a class of healing saints who accepted no payment. The list includes Cosmas and Damian, Panteleemon, Cyrus and John, Samson, Diomedes, Florus, Laurus, and Hermolaus, all popular in Byzantine medicine.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἐν Θεολόγῳ (σιξ)' is unclear; it may be a place name or a scribal error for 'in the Theologian' (i.e., the church of John the Theologian).","The list of saints is unusually long and may reflect a local or personal compilation rather than a standard liturgical calendar."],"confidence":"medium","notes":[]},{"i":4,"ref":"p4","source":"ἅγιε Ἀκίνδυνε πρόφθασον, ἅγιε Ἀφθόνιε ἐπισκίασον, ἅγιε Ἐλπιδιφόρε ἀνάστησον, ἅγιε Ἀνεμπόδιστε μὴ παρίδῃς, ἅγιοι ἀνάργυροι προφθάσατε, ἅγιε Παντελεήμων ἀρχιατρὲ ἐπισκίασον, ἅγιοι Κύρε καὶ Ἰωάννη προφθάσατε, ἅγιε Ἀγαπητὲ ἀπὸ Συναώ, ἅγιε Ἰωάννη Θεολόγε, ἅγιε Πέτρε ἀπὸ Ῥώμην, ἅγιε Παῦλε ἀπὸ Δαμασκόν, ἅγιε Εὐθύμιε ἀπὸ Μάδητον, ἅγιε Νικόλαε ἐκ τὰ Μύρα, ἅγιε Βασίλειε ἀπὸ Καισαρίαν, ἅγιε Ἐπιφάνιε ἀπὸ Κύπρον, ἅγιε Ἰωάννη Χρυσόστομε, ἅγιε Θύρσε, Λεύκιε καὶ Φιλήμων, ἅγιε Ἀλύπιε καὶ Προκόπιε, ἁγία δέσποινα Θεοτόκε ἀπὸ Ἀθήνας, ἁγία Ἀναστασία φαρμακολύτρια, ἁγία Βαρβάρα ἀπὸ Πάτρας, ἁγία Μαρίνα ἡ τὸν δαίμονα πατήσασα, ἁγία πρωτομάρτυς Θεοφανοῦ ἀπὸ Κωνσταντινούπολιν, ἁγία Αἰκατερίνα ἀπὸ Ἀλεξανδρείαν, ἅγιε Ἰωάννη προφῆτα καὶ Πρόδρομε καὶ Βαπτιστὰ τοῦ Χριστοῦ, ἅγιοι προφῆται, ἀπόστολοι, μάρτυρες, ὅσιοι καὶ δίκαιοι, πᾶσαι αἱ οὐρανίαι δυνάμεις τῶν ἁγίων ἀγγέλων καὶ ἀρχαγγέλων, ἀρχαί, ἐξουσίαι καὶ τὰ πολυόμματα χερουβὶμ καὶ τὰ ἑξαπτέρυγα σεραφίμ, ἡ ἀκατάληπτος δύναμις τοῦ τιμίου καὶ ζωοποιοῦ σταυροῦ, προσπέσατε, δυσωπήσατε τὸν μόνον ὑπεράγαθον θεὸν ὅπως δωρήσητε τὴν δούλην τοῦ θεοῦ Μαρίαν ὑγείαν καὶ σωτηρίαν καὶ ἄφεσιν τῶν συνεχομένων κακῶν καὶ ἀπελάσατε ταύτην τὴν χαλεπὴν ἀσθένειαν ἀπὸ τὴν δούλην τοῦ θεοῦ Μαρίαν· πυρετόν, ἐσωπύρετον, ῥίγους κραταιοῦ, ῥίγους βραχέος, ῥίγους λυμαντικοῦ, νόσος βλαβερά, νόσος χαλεπή, νόσος δεινὴ προσγινομένη, ἐπιπεμπτικὴ καὶ πεποιημένη.","english":"Holy Akindynos, hasten; holy Apthonios, overshadow; holy Elpidiphoros, raise up; holy Anempodistos, do not overlook; holy Unmercenaries, hasten; holy Panteleimon, chief physician, overshadow; holy Cyrus and John, hasten; holy Agapetos of Synaos; holy John the Theologian; holy Peter of Rome; holy Paul of Damascus; holy Euthymios of Madytos; holy Nicholas of Myra; holy Basil of Caesarea; holy Epiphanios of Cyprus; holy John Chrysostom; holy Thyrsos, Leukios, and Philemon; holy Alypios and Prokopios; holy Lady Theotokos of Athens; holy Anastasia the Pharmakolytria; holy Barbara of Patras; holy Marina who trampled the demon; holy protomartyr Theophano of Constantinople; holy Catherine of Alexandria; holy John, prophet, forerunner, and baptist of Christ; holy prophets, apostles, martyrs, ascetics, and righteous ones; all the heavenly powers of the holy angels and archangels, principalities, authorities, and the many-eyed cherubim and the six-winged seraphim; the incomprehensible power of the precious and life-giving cross; fall down, beseech the only supremely good God, that you may grant the servant of God Maria health and salvation and release from the afflicting evils, and drive away this grievous sickness from the servant of God Maria: fever, internal fever, violent chills, mild chills, destructive chills, harmful disease, grievous disease, terrible disease that has come upon her, both sent and made.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"προσπέσατε, δυσωπήσατε","severity":"info","text":"The passage shifts from a series of invocations in the imperative (πρόφθασον, ἐπισκίασον, etc.) to a collective appeal with aorist imperatives (προσπέσατε, δυσωπήσατε), marking a structural climax.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἁγία Ἀναστασία φαρμακολύτρια","severity":"info","text":"Anastasia the Pharmakolytria ('poison-looser') is a saint invoked against poisoning and sorcery; her epithet reflects a specialized healing role in Byzantine popular piety.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἁγία Μαρίνα ἡ τὸν δαίμονα πατήσασα","severity":"info","text":"Marina 'who trampled the demon' refers to the legend of Saint Marina the Monk, who overcame a demonic assault; the detail underscores the exorcistic dimension of the prayer.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἐπιπεμπτικὴ καὶ πεποιημένη","severity":"info","text":"The phrase 'sent and made' distinguishes between diseases believed to be inflicted by external agency (ἐπιπεμπτικὴ) and those arising from natural causes (πεποιημένη), reflecting ancient medical and demonological categories.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"δούλην τοῦ θεοῦ Μαρίαν","severity":"info","text":"The repeated naming of 'Maria' as the recipient suggests this prayer was composed for a specific individual, likely a woman of some standing, and later preserved as a generic healing formulary.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἅγιε Ἀγαπητὲ ἀπὸ Συναώ","severity":"caution","text":"The toponym 'Συναώ' is obscure; it may be a corruption or a rare reference to a location in Asia Minor. The identity of this Agapetos is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The list of saints includes several with uncertain or variant hagiographic traditions (e.g., Agapetos of Synaos, Thyrsos, Leukios, Philemon). The phrase 'ἐπιπεμπτικὴ καὶ πεποιημένη' may be a later gloss or formulaic addition."],"confidence":"medium","notes":[]},{"i":5,"ref":"p5","source":"ἐξορκίζω ὑμᾶς τὰς οβʹ ἀσθενείας, ἃς ἔχει ὁ ἄνθρωπος, ἀναχωρεῖν ἀπὸ τὴν δούλην τοῦ θεοῦ Μαρίαν, μὴ ἀπὸ οὐρανοῦ κατῆλθεν ἡ ἀσθένεια ἢ ἀπὸ ἀστέρων ἢ ἀπὸ ἡλίου ἢ σελήνης, μὴ ἀπὸ ζώφου νεφέλης, μὴ ἀπὸ κρυεροῦ ἀέρος, μὴ ἀπὸ βροντῆς ἢ ἀπὸ ἀστραπῆς κατῆλθε, μὴ ἀπὸ σεισμοῦ ἢ κτύπου καὶ συμπτωμάτων, μὴ ἀπὸ ὀρέων κοιλάδων ἢ φάραγξ ἢ πλαγίων, μὴ ἀπὸ βουνοῦ ἢ κάμπου ἢ πεδίων, μὴ ἀπὸ λίθου ἢ ὕδατος ἢ πηγῆς ἢ ὁδοῦ ἢ ποταμοῦ ἢ χώρας ἢ ἀγροῦ ἢ περιβολίου, μὴ ἐν κήπῳ ἢ ἐν παραδείσῳ, μὴ ἐν διόδοι(ς) ἢ ἐν τριόδοι(ς), μὴ ἐν εἰσόδοις ἢ ἐν ἐξόδοις, μὴ ἐν αὐλῇ λουτροῦ ἢ φούρνου ἢ τρωχάλου, μὴ ἐν θύρᾳ ἢ ἐν θυρίδι ἢ ἀνωγέων ἢ κατωγέων ἢ αὐλῆς ἢ ἁλωνίου, καὶ ἦλθες πειρᾶσαι τὴν δούλην τοῦ θεοῦ. μή τις ἐπαοιδὸς φθόνῳ εἰργάσατο ἢ περιεποιήσατο ἢ ἀπὸ φαρμάκου ἢ φθόνου ἢ ζήλου, μὴ ἀπὸ βαρέων αἰσχρῶν ὀφθαλμῶν, μὴ ἀπὸ βασκοσύνης καὶ πάσης ἄλλης συμφορᾶς ἐπερχομένης, μὴ πρηστηριακὸν ἢ βουβιατικὸν ἢ ἐπιπεμπτικὸν ἢ κεφαλικὸν ἢ χειρῶν καρδίας καὶ ποδῶν ἢ δαιμονικὸν φασματικὸν ἢ καλὶς τῶν ὀρέων, μὴ ὀνοσκελιακὸν ἢ νεραΐδων, μὴ τῶν ἐν ζώφῳ ἀέρων πετωμένων καὶ ἤλθατε ἀδικῆσαι τὴν δούλην τοῦ θεοῦ. μὴ κεφαλόπονον ἢ ὀφθαλμόπονον ἢ ὀδοντόπονον ἢ στηθόπονον ἢ φρενόπονον ἢ χειρόπονον. μὴ δυσουρίας ἢ τρισουρίας ἢ ἐνσόχασιν ἢ ἐξόχασιν ἢ ὑστέρα(ν) ἢ στρόφου ἢ ἀρμόπονον ἢ τζίρματος ὀμαλικὸν ἢ ἄϋπνον ἢ πολύϋπνον. ἐξορκίζω ὑμᾶς εἴ τι ἄν ἐστιν ἀδικῶν τὴν δούλην τοῦ θεοῦ· ἀναχωρήσατε καὶ ἀπέλθατε εἰς τὰ ἄγρια ὄρη ὅπου ἂν εἷσαι κατακείμενον καὶ ἀδικῶν τὴν δούλην τοῦ θεοῦ.","english":"I exorcise you, the seventy-two infirmities which the man has, to depart from the handmaid of God, Maria; not from heaven did the infirmity descend, nor from stars, nor from sun or moon, nor from the darkness of a cloud, nor from chill air, nor from thunder or from lightning did it descend, nor from earthquake or crash and collapses, nor from mountains, valleys, or ravines or slopes, nor from hill or plain or fields, nor from stone or water or spring or road or river or country or field or garden, nor in garden or in orchard, nor in crossroads or in three-ways, nor in entrances or in exits, nor in courtyard of bath or furnace or mill, nor in door or in window or upper rooms or lower rooms or courtyard or threshing-floor, and you came to tempt the handmaid of God. Not that some enchanter by envy wrought or contrived, nor from poison or envy or jealousy, nor from heavy shameful eyes, nor from sorcery and every other approaching calamity, nor fiery or groin-affecting or sent or head-affecting or of hands, heart, and feet or demonic phantasmal or mountain-spot, nor ass-leg-affecting or of nereids, nor of those flying in the darkness of the air, and you came to wrong the handmaid of God. Not headache or eye-ache or toothache or chest-ache or diaphragm-ache or hand-ache. Nor difficulty of urination or triple-urination or internal blockage or external protrusion or womb or colic or joint-pain or ordinary rupture or sleeplessness or excessive sleepiness. I exorcise you, if there is anything wronging the handmaid of God: depart and go away into the wild mountains, wherever you may be lying and wronging the handmaid of God.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"τὰς οβʹ ἀσθενείας","severity":"info","text":"The phrase 'the seventy-two infirmities' reflects a traditional list of ailments, possibly linked to the 72 disciples of Christ or the 72 nations of Genesis 10, but here it is a fixed number for exorcistic enumeration.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"ἐξορκίζω","severity":"info","text":"The exorcistic formula 'I exorcise you' is typical of late antique and Byzantine apotropaic prayers, often used in healing contexts to expel demonic or natural causes of illness.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"μὴ ... μὴ ... μὴ","severity":"info","text":"The passage uses a repetitive anaphoric structure (μὴ ... μὴ ... μὴ) to negate a wide range of possible origins for the infirmity, creating a comprehensive exorcistic litany.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"πρηστηριακὸν","severity":"caution","text":"The term 'πρηστηριακὸν' is obscure; it may refer to a fiery or inflammatory condition (from πρηστήρ, 'burning' or 'whirlwind'), but its exact medical meaning is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"νεραΐδων","severity":"info","text":"'Nereids' (νεραΐδων) are female water spirits from Greek mythology, here invoked as potential agents of illness, reflecting syncretism of pagan and Christian beliefs in Byzantine exorcisms.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"δυσουρίας ἢ τρισουρίας","severity":"caution","text":"The terms 'δυσουρίας' (difficulty urinating) and 'τρισουρίας' (triple-urination) are rare; the latter may be a scribal error or a colloquial term for frequent urination, but its precise meaning is unclear.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Maria' (the handmaid of God) is unspecified; she may be a generic patient or a specific individual.","Several medical terms (e.g., 'πρηστηριακὸν', 'βουβιατικὸν') are hapax legomena or rare, making precise diagnosis difficult.","The list of ailments mixes natural, demonic, and mythological causes, blurring the line between physical illness and supernatural affliction."],"confidence":"medium","notes":[]},{"i":6,"ref":"p6","source":"ἀναχωρήσατε καὶ ἀπέλθατε εἰς τὰ ἄγρια ὄρη μὴ ἐν τρίχεσι κεφαλῆς, μὴ ἐν μυελοῦ κάρας, μὴ ἐν κρανίου ἢ ἡμικράνου, μὴ ἐν μετώποις ἢ κροτάφοις ἢ βλεφάροις ἢ φρεσίν, μὴ ἐν μυκτήραις ἢ ὠτίοις, μὴ ἐν στόμασιν ἢ μύλεσιν ἢ χείλεσιν ἢ ὀδοντίοις, μὴ ἐν τραχήλοις ἢ ὠμοπλάταις χειρῶν, μὴ ἐν στήθοις ἢ φλεγμονίοις ἢ καρδίᾳ καὶ πᾶσα ὑγρίς, μὴ ἐν ῥάχεσι καπούλοις ἢ ὀμφαλοῖς καὶ ὑπογάστροις, μὴ ἐν γόνασι ποδῶν ἢ ἀστραγάλοις ἢ δακτύλοις καὶ ὀνύχοις ὅπου ἐὰν κατακείμενον καὶ ἀδικῶν καὶ ἐμφωλεῦον αὐτῇ, ἀναχώρησον καὶ ἄπελθε ἐπὶ τὰς τῶν ποιησάντων κεφαλὰς καὶ ἐπιπέμψαντα καὶ τῶν συνειδότων, μήτε ξένος ἐποίησεν ἢ ἴδιος ἢ παραδότης ἢ δοῦλος ἢ ἐλεύθερος, μὴ\n\nφαρμακοπάοιδος, μὴ γυλοῦ ἢ στρίγγος ἢ στρίγγα ἢ φθονερὸς ἄνθρωπος. ἐξορκίζω ὑμᾶς, πάντα τὰ ἀκάθαρτα παθήματα, κατὰ τοῦ μεγάλου ὀνόματος τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ καὶ κατὰ τῆς ἀχράντου αὐτοῦ κορυφῆς καὶ κατὰ τῆς κραταιᾶς αὐτοῦ δεξιᾶς, ἀναχώρησον ἀπὸ τὴν δούλην τοῦ θεοῦ. ὁρκίζω σε κατὰ τοῦ κρεμάσαντος τὴν γῆν ἐπὶ τῶν ὑδάτων, ὁρκίζω σε κατὰ τοῦ θεμελιώσαντος τοὺς οὐρανοὺς ἐν ἀβάτοις εἰλίξιν, ὁρκίζω σε εἰς τὸν θρόνον τοῦ θεοῦ τὸν ἀσάλευτον, ὁρκίζω σε κατὰ τῶν μακαρίων δυνάμεων καὶ ἀΰλων ταγμάτων, ὁρκίζω σε κατὰ τῶν τεσσάρων ἀρχαγγέλων Μιχαήλ, Γαβριὴλ καὶ Οὐριὴλ καὶ Ῥαφαήλ, ὁρκίζω σε κατὰ τῶν εἴκοσι τεσσάρων πρεσβυτέρων τῶν λειτουργούντων τὸν θρόνον τοῦ θεοῦ, ὁρκίζω σε κατὰ τῶν δώ δεκα ἀποστόλων·","english":"withdraw and depart into the wild mountains, not in the hairs of the head, not in the marrow of the skull, not in the cranium or the half-cranium, not in the foreheads or the temples or the eyelids or the mind, not in the nostrils or the ears, not in the mouths or the jaws or the lips or the teeth, not in the necks or the shoulder blades of the hands, not in the chests or the inflammations or the heart and every moisture, not in the spines or the loins or the navels and the lower bellies, not in the knees of the feet or the ankle bones or the fingers and the nails, wherever it may be lying and harming and lurking in her, withdraw and depart upon the heads of those who made and sent it and of those who knew of it, whether a stranger did it or a relative or a traitor or a slave or a free man, not a sorcerer, not a magician or a witch or a wizard or an envious person. I exorcise you, all unclean afflictions, by the great name of our Lord Jesus Christ and by his immaculate head and by his mighty right hand, withdraw from the handmaid of God. I adjure you by the one who hung the earth upon the waters, I adjure you by the one who founded the heavens in impassable coils, I adjure you by the throne of God which is unshaken, I adjure you by the blessed powers and immaterial orders, I adjure you by the four archangels Michael, Gabriel and Uriel and Raphael, I adjure you by the twenty-four elders who serve the throne of God, I adjure you by the twelve apostles.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ἀναχωρήσατε ... ἀναχώρησον","severity":"info","text":"The passage shifts from a list of body parts to a command that the infirmities depart onto the heads of those who caused them, then to a series of adjurations by divine names and beings.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"φαρμακοπάοιδος","severity":"info","text":"A compound of φάρμακον (drug, poison, spell) and ἀοιδός (singer, enchanter), denoting a sorcerer who uses incantations. The list of potential malefactors (stranger, relative, traitor, slave, free, sorcerer, magician, witch, wizard, envious person) reflects a common exorcistic trope.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"εἴκοσι τεσσάρων πρεσβυτέρων","severity":"info","text":"The twenty-four elders who serve the throne of God derive from Revelation 4:4, where they surround the divine throne. Their inclusion here aligns with late antique Christian exorcistic liturgies.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ὁρκίζω σε κατὰ τοῦ κρεμάσαντος τὴν γῆν ἐπὶ τῶν ὑδάτων","severity":"info","text":"This phrase evokes the cosmological image of the earth suspended on waters, found in patristic exegesis of Genesis 1:6-7 (e.g., Chrysostom, Hom. Gen. 4). It is a standard adjuration formula in Greek exorcisms.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Μιχαήλ, Γαβριὴλ καὶ Οὐριὴλ καὶ Ῥαφαήλ","severity":"info","text":"The four archangels Michael, Gabriel, Uriel, and Raphael appear together in Jewish and Christian apocryphal traditions (e.g., 1 Enoch 9:1, Testament of Solomon). Uriel is less common in canonical texts but frequent in exorcistic contexts.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"μὴ ἐν τρίχεσι κεφαλῆς ...","severity":"caution","text":"The long anatomical list (head to nails) is formulaic but may contain textual variants; e.g., 'μυελοῦ κάρας' (marrow of the head) and 'ἡμικράνου' (half-cranium) are unusual. The Greek text is from a single manuscript tradition and may reflect scribal errors or local medical terminology.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'μὴ ἐν τρίχεσι κεφαλῆς' could be read as a prohibition ('not in the hairs') or as a continuation of the list of places where the infirmity should not reside; the English draft treats it as the latter. The identity of 'τῶν ποιησάντων' (those who made it) is ambiguous—could refer to sorcerers or to the infirmities themselves personified."],"confidence":"high","notes":[]},{"i":7,"ref":"p7","source":"ἔξελθε καὶ ἀναχώρησον ἀπὸ τὴν δούλην τοῦ θεοῦ Μαρίαν καὶ δὸς αὐτήν, Δέσποτα Κύριε, ὑγείαν, ζωήν, εἰρήνην, μακροημέρευσιν ὅπως δοξασθῇ καὶ παρ' αὐτῆς τὸ πανάγιον ὄνομά σου τοῦ πατρὸς καὶ τοῦ υἱοῦ καὶ τοῦ ἁγίου πνεύματος νῦν καὶ ἀεὶ καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων, ἀμήν.","english":"withdraw and depart from the handmaid of God Maria, and give her, Master Lord, health, life, peace, long life, that the all-holy name of yours, of the Father and of the Son and of the Holy Spirit, may be glorified also by her, now and always and unto the ages of ages, amen.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ἀπὸ τὴν δούλην τοῦ θεοῦ Μαρίαν","severity":"info","text":"The Greek phrase 'from the handmaid of God Maria' specifies the patient, a named woman, typical of exorcistic formulae in late antique healing contexts.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"Δέσποτα Κύριε","severity":"info","text":"'Master Lord' is a standard address to Christ in Chrysostom's liturgical and exorcistic language, combining authority with divine title.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"νῦν καὶ ἀεὶ καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων","severity":"info","text":"The closing doxological formula 'now and always and unto the ages of ages' echoes New Testament and liturgical patterns, marking the prayer's eternal scope.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τοῦ πατρὸς καὶ τοῦ υἱοῦ καὶ τοῦ ἁγίου πνεύματος","severity":"info","text":"The Trinitarian formula 'of the Father and of the Son and of the Holy Spirit' is a standard creedal and liturgical phrase, rooted in Matthew 28:19 and early baptismal creeds.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"Μαρίαν","severity":"info","text":"The name Maria is common in late antique Christian amulets and exorcisms, often representing a generic patient; here it personalizes the prayer for a specific supplicant.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text is a direct transcription from a Coptic manuscript; the shift from Coptic to Greek in the final passage may reflect liturgical bilingualism. The reading assumes the patient is female ('τὴν δούλην')."],"confidence":"high","notes":[]}]}