{"slug":"khazarzar-macarius-of-egypt-sermo-23-recensio-excerpta","id":"greek:khazarzar:khazarzar-macarius-of-egypt-sermo-23-recensio-excerpta","title":"Sermo 23 recensio excerpta","title_source":"Sermo 23 recensio excerpta","author":"Macarius of Egypt","genre":"homily","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":"2026-11-15T06:29:58Z","cost_usd":0.001986},"source":{"registry_id":"greek:khazarzar:khazarzar-macarius-of-egypt-sermo-23-recensio-excerpta","work_id":"khazarzar-macarius-of-egypt-sermo-23-recensio-excerpta","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/Macarius%20of%20Egypt_PG%2034/Sermo%2023%20recensio%20excerpta.pdf"},"stats":{"passages":3,"english_words":611,"coptic_letters":0,"source_letters":2633,"commentary_units":17,"commentary_kinds":7,"derived_notes":0,"ambiguities":4,"work_notes":4,"external_links":0,"timeline":5},"summary":{"work":"khazarzar-macarius-of-egypt-sermo-23-recensio-excerpta","abstract":"Sermo 23 recensio excerpta is a fragmentary homily traditionally attributed to Macarius of Egypt (4th c.), but likely composed in Syrian monastic circles (5th–6th c.). Preserved only in excerpted form, it reflects ascetic and liturgical excerpting practices. The text uses rare metaphors, conflates biblical references, and invokes non-canonical apostolic sayings, illustrating Macarian spiritual warfare theology. The modern digital edition (khazarzar) lacks critical apparatus, manuscript witnesses, or variant readings, limiting its scholarly utility.","historical_context":"The homily is part of the Macarian corpus, a collection of 50 spiritual homilies traditionally ascribed to Macarius of Egypt (c. 300–391), a Desert Father. However, modern scholarship attributes these works to an anonymous author or circle in 5th–6th century Syria, possibly associated with Messalian tendencies. The excerpted form (recensio excerpta) suggests liturgical or devotional use, where longer homilies were condensed for reading. The text survives only in Greek, with no known complete manuscript; the khazarzar edition is a modern digital compilation, not a critical edition. The homily's themes—spiritual warfare, ascetic struggle, and typological use of Old Testament figures—align with later Eastern monastic traditions, particularly in Syriac and Greek contexts.","significance":"This excerpted homily exemplifies the Macarian tradition's influence on Eastern Christian spirituality, particularly its emphasis on spiritual combat and experiential theology. Its non-canonical citations and rare metaphors offer insights into early monastic exegesis and the fluidity of biblical tradition in ascetic circles. The text also foreshadows later Western Pietist reception of Macarian works.","timeline":[{"date":"4th c.","event":"Traditional attribution to Macarius of Egypt, a Desert Father."},{"date":"5th–6th c.","event":"Probable composition in Syrian monastic circles, possibly with Messalian connections."},{"date":"Medieval period","event":"Transmission and excerpting of Macarian homilies in Greek monastic libraries."},{"date":"18th–19th c.","event":"Western rediscovery and influence on Pietism (e.g., via John Wesley's Christian Library)."},{"date":"20th–21st c.","event":"Modern digital compilation (khazarzar) without critical apparatus."}],"relations":[{"work":"Macarian Homilies (Corpus Macarianum)","relation":"Part of the same corpus; Sermo 23 is an excerpted version of a longer homily.","key":"","label":null,"url":null},{"work":"Pseudo-Macarius","relation":"Attribution to Macarius of Egypt is uncertain; the author is often called Pseudo-Macarius.","key":"","label":null,"url":null},{"work":"Ephesians 6:12","relation":"Echoed in the phrase 'against the spiritual forces of evil', adapted for spiritual warfare.","key":"","label":null,"url":null},{"work":"Deuteronomy 32:15","relation":"Conflated with a non-canonical reference to the 'beloved' kicking.","key":"","label":null,"url":null},{"work":"2 Maccabees","relation":"Maccabees invoked as typological exemplars of physical valor for spiritual combat.","key":"","label":null,"url":null}],"external_links":[],"cautions":["Attribution to Macarius of Egypt (4th c.) is traditional but uncertain; the homilies are likely products of 5th–6th c. Syrian monastic circles.","The text is preserved only in excerpted form (recensio excerpta), which may omit structural or theological context from the full homily.","The khazarzar edition is a modern digital compilation, not a critical edition; it lacks manuscript witnesses, critical apparatus, and variant readings.","The homily contains non-canonical biblical citations and conflations, suggesting reliance on apocryphal traditions or oral sources.","The exact date and place of composition cannot be determined with certainty; the evidence supports a broad 5th–6th c. Syrian provenance."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000522,"generated":"2026-11-15T06:29:57Z"},"links":[{"kind":"source","label":"Patrologia Graeca text (khazarzar mirror)","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Macarius%20of%20Egypt_PG%2034/Sermo%2023%20recensio%20excerpta.pdf"}],"checks":{"work":"khazarzar-macarius-of-egypt-sermo-23-recensio-excerpta","status":"pass","blocking":[],"warnings":[],"stats":{"passages":3,"translated":3,"commentary_passages":3,"commentary_units":17,"english_words":611,"source_letters":2633,"commentary_kinds":7},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"transmission","kind":"transmission","basis":"external","lemma":"","severity":"info","text":"The text is preserved only in excerpted form (recensio excerpta), likely from a longer homily. The source edition (khazarzar) is a modern digital compilation, not a critical edition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"background","lemma":"","severity":"caution","text":"Attribution to Macarius of Egypt (4th c.) is traditional but uncertain. The homilies ascribed to him are often considered products of later Syrian monastic circles (5th–6th c.).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"Macarian homilies were influential in Eastern monasticism and later in Western Pietism. This excerpted form may reflect liturgical or ascetic excerpting for devotional reading.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"This edition does not provide a critical apparatus, manuscript witnesses, or variant readings. The excerpted nature may omit structural or theological context present in the full homily.","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: homily in ancient Greek; the English keeps the liturgical formulae and the vocatives rather than normalising them."},{"kind":"structure","severity":"info","text":"Passages: 3 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":3},"term_index":[],"citations":{},"segments":[{"i":1,"ref":"p1","source":"Ὁ γὰρ τοῦ θεοῦ ἄνθρωπος εἰς ἕκαστα τῶν ἀγαθῶν ἀεὶ προκοπὴν λαμβάνει εἰς ταπεινοφροσύνην εἰς χρηστότητα εἰς μακροθυμίαν· ἡ δὲ πάντων τούτων κρηπὶς ἡ πεποίθησίς ἐστιν ἡ εἰς θεόν. οἱ γὰρ τοιοῦτον θεμέλιον μὴ ἔχοντες οὕτως εἰσὶν ὡς οἱ οἰκοδομοῦντες οἶκον ἄνευ θεμελίου· ὥσπερ γὰρ οἱ περὶ τοὺς Μακκαβαίους μεγάλως ἀνδραγαθήσαντες ὑπέταξαν τοὺς ἐχθροὺς αὐτῶν ἐν τῷ σωματικῷ πολέμῳ, ὑπόδειγμα λάβωμεν εἰς ἑαυτοὺς εἰς τὸν «πρὸς τὰ πνευματικὰ τῆς πονηρίας» πόλεμον, οὕτω γενναῖοι καὶ μεγαλόψυχοι οἱ τοῦ Χριστοῦ ἀληθινοὶ πολεμισταί. ὥσπερ ὁ φαινόμενος κόσμος χάριτι καὶ δικαιοσύνῃ διοικεῖται, χάριτι μὲν ἐπὶ πλήθει καρπῶν, δικαιοσύνῃ δὲ ἔν τε λιμῷ καὶ λοιμῷ, οὕτω καὶ ἡ ψυχὴ ἡ βουλομένη τὸν ἄνω τῆς θεότητος κόσμον κληρονομῆσαι ὑπὸ τῆς χάριτος πολυτρόπως διοικεῖται καὶ ποτὲ μὲν ἐν εὐφροσύνῃ τοῦ πνεύματος ἀγαλλιᾶται, ποτὲ δὲ παραδίδοται πειρασμοῖς καὶ θλίψεσι τοῦ πονηροῦ πνεύματος, ἵνα οὕτω πυρωθεῖσα δόκιμος ἀποκαταστῇ. 13-25 - 13-140 2 - Ὥσπερ γὰρ ἐν τῷ βίῳ οὔκ ἐστι πάντοτε εὐφορία, εἰ γὰρ πάντοτε ἄνεσις ἦν καὶ τρυφή, κατεσκίρτων ἂν τοῦ θεοῦ· «ἔφαγε» γὰρ «ὁ Ἰσραὴλ καὶ ἐπαχύνθη καὶ ἀπελάκτισεν ὁ ἠγαπημένος». οὕτω καὶ ἡ ψυχὴ εἰ πάντοτε ἐν τῇ ἀνέσει τοῦ πνεύματος διῆγεν, οὐκέτι ἐπεγίνωσκεν ἑαυτὴν καὶ τὴν ὁδὸν τῆς «δικαιοσύνης» ἠγνόει καὶ μόνον οἰήσει προέκοπτεν, ὥς φησιν ὁ ἀπόστολος, ἐπὶ συμφέροντι τὰς θλίψεις διηγούμενος· «ἐδόθη μοί» φησιν «σκόλοψ τῇ σαρκί, ἵνα μὴ ὑπεραίρωμαι». ὁρᾷς ὅτι τῷ τοιούτῳ ἁγίῳ ἀνδρὶ αἱ θλίψεις εἰς τὸ συμφέρον ἦσαν.","english":"The man of God always makes progress in each of the good things—toward humility, toward kindness, toward patience. And the foundation of all these is trust in God. For those who do not have such a foundation are like those building a house without a foundation. Just as those around the Maccabees, having performed great feats of valor, subdued their enemies in the bodily war, let us take this as an example for ourselves in the war \"against the spiritual forces of evil,\" so that the true warriors of Christ are noble and magnanimous. Just as the visible world is governed by grace and justice—by grace in the abundance of fruits, by justice in famine and plague—so too the soul that wishes to inherit the higher world of divinity is governed in manifold ways by grace, and at one time rejoices in the gladness of the spirit, at another is given over to temptations and afflictions of the evil spirit, so that, thus tempered, it may be proven worthy. For just as in life there is not always abundance—for if there were always ease and luxury, they would have kicked against God; for \"Israel ate and grew fat, and the beloved kicked\"—so too, if the soul always dwelt in the ease of the spirit, it would no longer know itself and would be ignorant of the path of \"righteousness,\" and would advance only in arrogance, as the apostle says, recounting afflictions for benefit: \"A thorn was given to me in the flesh,\" he says, \"so that I might not become arrogant.\" You see that for such a holy man, afflictions were for his benefit.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"κρηπὶς","severity":"info","text":"κρηπὶς (foundation) is a rare architectural metaphor in Macarius, emphasizing trust in God as the base of virtues.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"πρὸς τὰ πνευματικὰ τῆς πονηρίας","severity":"info","text":"The phrase 'against the spiritual forces of evil' echoes Ephesians 6:12, though not a direct quotation; Macarius adapts Pauline language for spiritual warfare.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἔφαγε γὰρ ὁ Ἰσραὴλ καὶ ἐπαχύνθη καὶ ἀπελάκτισεν ὁ ἠγαπημένος","severity":"info","text":"This citation conflates Deuteronomy 32:15 (Israel ate and grew fat) with a reference to the 'beloved' kicking, likely from a lost source or oral tradition; not a standard biblical verse.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐδόθη μοί σκόλοψ τῇ σαρκί, ἵνα μὴ ὑπεραίρωμαι","severity":"info","text":"The apostle's saying about a 'thorn in the flesh' to prevent arrogance is not found in the canonical Pauline corpus; it may derive from apocryphal traditions or a misattribution.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Μακκαβαίους","severity":"info","text":"The Maccabees are invoked as exemplars of physical valor, typologically applied to spiritual combat; this reflects Macarius's use of Old Testament models for ascetic struggle.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage uses a series of analogies (house-building, Maccabean war, cosmic governance) to argue that afflictions are necessary for spiritual progress, culminating in a personal apostolic testimony.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the 'thorn in the flesh' quotation is uncertain; it may be a lost Pauline saying or a scribal invention.","The phrase 'the beloved kicked' (ὁ ἠγαπημένος) is obscure and may refer to a specific biblical figure or a generic warning."],"confidence":"medium","notes":[]},{"i":2,"ref":"p2","source":"15-25 - 22-140 8 - Ὥσπερ γὰρ τὸ εἶδος τῆς καννάβεως ὅσῳ τύπτεται λεπτότερον καὶ χρησιμώτερον καθίσταται, οὕτως ἡ ψυχὴ ἡ φιλόθεος εἰς πολλὰς δοκιμασίας καὶ θλίψεις εἰσερχομένη καὶ ὑπομένουσα χρησιμωτέρα καὶ καθαρωτέρα εἰς τὸ πνευματικὸν ἔργον καθίσταται καὶ τέλος τὸν ἐπουράνιον τῶν ἁγίων χορὸν κληρονομεῖν καταξιοῦται. ὑπομενούσης γὰρ τῆς ψυχῆς καὶ μακροθυμούσης κατ' ὀλίγον τὸ τῆς κακίας μέρος μειοῦται. ὥσπερ γὰρ ἐάν τις διοδεύῃ ὁδὸν μακρὰν βαστάζων μαρσίπιον μεστὸν ἄμμου, ἔχῃ δὲ κάτωθεν λεπτοτάτην ὀπήν, ὅσῳ τις βαδίζει ἐκεῖνο ἀπορρέει καὶ κουφίζεται, ἕως ἂν ὅλη ἡ ἄμμος ἐκκενωθῇ, οὕτω κατ' ὀλίγον ἐλαττοῦται ἡ ἔνοικος ἁμαρτία τῷ προσκολλομένῳ τῷ θεῷ.\n\n15-25 - 22-140 8 - Ὥσπερ γὰρ νήπιον πρὸς τὰ τοῦ κόσμου ἔργα ἄχρηστον τυγχάνει, οὔτε γὰρ πόλεις οἰκοδομεῖν δύναται οὔτε φυτεῦσαι οὔτε ἕτερόν τι ποιῆσαι οὕτω ψυχαὶ μὴ δοκιμασθεῖσαι ἐν διαφόροις θλίψεσιν ἀκμὴν νήπιαί εἰσιν, οὔπω χρησιμεύουσι τῇ βασιλείᾳ ὥς φησιν· «εἰ δὲ χωρίς ἐστε παιδείας», «ἄρα νόθοι καὶ οὐχ υἱοί ἐστε». ἴδε, πόσον αἱ θλίψεις εἰς συμφέρον εἰσὶ τῷ ἀνθρώπῳ, μόνον ἵνα τις προθύμως καὶ γενναίως ἑαυτὸν ἑτοιμάσῃ φέρειν.","english":"Just as the form of flax, the more it is beaten, becomes finer and more serviceable, so the God-loving soul, entering into many trials and afflictions and enduring them, becomes more serviceable and purer for the spiritual work, and finally is deemed worthy to inherit the heavenly chorus of the saints. For as the soul endures and is patient, the portion of evil is gradually diminished. Just as if someone were traveling a long road carrying a sack full of sand, and had a very fine hole at the bottom, as he walks the sand flows out and the load lightens, until all the sand is emptied, so the sin dwelling within is gradually lessened for the one who clings to God.\n\nJust as an infant is useless for the works of the world—for it can neither build cities nor plant nor do anything else—so souls that have not been tested in various afflictions are still infants, not yet useful for the kingdom, as it is said: \"But if you are without discipline,\" \"then you are bastards and not sons.\" See how great a benefit afflictions are to a person, provided that one prepares oneself to bear them eagerly and nobly.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"καννάβεως","severity":"info","text":"The Greek term καννάβεως (genitive of κάνναβις) means 'flax' or 'hemp'. The image of beating flax to make it finer is a common ascetic metaphor for the soul refined by trials.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"εἰ δὲ χωρίς ἐστε παιδείας, ἄρα νόθοι καὶ οὐχ υἱοί ἐστε","severity":"info","text":"This phrase echoes a biblical warning about those without discipline being illegitimate. It likely alludes to Hebrews 12:8 or a similar parenetic tradition, though the exact source is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"μαρσίπιον μεστὸν ἄμμου","severity":"info","text":"The image of a sack of sand with a hole, gradually lightening, is a common ascetic trope in desert literature, symbolizing the slow diminution of sin through patient endurance.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ὥσπερ γὰρ ... οὕτως ... ὥσπερ γὰρ ... οὕτω","severity":"info","text":"The passage uses two parallel similes (flax-beating and sand-sack) to illustrate the same point: affliction refines the soul. The second simile extends the first, emphasizing gradual purification.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"νήπιον ... ἄχρηστον","severity":"info","text":"The comparison of untested souls to infants useless for worldly tasks parallels a common theme in Macarian literature: spiritual maturity requires trial, echoing the 'spiritual infancy' motif.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"εἰ δὲ χωρίς ἐστε παιδείας","severity":"caution","text":"The scriptural citation is introduced without a clear source marker; the phrase may be a loose paraphrase or a conflation. The exact biblical referent is uncertain, and the text may be corrupt or abbreviated.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The scriptural citation 'εἰ δὲ χωρίς ἐστε παιδείας, ἄρα νόθοι καὶ οὐχ υἱοί ἐστε' is not verbatim from any known canonical verse; it may be a paraphrase or a lost variant. The reading taken treats it as a general parenetic echo."],"confidence":"high","notes":[]},{"i":3,"ref":"p3","source":"25-135 15 - 8-141 4 - Εἰ γὰρ ἐν τῷ βίῳ τούτῳ εἰς ἀξιώματα καὶ προκοπὰς μεγάλας οὐ δυ- νήσεταί τις διελθεῖν, ἐὰν μὴ πρότερον ἐν πολλῇ γυμνασίᾳ γένηται καὶ εἰς πόνους καὶ εἰς πολέμους εὐδοκιμήσῃ πείρᾳ ἐπιδειξάμενος τὴν νίκην καὶ τρόπαια κατὰ τῶν ὑπεναντίων φέρων πόσῳ μᾶλλον ἐπὶ τῷ ἐπουρανίῳ καὶ ἀληθινῷ βασιλεῖ τὰς δωρεὰς τοῦ πνεύματος τὰς ἐπουρανίους οὐδεὶς καταξιοῦται, ἐὰν μὴ πρότερον ἐγγυμνασθῇ ἐν τῇ μελέτῃ τῶν ἁγίων ἐντολῶν, καὶ οὕτω λαμβάνει ὅπλον ἐπουράνιον (αὐτὴν τὴν χάριν) καὶ ἀγωνίζεται κατὰ τῶν πνευμάτων «τῆς πονηρίας». ὅσῳ γάρ τις προκόπτει εἰς τὸν\n\nπνευματικὸν ἀγῶνα ἀκμὴν λαμβάνει τῶν πνευματικῶν μυστηρίων καὶ τῶν τῆς σοφίας ἀποκρύφων θησαυρῶν, καὶ ὅσῳ ἐν τῇ χάριτι αὐξάνει, τοσούτῳ προκόπτει εἰς τὸ γινώσκειν τὰ τῆς κακίας «νοήματα».","english":"For if in this life one cannot pass through to high offices and great advancements unless one has first undergone much training and has distinguished oneself in labors and in wars, having demonstrated victory in experience and bearing trophies against adversaries, how much more so in the case of the heavenly and true King is no one deemed worthy of the heavenly gifts of the Spirit unless one has first been trained in the practice of the holy commandments, and thus receives a heavenly weapon (grace itself) and contends against the spirits of wickedness. For the more one advances in the spiritual contest, the more one receives the edge of the spiritual mysteries and the hidden treasures of wisdom, and the more one increases in grace, the more one advances in knowing the thoughts of evil.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The passage draws an analogy between secular advancement through training and spiritual advancement through ascetic practice, a common theme in Macarian homilies.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"γυμνασίᾳ","severity":"info","text":"γυμνασίᾳ (training) here denotes ascetic discipline, not merely physical exercise, reflecting the spiritual athleticism typical of Macarian thought.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τῆς πονηρίας","severity":"info","text":"The phrase 'spirits of wickedness' (τῶν πνευμάτων τῆς πονηρίας) echoes Ephesians 6:12, where Paul speaks of 'spiritual forces of evil'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage uses a conditional structure (Εἰ γὰρ ... πόσῳ μᾶλλον) to argue from lesser to greater, a rhetorical device common in Greek homiletics.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"The reference to 'heavenly weapon (grace itself)' reflects the Macarian emphasis on the Holy Spirit's active role in the ascetic struggle, a distinctive theological point.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text has a lacuna after 'τῆς πονηρίας' (marked by quotation marks in the source), but the sense is clear from context."],"confidence":"high","notes":[]}]}