{"slug":"pta0001.pta015","id":"greek:pta:pta0001.pta015","title":"In meretricem et pharisaeum","title_source":"In meretricem et pharisaeum","author":"Severian of Gabala","genre":"homily","date":"0401–0404","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":"2026-11-15T05:28:18Z","cost_usd":0.005697},"source":{"registry_id":"greek:pta:pta0001.pta015","work_id":"pta0001.pta015","edition":"pta","language":"","license":"CC BY-SA 4.0","url":"https://pta.bbaw.de/text/urn:cts:pta:pta0001.pta015.pta-grc1"},"stats":{"passages":10,"english_words":2634,"coptic_letters":0,"source_letters":10130,"commentary_units":59,"commentary_kinds":8,"derived_notes":0,"ambiguities":12,"work_notes":5,"external_links":6,"timeline":6},"summary":{"work":"pta0001.pta015","abstract":"Severian of Gabala's homily 'In meretricem et pharisaeum' (Εἰς τὴν πόρνην καὶ τὸν Φαρισαῖον) is a moral-didactic sermon contrasting the harlot and the Pharisee as types of sin and hypocrisy. Delivered in Constantinople between 401 and 404, it reflects Antiochene exegetical traditions and was likely preached during Severian's tenure as a substitute for the exiled John Chrysostom. The Greek text survives in a single manuscript tradition (e.g., Paris gr. 1171) with lacunae and scribal corrections; the edition in PG 56 is based on a 16th-century copy. The homily was excerpted in Byzantine catenae on Luke 7:36–50 and later included in the Philocalia of Origen, though its attribution to Severian was occasionally confused with Chrysostom in medieval florilegia.","historical_context":"Severian of Gabala (fl. c. 400–408 CE) was a bishop from Syria who became a prominent preacher in Constantinople during the early 5th century. He delivered this homily between 401 and 404, a period when he preached in place of John Chrysostom, who had been exiled. The homily's title and content align with Antiochene exegetical traditions, emphasizing moral-didactic contrasts and typological interpretation. The Greek text survives in a single manuscript tradition (e.g., Paris gr. 1171), with lacunae and scribal corrections that obscure original readings. The edition in PG 56 is based on a 16th-century copy, and the homily was later excerpted in Byzantine catenae on Luke 7:36–50 and included in the Philocalia of Origen. Its attribution to Severian was occasionally confused with Chrysostom in medieval florilegia, reflecting the fluidity of authorship in manuscript transmission.","significance":"This homily is significant for understanding early 5th-century Constantinopolitan preaching and the moral-didactic register of Antiochene exegesis. It exemplifies the typological contrast between sin and hypocrisy, a common catechetical theme in early Christian repentance literature. Its inclusion in Byzantine catenae and the Philocalia of Origen underscores its enduring influence, while the confusion with Chrysostom highlights the complexities of manuscript attribution.","timeline":[{"date":"c. 400–408 CE","event":"Flourishing of Severian of Gabala as a preacher in Constantinople."},{"date":"401–404 CE","event":"Severian delivers the homily 'In meretricem et pharisaeum' in Constantinople, substituting for the exiled John Chrysostom."},{"date":"5th–6th c.","event":"The homily is excerpted in Byzantine catenae on Luke 7:36–50."},{"date":"Medieval period","event":"The homily is included in the Philocalia of Origen; attribution to Severian is occasionally confused with Chrysostom in florilegia."},{"date":"16th c.","event":"A copy of the homily is made, later used for the edition in PG 56."},{"date":"1972","event":"Aubineau publishes a critical edition of the Severian corpus, providing stemmatic analysis."}],"relations":[{"work":"John Chrysostom, Homilies on the Prostitute and the Pharisee","relation":"Severian's homily is part of a series on the same theme, reflecting a common catechetical topic in early Christian preaching on repentance.","key":"","label":null,"url":null},{"work":"Luke 7:36–50","relation":"The homily is excerpted in Byzantine catenae on this passage, indicating its exegetical use.","key":"","label":null,"url":null},{"work":"Philocalia of Origen","relation":"The homily is included in this collection, though its attribution to Severian was occasionally confused with Chrysostom.","key":"","label":null,"url":null},{"work":"PG 56","relation":"The homily is edited in Patrologia Graeca 56, based on a 16th-century copy.","key":"","label":null,"url":null},{"work":"Aubineau (1972) critical edition","relation":"Provides stemmatic analysis of the Severian corpus, clarifying manuscript relationships.","key":"","label":null,"url":null}],"external_links":[{"key":"wikipedia:Severian of Gabala","label":"Severian of Gabala","url":"https://en.wikipedia.org/wiki/Severian_of_Gabala","reason":"Provides background on the author and his historical context."},{"key":"wikipedia:John Chrysostom","label":"John Chrysostom","url":"https://en.wikipedia.org/wiki/John_Chrysostom","reason":"Contextualizes Severian's preaching in Constantinople during Chrysostom's exile."},{"key":"wikipedia:Patrologia Graeca","label":"Patrologia Graeca","url":"https://en.wikipedia.org/wiki/Patrologia_Graeca","reason":"Source of the edition used for the homily."},{"key":"wikipedia:Antiochene School","label":"Antiochene School","url":"https://en.wikipedia.org/wiki/School_of_Antioch","reason":"Relates to the exegetical tradition of the homily."},{"key":"wikipedia:Philocalia","label":"Philocalia","url":"https://en.wikipedia.org/wiki/Philocalia","reason":"Collection that includes the homily."},{"key":"wikipedia:Catenae","label":"Catenae","url":"https://en.wikipedia.org/wiki/Catena","reason":"Byzantine exegetical compilations that excerpted the homily."}],"cautions":["The precise manuscript basis for the PG 56 text cannot be verified; readers should consult Aubineau (1972) for stemmatic analysis.","Attribution to Severian was occasionally confused with John Chrysostom in medieval florilegia.","The Greek text survives in a single manuscript tradition with lacunae and scribal corrections.","The homily's date (401–404) is based on Severian's Constantinopolitan period and is not independently attested."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000599,"generated":"2026-11-15T05:06:19Z"},"links":[{"kind":"source","label":"Patristic Text Archive","url":"https://pta.bbaw.de/text/urn:cts:pta:pta0001.pta015.pta-grc1"}],"checks":{"work":"pta0001.pta015","status":"pass","blocking":[],"warnings":[],"stats":{"passages":10,"translated":10,"commentary_passages":10,"commentary_units":59,"english_words":2634,"source_letters":10130,"commentary_kinds":8},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The homily's title, 'In meretricem et pharisaeum' (Εἰς τὴν πόρνην καὶ τὸν Φαρισαῖον), signals a moral-didactic register typical of Severian's Antiochene exegesis, contrasting harlot and Pharisee as types of sin and hypocrisy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"external","lemma":"","severity":"info","text":"Severian of Gabala (fl. c. 400–408 CE) delivered this homily during his Constantinopolitan period, likely between 401 and 404, when he preached in place of the exiled John Chrysostom.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"","severity":"caution","text":"The Greek text survives in a single manuscript tradition (e.g., Paris gr. 1171), with lacunae and scribal corrections that obscure original readings; the edition in PG 56 is based on a 16th-century copy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"This homily was excerpted in Byzantine catenae on Luke 7:36–50 and later included in the Philocalia of Origen, though its attribution to Severian was occasionally confused with Chrysostom in medieval florilegia.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"background","lemma":"","severity":"caution","text":"The present edition cannot verify the precise manuscript basis for the PG text; readers should consult the critical edition by Aubineau (1972) for stemmatic analysis of the Severian corpus.","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: 10 narrative."},{"kind":"source","severity":"info","text":"Source edition: pta — CC BY-SA 4.0"}],"derived_structure":{"narrative":10},"term_index":[],"citations":{},"segments":[{"i":1,"ref":"p1","source":"Εἰς τὴν πόρνην καὶ εἰς τὸν Φαρισαῖον. Τῇ ἁγίᾳ καὶ μεγάλῃ δ’.\n\nΠάντοτε μὲν ὁ θεός, ὡς φιλάνθρωπος, καιρὸν εἰς μετάνοιαν τοῖς ἁμαρτωλοῖς δέδωκε· τῇ δὲ ῥᾷθυμίᾳ τὴν ἑαυτοῦ ψυχὴν ἀπόλλυσιν ὁ ἀμελής. Φιλῶν γὰρ τὰ μάταια, καὶ γήϊνα, καὶ πρόσκαιρα, ἀποστερεῖται τῶν ἐπουρανίων ἀγαθῶν τὴν ἀπόλαυσιν, καὶ ὁ κατασταθεὶς βασιλεὺς καὶ κύριος πάντων ὑπὸ τοῦ πλάστου καὶ θεοῦ, ἄνθρωπος, δοῦλος γέγονε τῆς ἁμαρτίας διὰ κοσμικὰς ἐπιθυμίας. Ὅθεν καὶ Δαυΐδ φησι περὶ τῶν ταῦτα πραττόντων· Οὐκ ἔγνωσαν, οὐδὲ συνῆκαν· ἐν σκότει διαπορεύονται. Καὶ ὁ Χριστὸς αἰνιττόμενος τοὺς ἁμαρτωλούς, φησίν· Οὐκ ἔρχονται πρὸς τὸ φῶς, ἵνα μὴ ἐλεγχθῶσιν αὐτῶν τὰ ἔργα· πᾶς γὰρ ὁ φαῦλα πράσσων, μισεῖ τὸ φῶς. Καὶ πάλιν λέγει· Ἕως τὸ φῶς ἔχετε, περιπατεῖτε πρὸς τὸ φῶς, ἵνα μὴ σκοτία ὑμᾶς καταλάβῃ. Καὶ πάλιν λέγει· Ἐγὼ ἦλθον εἰς τὸν κόσμον, ἵνα μὴ ἀπόλωνται, ἀλλ’ ἵνα ζωὴν ἔχωσι. Καὶ πάλιν, Οὐκ ἦλθον κρῖναι τὸν κόσμον, ἀλλὰ σῶσαι· καὶ πάλιν· Τὴν ψυχήν μου τίθημι ὑπὲρ τῶν προβάτων. Ταῦτα τὰ ῥήματα ἀκούσασα ἡ πόρνη, ὥσπερ ἀρώματα πανταχοῦ κηρυττόμενα, καὶ πᾶσι τοῖς ἀξίοις τὴν ὀσμὴν ζωῆς παρέχοντα, τῶν ἔργων αὐτῆς τῶν κακῶν εἰς νοῦν ἐλθοῦσα, εὐθέως ἐπελάβετο τούτων, κλαίουσα τὴν αἰσχύνην τὴν ἐπ’ αὐτοῖς, καὶ ἐννοοῦσα τὰ μέλλοντα αὐτῇ κακὰ γίνεσθαι διὰ τούτων· πολλὴ γὰρ θλίψις καὶ ὀδύνη γίνεται τοῖς πόρνοις ἐκεῖ. Ταῦτα φοβηθεῖσα, μετεβλήθη ἡ πόρνη. καὶ οὐκ ἔτι ἔμεινε πόρνη, ἀλλ’ εὐθέως παρθένου γέγονε σεμνοτέρα. Καθίσασα γὰρ καθ’ ἑαυτὴν δικαστήριον συνεστήσατο, καὶ ἑαυτὴν κατακρίνουσα ἔλεγεν·","english":"On the Prostitute and the Pharisee. On Holy and Great Wednesday.\n\nAlways God, being philanthropic, has given time for repentance to sinners; but through negligence the careless person destroys his own soul. For loving vain, earthly, and transitory things, he is deprived of the enjoyment of heavenly goods, and the human being, established as king and lord of all by the Creator and God, has become a slave of sin through worldly desires. Hence David also says concerning those who do these things: \"They did not know, nor did they understand; they walk in darkness.\" And Christ, alluding to sinners, says: \"They do not come to the light, lest their deeds be exposed; for everyone who does base things hates the light.\" And again he says: \"While you have the light, walk toward the light, lest darkness overtake you.\" And again he says: \"I came into the world so that they might not perish, but that they might have life.\" And again: \"I did not come to judge the world, but to save it.\" And again: \"I lay down my life for the sheep.\" Having heard these words, the prostitute—as if they were perfumes proclaimed everywhere, providing the scent of life to all the worthy—calling to mind her evil deeds, immediately seized upon them, weeping over the shame attached to them, and contemplating the future evils that would befall her because of them; for great affliction and pain occur there for prostitutes. Fearing these things, the prostitute changed. And she no longer remained a prostitute, but immediately became more chaste than a virgin. For sitting down, she convened a tribunal within herself, and condemning herself, she said:","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Εἰς τὴν πόρνην καὶ εἰς τὸν Φαρισαῖον. Τῇ ἁγίᾳ καὶ μεγάλῃ δ’.","severity":"info","text":"The title and liturgical rubric identify the homily as assigned to Holy and Great Wednesday, a specific day in Holy Week.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Οὐκ ἔγνωσαν, οὐδὲ συνῆκαν· ἐν σκότει διαπορεύονται","severity":"info","text":"This is a paraphrase of Psalm 81:11 (LXX), where the psalmist describes the ignorant walking in darkness.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Οὐκ ἔρχονται πρὸς τὸ φῶς, ἵνα μὴ ἐλεγχθῶσιν αὐτῶν τὰ ἔργα· πᾶς γὰρ ὁ φαῦλα πράσσων, μισεῖ τὸ φῶς","severity":"info","text":"This saying is not a direct biblical quotation but a proverbial expression; Severian may be adapting John 3:20 or a similar light-darkness motif.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐγὼ ἦλθον εἰς τὸν κόσμον, ἵνα μὴ ἀπόλωνται, ἀλλ’ ἵνα ζωὴν ἔχωσι","severity":"info","text":"This echoes John 3:16-17, where Christ speaks of saving the world, though the wording is adapted.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Τὴν ψυχήν μου τίθημι ὑπὲρ τῶν προβάτων","severity":"info","text":"This recalls the Good Shepherd discourse in John 10:11, where Christ lays down his life for the sheep.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"πόρνη","severity":"info","text":"The homily is part of a series on the prostitute and the Pharisee, a common catechetical theme in early Christian preaching on repentance.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text does not specify which biblical figure the 'prostitute' refers to; it may be a generic type or a specific character like Rahab or Mary Magdalene."],"confidence":"high","notes":[]},{"i":2,"ref":"p2","source":"Οἴμοι τῇ ἁμαρτωλῷ, οἴμοι τῇ ἀσώτῳ, ἕως τίνος οὐκ ἀφίσταμαι τῶν κακῶν; τὶ οὐ λογίζομαι τὴν εὐσπλαγχνίαν τοῦ θεοῦ; ὅτι δι’ ἐμὲ τὴν πλανωμένην, ὡς πρόβατον, πᾶσαν ὁδὸν περιέρχεται ὁ δεσπότης. Δι’ ἐμὲ γὰρ οὐρανοὺς ἔκλινε, καὶ κατέβη· δι’ ἐμὲ τῷ ἁμαρτωλῷ Φαρισαίῳ συνδειπνεῖ ὁ διδοὺς τροφὴν πάσῃ σαρκί. Ἐγγίζει τῷ ἁμαρτωλῷ ὁ ἀναμάρτητος· τραπέζης μετέχει ὁ πάντας τρέφων, καὶ κατάκειται ἐπὶ τὴν γῆν ὁ ἐπὶ τῶν Χερουβὶμ βασταζόμενος, καὶ χαρίζεται πᾶσι τοῖς ἁμαρτωλοῖς τὰ χειρόγραφα τῶν ἁμαρτιῶν. Τί λοιπὸν μένεις; θάρσει, ψυχὴ μου, πρόσελθε· οὐκ ἦλθε δικαίους σῶσαι, ἀλλὰ ἁμαρτωλούς. Καὶ ταῦτα εἰπούσης αὐτῆς εὐθὺς ἐκ τῆς τραπέζης τοῦ Χριστοῦ εὐωδία συγχωρήσεως ἦλθεν ἐπ’ αὐτήν, τὴν ποτὲ ἄσωτον, νυνὶ δὲ σώφρονα· τὴν ποτὲ θῆρα, νῦν δὲ πρόβατον· τὴν ποτὲ δούλην τῆς ἁμαρτίας, νῦν δὲ ἐλευθέραν τῇ μετανοίᾳ· τὴν ποτὲ πόρνην, νῦν δὲ σεμνήν. Καὶ στᾶσα τῆς ἀντιλήψεως προθύμῳ τῇ ψυχῇ, ἔρχεται πρὸς αὐτόν. Καὶ ἰδοῦσα ἐπὶ τῆς τραπέζης τὸν δεσπότην, οὐκ ἐζήτησεν, ὡς ἡ Χαναναία, ψιχία, ἀλλ’ αὐτὸν τὸν ἄρτον τῆς ζωῆς ὅλον περιέλαβεν. Ἡ γὰρ Χαναναία περὶ θυγατρὸς δαιμονιζομένης παρεκάλει, καὶ κύνα ἑαυτὴν ἀκούσασα, ψιχία λαβεῖν ἠιτεῖτο· αὕτη δὲ οὐ θυγατέρα δαιμονιζομένην εἶχεν, ἀλλὰ πᾶν σῶμα δαιμονιζόμενον ταῖς ἀσελγείαις. Ἀλλ’ ἡ Χαναναία ἐπὶ πάντων ἔκραζεν· Ἐλέησόν με, υἱὲ Δαυίδ· ἡ δὲ πόρνη οὐ κραυγὴν ἀφῆκεν, ἀλλ’ ἰδοῦσα, ὅτι πάντα οἶδεν ὡς θεός, σιγῶσα τῷ στόματι, τῇ καρδίᾳ ἐλάλει τῷ τὰς καρδίας εἰδότι· καὶ κλαίουσα κατεφίλει τοὺς πόδας, καὶ οὕτω τὸν δεσπότην εἰς συμπάθειαν ἤνεγκεν.","english":"Alas for the sinful woman, alas for the profligate, how long do I not desist from evils? Why do I not consider the compassion of God? That for my sake, the wandering one, like a sheep, the Master goes around every road. For my sake he bent the heavens and descended; for my sake he dines with the sinful Pharisee, he who gives food to every flesh. The sinless one approaches the sinner; he who nourishes all partakes of a table, and he who is borne upon the Cherubim lies down on the ground, and he grants to all sinners the cancellation of their sins. Why then do you remain? Take courage, my soul, draw near; he did not come to save the righteous, but sinners. And as she said these things, immediately from the table of Christ a fragrance of forgiveness came upon her, the once profligate, now chaste; the once beast, now sheep; the once slave of sin, now free through repentance; the once prostitute, now modest. And standing with a ready soul for support, she comes to him. And seeing the Master upon the table, she did not seek, like the Canaanite woman, crumbs, but she embraced the whole bread of life itself. For the Canaanite woman pleaded concerning her demon-possessed daughter, and having heard herself called a dog, she asked to receive crumbs; but this woman did not have a demon-possessed daughter, but an entire body demon-possessed by licentiousness. Yet the Canaanite woman cried out before all: \"Have mercy on me, son of David\"; but the prostitute did not utter a cry, but seeing that he knows all as God, silent in mouth, she spoke in heart to the one who knows hearts; and weeping she kissed his feet, and thus she moved the Master to compassion.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"οὐρανοὺς ἔκλινε","severity":"info","text":"The phrase 'he bent the heavens and descended' echoes the patristic interpretation of Psalm 18:10 (LXX) and the incarnation, a common topos in Severian's homilies.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Χαναναία","severity":"info","text":"The Canaanite woman (Matthew 15:21-28) is contrasted with the prostitute; Severian adapts the story to highlight the prostitute's direct access to Christ, unlike the Canaanite's request for crumbs.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"εὐσπλαγχνίαν","severity":"info","text":"The term 'compassion' (εὐσπλαγχνία) is a key virtue in Severian's soteriology, emphasizing God's merciful disposition toward sinners.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τὰ χειρόγραφα τῶν ἁμαρτιῶν","severity":"info","text":"The 'cancellation of sins' (χειρόγραφα) uses a legal metaphor from late antique debt remission, common in patristic homilies to illustrate divine forgiveness.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Καὶ ταῦτα εἰπούσης αὐτῆς","severity":"info","text":"This phrase marks a narrative shift from the prostitute's internal monologue to her action, structuring the homily's dramatic progression toward conversion.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"τὴν ποτὲ πόρνην, νῦν δὲ σεμνήν","severity":"info","text":"The transformation of the prostitute into a modest woman (σεμνή) reflects a topos in Byzantine homiletics, later influential in hagiographical accounts of repentant sinners.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'prostitute' is not specified; she may be a composite figure or a specific biblical character (e.g., Mary of Egypt or the woman in Luke 7:36-50). The Coptic text does not resolve this."],"confidence":"high","notes":[]},{"i":3,"ref":"p3","source":"Ἀλλ’ ἤθελον, ἀδελφοί, ἐρευνῆσαι τῆς σοφῆς ἐκείνης τὰς φρένας, καὶ μαθεῖν, πῶς ἐδέξατο αὐτὴν ὁ Χριστός, καὶ πῶς ἐνέλαμψε τῇ ἐσκοτισμένῃ ψυχῇ. Καὶ γὰρ ἀληθῶς, καθὼς προεφήτευσεν ὁ Δαυίδ· Ὡραῖος κάλλει παρὰ τοὺς υἱοὺς τῶν ἀνθρώπων ὁ κύριος· καὶ οὐ μόνον ὡραῖος, ἀλλὰ καὶ τῶν ὡραίων ἐραστής. Ταύτην γὰρ καὶ πρὶν εἰσελθεῖν πρὸς αὐτόν, ἐπεγίνωσκεν ἔχουσαν ψυχῆς ἀγαθῆς προαίρεσιν. Ἀλλ’ εἰ δοκεῖ, καὶ τοῦ ῥητοῦ τοῦ εὐαγγελικοῦ ἀκούσωμεν. Ἀνακειμένου τοῦ Ἰησοῦ ἐν τῇ οἰκίᾳ τοῦ Φαρισαίου, γυνή τις ἁμαρτωλὸς ἐν τῇ πόλει ἤκουσε. Καὶ λαβοῦσα μύρον πολύτιμον, εἰσελθοῦσα ἤλειφεν αὐτοῦ τοὺς πόδας, καὶ τοῖς δάκρυσιν ἔβρεχε, καὶ ταῖς θριξὶν ἔμασσε. Μεγάλη σπουδὴ γυναικός, μέγας δρόμος σωτηρίας, μεγάλη προαίρεσις ψυχῆς κινδύνων θελούσης ἀπαλλαγῆναι· ἤκουσε καὶ ἔσπευσεν, ὤθησε τὴν ἔννοιαν εἰς τὴν μετάνοιαν, λέγουσα ταῦτα ἐν αὐτῇ· Ὦ ψυχὴ ἁμαρτωλὴ καὶ τρισαθλία, τί ἀναμένεις; τί σκέπτῃ; Ἰδοὺ νῦν καιρὸς εὐπρόσδεκτος, ἰδοὺ νῦν ἡμέρα σωτηρίας. Ἰδοὺ ὁ καιρός, ὃν ἐζήτεις, ἔφθασεν· ἰδοὺ πάρεστιν ὁ λύων καὶ καθαίρων καὶ ἀποσμήχων τὰ ἁμαρτήματα· πάρεστι τὸ μύρον· μέχρι τίνος προσμένεις τῷ βορβόρῳ καὶ τῇ δυσωδίᾳ; ἄπελθε πρὸς αὐτόν· καὶ γὰρ αὐτὸς διὰ σὲ ἦλθεν. Ἄφες τὰ ποτὲ μάταια, καὶ πόθησον τὰ νῦν ὡραῖα· ἐκεῖνα βδελυκτά, ταῦτα ποθητὰ καὶ αἰώνια· μίμησαι τὴν ἀρχαίαν γνώμην, μύρισον τὸν τὸ μύρον ποιήσαντα, κολάκευσον τόν σε σῶσαι θέλοντα. Εὗρες ἐραστὴν ὑπὲρ πάντας οὓς ἔσχες ἐραστάς. Ἐκείνους φιλήσασα, πολλὰς ἁμαρτίας εἰς ἑαυτὴν ἐξεκένωσας·","english":"But I would like, brothers, to investigate the mind of that wise woman, and to learn how Christ received her, and how he shone light into her darkened soul. For truly, as David prophesied: \"The Lord is beautiful in form beyond the sons of men,\" and not only beautiful, but also a lover of the beautiful. For even before she came to him, he recognized that she had the intention of a good soul. But if it seems good, let us also hear the Gospel text. While Jesus was reclining in the house of the Pharisee, a certain sinful woman in the city heard of it. And taking costly ointment, she entered and anointed his feet, and wet them with her tears, and wiped them with her hair. Great zeal of a woman, great course of salvation, great intention of a soul wishing to be freed from dangers: she heard and hastened, she drove her thought toward repentance, saying these things to herself: \"O sinful and thrice-wretched soul, why do you wait? Why do you ponder? Behold now is the acceptable time, behold now is the day of salvation. Behold the time you sought has arrived; behold, he is present who looses and cleanses and wipes away sins; the ointment is present; how long do you linger in the mire and the stench? Go to him; for he came because of you. Abandon the former vanities, and desire the now beautiful things; those are abominable, these are desirable and eternal; imitate the ancient resolve, anoint the one who made the ointment, flatter the one who wishes to save you. You have found a lover beyond all the lovers you have had. By kissing those others, you emptied many sins into yourself.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ὡραῖος κάλλει παρὰ τοὺς υἱοὺς τῶν ἀνθρώπων ὁ κύριος","severity":"info","text":"Severian adapts Psalm 44:3 LXX (ὡραῖος παρὰ τοὺς υἱοὺς τῶν ἀνθρώπων), adding κάλλει for emphasis. The citation is introduced as a prophecy of David.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"προαίρεσις","severity":"info","text":"προαίρεσις (intention, choice) is a key moral term in Severian, denoting the soul's deliberate orientation. Here it appears twice: Christ recognizes the woman's good προαίρεσις before her action, and her own great προαίρεσις drives her repentance.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"μύρον πολύτιμον","severity":"info","text":"Costly ointment (μύρον πολύτιμον) evokes the Gospel story of the sinful woman (Luke 7:36-50), but Severian elaborates the anointing of feet with tears and hair, a detail not in the canonical text, likely from oral tradition or homiletic expansion.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἀλλ’ εἰ δοκεῖ, καὶ τοῦ ῥητοῦ τοῦ εὐαγγελικοῦ ἀκούσωμεν","severity":"info","text":"This phrase marks a transition from exegesis to a quasi-narrative retelling of the Gospel scene. Severian signals that he will now 'hear the Gospel text' (ῥητόν), but the following account is a free elaboration.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"γυνή τις ἁμαρτωλός","severity":"info","text":"Severian identifies the woman as a 'sinful woman' (γυνή τις ἁμαρτωλός), a figure later conflated with Mary Magdalene in Western tradition. In this Greek homily, she remains unnamed, consistent with early Eastern exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ἐραστής","severity":"info","text":"Severian calls Christ 'lover of the beautiful' (τῶν ὡραίων ἐραστής) and the woman finds in him a 'lover beyond all lovers' (ἐραστὴν ὑπὲρ πάντας). This erotic language echoes the Song of Songs and Platonic imagery, common in Alexandrian and Cappadocian spirituality.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἀρχαίαν γνώμην' (ancient resolve) is ambiguous: it may refer to the woman's former virtuous disposition before her fall, or to a primordial human longing for God. The translation takes it as 'ancient resolve' in the sense of a prior good intention."],"confidence":"high","notes":[]},{"i":4,"ref":"p4","source":"τοῦτον ἐὰν φιλήσῃς, καὶ τὰς προτέρας ἁμαρτίας, ἃς ἐξ ἐκείνων ἐκτήσω, αὐτός σοι συγχωρήσει. Ταῦτα λογισαμένη, ὑπεισέρχεται τῇ οἰκίᾳ, καὶ λέγει· Ἀναχωρῶ τῶν ἀρχαίων καχῶν, εὑρίσκω τὰ νέα καλά, καὶ συμφωνῶ· ἀποτάσσομαι τῷ πονηρῷ, καὶ συντάσσομαι τῷ ἀγαθῷ· ἤκουσα γὰρ τοῦ Δαυίδ λέγοντος· Προσέλθετε πρὸς αὐτόν, καὶ φωτίσθητε· καὶ αὐτοῦ τοῦ κυρίου λέγοντος· Ἐγγίσατέ μοι, κἀγὼ ἐγγιῶ ὑμῖν. Ἐγγίζω κἀγὼ τῷ θεῷ, ἀλλὰ φοβοῦμαι ἡ ἁμαρτωλὸς πρὸς τὸν ἀναμάρτητον, ὁ βόρβορος πρὸς τὸ μύρον. Ἀλλ’ ἔχω ἐνέχυρον τῆς εὐσπλαγχνίας αὐτοῦ τὴν φωνὴν τὴν λέγουσαν· Δεῦτε πρός με, πάντες οἱ ἁμαρτωλοί, κἀγὼ ἀναπαύσω ὑμᾶς. Ἀπέρχομαι τοίνυν· οὐκ ὀνειδίζει με, οὐ λέγει μοι· Ἀπόστα ἀπ’ ἐμοῦ, ἡ ἁμαρτωλός· ἕως ἄρτι ἐν τῷ σκότει διῆγες, καὶ νῦν ἦλθες ἰδεῖν με τὸν τῆς δικαιοσύνης ἥλιον; Ἀλλὰ τί σκέψομαι; λαμβάνω μύρον, καὶ πορεύομαι πρὸς αὐτόν, καὶ ποιῶ φωτιστήριον τὸν οἶκον τοῦ Φαρισαίου, καὶ τοῖς ῥείθροις τῶν δακρύων κολυμβήθραν μοι κατασκευάζω· καὶ τῷ ἀλαβάστρῳ τοῦ μύρου τὴν σφραγῖδα λαμβάνω τῶν πιστῶν κατὰ τοῦ μετώπου, καὶ τῇ μετανοίᾳ καθαρίζομαι τῶν ἁμαρτημάτων μου καὶ τῷ λόγῳ αὐτοῦ τῷ ἰαματικῷ ἀποφεύγω τοὺς βρόχους τοῦ διαβόλου. Οὐδέν μοι ἀπηλπισμένον ἐστίν. Οἶδα ἐν τῇ παλαιᾷ διαθήκῃ Ῥαὰβ τὴν πόρνην ἐπὶ τὴν πύλην τῆς πόλεως οἰκητήριον τῆς ἁμαρτίας ἔχουσαν· ἀλλ’ αὕτη τοὺς κατασκόπους τοῦ Ἰσραὴλ δεξαμένη, τῆς φιλοξενίας τὸν μισθὸν ἐκομίσατο τὴν ζωήν. Ὁ γὰρ σώσας ἐκείνην Ἰησοῦς ὁ τοῦ Ναυή, τύπον εἶχε τοῦ ἀληθινοῦ Ἰησοῦ· ἀμοιβὰς ἀγαθὰς τῇ πόρνῃ ὑπὲρ τῶν κατασκόπων ὁ τοῦ Ναυὴ Ἰησοῦς ἐχαρίσατο.","english":"If you kiss this one, he will also forgive you the earlier sins which you acquired from those men. Having reasoned thus, she slips into the house and says: I withdraw from the ancient evils, I find the new things good, and I agree; I renounce the wicked one and I align myself with the good one; for I heard David saying: Approach him and be illuminated; and the Lord himself saying: Draw near to me, and I will draw near to you. I too draw near to God, but I, the sinful woman, am afraid before the sinless one, the filth before the ointment. But I have as a pledge of his compassion the voice that says: Come to me, all you sinners, and I will give you rest. So I go; he does not reproach me, he does not say to me: Stand away from me, sinful woman; until now you were living in darkness, and now you have come to see me, the sun of righteousness? But what shall I consider? I take ointment and go to him, and I make the house of the Pharisee a place of illumination, and with the streams of tears I prepare a pool for myself; and with the alabaster of ointment I receive the seal of the faithful upon my forehead, and through repentance I am cleansed of my sins, and by his healing word I escape the snares of the devil. Nothing is hopeless for me. I know that in the Old Testament Rahab the prostitute had her dwelling at the gate of the city, a habitation of sin; but she, having received the spies of Israel, obtained life as the reward of her hospitality. For the Joshua who saved her, the son of Nun, was a type of the true Jesus; Joshua the son of Nun granted good recompense to the prostitute for the spies.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Προσέλθετε πρὸς αὐτόν, καὶ φωτίσθητε","severity":"info","text":"This phrase is not a direct biblical verse but echoes Psalm 34:5 LXX (προσέλθετε πρὸς αὐτὸν καὶ φωτισθήσεσθε). The speaker adapts it to fit the narrative.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Δεῦτε πρός με, πάντες οἱ ἁμαρτωλοί, κἀγὼ ἀναπαύσω ὑμᾶς","severity":"info","text":"This is not a direct scriptural quotation but a paraphrase of Christ's invitation to sinners, possibly echoing Matthew 11:28 or similar gospel calls.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ῥαὰβ τὴν πόρνην","severity":"info","text":"Rahab the prostitute from Joshua 2 is cited as a typological precedent. The homilist draws a parallel between her salvation and the sinful woman's hope for redemption.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"τύπον","severity":"info","text":"The Greek term 'τύπον' (type) is used in a typological sense: Joshua son of Nun prefigures Jesus Christ. This is a standard patristic hermeneutical move.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage is a dramatic monologue by the sinful woman, blending scriptural echoes, typology, and ritual imagery (ointment, seal, tears) to depict her conversion.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"The homily's use of Rahab as a type for a repentant prostitute reflects a broader patristic tradition, seen in authors like Origen and John Chrysostom.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text has minor textual variants in the scriptural paraphrases, but the overall sense is clear."],"confidence":"high","notes":[]},{"i":5,"ref":"p5","source":"Εἰ οὖν τότε τὸ ὄνομα τοῦ Ἰησοῦ σωτηρίαν καὶ συγχώρησιν ἁμαρτιῶν παρέσχε· νῦν ὁ ἀληθινὸς Ἰησοῦς, ὁ παρθένος καὶ ἐκ παρθένου, πόρνην ξενοδοχοῦσαν, καὶ ἀλείφουσαν μύρῳ τοὺς πόδας, ἀπώσασθαι ἔχει, καὶ μὴ χαρίσασθαι ἄφεσιν ἁμαρτιῶν; Ἀλλ’ ἐκεῖ Ῥαὰβ ἀπέλυσε τοὺς κατασκόπους, ἐγὼ δὲ μένω κατέχουσα ὃν ἐπόθησα, οὐχ ὡς ἐκείνη, κατάσκοπον πόλεως, ἀλλ’ ὡς ἐπίσκοπὸν πασῶν τῶν ἀνθρωπίνων ψυχῶν. Ἰδού, καθὼς προεῖπον, ἔφθασε καιρός, ὃν ἰδεῖν ἐπεθύμουν· ἔλαμψέ μοι ἡμέρα, καὶ ὁ ἥλιος τῆς δικαιοσύνης, καὶ ἐνιαυτὸς δεκτὸς παρὰ κυρίου, καὶ μεγάλη ἐπισκοπὴ παρὰ θεοῦ. Ἀληθῶς γὰρ ἐπεσκέψατο ἡμᾶς ἀνατολὴ ἐξ ὕψους, ἐπιφᾶναι τοῖς ἐν σκότει καὶ σκιᾷ θανάτου καθημένοις. Ἐν τῇ οἰκίᾳ τοῦ Σίμωνος αὐλίζεται ὁ δεσπότης· ἀπέλθω πρὸς αὐτόν. Καὶ τί ποιήσω; Κλαύσω, ὥσπερ Ἄννα ἔκλαυσε τὴν στείρωσιν; Ἀλλὰ λογίζεταί με ὁ Σίμων ὡς μεθύουσαν· ὥς ποτε καὶ τὴν Ἄνναν Ἠλὶ ὁ ἀρχιερεύς. Ἀλλὰ μένω προσευχομένη τῇ καρδίᾳ πρὸς τοὺς πόδας τοῦ Χριστοῦ, καὶ δακρύουσα; Τοῦτο ποιήσω.","english":"If then the name of Jesus provided salvation and forgiveness of sins at that time, would the true Jesus—the virgin and born of a virgin—now reject a prostitute who offers him hospitality and anoints his feet with myrrh, and not grant her remission of sins? But there Rahab released the spies, while I remain holding fast to the one I have yearned for, not as she did, a spy of a city, but as a bishop of all human souls. Behold, as I said before, the time I longed to see has arrived: a day has dawned for me, and the sun of righteousness, and a year acceptable to the Lord, and a great visitation from God. Truly, a rising from on high has visited us, to shine upon those sitting in darkness and the shadow of death. The master is lodging in the house of Simon; let me go to him. And what shall I do? Shall I weep, as Hannah wept over her barrenness? But Simon will think me drunk, as Eli the high priest once thought of Hannah. Or shall I remain, praying in my heart at the feet of Christ, and weeping? This I shall do.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ῥαὰβ","severity":"info","text":"Rahab the prostitute of Jericho (Josh 2) is a type of the speaker: she sheltered Israelite spies and was saved. The homily draws a parallel between her release of the spies and the speaker's holding fast to Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἄννα","severity":"info","text":"Hannah (1 Sam 1) wept for barrenness; Eli the high priest mistook her for drunk. The speaker compares her own weeping to Hannah's, fearing Simon will similarly misjudge her.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἐπίσκοπον","severity":"info","text":"ἐπίσκοπον (bishop/overseer) plays on the double sense of 'spy' (κατάσκοπον) in the Rahab story: the speaker holds Christ not as a city spy but as overseer of all human souls.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Σίμωνος","severity":"info","text":"Simon the Pharisee is the host in the gospel story (Luke 7:36–50) where a sinful woman anoints Jesus' feet. The homily reimagines the woman as a prostitute offering hospitality.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage shifts from a rhetorical question (vv. 1–2) to a first-person monologue by the prostitute, who contrasts herself with Rahab and Hannah, then resolves to pray at Christ's feet.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ἥλιος τῆς δικαιοσύνης","severity":"info","text":"The phrase 'sun of righteousness' echoes Mal 4:2 (LXX) and early Christian typology for Christ, linking the prostitute's dawn imagery to eschatological renewal.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text is the source; no Coptic is present. The speaker's identity as the prostitute is clear from context, but the homily's narrative voice (first-person monologue) is a rhetorical device, not a historical claim."],"confidence":"high","notes":[]},{"i":6,"ref":"p6","source":"Συνήργησε δὲ ἡ πίστις τῆς πόρνης τῇ καθαρᾷ προθέσει, καὶ παραγίνεται πρὸς τὸν τὸ μύρον πωλοῦντα, καὶ ἄρχεται λέγειν αὐτῷ· Ἐπειδὴ μέγας μοι φίλος παρὰ πάντας τοὺς υἱοὺς τῶν ἀνθρώπων παρεγένετο, εἰ ἔχεις ἐπάξιον μύρον, δός μοι· ἵνα ἀξίως προσενέγκω τῷ ἀξίως φιλουμένῳ παρ’ ἐμοῦ, τῷ πυρώσαντί μου τὴν καρδίαν καὶ τοὺς νεφρούς· μηδὲν περὶ τιμῆς μελέτω σοι, ἐὰν δέῃ με, καὶ μέχρι σώματος καὶ ὀστέων, ἑτοίμως ἔχω πωλῆσαι καὶ δοῦναι, ἵνα κἂν μικρόν τι ἔχω προσενέγκαι τῷ οὕτω καθαρίσαι με θέλοντι. Ὁ δὲ βλέπων τῆς πίστεως τὸ θερμὸν καὶ προαιρετικόν, λέγει αὐτῇ· Εἰπέ μοι τίς ἐστιν ὅνπερ ποθεῖς, ὅτι τοσοῦτον ἐθέρμανέ σου τὸ φίλτρον; Τί πρὸς τὸ μύρον τοῦτο προσδοκᾷς παρ’ αὐτοῦ λαβεῖν; Ἡ δὲ πρὸς αὐτὸν λέγει· Τί μοι λέγεις, ὦ ἄνθρωπε; ἀγνοεῖς, οὐκ οἶδας τί φθέγγῃ. Ἔχει δοῦναί μοι ἀντάξιον τοῦ μύρου, εἰ καὶ οἷόν τι οὐδεὶς δύναται τούτῳ αὐτάξιον δοῦναι τοῦ ἀξιώματος. Οὐδὲ αὐτὸς ὁ οὐρανός, οὔτε ἡ γῆ, οὔτε οὐδεὶς τῶν ἐν τῷ κόσμῳ τούτῳ συγκρίνεται τῷ ἐλθόντι πρός με. Ἣν σὺ μὲν εὐτελῇ θεωρεῖς, ἐκεῖνος δὲ καταξιώσας ὡς φιλάνθρωπος, τῶν ἁμαρτιῶν ἠλευθέρωσεν. Οὗτος υἱὸς Δαυΐδἐστι κατὰ σάρκα· διὰ τοῦτο καὶ εὔοπτός ἐστι· περὶ αὐτοῦ γὰρ ἔλεγεν· Ὡραῖος κάλλει παρὰ τοὺς υἱοὺς τῶν ἀνθρώπων. Οὗτος υἱὸς θεοῦ· καὶ τοῦτον οὐκ εἶδον, ἀλλὰ ἀκούσασα περὶ αὐτοῦ, ἐτρώθην τῷ πόθῳ. Τὸν Δαυὶδ Μελχὼλ ἡ τοῦ Σαοὺλ θυγάτηρ ἀγαπήσασα, τὰ βασίλεια κατέλιπε, καὶ τούτῳ πτωχεύοντι ἠκολούθησεν. Ἐγὼ δὲ τὸν ἴδιον πλοῦτον πωλῶ, εἰ καὶ κακῶς τοῦτον συνήγαγον, καὶ ἀγοράζω μύρον, καὶ προστρέχω τῷ ἐκ Δαυὶδ δι’ ἐμὲ πτωχεύσαντι.","english":"The prostitute’s faith cooperated with her pure intention, and she goes to the one selling myrrh and begins to say to him: “Since a great friend to me, beyond all the sons of men, has come, if you have myrrh worthy of him, give it to me, so that I may worthily offer it to the one worthily loved by me, who has set my heart and my kidneys on fire. Let nothing about the price concern you; if need be, even to my body and bones, I am ready to sell and give, so that I may have at least a little to offer to the one who wishes to purify me thus.” The one seeing the heat and eagerness of her faith says to her: “Tell me who it is whom you desire, that your love has been so inflamed? What do you expect to receive from him in return for this myrrh?” And she says to him: “What are you saying to me, O man? You are ignorant, you do not know what you are saying. He can give me something worthy in exchange for the myrrh, even if no one can give anything equal to this worth. Neither heaven itself, nor earth, nor any in this world can be compared to the one who has come to me. Whom you see as cheap, he has deemed worthy, as a philanthropist, to free me from my sins. This one is a son of David by flesh; therefore he is also fair to see; for concerning him it was said: ‘Fair in beauty beyond the sons of men.’ This one is a son of God; and I have not seen him, but having heard about him, I was wounded with desire. David’s Michal, the daughter of Saul, loving him, left the palace and followed him in his poverty. I sell my own wealth, even if I gathered it badly, and I buy myrrh, and I run to the one from David who became poor for my sake.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Συνήργησε","severity":"info","text":"The verb indicates cooperation between faith and intention, a key theme in Severian's soteriology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ὡραῖος κάλλει παρὰ τοὺς υἱοὺς τῶν ἀνθρώπων","severity":"info","text":"This echoes 1 Samuel 16:12 (LXX) describing David, applied here typologically to Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Μελχὼλ","severity":"info","text":"Michal, daughter of Saul, left her royal life for David; Severian uses this as a type for the prostitute's devotion.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"μύρον","severity":"info","text":"Myrrh, a costly aromatic oil, symbolizes both the prostitute's offering and Christ's anointing as king and priest.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"πτωχεύσαντι","severity":"info","text":"The motif of Christ's voluntary poverty parallels the prostitute's renunciation of wealth, echoing ascetic ideals.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"υἱὸς Δαυΐδ","severity":"caution","text":"The phrase may be ambiguous: it could refer to Christ as Davidic heir or to a literal son; context favors typological reading.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the one selling myrrh' is unclear—possibly a merchant or a symbolic figure. The reading takes it as a literal seller."],"confidence":"high","notes":[]},{"i":7,"ref":"p7","source":"Καὶ λαβοῦσα ἡ πιστὴ πόρνη τὸ μύρον, ἔδραμεν ὡς κληθεῖσα εἰς τὸν οἶκον τοῦ Φαρισαίου. Καὶ ὁ μὲν Φαρισαῖος ἰδὼν τὴν πόρνην κατέχουσαν τοὺς πόδας τοῦ Ἰησοῦ, καὶ μυρίζουσαν, καὶ πᾶσαν τὴν οἰκίαν πληρωθεῖσαν τῆς εὐωδίας τοῦ μύρου, εἰς ἑαυτὸν ἐλογίζετο, καὶ ἔλεγεν· Εἰ ἦν οὗτος προφήτης, ἐνόησεν ἂν τίς ἡ γυνὴ ἡ ἁπτομένη αὐτοῦ, ὅτι ἁμαρτωλός ἐστι. Καὶ τὴν παῤῥησίαν τῆς πόρνης ἔψεγεν, ὡς ἀναισχύντως ἐγγισάσης καὶ ἁψαμένης αὐτοῦ· καὶ αὐτὸν τὸν δεσπότην ἐμέμφετο, ὡς ἀσκέπτως δεχόμενον πάντας τοὺς προσιόντας αὐτῷ· καὶ ἄγνοιαν αὐτοῦ καταψηφιζόμενος, ἔλεγεν ἐν ἑαυτῷ· Ὢ τῶν πραγμάτων· ἐκάλεσα ἐπὶ δεῖπνον αὐτὸν ὡς ἕνα τῶν προφητῶν· καὶ αὐτήν, ἣν πάντες οἴδασιν οἱ κατοικοῦντες ἐν τῇ πόλει, καὶ ἣν ἕκαστος ἐπίσταται, οὗτος οὐκ ἔγνω. Εἰ ἦν προφήτης, ἐγίγνωσκεν ἂν τίς ἡ γυνή. Ἀλλ’ ὁ Χριστὸς ὁ ἐτάζων καρδίας καὶ νεφρούς, ἐθεώρει τοῦ Φαρισαίου τοὺς λογισμούς· καὶ σαλευομένων αὐτοῦ τῶν ἐνθυμήσεων, γίνεται αὐτῷ ἔνδοθεν γαλήνη ὁ Χριστός· καὶ λέγει αὐτῷ· Σίμων, ἔχω σοί τι εἰπεῖν. Ὁ δέ φησι· Διδάσκαλε, εἰπέ. Λέγει αὐτῷ· Μεμπταῖός σοι ἐφάνην, ὅτι οὐκ ἐνέτρεψα τὴν πόρνην, ἀλλ’ ἐσκέπασα· μεμπταῖόν σοι ἐφάνη, ὅτι οὐκ ἀπεστράφην τὴν ἁμαρτωλόν, ἀλλὰ ἀπεδεξάμην· μεμπταῖόν σοι ἐφάνη, ὅτι οὐκ ἐδίωξα, ἀλλ’ ἐδικαίωσα· μεμπταῖόν σοι ἐφάνη, ὅτι οὐκ ὠργίσθην, ἀλλ’ ἠπαλύνθην· μεμπταῖόν σοι ἐφάνη, ὅτι τὴν θέλουσαν φυγεῖν τῶν ἑαυτῆς ἀνομιῶν, ταύτην ἀνεκαλεσάμην· δέον σε χαρῆναι ἐπὶ τῷ πεσόντι καὶ ἀναστάντι, λυπῇ ἐπὶ τοῖς καλοῖς. Ἀλλ’ οὐκ εὔλογος ἡ μέμψις σου. Σύγκρινον τοῦτο, ὃ μέλλω σοι λέγειν.","english":"And the faithful prostitute, taking the myrrh, ran as if summoned to the house of the Pharisee. And the Pharisee, seeing the prostitute holding the feet of Jesus and anointing them, and the whole house filled with the fragrance of the myrrh, reasoned within himself and said: “If this man were a prophet, he would have understood who the woman touching him is, that she is a sinner.” And he censured the boldness of the prostitute, as having approached and touched him shamelessly; and he blamed the master himself, as receiving all who approach him without discernment; and condemning his ignorance, he said within himself: “Alas for the situation! I invited him to dinner as one of the prophets; and this woman, whom all who dwell in the city know, and whom each one recognizes, this man did not know. If he were a prophet, he would have known who the woman is.” But Christ, who examines hearts and kidneys, observed the thoughts of the Pharisee; and as his reflections were disturbed, Christ becomes a calm within him, and says to him: “Simon, I have something to say to you.” And he says: “Teacher, speak.” He says to him: “Did I appear blameworthy to you because I did not rebuke the prostitute, but sheltered her? Did I appear blameworthy to you because I did not turn away the sinner, but received her? Did I appear blameworthy to you because I did not drive her away, but justified her? Did I appear blameworthy to you because I did not become angry, but was softened? Did I appear blameworthy to you because I called back this woman, who wished to flee from her own lawlessness? You ought to have rejoiced over the one who fell and rose again; you grieve over good things. But your blame is not reasonable. Compare this, which I am about to tell you.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"κληθεῖσα","severity":"info","text":"The participle κληθεῖσα ('as if summoned') is ambiguous: it may mean she ran as if she had been invited, or that she ran because she was actually called. The English draft takes the former, but the Greek allows either.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"μύρον","severity":"info","text":"μύρον ('myrrh') is a costly aromatic oil used in ancient perfumery and anointing. In this context, it symbolizes the prostitute's devotion and the transformation of her sinful past into a fragrant offering.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"καρδίας καὶ νεφρούς","severity":"info","text":"The phrase 'hearts and kidneys' (καρδίας καὶ νεφρούς) echoes Old Testament language (e.g., Ps 7:9 LXX) where kidneys symbolize the seat of emotions and moral conscience. Christ's ability to examine these reflects divine omniscience.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Φαρισαῖος","severity":"info","text":"The Pharisee's internal monologue reflects a common early Christian polemic against Pharisaic legalism and hypocrisy. Severian uses this to contrast Christ's merciful reception of sinners with the Pharisee's judgmental attitude.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Μεμπταῖός σοι ἐφάνην","severity":"info","text":"The series of rhetorical questions beginning with 'Did I appear blameworthy to you?' (Μεμπταῖός σοι ἐφάνην) forms a climactic rebuke, each question negating a possible criticism and emphasizing Christ's merciful actions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ἀνεκαλεσάμην","severity":"info","text":"The verb ἀνεκαλεσάμην ('I called back') is a key term in early Christian discourse on repentance and restoration, implying a divine initiative to reclaim the sinner. This reflects Severian's pastoral emphasis on redemption.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ὡς κληθεῖσα' could be read as 'as if summoned' (implying she acted on her own initiative) or 'because she was called' (implying a divine or narrative summons). The translation adopts the former, but the Greek is ambiguous.","The identity of 'the one selling myrrh' in the previous passage is not clarified here; it may be a narrative detail or a symbolic figure."],"confidence":"high","notes":[]},{"i":8,"ref":"p8","source":"Δύο χρεωφειλέται ἦσαν δανειστῇ τινι· ὁ εἷς ὤφειλε δηνάρια πεντακόσια, ὁ δὲ ἕτερος πεντήκοντα. Τούτοις δὲ ἀπορήσασιν ἀμφοτέροις ἐχαρίσατο τὰ χειρόγραφα ὁ δανειστής. Τίς οὖν αὐτῶν ὀφείλει πλέον ἀγαπᾷν; Ὁ δὲ λέγει· Ὑπολαμβάνω, ὅτι ᾧ τὸ πλεῖον ἐχαρίσατο. Καὶ λέγει αὐτῷ· Ὀρθῶς ἔκρινας. Εἶτα στραφεὶς πρὸς τὴν γυναῖκα, τῷ Σίμωνι ἔφη· Βλέπεις ταύτην τὴν γυναῖκα, τὴν σοι ἀπηγορευμένην; Σύ μοι νίψαι τοὺς πόδας οὐ κατηξίωσας, αὕτη δὲ δάκρυσί μου τοὺς πόδας ἔβρεξε· φίλημά μοι ἀγάπης οὐ προσήγαγες, αὕτη δὲ οὐ διέλιπε καταφιλοῦσά μου τοὺς πόδας· ἐλαίῳ τὴν κεφαλὴν μου οὐκ ἤλειψας, αὕτη δὲ μύρῳ ἤλειψέ μου τοὺς πόδας. Ἀλλὰ διδάχθητι, Φαρισαῖε, τίς ὁ δανειστής, καὶ τίνες οἱ χρεωφειλέται. Ἐγώ εἰμι ὁ δανειστὴς τῶν δύο, σοῦ καὶ αὐτῆς· καὶ οὐ μόνον ὑμῶν, ἀλλὰ καὶ πάντων ἀνθρώπων. Ἐγὼ πᾶσιν ἐχάρισα, ἅπερ καὶ ἔλαβον, ἀπ ̓ ἐμοῦ, ψυχήν, πνοήν, σῶμα, αἴσθησιν, γνῶσιν, κίνησιν. Τὸν οὖν δανειστήν, τὸν οὐκ ἀπαιτοῦντά σε παρασχεῖν, ἅπερ ἔλαβες, εἰς πλῆρες, ἂν μὴ ἔχῃς ἀποδοῦναι, ἱκέτευσον συγχωρῆσαί σοι τὸ δάνειον. Εἰ δὲ οὔτε ἀποδοῦναι δύνασαι, οὔτε ἱκετεῦσαι ἀξιοῖς συγχωρηθῆναι, κἂν μὴ ἀναισχυνθῇς πολυλογῶν καὶ ἀνθιστάμενος· σίγησον ὡς αὐτὴ ἡ πόρνη, ἣτις τὰ πολλὰ ἑαυτῆς ἰδοῦσα χρέη, εἶπεν ἐν ἑαυτῇ· Τί λαλήσω, ἢ τὶ ἀποκριθῶ; ἐὰν θελήσω εἰπεῖν· Οὐ χρεωστῶ τὸ δάνειον, αὐτὸς πάντα οἶδε, καὶ πόσα χρεωστῶ αὐτὸς ἐπίσταται, καὶ ἀπὸ ποίων χρόνων ὑπεύθυνός εἰμι.","english":"Two debtors owed a certain lender: one owed five hundred denarii, the other fifty. When both were unable to pay, the lender forgave the notes. Which of them, then, ought to love him more? He says: I suppose the one to whom he forgave the greater amount. And he says to him: You have judged rightly. Then, turning to the woman, he said to Simon: Do you see this woman, the one forbidden to you? You did not deem me worthy to wash my feet, but she bathed my feet with her tears; you offered me no kiss of love, but she did not cease kissing my feet; you did not anoint my head with oil, but she anointed my feet with myrrh. But learn, Pharisee, who the lender is and who the debtors are. I am the lender of both, of you and of her; and not only of you two, but of all people. I forgave to all what I also received from myself: soul, breath, body, sensation, knowledge, motion. Therefore, to the lender who does not demand that you provide in full what you received, if you are unable to repay, entreat him to forgive the loan. But if you can neither repay nor deign to entreat forgiveness, at least do not be shameless in talking much and resisting; be silent like this prostitute, who, seeing her many debts, said to herself: What shall I say, or what shall I answer? If I should wish to say, I do not owe the loan, he knows everything, and he knows how much I owe and from what time I have been liable.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"δηνάρια πεντακόσια","severity":"info","text":"The denarius was a standard Roman silver coin; five hundred denarii was a substantial sum, roughly equivalent to a year's wages for a laborer, underscoring the magnitude of the forgiven debt.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"χρεωφειλέται","severity":"info","text":"The parable of the two debtors is not a direct biblical quotation but echoes the theme of forgiveness in Luke 7:36-50 (the anointing by the sinful woman) and the parable of the unforgiving debtor in Matthew 18:23-35.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"μύρῳ","severity":"info","text":"Myrrh (μύρον) was a costly aromatic resin used in anointing; here it symbolizes the woman's penitent devotion, contrasting with the Pharisee's neglect.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Δύο χρεωφειλέται","severity":"info","text":"This passage forms a narrative parable within the homily, where Jesus explains the allegory of the lender (himself) and the debtors (the Pharisee and the prostitute), culminating in a moral exhortation to humility.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ἱκέτευσον συγχωρῆσαί σοι τὸ δάνειον","severity":"info","text":"The motif of entreating forgiveness for a debt parallels the Lord's Prayer (Matthew 6:12) and early Christian penitential practice, where confession and supplication were required for absolution.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἀπ ̓ ἐμοῦ","severity":"caution","text":"The phrase 'from myself' (ἀπ' ἐμοῦ) is ambiguous: it may mean 'from my own resources' or 'from me as source,' reflecting Christ's divine agency in creation. The translation 'from myself' is retained but the theological nuance is debated.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'lender' (δανειστής) is clearly Christ, but the phrase 'from myself' (ἀπ' ἐμοῦ) could imply either self-origination or a Trinitarian source; the text does not resolve this.","The phrase 'the one forbidden to you' (τὴν σοι ἀπηγορευμένην) may refer to a social or religious prohibition against the Pharisee associating with a prostitute, but the exact nature of the prohibition is not specified."],"confidence":"high","notes":[]},{"i":9,"ref":"p9","source":"Διὰ τοῦτο ὡς ἰδοῦσα, ὅτι πάντα οἶδε, καὶ οὐδὲν τῶν πεπραγμένων αὐτῇ κακῶν ἐστιν, ὃ λανθάνει αὐτὸν, σιγῇ προσῆλθε δακρύουσα, καὶ τῇ καρδίᾳ αὐτῆς πάντα τὰ χρέη ὁμολογοῦσα, ἐξηυμενίσατο τὸν θεόν. Σίγησον οὖν καὶ σύ, Φαρισαῖε, ἵνα σοι χαρίσηται ὁ κύριος τὴν ὀφειλήν. Μὴ σύ, κατάδικος ὤν, καταδίκαζε τὴν καταδεδικασμένην· μὴ σύ, εὐτελὴς ὤν, εὐτέλιζε τὴν εὐτετελισμένην. Ἡσύχασον· οὔτε γὰρ τῶν σῶν, οὔτε τῶν αὐτῆς χρείαν ἔχω· ἀλλ’ ἀμφοτέροις ἦλθον τὴν ὀφειλὴν χαρίσασθαι. Τῶν γὰρ δύο δανειστὴς φιλάνθρωπος ὑπάρχω, οὐ μόνον δὲ ὑμῶν, ἀλλὰ καὶ πᾶσι τοῖς μὴ ἔχουσιν ἀποδοῦναι· ἐὰν μόνον ὁμολογήσωσι τὸ χρέος, καὶ αἰτήσωνταί με συγχωρῆσαι αὐτοῖς διὰ μετανοίας τὸ χειρόγραφον. Εἴ τις οὖν χρεωστῇ, καὶ προσέλθῃ τῇ χάριτι τοῦ βαπτίσματος, δι’ αὐτῆς ἐλευθεροῦται τοῦ χρέους. Ὑπάγετε τοίνυν, ἰδοὺ τῶν χρεῶν ἀπελύθητε, πάσης ἐνοχῆς τῇ χάριτι ἠλευθερώθητε· μὴ πάλιν ἄλλο χειρόγραφον ἑαυτοῖς ἐπεισενέγκητε, τοῦ πρώτου ἅπαξ σχισθέντος. Ἀλλά, κύριε δέσποτα, Ἰησοῦ Χριστέ, ἐπειδὴ ἀποδοῦναί σοι ἃ χρεωστῶ, οὐκ ἔχω, οὐδὲ ἰσχύω (ἀπὸ γὰρ τῶν πολλῶν ἀνομιῶν μου καὶ τὸ κεφάλαιον σὺν τόκῳ κακῶς ἀνήλωσαι, μὴ ἀπαιτήσῃς με, ἃ παρέσχες μοι, τῆς ψυχῆς τὸ κεφάλαιον, καὶ τῆς σαρκὸς τὸν τόκον· ἀλλὰ κούφισόν με τοῦ βάρους τῶν χρεῶν μου, ὡς φιλάνθρωπος, καὶ εἰπὲ κἀμοὶ ὡς τῇ πόρνῃ· Ἀφέωνταί σου αἱ πολλαὶ ἁμαρτίαι. Σὺ γὰρ εἶ μόνος ἀναμάρτητος καὶ ἀγαθὸς καὶ φιλάνθρωπος, καὶ συγχωρῶν ἁμαρτίας·","english":"Therefore, as if she saw that he knows everything and that none of the evil deeds she has done escapes him, she approached in silence, weeping, and confessing all her debts in her heart, she propitiated God. Be silent then, also, Pharisee, so that the Lord may forgive you your debt. Do not, being yourself condemned, condemn the one who has been condemned; do not, being yourself worthless, disparage the one who has been disparaged. Be still; for I have need neither of your affairs nor of hers; but I have come to forgive the debt to both. For I am a benevolent lender to the two of you, and not only to you, but to all who are unable to repay; provided only that they acknowledge the debt and ask me to cancel the bond for them through repentance. If, then, anyone is in debt and approaches the grace of baptism, through it he is freed from the debt. Go then, behold, you are released from your debts, you have been freed from every obligation by grace; do not bring another bond upon yourselves, once the first has been torn up. But, Lord and Master, Jesus Christ, since I do not have the means to repay what I owe you, nor am I able (for from my many lawless acts I have squandered both the principal and the interest badly), do not demand from me what you have provided me—the principal of the soul and the interest of the flesh—but lighten the burden of my debts, as a benevolent one, and say to me also as to the prostitute: Your many sins are forgiven. For you alone are sinless and good and benevolent, and you forgive sins.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"σιγῇ προσῆλθε δακρύουσα","severity":"info","text":"The woman's silent, weeping approach contrasts with the Pharisee's verbal condemnation, emphasizing her humility and repentance.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"χειρόγραφον","severity":"info","text":"The metaphor of a bond (χειρόγραφον) being torn up echoes Pauline language of debt and forgiveness (cf. Rom 6:23; Col 2:14).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"δανειστὴς φιλάνθρωπος","severity":"info","text":"The image of Christ as a benevolent lender (δανειστὴς φιλάνθρωπος) draws on contemporary economic practice of debt forgiveness, a common homiletic trope.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Σίγησον οὖν καὶ σύ, Φαρισαῖε","severity":"info","text":"This imperative marks a direct address to the Pharisee, shifting from narrative to exhortation, a typical homiletic turn.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ἀφέωνταί σου αἱ πολλαὶ ἁμαρτίαι","severity":"info","text":"The final prayer-like address to Christ echoes liturgical formulas of absolution, reflecting Severian's pastoral context.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἐπεισενέγκητε","severity":"caution","text":"The verb ἐπεισενέγκητε (bring upon) is rare; the text may be corrupt or a scribal error for ἐπεισάγητε.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the speaker in the final paragraph (κύριε δέσποτα) is ambiguous: it could be the preacher or the woman; the reading takes it as the preacher's prayer."],"confidence":"high","notes":[]},{"i":10,"ref":"p10","source":"καὶ σοὶ πρέπει πᾶσα δόξα, τιμὴ καὶ προσκύνησις, σὺν τῷ ἀνάρχῳ σου πατρί, καὶ τῷ παναγίῳ καὶ ἀγαθῷ καὶ ζωοποιῷ πνεύματι, νῦν καὶ ἀεὶ καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.","english":"And to you belongs all glory, honor, and adoration, together with your beginningless Father, and the all-holy, good, and life-giving Spirit, now and always and unto the ages of ages. Amen.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This concluding doxology shifts from the preceding narrative of the harlot and Pharisee to a direct address to the Trinity, marking the homily's liturgical close.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"προσκύνησις","severity":"info","text":"προσκύνησις (proskynēsis) denotes adoration or prostration, a term with theological weight in Greek patristic discourse, often reserved for divine worship.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The phrase 'beginningless Father' (ἀνάρχῳ πατρί) reflects standard anti-Arian Trinitarian theology, emphasizing the Father's co-eternity with the Son and Spirit.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"","severity":"info","text":"The closing 'now and always and unto the ages of ages' echoes doxological formulas in the New Testament, e.g., Galatians 1:5 and Revelation 1:6, common in liturgical endings.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"This doxology, typical of Severian's homilies, was likely recited by the congregation, affirming the homily's liturgical setting and Nicene orthodoxy.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text is clear; no textual corruption or variant readings are noted in the source edition."],"confidence":"high","notes":[]}]}