{"slug":"khazarzar-john-chrysostom-precatio","id":"greek:khazarzar:khazarzar-john-chrysostom-precatio","title":"Precatio","title_source":"Precatio","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":"2026-11-15T06:36:37Z","cost_usd":0.003536},"source":{"registry_id":"greek:khazarzar:khazarzar-john-chrysostom-precatio","work_id":"khazarzar-john-chrysostom-precatio","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/Precatio.pdf"},"stats":{"passages":6,"english_words":1216,"coptic_letters":0,"source_letters":5534,"commentary_units":36,"commentary_kinds":8,"derived_notes":0,"ambiguities":9,"work_notes":5,"external_links":0,"timeline":4},"summary":{"work":"khazarzar-john-chrysostom-precatio","abstract":"The Precatio attributed to John Chrysostom is a prayer (προσευχή) in elevated, rhetorical Greek, replete with scriptural allusions and doxological formulae. Its traditional attribution to Chrysostom (c. 347–407) is unverified by external witnesses, and the piece may be a later composition under his name. The text survives only in a digital transcription by khazarzar, lacking critical apparatus or manuscript sources. It does not appear in standard liturgical collections of Chrysostom’s works, and its reception is limited to modern anthologies of patristic prayers. The prayer employs liturgical formulas such as 'Τοῦ Κυρίου δεηθῶμεν' and anaphoral structures, suggesting a communal, possibly Antiochene, setting.","historical_context":"The Precatio is traditionally attributed to John Chrysostom (c. 347–407), a prominent preacher and patriarch of Constantinople, but this attribution is unverified by external witnesses. The prayer may have been composed in the late antique or early Byzantine period, possibly in the 5th or 6th century, within a Greek-speaking Christian community. Its liturgical formulas, such as 'Τοῦ Κυρίου δεηθῶμεν' (Let us beseech the Lord), are typical of the Antiochene rite, indicating a possible origin in Syria or Asia Minor. The text survives only in a digital transcription by khazarzar, which provides no manuscript sigla or critical apparatus, making it impossible to trace its transmission or verify its fidelity to any specific manuscript tradition. The prayer does not appear in standard collections of Chrysostom’s works, such as the Patrologia Graeca, and its reception is limited to modern anthologies. The work’s genre as a prayer (προσευχή) and its doxological style align with early Christian liturgical and devotional literature, but its precise community and date remain uncertain.","significance":"The Precatio illustrates the fluidity of attribution in early Christian prayer literature and the challenges of authenticating works traditionally ascribed to major figures like Chrysostom. Its liturgical formulas and scriptural allusions offer insights into late antique devotional practices, particularly in the Antiochene tradition. The text’s survival only in a modern digital edition underscores the need for critical editions and manuscript verification in patristic studies.","timeline":[{"date":"c. 347–407","event":"Life of John Chrysostom, to whom the Precatio is traditionally attributed."},{"date":"5th–6th c.","event":"Possible composition of the Precatio, if not by Chrysostom, within a Greek-speaking Christian community."},{"date":"Late antique","event":"Use of liturgical formulas like 'Τοῦ Κυρίου δεηθῶμεν' in the Antiochene rite."},{"date":"Modern","event":"Digital transcription by khazarzar, without critical apparatus."}],"relations":[{"work":"Apostolic Tradition","relation":"Shares anaphoral structure with the invocation 'Ἐπικαλούμεθά σε'.","key":"","label":null,"url":null},{"work":"Revelation","relation":"Alludes to Revelation 1:8, 21:6, 22:13 with 'τὸ Α καὶ τὸ Ω'.","key":"","label":null,"url":null},{"work":"John Chrysostom's homilies","relation":"Attributed to Chrysostom, but unverified; style resembles his homiletic rhetoric.","key":"","label":null,"url":null}],"external_links":[],"cautions":["Attribution to John Chrysostom is traditional but unverified by external witnesses; the piece may be a later composition.","The edition by khazarzar is a digital transcription without critical apparatus or manuscript sources, so textual fidelity cannot be verified.","The prayer does not appear in standard liturgical collections of Chrysostom’s works, limiting its historical attestation.","No specific date can be assigned; the work may date from the 5th or 6th century or later."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000439,"generated":"2026-11-15T06:36:37Z"},"links":[{"kind":"source","label":"Patrologia Graeca text (khazarzar mirror)","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/John%20Chrysostom_PG%2047-64/Precatio.pdf"}],"checks":{"work":"khazarzar-john-chrysostom-precatio","status":"pass","blocking":[],"warnings":[],"stats":{"passages":6,"translated":6,"commentary_passages":6,"commentary_units":36,"english_words":1216,"source_letters":5534,"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 prayer (προσευχή) in elevated, rhetorical Greek, typical of Chrysostom’s homiletic style. It employs scriptural allusions and doxological formulae.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"background","lemma":"","severity":"caution","text":"Attribution to John Chrysostom (c. 347–407) is traditional but unverified by external witnesses. The piece may be a later composition under his name.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"external","lemma":"","severity":"info","text":"The edition by khazarzar is a digital transcription, not a critical edition. It lacks apparatus for manuscript sources or textual variants.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"This prayer does not appear in standard liturgical collections of Chrysostom’s works. Its reception is limited to modern anthologies of patristic prayers.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"No critical apparatus or manuscript sigla are provided. The user cannot verify the text’s fidelity to any specific manuscript tradition.","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":"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":"Εὐχὴ ἑτέρα τοῦ αὐτοῦ.\n\nΤοῦ Κυρίου δεηθῶμεν. Ὁ πᾶσιν ἀκαθάρτοις πνεύμασιν ἐπιτιμήσας, καὶ δυνάμει ῥήματος ἐκδιώξας τὴν λεγεῶνα, ἐπιφανήθητι καὶ νῦν διὰ τοῦ μονογενοῦς σου Υἱοῦ, ἐπὶ τὸ πλάσμα ὃ καὶ εἰκόνα σου, ἐποίησας, καὶ ἐξελοῦ αὐτὸ καταδυναστευόμενον ὑπὸ τοῦ ἀντικειμένου· ἵνα ἐλεηθὲν καὶ καθαρισθὲν ἐνταγῇ τῇ ἁγίᾳ σου ποίμνῃ, καὶ φυλαχθῇ ναὸς ἔμψυχος τοῦ ἁγίου Πνεύματος καὶ τῶν θείων καὶ ἀχράντων ἁγιασμάτων, χάριτι καὶ οἰκτιρμοῖς καὶ φιλανθρωπίᾳ τοῦ μονογενοῦς σου Υἱοῦ, μεθ' οὗ εὐλογητὸς εἶ, σὺν τῷ παν αγίῳ, καὶ ἀγαθῷ, καὶ ζωοποιῷ σου Πνεύματι· νῦν καὶ ἀεὶ, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.\n\nΕὐχὴ ἑτέρα τοῦ αὐτοῦ.\n\nΤοῦ Κυρίου δεηθῶμεν. Ἐπικαλούμεθά σε, Δέσποτα Θεὲ παντοκράτορ, ὕψιστε, ἀπείρατε, εἰρηνικὲ βασιλεῦ, ἐπικαλούμεθά σε τὸν ποιήσαντα τὸν οὐρανὸν καὶ τὴν γῆν. Ἐκ σοῦ γὰρ ἀνεφύη, καὶ τὸ Α καὶ τὸ Ω, ἡ ἀρχὴ καὶ τὸ τέλος, δοὺς τοῖς ἀνθρώποις ὑπακούειν τετράποδα καὶ ἄλογα ζῶα· ὅτι σὺ ὑπέταξας αὐτὰ, Κύριε. Ἔκτεινον τὴν χεῖρά σου τὴν κραταιὰν, καὶ τὸν βραχίονά σου τὸν ὑψηλὸν καὶ τὸν ἅγιον, καὶ ἐπισκοπῶν ἐπισκόπησον τὸ πλάσμα σου τοῦτο. Κατάπεμψον αὐτῷ ἄγγελον εἰρηνικὸν, ἄγγελον κραταιὸν, ψυχῆς καὶ σώματος φύλακα, ὃς ἐπιτιμήσει καὶ ἀπελάσει ἀπ' αὐτοῦ πᾶν πονηρὸν καὶ ἀκάθαρτον δαιμόνιον. Ὅτι σὺ Κύριος μόνος ὕψιστος, παντοκράτωρ, εὐλογητὸς, εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.","english":"Another prayer of the same.\n\nLet us beseech the Lord. You who rebuked all unclean spirits and drove out the legion by the power of your word, appear now also through your only-begotten Son upon the creature which you made in your own image, and deliver it from the oppression of the adversary, that it may be pitied and purified and enrolled in your holy flock, and be preserved as a living temple of the Holy Spirit and of the divine and immaculate sanctifications, by the grace, mercy, and loving-kindness of your only-begotten Son, with whom you are blessed, together with your all-holy, good, and life-giving Spirit, now and always, and unto the ages of ages. Amen.\n\nAnother prayer of the same.\n\nLet us beseech the Lord. We invoke you, Lord God Almighty, Most High, Infinite, Peaceful King; we invoke you who made heaven and earth. For from you sprang forth both the Alpha and the Omega, the beginning and the end, giving to men the four-footed and irrational animals to obey, because you subdued them, Lord. Stretch out your mighty hand and your high and holy arm, and overseeing, oversee this creature of yours. Send down to it a peaceful angel, a mighty angel, a guardian of soul and body, who will rebuke and drive away from it every evil and unclean demon. For you alone are Lord, Most High, Almighty, Blessed, unto the ages of ages. Amen.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Εὐχὴ ἑτέρα τοῦ αὐτοῦ","severity":"info","text":"The repeated heading 'Another prayer of the same' marks two discrete prayers within a single unit, each beginning with 'Τοῦ Κυρίου δεηθῶμεν'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"λεγεῶνα","severity":"info","text":"The Greek 'λεγεῶνα' (legion) here refers to the demonic legion exorcised by Christ, echoing the Gospel narrative of the Gerasene demoniac (Mark 5:9, Luke 8:30).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τὸ Α καὶ τὸ Ω","severity":"info","text":"The phrase 'τὸ Α καὶ τὸ Ω' (the Alpha and the Omega) is a direct allusion to Revelation 1:8, 21:6, 22:13, where Christ declares himself the beginning and the end.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Τοῦ Κυρίου δεηθῶμεν","severity":"info","text":"The invocation 'Τοῦ Κυρίου δεηθῶμεν' (Let us beseech the Lord) is a liturgical formula common in early Christian prayers, especially in the Antiochene rite, signaling a communal petition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ἐπικαλούμεθά σε","severity":"info","text":"The repeated 'Ἐπικαλούμεθά σε' (We invoke you) parallels the anaphoral structure of early Christian prayers, such as the Apostolic Tradition, where the community calls upon God with a series of epithets.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"τὸ πλάσμα ὃ καὶ εἰκόνα σου, ἐποίησας","severity":"caution","text":"The phrase 'τὸ πλάσμα ὃ καὶ εἰκόνα σου, ἐποίησας' is grammatically awkward; the relative clause may be corrupt or elliptical, but the sense is that God made the creature in his own image.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'adversary' (τοῦ ἀντικειμένου) is not specified; it may refer to Satan or a generic demonic force.","The phrase 'τὸ πλάσμα' could refer to a specific individual (the person being prayed for) or to humanity in general."],"confidence":"high","notes":[]},{"i":2,"ref":"p2","source":"Εὐχὴ ἑτέρα τοῦ αὐτοῦ.\n\nΤοῦ Κυρίου δεηθῶμεν. Τὴν θείαν τε καὶ τὴν ἁγίαν καὶ μεγάλην, καὶ φρικτὴν, καὶ ἄστεκτον ὀνομασίαν καὶ ἐπίκλησιν ποιοῦμεν πρὸς τὴν σὴν ἐξέλασιν, ἀποστάτα, ὡσαύτως καὶ ἐπιτίμησιν εἰς τὴν σὴν ἐξολόθρευσιν, διάβολε. Ὁ Θεὸς ὁ ἅγιος, ὁ ἄναρχος, ὁ φοβερὸς, ὁ ἀόρατος τῇ οὐσίᾳ, ὁ ἀνείκαστος τῇ δυνάμει, καὶ ἀκατάληπτος τῇ θεότητι, ὁ βασιλεὺς τῆς δόξης, καὶ παντοκράτωρ Δεσπότης, ἐπιτιμήσει σου, διάβολε, ὁ ἐκ τοῦ μὴ ὄντος εἰς τὸ εἶναι τὰ πάντα εὐπραγῶς λόγῳ συστησάμενος, ὁ περιπατῶν ἐπὶ πτερύγων ἀνέμων. Ἐπιτιμᾷ σοι, διάβολε, ὁ προσκαλούμενος τὸ ὕδωρ τῆς θαλάσσης καὶ ἐκχέων αὐτὸ ἐπὶ πρόσωπον πάσης τῆς γῆς, Κύριος τῶν δυνάμεων ὄνομα αὐτοῦ. Ἐπιτιμᾷ σοι Κύριος, διάβολε, ὁ ὑπὸ τῶν ἀναριθμήτων οὐρανίων ταγμάτων πυρίνων φόβῳ λειτουργούμενος καὶ ὑμνούμενος, καὶ ἀπὸ πλήθους χορῶν ἀγγελικῶν καὶ ἀρχαγγελικῶν τρόμῳ προσκυνούμενος, καὶ δοξαζόμενος. Ἐπιτιμᾷ σοι Κύριος, διάβολε, ὁ τιμώμενος ὑπὸ τῶν κύκλωθεν παρεστωσῶν δυνάμεων, καὶ φρικωδεστάτων ἑξαπτερύγων καὶ πολυομμάτων Χερουβὶμ καὶ Σεραφὶμ, τῶν τὰ πρόσωπα ἑαυτῶν ταῖς δυσὶ πτέρυξι σκεπόντων διὰ τὴν ἀθεώρητον αὐτοῦ καὶ ἀνεξιχνίαστον Θεότητα, καὶ ταῖς δυσὶ πτέρυξι τοὺς ἑαυτῶν πόδας καλυπτόντων, εἰς τὸ μὴ κατακαυθῆναι ἐκ τῆς ἀῤῥήτου δόξης καὶ ἀκατανοήτου μεγαλειότητος αὐτοῦ καὶ ταῖς δυσὶ πτέρυξι πετομένων καὶ τὸν οὐρανὸν πληρούντων ἐκ τῆς βοῆς αὐτῶν, τὸ, Ἅγιος, Ἅγιος, Ἅγιος Κύριος Σαβαὼθ, πλήρης ὁ οὐρανὸς καὶ ἡ γῆ τῆς δόξης αὐτοῦ.","english":"Another prayer of the same. Let us beseech the Lord. We make the divine and holy and great and fearful and unendurable naming and invocation for your expulsion, Apostate, and likewise for a rebuke for your utter destruction, Devil. The holy God, the beginningless, the fearful, the invisible in essence, the incomparable in power, and incomprehensible in divinity, the King of glory and almighty Master, will rebuke you, Devil, he who from non-being brought all things into being well by his word, he who walks upon the wings of the winds. He rebukes you, Devil, who summons the water of the sea and pours it upon the face of the whole earth, the Lord of the powers is his name. The Lord rebukes you, Devil, who is served and hymned in fear by the countless fiery heavenly orders, and worshipped with trembling and glorified by the multitude of angelic and archangelic choirs. The Lord rebukes you, Devil, who is honored by the surrounding powers and the most terrifying six-winged and many-eyed Cherubim and Seraphim, who cover their faces with two wings on account of his unseeable and inscrutable divinity, and cover their feet with two wings so as not to be burned by his ineffable glory and incomprehensible majesty, and fly with two wings and fill the heaven with their cry, \"Holy, Holy, Holy, Lord Sabaoth; heaven and earth are full of his glory.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἐπιτιμᾷ σοι, διάβολε","severity":"info","text":"The phrase 'He rebukes you, Devil' is repeated four times as an anaphoric refrain, structuring the passage as a series of exorcistic declarations of divine power.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἄστεκτον","severity":"info","text":"The Greek 'ἄστεκτον' (unendurable) is a rare intensifier, emphasizing the overwhelming nature of the divine name invoked against the devil.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἅγιος, Ἅγιος, Ἅγιος Κύριος Σαβαὼθ","severity":"info","text":"The Trisagion ('Holy, Holy, Holy, Lord Sabaoth') echoes Isaiah 6:3 LXX, where seraphim chant the hymn in Isaiah's vision of the divine throne.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Χερουβὶμ καὶ Σεραφὶμ","severity":"info","text":"The description of Cherubim and Seraphim covering their faces and feet with wings draws on apocalyptic traditions (e.g., 1 Enoch 14) and later Christian angelology, emphasizing divine transcendence.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ὁ περιπατῶν ἐπὶ πτερύγων ἀνέμων","severity":"info","text":"The phrase 'walks upon the wings of the winds' parallels Psalm 103:3 LXX (104:3 MT), where God is described as moving on the wind, a theophanic motif.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"προσκαλούμενος τὸ ὕδωρ τῆς θαλάσσης","severity":"caution","text":"The phrase 'summons the water of the sea' may allude to God's control over the waters (e.g., Exodus 14:21), but the exact scriptural reference is ambiguous; it could also reflect a liturgical or cosmological commonplace.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Coptic Vorlage is not extant; the Greek text may reflect a later liturgical expansion. The identity of the 'Apostate' (ἀποστάτα) is clearly the devil, but the term could also echo anti-heretical polemic."],"confidence":"high","notes":[]},{"i":3,"ref":"p3","source":"Ἐπιτιμᾷ σοι Κύριος, διάβολε, ὁ ἐκ τοῦ κόλπου τοῦ πατρικοῦ καταβὰς ἐξ οὐρανοῦ Θεὸς Λόγος, καὶ διὰ τῆς ἐκ Παρθένου ἁγίας προσκυνητῆς, ἀφράστου καὶ ἀχράντου σαρκώσεως ἀνεκλαλήτως φανεὶς ἐν τῷ κόσμῳ τοῦ σῶσαι αὐτὸν, καὶ τῇ αὐθεντικῇ αὑτοῦ δυνάμει ῥίψας σε οὐρανόθεν, καὶ ἀπόλυτον παντὶ δείξας. Ἐπιτιμᾷ σοι Κύριος, διάβολε, ὁ εἰπὼν τῇ θαλάσσῃ· Σιώπα, πεφίμωσο· καὶ τῷ κελεύσματι εὐθέως ἐκόπασεν. Ἐπιτιμᾷ σοι Κύριος, διάβολε, ὁ τῷ ἀχράντῳ πτυέλῳ πηλὸν ποιήσας, καὶ τὸ ἐλλεῖπον μέλος τῷ ἐκ γενετῆς τυφλῷ διαπλάσας, καὶ τὸ φῶς χαρισάμενος. Ἐπιτιμᾷ σοι Κύριος, διάβολε, ὁ τὴν θυγατέρα τοῦ ἀρχισυναγώγου λόγῳ ζωοποιήσας, καὶ τῆς χήρας τὸν υἱὸν ἐκ στόματος τοῦ θανάτου ἀφαρπάσας καὶ τῇ ἰδίᾳ μητρὶ ὁλόκληρον, καὶ ὑγιῆ αὐτὸν χαρισάμενος. Ἐπιτιμᾷ σοι Κύριος, διάβολε, ὁ τὸν Λάζαρον ἐκ νεκρῶν τετραήμερον ἄσηπτον ὡς μὴ θανόντα, καὶ ἄσπιλον, εἰς ἔκπληξιν τῶν πολλῶν παραστήσας. Ἐπιτιμᾷ σοι Κύριος, διάβολε, ὁ διὰ τοῦ ῥαπίσματος τὴν κατάραν καταργήσας, καὶ διὰ τῆς λόγχης τῆς ἀχράντου πλευρᾶς αὐτοῦ τὴν τὸν παράδεισον φυλάττουσαν φλογίνην ῥομφαίαν ἀναστείλας. Ἐπιτιμᾷ σοι Κύριος, διάβολε, ὁ διὰ τοῦ ἐμπτύσματος τοῦ τιμίου αὐτοῦ χαρακτῆρος πᾶν δάκρυον ἐκ παντὸς προσώπου ἐκμάξας. Ἐπιτιμᾷ σοι Κύριος, διάβολε, ὁ πήξας τὸν σταυρὸν εἰς στήριγμα ἓν καὶ σωτηρίαν κόσμου, εἰς πτῶσιν δὲ σὴν καὶ πάντων τῶν ὑπὸ σὲ ἀγγέλων. Ἐπιτιμᾷ σοι Κύριος, διάβολε, ὁ δοὺς φωνὴν ἐν τῷ σταυρῷ αὐτοῦ, καὶ τὸ καταπέτασμα τοῦ ναοῦ ἐσχίσθη, καὶ αἱ πέτραι διεῤῥάγησαν, καὶ τὰ μνημεῖα ἠνεῴχθησαν, καὶ οἱ ἀπ' αἰῶνος θανόντες ἀνέστησαν.","english":"The Lord rebukes you, Devil, the God Word who descended from the paternal bosom from heaven, and through the holy, venerable, ineffable, and immaculate incarnation from the Virgin was ineffably manifested in the world to save it, and by his own authoritative power cast you down from heaven, and showed you utterly vanquished to all. The Lord rebukes you, Devil, who said to the sea, \"Be still, be silent,\" and at the command it immediately calmed. The Lord rebukes you, Devil, who with immaculate spittle made clay, and fashioned the missing limb for the man blind from birth, and granted him light. The Lord rebukes you, Devil, who brought the daughter of the archisynagogos to life by a word, and snatched the widow's son from the mouth of death, and granted him whole and healthy to his own mother. The Lord rebukes you, Devil, who presented Lazarus from the dead after four days, incorrupt as if he had not died, and spotless, to the astonishment of the many. The Lord rebukes you, Devil, who through the slap annulled the curse, and through the lance of his immaculate side restrained the fiery sword guarding paradise. The Lord rebukes you, Devil, who through the spittle on his venerable image wiped every tear from every face. The Lord rebukes you, Devil, who fixed the cross as one support and salvation of the world, but for your fall and that of all your angels. The Lord rebukes you, Devil, who gave a voice on his cross, and the veil of the temple was rent, and the rocks were shattered, and the tombs were opened, and those dead from eternity arose.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἐπιτιμᾷ σοι Κύριος, διάβολε","severity":"info","text":"The anaphora of 'Ἐπιτιμᾷ σοι Κύριος, διάβολε' structures the passage as a series of exorcistic rebukes, each citing a miracle of Christ to demonstrate divine power over the devil.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὁ ἐκ τοῦ κόλπου τοῦ πατρικοῦ καταβὰς ἐξ οὐρανοῦ Θεὸς Λόγος","severity":"info","text":"Echoes John 1:1-14 and the descent of the Logos; the 'paternal bosom' recalls the Prologue of John and patristic exegesis of the Father-Son relationship.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τὸν Λάζαρον ἐκ νεκρῶν τετραήμερον","severity":"info","text":"Directly references the raising of Lazarus (John 11:39-44), emphasizing the four-day interval and incorruption, a common apologetic motif.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τῇ θυγατέρα τοῦ ἀρχισυναγώγου","severity":"info","text":"The 'daughter of the archisynagogos' is not a canonical miracle; it likely derives from apocryphal traditions (e.g., the Infancy Gospel of Thomas) or hagiographical expansions of Christ's childhood deeds.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"διὰ τοῦ ῥαπίσματος τὴν κατάραν καταργήσας","severity":"info","text":"The 'slap' that annuls a curse is obscure; possibly refers to a legend of Christ striking a figure (e.g., the fig tree in the Infancy Gospel of Thomas) or a symbolic act of breaking a spell.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"τὸν παράδεισον φυλάττουσαν φλογίνην ῥομφαίαν","severity":"caution","text":"The 'fiery sword guarding paradise' conflates Genesis 3:24 with later apocalyptic imagery; the syntax is compressed, and the agent of the lance (Christ's side wound) restraining the sword is ambiguous.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'daughter of the archisynagogos' and the 'slap' miracle are not attested in canonical Gospels, suggesting dependence on apocrypha or lost traditions.","The phrase 'τὸν παράδεισον φυλάττουσαν φλογίνην ῥομφαίαν' may refer to the angelic sword at Eden's gate, but the syntax leaves unclear whether Christ's lance restrains or replaces it."],"confidence":"high","notes":[]},{"i":4,"ref":"p4","source":"Ἐπιτιμᾷ σοι Κύριος, διάβολε, ὁ θανάτῳ θάνατον θανατώσας, καὶ ζωὴν τῇ ἐγέρσει αὐτοῦ τοῖς ἀνθρώποις χαρισάμενος. Ἐπιτιμήσαι σοι Κύριος, διάβολε, ὁ καταβὰς εἰς τὸν ᾅδην, καὶ τὰ μνημεῖα αὐτοῦ ἐκτινάξας, καὶ πάντας τοὺς ἐν αὐτῷ κατεχομένους δεσμίους ἐλευθερώσας, καὶ πρὸς ἑαυτὸν ἀνακαλεσάμενος· ὃν οἱ πυλωροὶ ἰδόντες, ἔφριξαν, καὶ ἀγωνίᾳ τοῦ ᾅδου κρυβέντες ἐξέλιπον. Ἐπιτιμήσαι σοι Κύριος, διάβολε, ὁ ἐκ νεκρῶν ἀναστὰς Χριστὸς ὁ Θεὸς ἡμῶν καὶ πᾶσι τὴν ἀνάστασιν αὐτοῦ χαρισάμενος. Ἐπιτιμήσαι σοι Κύριος, διάβολε, ὁ εἰς οὐρανοὺς ἐν δόξῃ ἀναληφθεὶς πρὸς τὸν Πατέρα αὐτοῦ, καὶ ἐκ δεξιῶν τῆς μεγαλωσύνης ἐπὶ θρόνου δόξης καθήμενος. Ἐπιτιμήσαι σοι Κύριος, διάβολε, ὁ πάλιν ἐρχόμενος μετὰ δόξης ἐπὶ τῶν νεφελῶν τοῦ οὐρανοῦ, μετὰ τῶν ἁγίων ἀγγέλων αὐτοῦ, κρῖναι ζῶντας καὶ νεκρούς. Ἐπιτιμήσαι σοι Κύριος, διάβολε, ὁ τὸ πῦρ τὸ ἄσβεστον, καὶ σκώληκα τὸν ἀκοίμητον, καὶ σκότος τὸ ἐξώτερον ἑτοιμάσας σοι εἰς αἰώνιον κόλασιν. Ἐπιτιμήσαι σοι Κύριος, διάβολε, ὃν πάντα φρίσσει καὶ τρέμει ἀπὸ προσώπου δυνάμεως αὐτοῦ, ὅτι ἄστεκτος ἡ ὀργὴ τῆς ἐπὶ σὲ ἀπειλῆς αὐτοῦ.","english":"The Lord rebukes you, Devil, who by death caused death to die, and granted life to men through his resurrection. May the Lord rebuke you, Devil, who descended into Hades, and shook its tombs, and freed all the prisoners held there, and summoned them to himself; whom the gatekeepers saw, shuddered, and, hidden in the agony of Hades, vanished. May the Lord rebuke you, Devil, Christ our God who rose from the dead and granted his resurrection to all. May the Lord rebuke you, Devil, who was taken up into the heavens in glory to his Father, and sits at the right hand of the majesty on a throne of glory. May the Lord rebuke you, Devil, who comes again with glory on the clouds of heaven, with his holy angels, to judge the living and the dead. May the Lord rebuke you, Devil, who has prepared for you the unquenchable fire, the sleepless worm, and the outer darkness for eternal punishment. May the Lord rebuke you, Devil, whom all things shudder and tremble before the face of his power, for the wrath of his threat against you is unbearable.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἐπιτιμᾷ σοι Κύριος, διάβολε","severity":"info","text":"The passage is a series of seven anaphoric exorcistic formulas, each beginning with 'Ἐπιτιμᾷ σοι Κύριος, διάβολε' or 'Ἐπιτιμήσαι σοι Κύριος, διάβολε', addressed to the Devil.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"θανάτῳ θάνατον θανατώσας","severity":"info","text":"The phrase 'θανάτῳ θάνατον θανατώσας' is a rhetorical figure (polyptoton) emphasizing Christ's victory over death by his own death and resurrection.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"καταβὰς εἰς τὸν ᾅδην","severity":"info","text":"The descent into Hades and freeing of prisoners alludes to the Harrowing of Hades tradition, based on 1 Peter 3:19 and later apocryphal accounts.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"κρῖναι ζῶντας καὶ νεκρούς","severity":"info","text":"The phrase 'κρῖναι ζῶντας καὶ νεκρούς' echoes the Nicene Creed's description of Christ's second coming to judge the living and the dead.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"πυλωροί","severity":"info","text":"The 'gatekeepers' (πυλωροί) of Hades are personified figures from apocalyptic literature, shuddering at Christ's presence, a motif found in early Christian hymns and homilies.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ἐπιτιμήσαι σοι Κύριος","severity":"caution","text":"The shift from present indicative 'Ἐπιτιμᾷ' to optative 'Ἐπιτιμήσαι' may reflect a liturgical variation or scribal inconsistency; the optative expresses a wish or prayer.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The shift between indicative and optative forms of 'Ἐπιτιμᾷ/Ἐπιτιμήσαι' may be intentional for rhetorical effect or due to textual transmission; the reading taken treats them as parallel exorcistic formulas."],"confidence":"high","notes":[]},{"i":5,"ref":"p5","source":"Αὐτὸς ἐπιτιμᾷ σοι Κύριος, διάβολε, διὰ τοῦ φοβεροῦ αὐτοῦ ὀνόματος· φρίξον, τρόμαξον, φοβήθητι, ἀναχώρησον, ἐξολοθρεύθητι, φυγαδεύθητι ὁ πεσὼν οὐρανόθεν, καὶ σὺν σοὶ πάντα τὰ πονηρὰ πνεύματα, πᾶν πνεῦμα πονηρὸν, πνεῦμα ἀσελγείας, πνεῦμα πονηρίας, πνεῦμα νυκτερινὸν καὶ ἡμερινὸν, μεσημβρινόν τε καὶ ἑσπερινόν· πνεῦμα μεσονυκτικὸν, πνεῦμα φανταστικὸν, πνεῦμα συναντικὸν, εἴτε χερσαῖον, εἴτε ἔνυδρον, εἴτε ἐν ἄλσοις, εἴτε ἐν καλάμοις, εἴτε ἐν φάραγξιν, εἴτε ἐν διόδοις καὶ τριόδοις, ἐν λίμναις, καὶ ἐν ποταμοῖς, ἐν οἴκοις, ἐν αὐλαῖς, καὶ ἐν βαλανείοις παρατρέχον καὶ βλάπτον, καὶ ἀλλοιοῦν τὸν νοῦν τοῦ ἀνθρώπου. Συντόμως ἀναχωρήσατε ἀπὸ τοῦ πλάσματος τοῦ δημιουργοῦ Χριστοῦ τοῦ Θεοῦ ἡμῶν, καὶ ἀπαλλάχθητε ἀπὸ τοῦ δούλου τοῦ Θεοῦ τοῦδε, ἀπὸ νοὸς, ἀπὸ τῆς ψυχῆς, ἀπὸ τῆς καρδίας, ἀπὸ τῶν νεφρῶν, ἀπὸ τῶν αἰσθήσεων, ἀπὸ πάντων τῶν μελῶν, πρὸς τὸ εἶναι αὐτὸν ὑγιῆ καὶ ὁλόκληρον, καὶ ἐλεύθερον, ἐπιγινώσκοντα τὸν ἴδιον Δεσπότην, καὶ δημιουργὸν τὸν ἁπάντων Θεὸν, τὸν ἐπισυνάγοντα τοὺς πεπλανημένους, καὶ διδόντα αὐτοῖς σφραγίδα σωτηρίας διὰ τῆς γεννήσεως καὶ ἀνακαινίσεως τοῦ θείου βαπτίσματος, εἰς τὸ καταξιωθῆναι αὐτὸν τῶν ἀχράντων,","english":"The Lord himself rebukes you, Devil, through his fearful name: tremble, quake, be afraid, withdraw, be destroyed, be put to flight, you who fell from heaven, and with you all the evil spirits, every evil spirit, spirit of licentiousness, spirit of wickedness, spirit of night and day, of noon and evening, spirit of midnight, spirit of phantoms, spirit of encounters, whether on land or in water, whether in groves or in reeds or in ravines, or at crossroads and three-way paths, in marshes and in rivers, in houses, in courtyards, and in baths, running about and harming and altering the mind of man. Withdraw at once from the creation of the craftsman Christ our God, and depart from this servant of God, from his mind, from his soul, from his heart, from his kidneys, from his senses, from all his limbs, so that he may be healthy and whole and free, recognizing his own Master and craftsman, the God of all, who gathers together those who have gone astray and gives them the seal of salvation through the birth and renewal of holy baptism, that he may be deemed worthy of the pure","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"φρίξον, τρόμαξον, φοβήθητι, ἀναχώρησον, ἐξολοθρεύθητι, φυγαδεύθητι","severity":"info","text":"The six imperatives form a climactic series of exorcistic commands, typical of apotropaic prayers. The sequence moves from emotional response (tremble, quake, be afraid) to physical withdrawal (withdraw, be destroyed, be put to flight).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"πνεῦμα συναντικὸν","severity":"info","text":"The phrase 'spirit of encounters' likely refers to a demon believed to cause harm through chance meetings, a common folk belief in late antique demonology. The term is rare and specific to exorcistic contexts.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἐν λίμναις, καὶ ἐν ποταμοῖς, ἐν οἴκοις, ἐν αὐλαῖς, καὶ ἐν βαλανείοις","severity":"info","text":"The catalogue of demonic haunts (marshes, rivers, houses, courtyards, baths) reflects contemporary anxieties about liminal and polluted spaces. Baths were especially associated with moral danger and demonic presence in early Christian literature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"σφραγίδα σωτηρίας","severity":"info","text":"'Seal of salvation' is a technical term for baptism in early Greek patristic usage, signifying both protection and indelible marking. The phrase connects exorcism to sacramental initiation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὁ πεσὼν οὐρανόθεν","severity":"info","text":"The phrase 'you who fell from heaven' alludes to the fall of Satan in Luke 10:18 (cf. Isaiah 14:12 LXX). It grounds the exorcism in the biblical narrative of the devil's origin.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"τῶν ἀχράντων","severity":"caution","text":"The Greek text breaks off mid-sentence with 'τῶν ἀχράντων' ('of the pure'), likely a genitive plural referring to the 'pure mysteries' or 'pure sacraments'. The passage is incomplete in the source edition.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The list of spirits may be a later expansion; the text breaks off at 'τῶν ἀχράντων', leaving the final clause incomplete."],"confidence":"high","notes":[]},{"i":6,"ref":"p6","source":"καὶ ἐπουρανίων, καὶ φρικτῶν αὐτοῦ μυστηρίων, καὶ ἑνωθῆναι τῇ αὐτοῦ ποίμνῃ τῇ ἀληθινῇ εἰς τόπον χλόης κατασκηνοῦντα, καὶ ἐπὶ ὕδατος ἀναπαύσεως ἐκτρεφόμενον, καὶ ὑπὸ βακτηρίας τοῦ σταυροῦ ποιμαντικῶς καὶ ἀσφαλῶς ὁδηγούμενον, εἰς ἄφεσιν ἁμαρτιῶν καὶ εἰς ζωὴν αἰώνιον. Ὅτι αὐτῷ πρέπει πᾶσα δόξα, τιμὴ, καὶ προσκύνησις, καὶ μεγαλοπρέπεια, σὺν τῷ ἀνάρχῳ αὐτοῦ Πατρὶ, καὶ τῷ παναγίῳ, καὶ ἀγαθῷ, καὶ ζωοποιῷ αὐτοῦ Πνεύματι· νῦν καὶ ἀεὶ, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.","english":"and of his heavenly and fearful mysteries, and to be united with his true flock, encamping in a place of pasture, and being nurtured upon a water of rest, and being guided pastorally and safely by the staff of the cross, for the remission of sins and for eternal life. For to him is due all glory, honor, and worship, and majesty, together with his beginningless Father, and his all-holy, good, and life-giving Spirit; now and always, and unto the ages of ages. Amen.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"καὶ ἐπουρανίων, καὶ φρικτῶν αὐτοῦ μυστηρίων","severity":"info","text":"The phrase 'his heavenly and fearful mysteries' likely refers to the sacraments (especially the Eucharist) as awe-inspiring and celestial rites, a common Chrysostomic theme.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ποίμνῃ τῇ ἀληθινῇ","severity":"info","text":"'True flock' (ποίμνῃ τῇ ἀληθινῇ) contrasts with the false or demonic assembly; in Chrysostom, the Church is the authentic flock of Christ, opposed to heretical or pagan groups.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"εἰς τόπον χλόης κατασκηνοῦντα, καὶ ἐπὶ ὕδατος ἀναπαύσεως ἐκτρεφόμενον","severity":"info","text":"Echoes Psalm 23 (LXX 22): 'He will encamp in a place of pasture and be nurtured upon a water of rest' (Ps 22:2-3), a messianic and pastoral image of divine care.","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 doxology with 'now and always, and unto the ages of ages' is a standard liturgical formula, reinforcing the eternal nature of the praise.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ἀμήν","severity":"info","text":"The concluding 'Amen' marks the prayer as liturgical or para-liturgical, used in Byzantine exorcistic and protective rites, often appended to Chrysostom's name.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ὑπὸ βακτηρίας τοῦ σταυροῦ ποιμαντικῶς καὶ ἀσφαλῶς ὁδηγούμενον","severity":"caution","text":"The phrase 'guided pastorally and safely by the staff of the cross' may be a later interpolation; the pastoral staff as cross is rare in Chrysostom's authentic works.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text is a fragment continuing from a previous passage; the antecedent of 'his' (αὐτοῦ) is Christ, but the Coptic Vorlage may have had a different referent.","The phrase 'water of rest' (ὕδατος ἀναπαύσεως) could be a baptismal or Eucharistic image, but the exact liturgical context is uncertain."],"confidence":"medium","notes":[]}]}