{"slug":"khazarzar-john-of-damascus-fragmenta-in-matthaeum","id":"greek:khazarzar:khazarzar-john-of-damascus-fragmenta-in-matthaeum","title":"Fragmenta in Matthaeum","title_source":"Fragmenta in Matthaeum","author":"John of Damascus","genre":"commentary","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":"2026-11-15T06:38:47Z","cost_usd":0.003766},"source":{"registry_id":"greek:khazarzar:khazarzar-john-of-damascus-fragmenta-in-matthaeum","work_id":"khazarzar-john-of-damascus-fragmenta-in-matthaeum","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%20of%20Damascus_PG%2094-96/Fragmenta%20in%20Matthaeum.pdf"},"stats":{"passages":6,"english_words":1565,"coptic_letters":0,"source_letters":6172,"commentary_units":36,"commentary_kinds":8,"derived_notes":1,"ambiguities":10,"work_notes":6,"external_links":0,"timeline":4},"summary":{"work":"khazarzar-john-of-damascus-fragmenta-in-matthaeum","abstract":"The Fragmenta in Matthaeum of John of Damascus (c. 675–749) survive only as excerpts in later Byzantine catenae and florilegia; no continuous manuscript of his commentary on Matthew is extant. The fragments preserve patristic exegesis on the Gospel of Matthew, including references to non-canonical traditions, allegorical interpretations (e.g., the body as a beast of burden), and Christological arguments (e.g., the two natures of Christ illustrated by the sun). The digital compilation by khazarzar lacks full documentation of its textual basis, limiting critical use. No critical edition or manuscript collation exists, so the text cannot be verified against the broader catena tradition.","historical_context":"John of Damascus (c. 675–749) was a Greek Church Father and monk at Mar Saba in Palestine, a major center of Orthodox theology and manuscript production. He wrote during the Umayyad Caliphate, when Christian communities in the Levant navigated Islamic rule while maintaining Greek patristic traditions. His commentary on Matthew, now lost as a continuous work, was likely composed in the early 8th century, though the precise date is unknown. The fragments survive only in later Byzantine catenae (chain commentaries) and florilegia, which compiled excerpts from earlier Fathers for liturgical or educational use. These catenae, produced from the 9th century onward, reflect the ongoing value of John's exegesis for Orthodox tradition. The attribution to John rests on internal style and later testimonia, but the fragmentary state means the original structure and argument are lost. The digital edition by khazarzar is a modern compilation whose editorial principles are not fully documented, so its readings cannot be verified against the full catena tradition.","significance":"The fragments preserve John of Damascus's exegetical method and Christological arguments, including a non-canonical gospel tradition and the Chalcedonian two-natures doctrine. They show how patristic commentary on Matthew was transmitted through Byzantine catenae and used by later commentators. The work is important for understanding John's theology and the reception of Matthew in the Greek tradition.","timeline":[{"date":"c. 675–749","event":"Life of John of Damascus; he writes a commentary on Matthew, now lost as a continuous work."},{"date":"8th–9th c.","event":"Byzantine catenae begin to excerpt John's commentary on Matthew, preserving fragments."},{"date":"9th–15th c.","event":"Catenae and florilegia transmit the fragments; used by later Byzantine commentators."},{"date":"Modern period","event":"Digital compilation by khazarzar assembles the fragments; no critical edition exists."}],"relations":[{"work":"Expositio Fidei","relation":"John of Damascus's systematic work defends Chalcedonian Christology, echoed in the fragments' two-natures analogy.","key":"","label":null,"url":null},{"work":"Sacra Parallela","relation":"A florilegium attributed to John of Damascus; similar excerpting method.","key":"","label":null,"url":null},{"work":"Catena in Matthaeum","relation":"The fragments survive in later catenae on Matthew, which compiled patristic excerpts.","key":"","label":null,"url":null},{"work":"Gospel of Matthew","relation":"The fragments comment on Matthew, including a non-canonical tradition about Jesus and grain fields.","key":"","label":null,"url":null}],"external_links":[],"cautions":["The precise date of the commentary is unknown; only a general 8th-century date can be inferred.","Attribution to John of Damascus rests on internal style and later testimonia, not on direct manuscript evidence.","The fragmentary state means the original structure and argument are lost; isolated passages may misrepresent John's full exegetical method.","The digital edition by khazarzar lacks full documentation of its textual basis and editorial principles, limiting critical use.","No critical edition or collation of manuscripts exists; the present text cannot verify readings against the full catena tradition."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000465,"generated":"2026-11-15T06:38:47Z"},"links":[{"kind":"source","label":"Patrologia Graeca text (khazarzar mirror)","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/John%20of%20Damascus_PG%2094-96/Fragmenta%20in%20Matthaeum.pdf"}],"checks":{"work":"khazarzar-john-of-damascus-fragmenta-in-matthaeum","status":"pass","blocking":[],"warnings":[],"stats":{"passages":6,"translated":6,"commentary_passages":6,"commentary_units":36,"english_words":1565,"source_letters":6172,"commentary_kinds":8},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"transmission","kind":"transmission","basis":"external","lemma":"","severity":"info","text":"The fragments survive only in later catenae and florilegia; no continuous manuscript of John’s commentary on Matthew is extant.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"external","lemma":"","severity":"info","text":"John of Damascus (c. 675–749) wrote this commentary, but the precise date is unknown; attribution rests on internal style and later testimonia.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"These fragments were excerpted in Byzantine catenae and used by later commentators, indicating their value for patristic exegesis of Matthew.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The fragmentary state means the original structure and argument are lost; isolated passages may misrepresent John’s full exegetical method.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"external","lemma":"","severity":"info","text":"The edition by khazarzar is a digital compilation; its textual basis and editorial principles are not fully documented, limiting critical use.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"background","lemma":"","severity":"info","text":"No critical edition or collation of manuscripts exists; the present text cannot verify readings against the full catena 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: commentary 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":"caution","severity":"caution","text":"1 passage(s) are fragmentary in the source; the English bridges each break and says so in the note."},{"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":"«Ἐν ἐκείνῳ τῷ καιρῷ ἐπορεύθη ὁ Ἰησοῦς τοῖς Σάββασι διὰ τῶν σπορίμων, οἱ δὲ μαθηταὶ αὐτοῦ ἐπείνασαν, καὶ ἤρξαντο τίλλειν στάχυας, καὶ ἐσθίειν.» Καὶ ὁ δοῦλός σου, φησὶ, καὶ τὸ ὑποζύγιον ἐν τῷ Σαββάτῳ ἀναπαυθήσεται· τουτέστιν, ἐν τῷ ἑβδοματικῷ τούτῳ βίῳ· ὡς μὲν ὑποζύγιον τὸ σῶμα τῆς δουλείας τῆς ἁμαρτίας παυθήσεται· ταῖς δὲ θείαις ἐντολαῖς ἐξυπηρετήσεται· ὡς δὲ δοῦλος ὁ θυμὸς καὶ ἐπιθυμία, τῆς μὲν ἁμαρτίας καταπαυθήσεται, τῷ δὲ Θεῷ σχολάζειν ἐπιτραπήσεται· ἡ μὲν ἐπιθυμία πρὸς Θεὸν ἅπασα τεινομένη, ὁ δὲ θυμὸς κατὰ τῶν τοῦ Θεοῦ δυσμενειῶν ὁπλιζόμενος. «Καὶ μετεμορφώθη ἔμπροσθεν αὐτῶν. Καὶ ἔλαμψε τὸ πρόσωπον αὐτοῦ, ὡς ὁ ἥλιος· τὰ δὲ ἱμάτια αὐτοῦ ἐγένοντο λευκὰ, ὡς τὸ φῶς.» Μεταμορφοῦται ὁ Κύριος οὐχ, ὃ οὐκ ἦν, προσλαβόμενος, ἀλλ' ὅπερ ἦν τοῖς μαθηταῖς ἐκφαινόμενος, καὶ λάμπει τὸ πρόσωπον αὐτοῦ ὡς ὁ ἥλιος (φωτὶ γὰρ ἄλλῳ ταυτίζεται καθ' ὑπόστασιν)· ὡς δὲ χιὼν λευκαίνεται κατὰ Μάρκον τὰ ἱμάτια. Περιβολὴ γὰρ δοξάζεται σχέσει, οὐχ ἑνώσει τῇ καθ' ὑπόστασιν. Ὥσπερ δὲ ὁ ἥλιος εἷς ἐστιν, ἔχει δὲ οὐσίας δύο, τοῦ τε φωτὸς, ὃ γέγονε πρότερον, καὶ τοῦ τῇ κτίσει ἐφυστερίζοντος σώματος, δι' ὅλου δὲ τοῦ σώματος τὸ φῶς ἀδιαιρέτως ἥνωται, καὶ τοῦ σώματος μένοντος, τὸ φῶς πᾶσι τῆς γῆς ἐφαπλοῦται τοῖς μέρεσιν· οὕτω καὶ ὁ Χριστὸς φῶς ἐκ φωτὸς ἄναρχον ὃν, καὶ ἀπρόσιτον, ἐν τῷ χρονικῷ καὶ κτιστῷ γενόμενος σώματι, εἷς ἐστι δικαιοσύνης Ἥλιος, εἷς Χριστὸς ἐν δυσὶ ταῖς φύσεσι· καὶ τὸ μὲν σῶμα περίγραπτον, ἡ δὲ θεότης ἀχώρητος ἐν πᾶσιν οὖσα, καὶ πάντων ἐπέκεινα·","english":"At that time Jesus went through the grain fields on the Sabbath, and his disciples became hungry and began to pluck ears of grain and eat them.\" And your servant, it says, and the beast of burden will rest on the Sabbath; that is, in this hebdomadal life: as a beast of burden, the body will cease from the servitude of sin, and will serve the divine commandments; as a servant, the spirit and desire will cease from sin, and will be permitted to devote themselves to God: desire entirely stretched toward God, and spirit armed against the enemies of God. \"And he was transfigured before them. And his face shone like the sun; and his garments became white as light.\" The Lord is transfigured not by acquiring what he was not, but by revealing to the disciples what he was, and his face shines like the sun (for it is identified with another light in substance); and as snow, according to Mark, the garments become white. For the garment is glorified by relation, not by union in substance. Just as the sun is one, but has two natures, that of the light, which came into being earlier, and that of the body, which is posterior to creation, and the light is indivisibly united throughout the whole body, and while the body remains, the light extends to all parts of the earth; so also Christ, being light from light, unoriginate and inaccessible, having come into being in a temporal and created body, is one Sun of righteousness, one Christ in two natures: and the body is circumscribed, while the divinity is uncontained, being in all things and beyond all things.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐν ἐκείνῳ τῷ καιρῷ ἐπορεύθη ὁ Ἰησοῦς τοῖς Σάββασι διὰ τῶν σπορίμων, οἱ δὲ μαθηταὶ αὐτοῦ ἐπείνασαν, καὶ ἤρξαντο τίλλειν στάχυας, καὶ ἐσθίειν.","severity":"info","text":"John of Damascus quotes a non-canonical gospel tradition: Jesus walking through grain fields on the Sabbath and disciples plucking grain. This is not found in the canonical Gospels.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ὑποζύγιον","severity":"info","text":"The term 'ὑποζύγιον' (beast of burden) is used allegorically for the body, which will cease from the servitude of sin and serve divine commandments.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἑβδοματικῷ τούτῳ βίῳ","severity":"info","text":"The phrase 'ἑβδοματικῷ τούτῳ βίῳ' (this hebdomadal life) likely refers to the seven-day cycle of the present world, with the Sabbath as a type of eschatological rest.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Καὶ μετεμορφώθη ἔμπροσθεν αὐτῶν. Καὶ ἔλαμψε τὸ πρόσωπον αὐτοῦ, ὡς ὁ ἥλιος· τὰ δὲ ἱμάτια αὐτοῦ ἐγένοντο λευκὰ, ὡς τὸ φῶς.","severity":"info","text":"This passage echoes the Transfiguration narrative (Matthew 17:2, Mark 9:3, Luke 9:29). John of Damascus explicitly references Mark for the detail of garments becoming white as snow.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ὥσπερ δὲ ὁ ἥλιος εἷς ἐστιν, ἔχει δὲ οὐσίας δύο","severity":"info","text":"John of Damascus uses an analogy of the sun (one substance, two natures: light and body) to illustrate the two natures of Christ, a key Christological argument.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"εἷς Χριστὸς ἐν δυσὶ ταῖς φύσεσι","severity":"info","text":"The phrase 'one Christ in two natures' reflects the Chalcedonian Definition (451 CE), which John of Damascus defends in his works, notably the 'Expositio Fidei'.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the initial non-canonical gospel quotation is uncertain; it may derive from the Gospel of the Hebrews or another apocryphal tradition.","The allegorical identification of 'servant' with spirit/desire and 'beast of burden' with the body is not explicitly justified in the text."],"confidence":"high","notes":[]},{"i":2,"ref":"p2","source":"καὶ ὥσπερ ἕτερον μὲν ἥλιος (πηγὴ γάρ ἐστι φωτὸς, καθορᾶσθαι μὴ δυνάμενος τρανῶς), ἑτέρου δὲ τὸ φῶς, τὸ ἐξ αὐτοῦ πρὸς γῆν ἀφικνούμενον (ὁρᾶται γὰρ καὶ προβλέπεται σοφία τοῦ Θεοῦ καὶ φιλανθρωπία, ὡς ἂν μὴ παντελῶς ἀμέτοχοι τῶν καλῶν κατασταίημεν)· οὕτω τὸ μὲν πρόσωπον τοῦ Χριστοῦ λάμπει τρανότερον ὡς ὁ ἥλιος (ὅπερ γὰρ ἐν αἰσθητοῖς ὁ ἥλιος, τοῦτο ἐν νοητοῖς ὁ Θεὸς), ὡς δὲ φῶς λευκαίνεται τὰ ἱμάτια, τῇ μεταδόσει τοῦ θείου φωτὸς ἀγλαϊζόμενα. Ὅτι μέντοι οὐχ ὡς ὁ ἥλιος ἔλαμψεν, ἀλλὰ ὅτι καὶ τοῦ ὑποδείγματος μεῖζον ἦν τὸ φῶς, ἔδειξαν οἱ μαθηταὶ πεσόντες.\n\nΕἰ γὰρ μὴ ἄκρατον ἦν τὸ φῶς, ἀλλὰ καὶ τῷ ἡλίῳ σύμμετρον, οὐκ ἂν ἔπεσον. «Οὗτός ἐστιν Υἱός μου ὁ ἀγαπητὸς, ἐν ᾧ ηὐδόκησα, αὐτοῦ ἀκούετε.» Ἐπισήμηναι ὅτι πρότερον μὲν ἐν Ἰορδάνῃ ἡ Τριὰς ἐμαρτυρήθη τοῦ Υἱοῦ βαπτιζομένου, Πατρὸς ἄνωθεν μαρτυροῦντος, τοῦ Πνεύματος ὡσεὶ περιστερὰ κατερχομένου. Νῦν δὲ ἐν Θαβὼρ ἡ αὐτὴν πάλιν μαρτυρεῖται τῷ κηρύττοντι. Τῷ κηρυττομένῳ, τῇ νεφέλῃ τῷ Πνεύματι. Ταῦτά τοι καὶ Δαβὶδ προανεφώνησε. Θαβὼρ καὶ Ἑρμὼν ἐν τῷ ὀνόματί σου ἀγαλλιάσονται. Τὸ μὲν γὰρ Ἑρμὼν ἠγαλλιάσατο βαπτιζομένου τοῦ Χριστοῦ. Τὸ δὲ Θαβὼρ μεταμορφουμένου, ἐπειδὴ ἐν ἀμφοτέροις ἠνέχθη φωνὴ, Οὗτός ἐστιν ὁ Υἱός μου λέγουσα. «Καὶ λαβὼν τὸ ποτήριον καὶ εὐχαριστήσας ἔδωκεν αὐτοῖς λέγων·","english":"And just as the sun is one thing (for it is a source of light, unable to be seen clearly), and its light, which reaches the earth from it, is another (for the wisdom and philanthropy of God are seen and foreseen, so that we might not be entirely without a share in good things), so the face of Christ shines more clearly like the sun (for what the sun is among sensible things, God is among intelligible things), while the garments are whitened like light, being adorned by the transmission of divine light. That it did not shine like the sun, but that the light was greater than the example, the disciples showed by falling.\n\nFor if the light had not been unmixed, but commensurate with the sun, they would not have fallen. \"This is my beloved Son, in whom I am well pleased; listen to him.\" Note that earlier in the Jordan the Trinity was witnessed at the Son's baptism, with the Father witnessing from above, and the Spirit descending like a dove. Now on Tabor the same is witnessed again to the one proclaiming. To the one proclaimed, by the cloud, by the Spirit. These things David also proclaimed beforehand. \"Tabor and Hermon will rejoice in your name.\" For Hermon rejoiced at the baptism of Christ, and Tabor at the Transfiguration, since in both a voice was borne, saying, \"This is my Son.\" \"And taking the cup and giving thanks, he gave it to them, saying:","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ὥσπερ ἕτερον μὲν ἥλιος... ἑτέρου δὲ τὸ φῶς","severity":"info","text":"The analogy distinguishes the sun (source of light, invisible directly) from its light (visible, reaching earth), applied to Christ's face and garments at the Transfiguration.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Οὗτός ἐστιν Υἱός μου ὁ ἀγαπητὸς, ἐν ᾧ ηὐδόκησα, αὐτοῦ ἀκούετε","severity":"info","text":"This is a citation of the divine voice at the Transfiguration, echoing Matthew 17:5 (and parallels), where God proclaims Jesus as Son.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Θαβὼρ καὶ Ἑρμὼν","severity":"info","text":"Tabor is the traditional site of the Transfiguration; Hermon is associated with the Baptism. The pairing links two theophanic events in Christ's life.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"πρότερον μὲν ἐν Ἰορδάνῃ ἡ Τριὰς ἐμαρτυρήθη... Νῦν δὲ ἐν Θαβὼρ","severity":"info","text":"The author draws a parallel between the Baptism and the Transfiguration as twin Trinitarian witnesses: Father, Son, and Spirit (as dove or cloud).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Καὶ λαβὼν τὸ ποτήριον καὶ εὐχαριστήσας ἔδωκεν αὐτοῖς λέγων","severity":"info","text":"This phrase introduces the institution of the Eucharist, likely from Matthew 26:27 or a liturgical paraphrase, linking Transfiguration to the Last Supper.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Δαβὶδ προανεφώνησε","severity":"info","text":"The author claims David (the Psalmist) foretold the rejoicing of Tabor and Hermon, a typological reading of the Psalms common in patristic exegesis.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τῷ κηρύττοντι' and 'τῷ κηρυττομένῳ' is ambiguous: it may refer to Christ as the one proclaimed and the Spirit as the one proclaiming, or vice versa. The reading taken follows the English draft's interpretation of the Spirit as the cloud."],"confidence":"high","notes":[]},{"i":3,"ref":"p3","source":"Πίετε ἐξ αὐτοῦ πάντες.» Οὐκ ἔστι τύπος ὁ ἄρτος καὶ οἶνος τοῦ σώματος καὶ αἵματος τοῦ Χριστοῦ, μὴ γένοιτο, ἀλλ' αὐτὸ τὸ σῶμα καὶ αὐτὸ τὸ αἷμα εἰς σύστασιν τῆς ἡμετέρας ψυχῆς τε καὶ σώματος χωροῦν, οὐ δαπανώμενον, οὐ φθειρόμενον, οὐκ εἰς ἀφεδρῶνα χωροῦν, ἀλλ' εἰς τὴν ἡμῶν οὐσίαν τε καὶ συντήρησιν. Εἰ δὲ καί τινες ἀντίτυπα τοῦ σώματος καὶ τοῦ αἵματος τοῦ Κυρίου τὸν ἄρτον καὶ τὸν οἶνον ἐκάλεσαν, οὐ μετὰ τὸ ἁγιασθῆναι εἶπον, ἀλλὰ πρὶν ἁγιασθῆναι, τὴν προσφορὰν οὕτω καλέσαντες. Ἀντίτυπα δὲ τῶν μελλόντων λέγονται, οὐχ ὡς μὴ ὄντα ἀληθῶς σῶμα καὶ αἷμα Χριστοῦ, ἀλλ' ὅτι νῦν μὲν δι' αὐτῶν μετέχομεν τῆς Χριστοῦ\n\nθεότητος, τότε δὲ νοητῶς διὰ μόνης τῆς θέας. Λέγεται δὲ μετάληψις μὲν, ὅτι δι' αὐτῆς μεταλαμβάνομεν τῆς Ἰησοῦ θεότητος· κοινωνία δὲ, διὰ τὸ κοινωνεῖν ἡμᾶς δι' αὐτῆς τῷ Χριστῷ, καὶ μετέχειν αὐτοῦ τῆς σαρκός τε καὶ θεότητος. Κοινωνεῖν δὲ καὶ ἑνοῦσθαι καὶ ἀλλήλοις δι' αὐτῆς. Ἐπειδὴ γὰρ ἐξ ἑνὸς ἄρτου μεταλαμβάνομεν πάντες, ἓν σῶμα Χριστοῦ καὶ ἓν αἷμα, καὶ ἀλλήλων μέλη γινόμεθα, σύσσωμοι Χριστοῦ χρηματίζοντες. «Καὶ ῥίψας τὰ ἀργύρια ἐν τῷ ναῷ, ἀνεχώρησε· καὶ ἀπελθὼν ἀπήγξατο.» Τῶν ἐγκαταλείψεων, ἡ μὲν ἔστι διὰ κεκρυμμένην ἀρετὴν, ἵνα φανερωθῇ, ὡς ἡ τοῦ Ἰώβ· ἡ δὲ δι' ἀποτροπὴν ὑπερηφανίας, ὡς ἐπὶ τοῦ Παύλου· ἡ δὲ πρὸς διόρθωσιν ἄλλου, ὡς ἐπὶ τοῦ Λαζάρου καὶ τοῦ πλουσίου. Φυσικῶς γὰρ ὁρῶντές τινας πάσχοντας, συστελλόμεθα. Ἡ δὲ εἰς ἄλλου δόξαν, ὡς ὁ ἐκ γενετῆς τυφλὸς, εἰς δόξαν Χριστοῦ. Ἡ δὲ εἰς ἄλλου ζῆλον, ὡς ἐπὶ τὴν μαρτυρίαν. Καὶ ἁπλῶς τῆς ἐγκαταλείψεως εἰσὶν εἴδη δύο·","english":"Drink from it, all of you.\" The bread and wine are not a type of the body and blood of Christ—far from it—but are the very body and the very blood, entering for the constitution of our soul and body, not being consumed, not being corrupted, not passing into the latrine, but into our substance and preservation. And if some have called the bread and wine antitypes of the body and blood of the Lord, they said this not after they were sanctified, but before sanctification, so naming the offering. They are called antitypes of the future things, not as though they are not truly the body and blood of Christ, but because now through them we partake of Christ's divinity, but then we will do so intelligibly through contemplation alone. It is called \"participation\" because through it we partake of the divinity of Jesus; and \"communion\" because through it we commune with Christ and partake of his flesh and divinity, and also because through it we commune and are united with one another. For since we all partake of one bread, one body of Christ and one blood, we become members of one another, being called fellow-members of Christ's body. \"And he threw the silver coins in the temple and withdrew; and going away, he hanged himself.\" Of abandonments, one is for hidden virtue, so that it may be revealed, as in the case of Job; another is for the turning away of pride, as in the case of Paul; another is for the correction of another, as in the case of Lazarus and the rich man. For naturally, when we see some people suffering, we are restrained. And one is for the glory of another, as the man blind from birth was for the glory of Christ. And one is for the emulation of another, as in the case of martyrdom. And in general, there are two forms of abandonment:","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ἀντίτυπα","severity":"info","text":"The term 'antitypes' is used here to denote the bread and wine before sanctification, contrasting with 'type' (τύπος) which is explicitly rejected for the consecrated elements. This reflects a technical distinction in Eucharistic theology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Πίετε ἐξ αὐτοῦ πάντες","severity":"info","text":"The opening phrase 'Drink from it, all of you' echoes the words of institution in the New Testament, likely alluding to Matthew 26:27 or a liturgical adaptation thereof.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"εἰς ἀφεδρῶνα χωροῦν","severity":"info","text":"The denial that the consecrated elements 'pass into the latrine' addresses a common early medieval concern about the physical fate of the Eucharist, reflecting debates on its incorruptibility.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Τῶν ἐγκαταλείψεων","severity":"info","text":"The passage shifts abruptly from Eucharistic theology to a list of types of 'abandonments' (ἐγκαταλείψεων), likely a fragment of a different commentary or a thematic transition in the original work.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Καὶ ῥίψας τὰ ἀργύρια ἐν τῷ ναῷ, ἀνεχώρησε· καὶ ἀπελθὼν ἀπήγξατο","severity":"info","text":"This is a direct quotation from an unknown source, possibly apocryphal or a variant of a biblical narrative, describing a suicide after throwing silver in a temple.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"σύσσωμοι Χριστοῦ","severity":"info","text":"The term 'fellow-members of Christ's body' (σύσσωμοι Χριστοῦ) reflects Pauline ecclesiology (cf. Romans 12:5, 1 Corinthians 12:27) and its reception in Eucharistic theology as a basis for unity among communicants.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the quotation about throwing silver and suicide is unidentified; it may be from an apocryphal act or a lost biblical variant.","The list of 'abandonments' (ἐγκαταλείψεων) is incomplete, breaking off after two forms are mentioned, suggesting a lacuna or a transition in the manuscript."],"confidence":"medium","notes":[]},{"i":4,"ref":"p4","source":"ἔστι γὰρ ἐγκατάλειψις οἰκονομικὴ καὶ παιδευτικὴ, καὶ ἔστιν ἐγκατάλειψις τελεία ἀπογνωστική. Οἰκονομικὴ μὲν καὶ παιδευτικὴ, ἢ πρὸς διόρθωσιν καὶ σωτηρίαν, καὶ δόξαν τοῦ πάσχοντος γινομένη, ἢ καὶ πρὸς ἄλλων ζῆλον καὶ μίμησιν, ἢ καὶ πρὸς δόξαν Θεοῦ. Ἡ δὲ τελεία κατάλειψις, ὅτε τοῦ Θεοῦ πάντα πρὸς σωτηρίαν πεποιηκότος, ἀνίατος ἐξ οἰκείας προθέσεως διαμένῃ ὁ ἄνθρωπος. Τότε γὰρ εἰς ἀπώλειαν παραδίδοται ὡς ὁ Ἰούδας. «Καὶ ἐπέθηκαν ἐπάνω τῆς κεφαλῆς αὐτοῦ τὴν αἰτίαν αὐτοῦ γεγραμμένην· Οὗτός ἐστιν Ἰησοῦς ὁ βασιλεὺς τῶν Ἰουδαίων.» Ἡ τοῦ λευκώματος γραφὴ ἣν Πιλάτος πρὸ τῆς Κυριακῆς ἔπηξε κεφαλῆς, τὴν τοῦ Κυρίου ἐπλήρου φωνὴν, Ἐπειδὰν ὑψωθῶ, λέγοντος, πάντας ἑλκύσω πρὸς ἐμαυτόν. Ἐδήλου τοίνυν ἡ ἐκεῖθεν ἀνάγνωσις οὐχ ὑπὲρ Ἰουδαίας μόνης, ἀλλὰ καὶ πάσης Ἑλλην[ικ]ῆς καὶ βαρβάρου γεγενῆσθαι τὸ σωτήριον πάθος. «Ἀπὸ δὲ ἕκτης ὥρας σκότος ἐγένετο ἐπὶ πᾶσαν τὴν γῆν, ἕως ὥρας ἐννάτης.» Ἐκλείπει ὁ ἥλιος τοῦ σώματος τῆς σελήνης ὥσπερ τι μεσότοιχον γενομένου καὶ ἀποσκιάζοντος, καὶ μὴ ἐῶντος διαδοθῆναι ἡμῖν τὸ φῶς. Ὅσον οὖν εὑρεθῇ τῆς σελήνης ἀποκρύπτειν τὸν ἥλιον, τοσοῦτον καὶ ἡ ἔκλειψις γίνεται. Ἡ δὲ τῆς σελήνης ἔκλειψις ἐκ τοῦ ἀποσκιάσματος τῆς γῆς γίνεται, ὅταν γένηται πεντεκαιδεκαταία ἡ σελήνη, καὶ εὑρεθῇ ἐξ ἐναντίας κατὰ τὸ ἄκρον κέντρον, ὁ μὲν ἥλιος ὑπὸ γῆν, ἡ δὲ σελήνη ὑπὲρ γῆν. Ἀποσκίασμα γὰρ ποιεῖ ἡ γῆ, καὶ οὐ φθάνει τὸ ἡλιακὸν φῶς φωτίσαι τὴν σελήνην, κἀκεῖθεν ἐκλείπει. «Καὶ ἰδοὺ ἐγὼ μεθ' ὑμῶν εἰμι πᾶσας τὰς ἡμέρας, ἕως τῆς συντελείας τοῦ αἰῶνος.","english":"For there is an economic and educative abandonment, and there is a complete, despair-inducing abandonment. The economic and educative is either for the correction, salvation, and glory of the sufferer, or for the zeal and imitation of others, or for the glory of God. The complete abandonment is when, although God has done everything for salvation, the man remains incurable due to his own disposition. For then he is handed over to destruction, like Judas. \"And they placed above his head his accusation written: 'This is Jesus, the King of the Jews.'\" The writing on the tablet which Pilate fixed before the Lord's head fulfilled the Lord's words, when he said, \"When I am raised up, I will draw all to myself.\" So the reading from that place indicated that the saving passion occurred not only for Judea, but for every Greek and barbarian land. \"And from the sixth hour darkness came over the whole earth, until the ninth hour.\" The sun is eclipsed when the body of the moon, becoming like a partition and casting a shadow, prevents the light from reaching us. As much of the moon as is found to hide the sun, so great does the eclipse become. The eclipse of the moon occurs from the shadow of the earth, when the moon is fifteen days old and is found opposite at the extreme center, the sun being under the earth and the moon above the earth. For the earth casts a shadow, and the sunlight does not reach to illuminate the moon, and from that it is eclipsed. \"And behold, I am with you all the days, until the end of the age.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ἐγκατάλειψις","severity":"info","text":"The term ἐγκατάλειψις (abandonment) is used in ascetic and theological contexts to describe God's apparent withdrawal; John distinguishes an 'economic and educative' form from a 'complete, despair-inducing' one.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Καὶ ἐπέθηκαν ἐπάνω τῆς κεφαλῆς αὐτοῦ τὴν αἰτίαν αὐτοῦ γεγραμμένην· Οὗτός ἐστιν Ἰησοῦς ὁ βασιλεὺς τῶν Ἰουδαίων.","severity":"info","text":"This quotation, not found in the canonical Gospels, likely derives from apocryphal tradition or a variant passion narrative; it describes the titulus placed on the cross.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἡ τοῦ λευκώματος γραφὴ","severity":"info","text":"The 'writing on the tablet' (λευκώματος γραφή) refers to the titulus crucis; John interprets Pilate's inscription as fulfilling Christ's prophecy of universal attraction, extending the passion's significance beyond Judea.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἀπὸ δὲ ἕκτης ὥρας σκότος ἐγένετο ἐπὶ πᾶσαν τὴν γῆν, ἕως ὥρας ἐννάτης.","severity":"info","text":"This scriptural citation (cf. Matthew 27:45, Mark 15:33, Luke 23:44-45) is followed by a naturalistic explanation of the solar eclipse, reflecting John's interest in harmonizing biblical events with contemporary astronomy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Καὶ ἰδοὺ ἐγὼ μεθ' ὑμῶν εἰμι πᾶσας τὰς ἡμέρας, ἕως τῆς συντελείας τοῦ αἰῶνος.","severity":"info","text":"This concluding quotation, likely from a non-canonical source or a liturgical tradition, serves as a promise of Christ's enduring presence until the end of the age, framing the preceding eschatological discussion.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ἡ δὲ τελεία κατάλειψις","severity":"caution","text":"The distinction between 'economic/educative' and 'complete' abandonment is theologically nuanced; John's use of 'complete abandonment' for the incurable (like Judas) may reflect a specific soteriological position not universally held in Greek patristic thought.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the titulus quotation is unclear; it may be apocryphal or a conflation of Gospel accounts.","The final quotation ('And behold, I am with you...') is not identified in the canonical Gospels; its origin is uncertain."],"confidence":"medium","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":5,"ref":"p5","source":"Ἀμήν.» Οὐ μετ' ἐκείνων μόνον εἶπεν ἔσεσθαι, ἀλλὰ καὶ μετὰ πάντων τῶν μετ' ἐκείνους πιστευόντων. Οὐ γὰρ δὴ ἕως τῆς συντελείας τοῦ αἰῶνος οἱ ἀπόστολοι μένειν ἔμελλον· ἀλλ' ὡς ἑνὶ σώματι διαλέγεται τοῖς πιστοῖς. Μὴ γάρ μοι, φησὶ, τὴν δυσκολίαν εἴπητε τῶν πραγμάτων. Ἐγὼ γάρ εἰμι μεθ' ὑμῶν πάντα ποιῶν εὔκολα. Τοῦτο καὶ τοῖς προφήταις ἔλεγεν ἐν τῇ Παλαιᾷ συνεχῶς, καὶ τῷ Ἱερεμίᾳ νεότητα προβαλλομένῳ, καὶ τῷ Μωσῇ, καὶ τῷ Ἰεζεκιὴλ ἀναδυομένοις, Ἐγώ εἰμι μεθ' ὑμῶν. Οὕτω καὶ ἐνταῦθα, τούτοις. Σκόπει δέ μοι κἀνταῦθα τὴν τούτων διαφοράν. Ἐκεῖνοι μὲν γὰρ εἰς ἓν ἔθνος ἀποστελλόμενοι πολ λάκις παρῃτοῦντο· οὗτοι δὲ οὐδὲν τοιοῦτον ἐφθέγξαντο εἰς τὴν οἰκουμένην πεμπόμενοι. Τὸ δὲ ἕως, πολλαχοῦ τῆς Γραφῆς, τὴν μὲν τοῦ ὡρισμένου χρόνου προθεσμίαν σημαίνει· οὐκ ἀποφάσκει δὲ τὸ μετὰ ταῦτα. Εἴρηται νῦν περὶ τῆς Ἀειπαρθένου Θεοτόκου ὅτι οὐκ ἐγίνωσκεν αὐτὴν ὁ Ἰωσὴφ, ἕως οὗ ἔτεκε τὸν υἱὸν αὐτῆς τὸν πρωτότοκον· καὶ οὔ τί που οἰητέον ὅτι μετὰ ταῦτα ἀνδρὸς συνάφειαν κατεδέξατο. Ἐπηγγείλατο οὖν κἀνταῦθα ὁ Κύριος ἕως τῆς συντελείας εἶναι μεθ' ἡμῶν, οὐχ ὡς μετὰ τὴν τοῦ αἰῶνος συντέλειαν χωρισθησόμενος. Φησὶ γοῦν ὁ θεῖος Ἀπόστολος, ὅτι μετὰ τὴν κοινὴν ἀνάστασιν Ἁρπαγησόμεθα ἐν νεφέλαις εἰς ἀπάντησιν τοῦ Κυρίου εἰς ἀέρα, καὶ οὕτως πάντοτε σὺν Κυρίῳ ἐσόμεθα.","english":"Amen.\" He did not say that he would be with them only, but also with all those who would believe after them. For the apostles were not destined to remain until the end of the age; rather, he speaks to the faithful as to one body. \"Do not,\" he says, \"plead the difficulty of the matters to me. For I am with you, making everything easy.\" This he continually said to the prophets in the Old Testament, and to Jeremiah when he pleaded his youth, and to Moses and Ezekiel when they shrank back: \"I am with you.\" So also here, to these. Observe here too the difference between them. For those, being sent to one nation, often excused themselves; but these uttered nothing of the sort when sent to the whole world. The word \"until,\" in many places of Scripture, signifies the limit of a defined time, but does not deny what comes after. It is now said concerning the Ever-Virgin Theotokos that Joseph did not know her until she gave birth to her firstborn son; and one must not suppose that after this she entered into union with a man. So here too the Lord promised to be with us until the end of the age, not as though he would be separated from us after the end of the age. For the divine Apostle says that after the general resurrection we will be snatched up in clouds to meet the Lord in the air, and thus we will always be with the Lord.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἕως τῆς συντελείας","severity":"info","text":"The phrase 'until the end of the age' echoes Matthew 24:31 and similar eschatological passages, where Christ’s presence is promised until the consummation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἀειπαρθένου Θεοτόκου","severity":"info","text":"The reference to the Ever-Virgin Theotokos and Joseph not knowing her until the birth reflects the Protevangelium of James tradition, influential in Greek patristic Mariology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὁ θεῖος Ἀπόστολος","severity":"info","text":"The 'divine Apostle' likely refers to Paul; the description of being snatched in clouds to meet the Lord in the air alludes to 1 Thessalonians 4:17 or similar apocalyptic imagery.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἕως","severity":"info","text":"John of Damascus notes that 'until' (ἕως) in Scripture marks a defined temporal limit but does not exclude continuation afterward, as in the case of Mary’s perpetual virginity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Ἐγώ εἰμι μεθ' ὑμῶν","severity":"info","text":"The repeated divine assurance 'I am with you' parallels God’s words to Jeremiah, Moses, and Ezekiel, linking Christ’s promise to Old Testament prophetic encouragement.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Σκόπει δέ μοι κἀνταῦθα τὴν τούτων διαφοράν","severity":"info","text":"John contrasts the apostles’ global mission with Old Testament prophets sent to one nation, highlighting the apostles’ lack of hesitation as a structural point of comparison.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the divine Apostle' is not explicitly named; the allusion to clouds and air may conflate multiple Pauline passages."],"confidence":"high","notes":[]},{"i":6,"ref":"p6","source":"Ἀναμιμνήσκει δὲ αὐτοὺς καὶ τῆς συντελείας, ἵνα μᾶλλον αὐτοὺς ἀφελκύσηται, καὶ μὴ τὰ παρόντα ὁρᾷν ἀηδῆ μόνον, ἀλλὰ καὶ τὰ μέλλοντα ἀγαθὰ τὰ ἀπέραντα· τὰ μὲν γὰρ λυπηρά φησιν ἅπερ ὑποστήσεσθε ἐν τῷ παρόντι βίῳ, συγκαταλύονται· ὅπου γε καὶ αὐτὸς ὁ αἰὼν οὗτος εἰς συντέλειαν ἥξει· τὰ δὲ χρηστὰ ὧν ἀπολαύσεσθε ἀθάνατα μένει. Οὕτως ἀλείψας καὶ ἐγείρας αὐτῶν τὰ φρονήματα, καὶ τῇ μνήμῃ τῆς ἡμέρας ἐκείνης ἐξέπεμψεν. Ἡ γὰρ ἡμέρα ἐκείνη τοῖς ἐν κατορθώμασι ζῶσι ποθεινὴ, ὥσπερ οὖν τοῖς ἐν ἁμαρτήμασι φοβερὰ, καθάπερ τοῖς καταδίκοις· ἀλλὰ μὴ φοβηθῶμεν μόνον καὶ φρίττωμεν, ἀλλὰ καὶ μεταβαλλώμεθα ἕως καιρός ἐστι, τὴν καλὴν ἀλλοίωσιν ἀλλοιούμενοι, ἵνα τῆς αἰωνίου ζωῆς ἀπολαύσωμεν ἐν Χριστῷ Ἰησοῦ τῷ Κυρίῳ ἡμῶν, ᾧ ἡ δόξα καὶ τὸ κράτος σὺν τῷ ἀνάρχῳ Πατρὶ, καὶ τῷ ζωοποιῷ Πνεύματι, νῦν καὶ ἀεὶ, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.","english":"He also reminds them of the consummation, in order to draw them away all the more, and that they might not only see the present as unpleasant, but also the future good things which are endless. For the grievous things, he says, which you will undergo in this present life, are brought to an end together with it; indeed, even this very age itself will come to its consummation. But the good things which you will enjoy remain immortal. Thus having anointed and raised up their minds, he sent them forth with the memory of that day. For that day is desirable to those who live in righteousness, just as it is fearful to those in sins, as to those condemned. But let us not only fear and tremble, but also change while there is time, undergoing a beautiful transformation, so that we may enjoy eternal life in Christ Jesus our Lord, to whom belong glory and power, together with the Father who is without beginning and the life-giving Spirit, now and always, and unto the ages of ages. Amen.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"συντελείας","severity":"info","text":"The term 'consummation' (συντελείας) refers to the end of the age, a key eschatological concept in early Christian thought, linking present suffering to future reward.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τὰ μὲν γὰρ λυπηρά φησιν ἅπερ ὑποστήσεσθε ἐν τῷ παρόντι βίῳ, συγκαταλύονται","severity":"info","text":"This passage echoes 1 Corinthians 15:19-20, where Paul contrasts temporal suffering with eternal reward, though the phrasing is adapted to John's exhortation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τῇ μνήμῃ τῆς ἡμέρας ἐκείνης","severity":"info","text":"The 'memory of that day' likely refers to the eschatological day of judgment, a common theme in patristic homilies to encourage moral transformation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Οὕτως ἀλείψας καὶ ἐγείρας αὐτῶν τὰ φρονήματα","severity":"info","text":"This phrase marks a rhetorical conclusion to the preceding exhortation, summarizing the purpose of reminding the audience of the consummation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ἀμήν","severity":"info","text":"The concluding 'Amen' indicates a liturgical or doxological use, common in patristic homilies and commentaries, suggesting this fragment may have been read in a worship setting.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"τὰ μὲν γὰρ λυπηρά φησιν","severity":"caution","text":"The phrase 'he says' (φησιν) is ambiguous: it may refer to Christ speaking in the preceding biblical context or to the author's own paraphrase; the referent is not explicit.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the speaker in 'φησιν' (he says) is unclear—could be Christ or the author.","The phrase 'τῇ μνήμῃ τῆς ἡμέρας ἐκείνης' may refer to a specific eschatological day or a general concept of judgment."],"confidence":"high","notes":[]}]}