{"slug":"tlg0317.tlg002","id":"greek:tlg0317.tlg002","title":"Acta Joannis (recensio)","author":"Acta Joannis","genre":"other","date":"","tradition":"greek","coverage":"none","publication":{"status":"machine-draft","reviewed_by":null,"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","generated":"2026-11-14T23:35:37Z","cost_usd":0.025449},"source":{"registry_id":"greek:tlg0317.tlg002","work_id":"tlg0317.tlg002","edition":"first1k","language":"","license":"CC BY-SA 4.0","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0317.tlg002.1st1K-grc1:2"},"stats":{"passages":74,"english_words":6065,"coptic_letters":0,"commentary_units":376,"commentary_kinds":9,"derived_notes":1,"ambiguities":98,"work_notes":5,"external_links":6,"timeline":6},"summary":{"work":"tlg0317.tlg002","abstract":"The Acta Joannis is an early Christian apocryphal work recounting the missionary travels, miracles, and preaching of the apostle John. It survives only in fragmentary form, with the longest continuous portion being the 'Acts of John at Ephesus' (chapters 58–104). The text is usually dated to the late 2nd or early 3rd century CE and shows affinities with contemporary Gnostic and encratite literature. Condemned as heretical by the Council of Nicaea II (787 CE) and listed in the Decretum Gelasianum, it was excluded from the biblical canon. The present edition is based on a single recension and does not collate variant readings from other manuscript traditions.","historical_context":"The Acta Joannis was likely composed in Greek, probably in Asia Minor or Egypt, during the late 2nd or early 3rd century CE. This period saw the flourishing of apocryphal apostolic acts, often associated with encratite or Gnostic circles that emphasized asceticism and esoteric knowledge. The work's theological themes—such as docetic Christology and the rejection of materiality—align with contemporary movements like Valentinian Gnosticism. The text was transmitted in multiple recensions, including Coptic fragments, but the original Greek version survives only in part. It was condemned by later orthodox councils and lists of apocrypha, reflecting its marginalization in mainstream Christianity. The present edition (first1k) is based on a single recension and does not include variant readings or a critical apparatus.","significance":"The Acta Joannis is a key witness to early Christian diversity, particularly the development of apocryphal apostolic acts and their theological themes. Its docetic Christology and encratite ethics provide insight into non-orthodox Christianities of the 2nd–3rd centuries. The work also influenced later hagiography and apocryphal literature, and its condemnation by ecumenical councils highlights the process of canon formation and orthodoxy definition.","timeline":[{"date":"late 2nd–early 3rd c.","event":"Composition of the Acta Joannis in Greek, likely in Asia Minor or Egypt."},{"date":"4th–5th c.","event":"Transmission and translation into Coptic and other languages; emergence of variant recensions."},{"date":"692 CE","event":"Quinisext Council (Trullo) condemns apocryphal acts, possibly including the Acta Joannis."},{"date":"787 CE","event":"Council of Nicaea II explicitly condemns the Acta Joannis as heretical."},{"date":"6th c.","event":"Decretum Gelasianum lists the Acta Joannis among apocryphal works."},{"date":"19th–20th c.","event":"Modern critical editions and studies of the Acta Joannis, including the first1k edition."}],"relations":[{"work":"Acts of Paul","relation":"Similar genre and thematic parallels; both are apocryphal apostolic acts from the 2nd–3rd centuries.","key":"","label":null,"url":null},{"work":"Acts of Peter","relation":"Contemporary apocryphal act with comparable narrative structure and encratite themes.","key":"","label":null,"url":null},{"work":"Acts of Thomas","relation":"Another apocryphal act with Gnostic and ascetic elements; shares the 'Hymn of the Pearl' tradition.","key":"","label":null,"url":null},{"work":"Gospel of John","relation":"Attributed to the same apostle; the Acta Joannis draws on Johannine traditions and theology.","key":"","label":null,"url":null},{"work":"Decretum Gelasianum","relation":"Lists the Acta Joannis as apocryphal, reflecting its rejection from the canon.","key":"","label":null,"url":null}],"external_links":[{"key":"wikipedia:Acts of John","label":"Wikipedia: Acts of John","url":"https://en.wikipedia.org/wiki/Acts_of_John","reason":"General overview of the work, its content, and scholarly context."},{"key":"wikipedia:Apocryphal Acts","label":"Wikipedia: Apocryphal Acts","url":"https://en.wikipedia.org/wiki/Acts_of_the_Apostles_%28genre%29","reason":"Context on the genre of apocryphal apostolic acts."},{"key":"wikipedia:Decretum Gelasianum","label":"Wikipedia: Decretum Gelasianum","url":"https://en.wikipedia.org/wiki/Gelasian_Decree","reason":"Lists the Acta Joannis among condemned apocrypha."},{"key":"wikipedia:Encratism","label":"Wikipedia: Encratism","url":"https://en.wikipedia.org/wiki/Encratites","reason":"Theological movement associated with the Acta Joannis."},{"key":"wikipedia:Docetism","label":"Wikipedia: Docetism","url":"https://en.wikipedia.org/wiki/Docetism","reason":"Christological view present in the Acta Joannis."},{"key":"ed:tlg0317.tlg002","label":"TLG: Acta Joannis","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg0317.tlg002.1st1K-grc1:2","reason":"Digital edition of the Greek text for scholarly reference."}],"cautions":["The date of composition is uncertain; scholarly consensus places it in the late 2nd or early 3rd century CE, but this is based on theological affinities rather than external evidence.","The work survives only in fragmentary form; the longest continuous portion (chapters 58–104) may not represent the original structure.","The present edition (first1k) is based on a single recension and does not collate variant readings from other manuscript traditions (e.g., Coptic fragments).","No critical apparatus is provided; the edition does not indicate lacunae, scribal corrections, or later interpolations within the transmitted text.","Authorship is unknown; attribution to the apostle John is traditional and not historically verifiable."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000572,"generated":"2026-11-14T23:35:37Z"},"checks":{"work":"tlg0317.tlg002","status":"warn","blocking":[],"warnings":[{"code":"short-output-warn","i":17,"words":7},{"code":"commentary-length","i":"8"}],"stats":{"passages":74,"translated":74,"commentary_passages":74,"commentary_units":376,"english_words":6065,"source_letters":25592,"commentary_kinds":9},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"transmission","kind":"transmission","basis":"text","lemma":"","severity":"info","text":"The Acta Joannis survives only in fragmentary form; the longest continuous portion is the so-called 'Acts of John at Ephesus' (chapters 58–104 in the standard numbering).","cites":[],"named_sources":[],"dropped_cites":["ed:tlg0317.tlg002"]},{"unit":"dating","kind":"chronology","basis":"background","lemma":"","severity":"info","text":"The work is usually dated to the late 2nd or early 3rd century CE, based on its theological affinities with contemporary Gnostic and encratite literature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"Condemned as apocryphal and heretical by the Council of Nicaea II (787 CE) and listed in the Decretum Gelasianum, the Acta Joannis was excluded from the biblical canon.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The present edition (first1k) is based on a single recension; variant readings from other manuscript traditions (e.g., the Coptic fragments) are not collated here.","cites":[],"named_sources":[],"dropped_cites":["ed:tlg0317.tlg002"]},{"unit":"sense","kind":"sense","basis":"background","lemma":"","severity":"info","text":"No critical apparatus is provided; the edition does not indicate lacunae, scribal corrections, or later interpolations within the transmitted text.","cites":[],"named_sources":[],"dropped_cites":["ed:tlg0317.tlg002"]}],"derived_work_notes":[{"kind":"limit","severity":"caution","text":"The English is a machine draft produced passage by passage from the transcribed Coptic; no human has verified it. The commentary is model-written and cites only keys the pipeline could resolve."},{"kind":"register","severity":"info","text":"Register: other in ancient Greek; the English keeps the liturgical formulae and the vocatives rather than normalising them."},{"kind":"structure","severity":"info","text":"Passages: 74 narrative."},{"kind":"source","severity":"info","text":"Source edition: first1k — CC BY-SA 4.0"}],"derived_structure":{"narrative":74},"term_index":[],"citations":{},"segments":[{"i":1,"ref":"p1","source":"Πράξεις τοῦ ἁγίου ἀσποστόλου καὶ εὐαγγελιστοῖ Ἰωάννου\nτοῦ θεολόγου.","english":"Acts of the holy apostle and evangelist John the theologian.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Πράξεις","severity":"info","text":"The title Πράξεις (Acts) places this work in the genre of apostolic acts, a narrative form common in early Christian apocrypha.","cites":[],"named_sources":[],"dropped_cites":["ed:tlg0317.tlg002"]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ἀσποστόλου","severity":"info","text":"The form ἀσποστόλου is a variant spelling of ἀποστόλου (apostle), reflecting a scribal or dialectal feature in the manuscript tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"εὐαγγελιστοῖ","severity":"info","text":"εὐαγγελιστοῖ is a variant of εὐαγγελιστοῦ (evangelist), likely a scribal error or phonetic spelling in the Greek transmission.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"θεολόγου","severity":"info","text":"The epithet θεολόγου (the theologian) for John is standard in Byzantine tradition, distinguishing him from other Johns and emphasizing his Gospel's theological depth.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The spelling variants ἀσποστόλου and εὐαγγελιστοῖ may indicate a later or non-standard manuscript copy; the intended forms are ἀποστόλου and εὐαγγελιστοῦ."],"confidence":"high","notes":[]},{"i":2,"ref":"p2","source":"2 ἀνήνεγκαν πρὸς βασιλέα οὕτως·","english":"They brought him before the king in this manner.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ἀνήνεγκαν","severity":"info","text":"The verb ἀνήνεγκαν (from ἀναφέρω) means 'they brought up' or 'they reported,' but here it is used in the sense of bringing a person before an authority, as in a legal or audience context.","cites":[],"named_sources":[],"dropped_cites":["ed:tlg0317.tlg002"]},{"unit":"term","kind":"term","basis":"glossary","lemma":"βασιλέα","severity":"info","text":"βασιλέα (accusative of βασιλεύς) is the standard Greek term for 'king.' In the Acts of John, it often refers to a Roman emperor or a local ruler, but the specific identity is not given here.","cites":[],"named_sources":[],"dropped_cites":["ed:tlg0317.tlg002"]},{"unit":"structure","kind":"structure","basis":"text","lemma":"οὕτως","severity":"info","text":"The adverb οὕτως ('in this manner') concludes the sentence and may introduce a following description or dialogue, serving as a narrative transition from the preceding action to the audience with the king.","cites":[],"named_sources":[],"dropped_cites":["ed:tlg0317.tlg002"]},{"unit":"background","kind":"background","basis":"external","lemma":"πρὸς βασιλέα","severity":"info","text":"Bringing a Christian apostle before a king is a common motif in apocryphal acts, reflecting the historical reality of Roman provincial governors or emperors interrogating Christians. The setting here is likely Ephesus or Rome, but the text does not specify.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the king is not specified; it could be Domitian or a local ruler. The phrase 'in this manner' (οὕτως) may refer to a preceding description of the arrest or to a following account of the trial, but the Greek text is fragmentary."],"confidence":"high","notes":[]},{"i":3,"ref":"p3","source":"3 Αὐτοκράτορι Καίσαρι Σεβαστῷ νικητῆ τροπαούχῳ·\nγνωστὸν ἔστω σοι ὅτι Ἰωάννης τις ὀνόματι, τῷ γένει Ἰουδαῖος,\n τῆς θρησκείας τῶν Γαλιλαίων, καταλαβὼν τὴν Ἀσίαν,\nἔτι μὴν καὶ τὴν δουλικήν σου πόλιν Ἐφεσίων, ἐξέστησε\nπάντας καὶ ἀνέτρεψεν ἐκ τῆς πατροπαραδότου θρησκείας,\nἕλκων πάντας ὀπίσω αὐτοῦ, ὥστε γενέσθαι ξένον ὄνομα καὶ\nἔθνος ἕτερον· καὶ εἰ μὴ σπεύσας τοῦτον ταχέως σβέσῃς, ἀπώλεσε\n καὶ τὸ ἔθνος καὶ τὴν χώραν.","english":"To the Emperor Caesar Augustus, Victor, Trophy-Bearer: Let it be known to you that a certain John by name, a Jew by race, of the religion of the Galileans, having come to Asia, and indeed also to your servile city of the Ephesians, has caused all to revolt and has overturned them from the ancestral religion, drawing all after him, so that a strange name and a different nation have come into being; and unless you hasten to extinguish him quickly, he will destroy both the nation and the land.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"Αὐτοκράτορι Καίσαρι Σεβαστῷ νικητῇ τροπαούχῳ","severity":"info","text":"The opening address to the emperor uses standard imperial titulature: Autokrator (Imperator), Kaisar (Caesar), Sebastos (Augustus), and the victory titles 'victor' and 'trophy-bearer' (tropaouchos). This formulaic address reflects the formal petition style of Roman provincial correspondence.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"τῆς θρησκείας τῶν Γαλιλαίων","severity":"info","text":"'The religion of the Galileans' is a derogatory early Christian label used by outsiders; 'Galilaios' appears in pagan and Jewish polemic (e.g., Julian the Apostate) to distinguish Christians from Jews. Here it marks John as a Christian missionary.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"δουλικήν σου πόλιν Ἐφεσίων","severity":"info","text":"'Your servile city of the Ephesians' is a rhetorical flourish emphasizing Ephesus as subject to Rome. The phrase 'servile city' (doulikēn polin) is unusual and may reflect the author's attempt to flatter the emperor by stressing the city's loyalty.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"πατροπαραδότου θρησκείας","severity":"info","text":"'Ancestral religion' (patroparadotos thrēskeia) was a key concept in Greco-Roman and Jewish identity, denoting traditional cults handed down from forefathers. The accusation that John overturns this aligns with common charges against Christians as subversive of civic and family piety.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage is a formal letter of denunciation addressed to the emperor, typical of the 'narrative' section of the Acts. It sets up the conflict by presenting John as a threat to both religious tradition and Roman order, leading to his arrest and trial.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἀπώλεσε","severity":"caution","text":"The verb 'apōlese' (he will destroy) is a future indicative, but the manuscript tradition may vary. The reading here assumes a future sense consistent with the threat; some witnesses might have aorist or subjunctive forms. The text is otherwise stable.","cites":[],"named_sources":[],"dropped_cites":["ed:tlg0317.tlg002"]}],"ambiguities":["The precise identity of the emperor (Augustus or a later Caesar) is not specified; the address is formulaic. The phrase 'τῆς θρησκείας τῶν Γαλιλαίων' could be read as a specific sectarian label or a general slur; the translation takes it as a Christian designation."],"confidence":"high","notes":[]},{"i":4,"ref":"p4","source":"5 Ὁ δὲ βασιλεὺς Ἀδριανὸς ταῦτα ἀκούσας ἀπέστειλε ταχυδρόμους\nστρατιώτας μεταστείλασθαι τὸν ἀπόστολον πρὸς\nαὐτόν. οἱ δὲ στρατιῶται σπεύσαντες κατέλαβον τὴν Ἔφεσον. \nκαὶ δὴ ἐρωτήσαντες Ποῦ φησίν ἐστιν Ἰωάννης ὁ Γλιλαῖος;\nὑπέδειξαν αὐτοῖς τὸ κελλίον ὑμῶν. οἳ δὲ ἐγγίσαντες εὗρον τὸν\nθεολόγον καὶ λέγουσιν αὐτῷ· Σὺ εἶ Ἰωάννης ὁ Γαλιλαῖος;\nὋ δὲ Ναί φησιν, ἐγώ εἰμι. Οἳ δὲ ἰδόντες τὴν ἀρετὴν τοῦ ἀνθρός,\nτό τε ταπεινὸν αὐτοῦ καὶ ἡσύχιον, ἅμα δὲ καὶ τὸ εὐπρεπὲς \nτοῦ προσώπου, μᾶλλον ἐτίμησαν τὸν ἄνδρα· καὶ μετὰ αἰδοῦς\nλέγουσιν αὐτῷ· Καλεῖ σε ὁ βασλεὺς Ῥωμαίων· δεῦρο, πορεύθητι\nμεθʼ ἡμῶν. Ὁ δὲ θεολόγος ταύτην τὴν ἀγγελίαν δέξαγειτόνων","english":"When King Hadrian heard this, he sent swift soldiers to summon the apostle to him. The soldiers hurried and arrived at Ephesus. And when they asked, “Where, they say, is John the Galilean?” they were shown your cell. Approaching, they found the theologian and said to him, “Are you John the Galilean?” He said, “Yes, I am.” Seeing the virtue of the man, his humility and tranquility, and also the comeliness of his face, they honored the man all the more; and with reverence they said to him, “The king of the Romans summons you; come, go with us.” The theologian received this message","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"βασιλεὺς Ἀδριανὸς","severity":"info","text":"Hadrian (reigned 117–138 CE) is anachronistically placed here as the Roman emperor; historically, John’s death is dated earlier, likely under Trajan or Nerva.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"Γαλιλαῖος","severity":"info","text":"The Greek term Γαλιλαῖος (Galilean) is used as a derogatory label for Christians in the previous passage and repeated here; the soldiers adopt the same phrasing.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"θεολόγον","severity":"info","text":"The Greek θεολόγον (theologian) is an epithet for John, likely reflecting later tradition that identified him as the author of the Gospel of John and Revelation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"τὸ κελλίον ὑμῶν","severity":"info","text":"The phrase 'your cell' (τὸ κελλίον ὑμῶν) shifts to second-person plural, possibly a scribal error or a direct address to the reader; the English draft retains 'your'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"ἀρετὴν","severity":"info","text":"The soldiers' response to John's virtue (ἀρετὴν) and humility reflects hagiographic topoi common in later Acts, emphasizing the apostle's spiritual authority over imperial power.","cites":[],"named_sources":[],"dropped_cites":["ed:tlg0317.tlg002"]}],"ambiguities":["The phrase 'τὸ κελλίον ὑμῶν' (your cell) is ambiguous: it may be a scribal error for 'αὐτῶν' (their) or a direct address to the reader; the translation follows the Greek literally.","The identity of 'King Hadrian' is historically anachronistic; the text may conflate emperors or use the name generically."],"confidence":"high","notes":[]},{"i":5,"ref":"p5","source":"μενος ταχέως ἀναστὰς καὶ λαβὼν τὸ πάλλιον αὐτοῦ ἔθηκεν\nἐν αὐτῷ φοίνικας ὡσεὶ χεῖρας δύο· καὶ ἐξελθὼν λέγει αὐτοῖς·\nΔεῦτε καὶ πορευθῶμεν.","english":"... he quickly rose, took his cloak, and placed in it dates about two handfuls. And going out, he said to them, “Come, let us go.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"πάλλιον","severity":"info","text":"The term πάλλιον (pallion) denotes a cloak or mantle, a common garment in the Roman world, here used by John to carry dates.","cites":[],"named_sources":[],"dropped_cites":["ed:tlg0317.tlg002"]},{"unit":"term","kind":"term","basis":"glossary","lemma":"φοίνικας","severity":"info","text":"φοίνικας (phoinikas) can mean either 'dates' (the fruit) or 'palm branches'; the context of 'two handfuls' supports the sense of dates, a portable food.","cites":[],"named_sources":[],"dropped_cites":["ed:tlg0317.tlg002"]},{"unit":"background","kind":"background","basis":"external","lemma":"Δεῦτε","severity":"info","text":"Δεῦτε (deute) is an imperative meaning 'come!' often used in Greek to summon a group, reflecting the apostle's calm authority.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This brief narrative unit shows John's immediate compliance with the soldiers' summons, emphasizing his humility and readiness.","cites":[],"named_sources":[],"dropped_cites":["ed:tlg0317.tlg002"]}],"ambiguities":["The Greek φοίνικας could be read as 'palm branches' rather than 'dates', but the measure 'two handfuls' favors the fruit."],"confidence":"high","notes":[]},{"i":6,"ref":"p6","source":"6 Αὐτίκα γοῦν λαβόντες οἱ στρατιῶται τὸν Ἰωάννην,\n κἀμὲ ἐπιτρέψαντες ἀκολουθεῖν, ἐπορεύθημεν μετὰ σπουδῆς.\nκαὶ ἀνύσαντες ὁδὸν ἡμερῶν ἑπτὰ οὐθενὸς βρώματος μετέλαβεν\nὁ Ἰωάννης. ὁρῶντες δὲ αὐτὸν οἱ στρατιῶται ἄσιτον διαμένοντα,\nἔσχαλον δεδοικότες μή πως ἐκ τῆς πολλῆς ἀσιτίας ἀτονύσας\nτῆς ζωῆς ἀφαιρεθῇ καὶ τούτοις οἴκτιστον θάνατον\n ὑπὸ τοῦ βασιλέως ἐπάξῃ, ἐδεξιοῦντο αὐτὸν προσκυλινδούμενοι\nτοῖς τούτου ποσὶ βρώσεως μεταλαβεῖν. ὁ δὲ θεολόγος θέλων\nαὐτοὺς θεραπεῦσαι, λαβὼν ἐκ τῶν φοινίκων ὧν εἶχε δεδεμένων\nἐν τῷ παλλίῳ αὐτοῦ ἔφαγεν ἔμπροσθεν αὐτῶν. οἱ οὖν στρατιῶται","english":"Immediately, then, the soldiers took John, and having permitted me to follow, we traveled with haste. And having completed a journey of seven days, John partook of no food. But the soldiers, seeing him remaining without eating, were exceedingly afraid lest, from such great fasting, he might grow weak and be deprived of life, and thus bring upon them a most pitiable death from the emperor. So they besought him, prostrating themselves at his feet, to partake of food. But the theologian, wishing to heal them, took some of the dates which he had bound in his cloak and ate before them. Then the soldiers","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ἀνύσαντες ὁδὸν ἡμερῶν ἑπτὰ","severity":"info","text":"The seven-day journey without food echoes the ascetic motif of John's endurance, common in apocryphal acts.","cites":[],"named_sources":[],"dropped_cites":["ed:tlg0317.tlg002"]},{"unit":"term","kind":"term","basis":"glossary","lemma":"θεολόγος","severity":"info","text":"The title 'theologian' (θεολόγος) is applied to John here, a term used in later Christian tradition for the Evangelist, but in this text it may reflect a high Christological or revelatory role.","cites":[],"named_sources":[],"dropped_cites":["ed:tlg0317.tlg002"]},{"unit":"background","kind":"background","basis":"external","lemma":"ἔσχαλον δεδοικότες","severity":"info","text":"The soldiers' fear of the emperor's punishment for John's death reflects the political context of Roman authority and the risk of martyrdom narratives.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage continues the narrative sequence from the previous episode, where John takes dates; here he eats them to reassure the soldiers, forming a chiastic structure of fasting and provision.","cites":[],"named_sources":[],"dropped_cites":["ed:tlg0317.tlg002"]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"προσκυλινδούμενοι τοῖς τούτου ποσὶ","severity":"info","text":"Prostration at the feet is a gesture of supplication common in Greco-Roman and early Christian literature, paralleling similar scenes in the Acts of Peter and Acts of Paul.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text is clear; no significant ambiguities in this passage."],"confidence":"high","notes":[]},{"i":7,"ref":"p7","source":"ἰδόντες αὐτὸν βρώσεαως μεταλαβόντα εὐθυμήσαντες σπουδαῖοι \nτὴν πορείαν πρὸς τὴν Ῥώμην ἐποιοῦντο.","english":"Seeing him partake of food, they took heart and made the journey to Rome with haste.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"βρώσεαως μεταλαβόντα","severity":"info","text":"The phrase 'partake of food' marks a turning point: John's first meal after seven days of fasting reassures the soldiers, who feared he would die and bring imperial punishment upon them.","cites":[],"named_sources":[],"dropped_cites":["ed:tlg0317.tlg002"]},{"unit":"term","kind":"term","basis":"glossary","lemma":"εὐθυμήσαντες","severity":"info","text":"The verb εὐθυμέω means 'to be of good cheer' or 'take heart'; here it signals the soldiers' emotional shift from fear to relief, driving the narrative forward.","cites":[],"named_sources":[],"dropped_cites":["ed:tlg0317.tlg002"]},{"unit":"structure","kind":"structure","basis":"text","lemma":"τὴν πορείαν πρὸς τὴν Ῥώμην","severity":"info","text":"This clause concludes the journey motif: the soldiers' haste (σπουδαῖοι) resumes after the delay caused by John's fasting, marking a structural pivot from stasis to movement.","cites":[],"named_sources":[],"dropped_cites":["ed:tlg0317.tlg002"]},{"unit":"background","kind":"background","basis":"background","lemma":"πρὸς τὴν Ῥώμην","severity":"info","text":"Rome is the destination of John's forced journey under Domitian's order, consistent with the Acts' tradition of John's exile to Patmos and later return; the city symbolizes imperial authority and persecution.","cites":[],"named_sources":[],"dropped_cites":["ed:tlg0317.tlg002"]}],"ambiguities":["The Greek text is straightforward; no significant ambiguities in this passage."],"confidence":"high","notes":[]},{"i":8,"ref":"p8","source":"7 Καὶ δὴ φθάσαντες τὴν Ῥώμην παρέστησαν τὸν ἀπόστολον\nτῷ βασιλεῖ. ὁ δὲ ἀπόστολος εἰσελθὼν ἐνώπιον τοῦ\nβασιλέως καὶ ἐγγίσας αὐτὸν ἐφίλησεν αὐτὸν κατὰ τοῦ στέρνους\nκαὶ τῆς κεφαλῆς. ὁ δὲ βασιλεὺς πρὸς αὐτὸν ἔφη· Πῶς \nσὺ ἐμὲ πεφίληκας; ἐγὼ γάρ εἰμι ἄνθρωπος· σὺ δὲ ὡς ἀκούω\nθεὸν ἐπουράνιον προσκυνεῖν καὶ σέβειν πάντας ἀνθρώπους\nδιθάσκεις. Ὁ δὲ θεολόγος πρὸς τὸν βασιλέα ἔφη· Ἐπειδὴ\nγέγραπται Καρθία βασιλέως ἐν χειρὶ κυρίου· καὶ πάλιν Χεὶρ\nκυρίου ἐπὶ κορυφὴν βασιλέως, τούτου χάριν πεφίληκά σου τὸ \nστῆθος καὶ τὴν κορυφήν.","english":"And when they reached Rome, they presented the apostle to the emperor. The apostle, entering before the emperor and approaching him, kissed him on the chest and the head. The emperor said to him, \"How have you kissed me? For I am a man; but you, as I hear, teach all men to worship and revere a heavenly god.\" The theologian said to the emperor, \"Since it is written, 'The heart of the king is in the hand of the Lord,' and again, 'The hand of the Lord is upon the head of the king,' for this reason I have kissed your chest and your head.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"παρέστησαν","severity":"info","text":"The verb παρέστησαν (aorist of παρίστημι) here means 'presented' or 'brought before', indicating a formal audience with the emperor.","cites":[],"named_sources":[],"dropped_cites":["ed:tlg0317.tlg002"]},{"unit":"term","kind":"term","basis":"glossary","lemma":"θεολόγος","severity":"info","text":"The title θεολόγος ('theologian') is applied to John, a standard epithet in later Christian tradition, but here it may reflect the text's own high view of the apostle as a divinely inspired teacher.","cites":[],"named_sources":[],"dropped_cites":["ed:tlg0317.tlg002"]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Καρθία βασιλέως ἐν χειρὶ κυρίου","severity":"info","text":"The citation 'The heart of the king is in the hand of the Lord' is not a direct biblical verse but echoes Old Testament themes of divine sovereignty over rulers (cf. Prov 21:1; 1 Kgs 3:9 LXX). The second citation 'The hand of the Lord is upon the head of the king' is similarly a paraphrase, possibly from a lost source or oral tradition.","cites":[],"named_sources":[],"dropped_cites":["ed:tlg0317.tlg002"]},{"unit":"background","kind":"background","basis":"external","lemma":"φιλέω","severity":"info","text":"Kissing the chest and head of a ruler was a gesture of reverence in late antique court ceremonial, but here John inverts the expected hierarchy by initiating the kiss, asserting spiritual authority over temporal power.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage forms a dramatic confrontation: the emperor's question (lines 4–7) and John's scriptural justification (lines 7–10) create a rhetorical pattern of challenge and response, typical of apocryphal acts.","cites":[],"named_sources":[],"dropped_cites":["ed:tlg0317.tlg002"]}],"ambiguities":["The Greek text has 'Καρθία' (heart) where one might expect 'καρδία'; this may be a scribal variant or a phonetic spelling.","The precise source of the scriptural citations is uncertain; they may be paraphrases or from non-canonical traditions."],"confidence":"high","notes":[]},{"i":9,"ref":"p9","source":"8 Ὁ δὲ βασιλεὺς ἀσμένως δεξάμενος τὴν ἀπόκρισιο τοῦ\nθεολόγου ἔφη πρὸς αὐτόν· Ἀγγελία μοι ἦλθε περὶ σοῦ ὅτιπερ\nἐξέστησας ὅλον τὸ ἔθνος καὶ μάλιστα τῶν Ἐφεσίων ἐν","english":"The king, gladly receiving the theologian’s reply, said to him, “A report came to me about you, that you have converted the whole nation, and especially the Ephesians, in","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ἀσμένως δεξάμενος","severity":"info","text":"The phrase 'gladly receiving' indicates the king's favorable disposition, setting a tone of dialogue rather than confrontation.","cites":[],"named_sources":[],"dropped_cites":["ed:tlg0317.tlg002"]},{"unit":"term","kind":"term","basis":"glossary","lemma":"θεολόγου","severity":"info","text":"The term 'theologian' here refers to John, the apostle, consistent with the work's title and his role as a divine spokesman.","cites":[],"named_sources":[],"dropped_cites":["ed:tlg0317.tlg002"]},{"unit":"background","kind":"background","basis":"external","lemma":"Ἐφεσίων","severity":"info","text":"Ephesus is a key location in John's legendary activity; the mention of 'especially the Ephesians' aligns with traditions of his mission there.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἀγγελία μοι ἦλθε","severity":"info","text":"This phrase introduces a report motif, common in narrative to advance the plot by conveying off-stage events.","cites":[],"named_sources":[],"dropped_cites":["ed:tlg0317.tlg002"]}],"ambiguities":["The Greek text breaks off mid-sentence; the exact content of the report about John's conversion of the Ephesians is incomplete."],"confidence":"high","notes":[]},{"i":10,"ref":"p10","source":"φαντασίαις τινὲς καὶ μαγικαῖς χρώμενος μαγγανείαις· ἀλλὰ\nκαὶ ἕτερον θεὸν κηρύττεις καὶ προσκυνεῖς παρὰ τοὺς ὄντας\nθεοὺς τοὺς παῤ ὑμῶν σεβομένους· πλὴν πειράσομαι καὶ γνώσομαι\n εἰ βοηθήσει ὁ θεὸς ὃν κηρύττεις.","english":"some fantasies and magical sorceries; and also you proclaim and worship another god besides the gods that are worshipped by you. Nevertheless, I will put you to the test and find out whether the god whom you proclaim will help you.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"φαντασίαις τινὲς καὶ μαγικαῖς χρώμενος μαγγανείαις","severity":"info","text":"The king accuses John of using 'fantasies and magical sorceries', a common charge against early Christian miracle-workers, aligning with Greco-Roman suspicions of magic (mageia) as illicit or deceptive.","cites":[],"named_sources":[],"dropped_cites":["ed:tlg0317.tlg002"]},{"unit":"term","kind":"term","basis":"glossary","lemma":"θεὸν κηρύττεις","severity":"info","text":"The verb κηρύττεις ('you proclaim') is a technical term for Christian preaching (kerygma), here used by the king to frame John's activity as introducing a new deity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"παρὰ τοὺς ὄντας θεοὺς τοὺς παῤ ὑμῶν σεβομένους","severity":"info","text":"The king contrasts John's god with 'the gods that are worshipped by you', reflecting the polytheistic context of the Roman Empire, where Christians were often accused of atheism for rejecting traditional cults.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"πειράσομαι καὶ γνώσομαι","severity":"info","text":"The king's declaration 'I will put you to the test and find out' sets up a trial motif common in apocryphal acts, where a ruler tests the apostle's divine backing through ordeal or miracle.","cites":[],"named_sources":[],"dropped_cites":["ed:tlg0317.tlg002"]},{"unit":"caution","kind":"caution","basis":"text","lemma":"παῤ ὑμῶν","severity":"caution","text":"The phrase παῤ ὑμῶν ('by you') is a textual corruption; the expected form is παρ' ὑμῶν. The sense remains clear, but the manuscript reading is irregular.","cites":[],"named_sources":[],"dropped_cites":["ed:tlg0317.tlg002"]}],"ambiguities":["The phrase 'παῤ ὑμῶν' is likely a scribal error for 'παρ' ὑμῶν', but the intended meaning is unambiguous."],"confidence":"high","notes":[]},{"i":11,"ref":"p11","source":"9 Εἶτα προσκαλεσάμενος ὁ βασιλεὺς μάγον τινὰ ἐπίσημον\nἐργάτην τοῦ διαβόλου λέγει αὐτῷ· Σκεύασόν μοι\nδηλητήριον τοιοῦτον ὥστε μόνωρον γενέσθαι τὸν ἁψάμενον\nαὐτό. Ταῦτα ἀκούσας ὁ μάγος παρὰ τοῦ βασιλέως ἀπελθὼν\nἐποίησε τὸ ἐπιταχθὲν αὐτῷ παρὰ τοῦ βασιλέως καὶ φέρει\n αὐτῷ, καί φησιν ὁ βασιλεύς· Δοθήτω Ἰωάννῃ τῷ Γαλιλαίῳ.\nΚαὶ γεμίσας ὁ μάγος τὴν κύλικα, ἐπιδίδωσι τῷ θεολόγῳ. ὃ\nδὲ δεξαμενος τὸ φάρμακον καὶ κατασφραγισάμενος αὐτὸ καὶ","english":"Then the king summoned a certain renowned magician, a servant of the devil, and said to him: \"Prepare for me a poison such that whoever touches it will die immediately.\" Upon hearing this from the king, the magician went away and made what was commanded him by the king, and brought it to him. And the king said: \"Let it be given to John the Galilean.\" And the magician, having filled the cup, gives it to the theologian. And he, having received the poison and having sealed it with the sign of the cross,","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"μόνωρον","severity":"info","text":"The Greek μόνωρον means 'immediate death' or 'instant death', specifying the poison's effect as instantaneous.","cites":[],"named_sources":[],"dropped_cites":["ed:tlg0317.tlg002"]},{"unit":"term","kind":"term","basis":"glossary","lemma":"κατασφραγισάμενος","severity":"info","text":"The verb κατασφραγισάμενος ('having sealed with the sign of the cross') is a technical term for making the sign of the cross over an object, here the poison, to neutralize it.","cites":[],"named_sources":[],"dropped_cites":["ed:tlg0317.tlg002"]},{"unit":"background","kind":"background","basis":"external","lemma":"μάγον τινὰ ἐπίσημον","severity":"info","text":"The figure of a renowned magician as a servant of the devil reflects early Christian polemic against magic, common in apocryphal acts.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage continues the narrative of the king's test of John's divine protection, following the previous scene of accusation.","cites":[],"named_sources":[],"dropped_cites":["ed:tlg0317.tlg002"]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"The motif of a saint neutralizing poison by making the sign of the cross recurs in later hagiography, e.g., in the Acts of John by Prochorus.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text is fragmentary at the end of the passage; the verb κατασφραγισάμενος is clear, but the object of the sealing (the cup or the poison) is implied."],"confidence":"high","notes":[]},{"i":12,"ref":"p12","source":"ἐπικαλεσάμενος τὸν κύριον ὑμῶν Ἰησοῦν Χριστὸν ἔπιεν αὐτὸ\nὥσπερ μεθʼ ἡδονῆς πολλῆς.","english":"Having invoked your Lord Jesus Christ, he drank it as if with great pleasure.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ἐπικαλεσάμενος","severity":"info","text":"The aorist middle participle of ἐπικαλέω, 'having invoked,' indicates a deliberate act of calling upon Jesus Christ as a divine protector before drinking the poison.","cites":[],"named_sources":[],"dropped_cites":["ed:tlg0317.tlg002"]},{"unit":"term","kind":"term","basis":"text","lemma":"τὸν κύριον ὑμῶν Ἰησοῦν Χριστὸν","severity":"info","text":"The phrase 'your Lord Jesus Christ' uses the second-person plural pronoun (ὑμῶν), directly addressing the audience or readers, a common feature in early Christian narratives to engage the hearer.","cites":[],"named_sources":[],"dropped_cites":["ed:tlg0317.tlg002"]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἔπιεν","severity":"info","text":"The motif of drinking poison without harm echoes the trial by ordeal in early Christian martyrdom accounts, but no specific scriptural verse is directly quoted here.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"μεθʼ ἡδονῆς πολλῆς","severity":"info","text":"The phrase 'with great pleasure' underscores John's calm and joyful acceptance of death, contrasting with the king's malice and reflecting the ideal of the fearless Christian martyr.","cites":[],"named_sources":[],"dropped_cites":["ed:tlg0317.tlg002"]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ἐπικαλεσάμενος ... ἔπιεν","severity":"info","text":"The participial clause (ἐπικαλεσάμενος) followed by the main verb (ἔπιεν) creates a temporal sequence: invocation precedes the act of drinking, emphasizing divine protection.","cites":[],"named_sources":[],"dropped_cites":["ed:tlg0317.tlg002"]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ἰησοῦν Χριστὸν","severity":"info","text":"This passage is part of the Acts of John, which was considered apocryphal by many early church authorities but remained popular in some Christian circles for its miraculous episodes.","cites":[],"named_sources":[],"dropped_cites":["ed:tlg0317.tlg002"]}],"ambiguities":["The Greek text is clear; no significant ambiguities in this passage."],"confidence":"high","notes":[]},{"i":13,"ref":"p13","source":"10 Αὐτοῦ δὲ μηδὲν πάσχοντος τὸ σύνολον ἔμεινεν ὁ βασιλεὺς\nκαὶ ὁ μάγος καὶ πάντες οἱ σὺν αὐτοῖς ἐννεοί, ἐξιστάμενοι \nκαὶ θαυμάζοντες πῶς ἔμεινεν ἀβλαβὴς ἀπὸ τοῦ φαρμάκου ὁ\nθεολόγος. ἤρξατο οὖν μέμφεσθαι ὁ βασιλεὺς τὸν μάγον ὡς\nμὴ σκευάσαντος αὐτοῦ δόκιμον τὸ δηλητήριον. ὁ δὲ θεολόγος\nλέγει πρὸς τὸν βασιλέα· Βασιλεῦ γνῶθι ὅτι τὸ μὲν δηλητήριον\nθόκιμόν ἐστιν· ἀλλ᾿ ὁ Χριστὸς καὶ θεός μου ὁ εἰπὼν \nἡμῖν ὅτι κἂν θανάσιμόν τι πίωσιν οἱ πιστεύοντες εἰς αὐτόν,\nοὐ μὴ αὐτοὺς βλάψῃ, αὐτὸς καὶ τοῦτο καὶ πάσας τὰς μαγγανείας\nτοῦ διαβόλου καὶ τῶν τούτου ὑπηρετῶν ἀφανεῖς καὶ\nἀθοκίμους ἐργάζεται. εἰ δὲ βούλει βασιλεῦ τὴν ἀλήθειαν τῶν\nλεγομένων μαθεῖν, κέλευσον ἐνεχθῆναι ἕνα θέσμιον ἐξ ὧν \nἔχεις ἐν τῷ δεσμωτηρίῳ· καὶ πειράσωμεν τοῦ θηλητηρίου τὴν\nἐνέργειαν. Ὁ δὲ βασιλεὺς ἀκούσας ταῦτα παρὰ τοῦ θεολόγου\nτὸ τάχος ἐποίησε καὶ ἤγαγεν ἕνα δέσμιον καὶ λέγει τῷ μάγῳ·\nΠλήσας τὴν κύλικα ἐκ τοῦ δηλητηρίου θὸς αὐτῷ πιεῖν. Ὁ δὲ\nθεολόγος λέγε· Οὐχί, ἀλλὰ κλύσας τὴν φιάλην ἣν ἐξέπιον \nμεθ᾿ ὕθατος δοθήτω αὐτῷ· καὶ ἔδωμεν τί τὸ ἀποβησόμενον.\nΚαὶ κλύσας τὸ ποτήριον μεθ᾿ ὕδατος ὁ μάγος καὶ τῷ ἀνθρώπῳ\nἐπιδώσας, παραχρῆμα πιὼν ἀπέψυξεν.","english":"And while he himself suffered nothing at all, the king and the magician and all those with them stood aghast, amazed and wondering how the theologian remained unharmed by the poison. So the king began to reproach the magician, as if he had not prepared a potent poison. But the theologian says to the king: \"King, know that the poison is potent; but my Christ and God, who told us that even if those who believe in him drink something deadly, it will not harm them, he renders this and all the sorceries of the devil and his servants ineffective and powerless. But if you wish, king, to learn the truth of what is said, order a prisoner from those you have in the prison to be brought; and let us test the effect of the poison.\" And the king, having heard these things from the theologian, did so quickly and brought a prisoner, and says to the magician: \"Fill the cup from the poison and give it to him to drink.\" But the theologian says: \"No, but rinse the bowl from which I drank with water and let it be given to him; and let us see what will happen.\" And the magician, having rinsed the cup with water and given it to the man, immediately upon drinking he expired.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"θεολόγος","severity":"info","text":"The term θεολόγος (theologian) is used here as a title for John, reflecting his role as a divinely inspired teacher, not merely a narrator. This usage is consistent with later Greek Christian hagiography.","cites":[],"named_sources":[],"dropped_cites":["ed:tlg0317.tlg002"]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"κἂν θανάσιμόν τι πίωσιν οἱ πιστεύοντες εἰς αὐτόν, οὐ μὴ αὐτοὺς βλάψῃ","severity":"info","text":"This saying of Jesus is not found in canonical Gospels but echoes Mark 16:18 (the longer ending) about believers drinking poison unharmed, a motif in apocryphal acts.","cites":[],"named_sources":[],"dropped_cites":["ed:tlg0317.tlg002"]},{"unit":"background","kind":"background","basis":"text","lemma":"δηλητήριον","severity":"info","text":"The poison test is a common hagiographic topos, demonstrating divine protection. Here, the magician's failure is attributed to Christ's power, reinforcing anti-magical polemic.","cites":[],"named_sources":[],"dropped_cites":["ed:tlg0317.tlg002"]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage forms a narrative climax: the poison's inefficacy on John leads to a demonstration on a prisoner, escalating the conflict between Christian truth and pagan magic.","cites":[],"named_sources":[],"dropped_cites":["ed:tlg0317.tlg002"]},{"unit":"caution","kind":"caution","basis":"text","lemma":"θέσμιον","severity":"caution","text":"The Greek θέσμιον (prisoner) is a rare or possibly corrupt form; the standard term is δέσμιος. The text may reflect scribal error or dialectal variation.","cites":[],"named_sources":[],"dropped_cites":["ed:tlg0317.tlg002"]}],"ambiguities":["The term θέσμιον is ambiguous: it may be a scribal error for δέσμιον (prisoner) or a variant spelling. The reading 'prisoner' is adopted based on context."],"confidence":"high","notes":[]},{"i":14,"ref":"p14","source":"11 Ἰδόντες δὲ ὅ τε βασλεὺς καὶ οἱ σὺν αὐτῷ πάντες\nἐφοβήθησαν σφόδρα. τότε λέγει ὁ θεολόγος· Επειδὴ αἴτιος\nθανάτου γέγονα τοῦ ἀνθρώπου τούτου, χρή με λοιπὸν καὶ\n εὐξαμένου μου ἐγεῖραι αὐτόν. Καὶ στὰς ἐπὶ ὥραν μίαν καὶ\nεὐξάμενος ἤγειρε τὸν τεθνηκότα ἔμπροσθεν τοῦ βασιλέως καὶ\nτῶν συνόντων αὐτῷ πάντων.","english":"When the king and all those with him saw this, they were greatly frightened. Then the theologian said, \"Since I have become the cause of this man's death, it is necessary for me, after I have prayed, to raise him up.\" And standing for one hour and praying, he raised the dead man before the king and all those who were with him.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Ἰδόντες δὲ ὅ τε βασλεὺς καὶ οἱ σὺν αὐτῷ πάντες ἐφοβήθησαν σφόδρα","severity":"info","text":"The Greek text shows a minor scribal error: βασλεὺς for βασιλεύς. The sense is clear: the king and his companions are terrified by the theologian's survival of the poison.","cites":[],"named_sources":[],"dropped_cites":["ed:tlg0317.tlg002"]},{"unit":"term","kind":"term","basis":"glossary","lemma":"θεολόγος","severity":"info","text":"The term θεολόγος (theologian) is used here as a title for John, consistent with his designation in the Acts of John as a divinely inspired teacher. It is not a formal ecclesiastical office but a descriptor of his role.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"εὐξάμενος ἤγειρε τὸν τεθνηκότα","severity":"info","text":"The motif of raising the dead through prayer echoes Gospel accounts of apostolic miracles (e.g., Acts 9:36–42, 20:7–12), though no specific verse is quoted. The act underscores John's divine power.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Καὶ στὰς ἐπὶ ὥραν μίαν καὶ εὐξάμενος","severity":"info","text":"The detail of standing for one hour in prayer is a narrative pause that heightens the miracle's solemnity. This temporal marker is typical of hagiographic expansion in the Acts of John.","cites":[],"named_sources":[],"dropped_cites":["ed:tlg0317.tlg002"]},{"unit":"background","kind":"background","basis":"external","lemma":"ἐγεῖραι αὐτόν","severity":"info","text":"The resurrection of a dead person by a Christian holy figure is a common topos in apocryphal acts, serving to demonstrate the superiority of Christian faith over pagan magic, as seen in the contest with the magician.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text has a minor spelling error (βασλεὺς for βασιλεύς), but the meaning is unambiguous.","The identity of the 'theologian' is not explicitly named in this passage, but context and the work's title identify him as John."],"confidence":"high","notes":[]},{"i":15,"ref":"p15","source":"12 Τότε ἰδὼν ὁ βασιλεὺς καὶ οἱ σὺν αὐτῷ ἐφοβήθησαν\nτὸν θεὸν τοῦ οὐρανοῦ καὶ ἐπίστευσαν πολλοὶ τῷ θεῷ καὶ τῷ\n ἀποστόλῳ. ὁ δὲ βασιλεὺς ἰδὼν ὅτι εὔλογον αἰτίας εὑρίσκει\nκαθʼ ὑμῶν λέγει τῷ ἀποστόλῳ· Ἐπειδὴ κατηγορίας ἐδεξάμην\nκατὰ σοῦ καὶ θεσμοὶ βασιλικοί εἰσι νὴ ἀτιμωρήτους ἐξέρχεσθαι\nτοὺς κατηγορουμένους, κελεύομέν σε ἐν νήσῳ τινὶ ἀπενεχθῆναι","english":"Then the king and those with him saw this and feared the god of heaven, and many believed in God and the apostle. And the king, seeing that he finds a plausible accusation against you, says to the apostle, \"Since I have received accusations against you, and there are royal laws that the accused not go unpunished, I order you to be taken away to some island.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"τὸν θεὸν τοῦ οὐρανοῦ","severity":"info","text":"The phrase 'the god of heaven' is ambiguous: it may refer to the Christian God or to a pagan deity, but the context of conversion suggests the former.","cites":[],"named_sources":[],"dropped_cites":["ed:tlg0317.tlg002"]},{"unit":"term","kind":"term","basis":"text","lemma":"εὔλογον αἰτίας","severity":"info","text":"'εὔλογον αἰτίας' (plausible accusation) is a legal term; the king's claim of a plausible charge is ironic given the miraculous raising of the dead.","cites":[],"named_sources":[],"dropped_cites":["ed:tlg0317.tlg002"]},{"unit":"background","kind":"background","basis":"text","lemma":"θεσμοὶ βασιλικοί","severity":"info","text":"'θεσμοὶ βασιλικοί' (royal laws) reflects the Roman legal principle that accused persons must not go unpunished, a common trope in early Christian martyr acts.","cites":[],"named_sources":[],"dropped_cites":["ed:tlg0317.tlg002"]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Τότε ἰδὼν","severity":"info","text":"The passage shifts from a miracle (raising the dead) to a legal confrontation, typical of the narrative pattern in the Acts of John where miracles provoke persecution.","cites":[],"named_sources":[],"dropped_cites":["ed:tlg0317.tlg002"]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ἐπίστευσαν πολλοὶ τῷ θεῷ καὶ τῷ ἀποστόλῳ","severity":"info","text":"The conversion of many after a miracle is a recurring motif in apocryphal acts, emphasizing the apostle's role as a divine agent.","cites":[],"named_sources":[],"dropped_cites":["ed:tlg0317.tlg002"]}],"ambiguities":["The identity of 'the god of heaven' (τὸν θεὸν τοῦ οὐρανοῦ) is ambiguous; it may be a generic reference to the Christian God or a specific pagan deity, but the subsequent belief in 'God and the apostle' suggests Christian interpretation."],"confidence":"high","notes":[]},{"i":16,"ref":"p16","source":"λεγομένη Πάτμῳ ἄχρι καιροῦ. Ὁ δὲ θεολόγος λέγει αὐτῷ·\nΠοίει ὃ βούλῃ.","english":"called Patmos until a certain time. And the theologian says to him, \"Do what you wish.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Πάτμῳ","severity":"info","text":"Patmos is the island traditionally associated with John the Theologian's exile, as in Revelation 1:9. The mention here aligns the narrative with that tradition.","cites":[],"named_sources":[],"dropped_cites":["ed:tlg0317.tlg002"]},{"unit":"term","kind":"term","basis":"text","lemma":"θεολόγος","severity":"info","text":"The epithet 'theologian' (θεολόγος) is a standard title for John in Byzantine tradition, distinguishing him from other Johns. It appears here as a narrative label.","cites":[],"named_sources":[],"dropped_cites":["ed:tlg0317.tlg002"]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The king's command to exile John to Patmos is interrupted by the apostle's brief reply, 'Do what you wish,' which asserts his indifference to the punishment.","cites":[],"named_sources":[],"dropped_cites":["ed:tlg0317.tlg002"]},{"unit":"background","kind":"background","basis":"external","lemma":"","severity":"info","text":"Exile to an island was a common Roman penalty for political or religious offenders. Patmos is specifically linked to John's exile in later Christian tradition.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek phrase 'ἄχρι καιροῦ' could mean 'until a certain time' or 'for a time,' leaving the duration of exile unspecified."],"confidence":"high","notes":[]},{"i":17,"ref":"p17","source":"13 Ὁ δὲ βασιλεὺς ἀπέστειλεν ὑμᾶς ἐν τῇ νήσῳ,","english":"The king sent you to the island,","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Ὁ δὲ βασιλεὺς ἀπέστειλεν ὑμᾶς","severity":"info","text":"The king sent you: the speaker addresses the audience directly, likely the apostle John or his companions, explaining their exile as an act of royal authority.","cites":[],"named_sources":[],"dropped_cites":["ed:tlg0317.tlg002"]},{"unit":"term","kind":"term","basis":"glossary","lemma":"βασιλεὺς","severity":"info","text":"βασιλεὺς (king) here refers to the Roman emperor, likely Domitian, who is traditionally associated with John's exile to Patmos in early Christian sources.","cites":[],"named_sources":[],"dropped_cites":["ed:tlg0317.tlg002"]},{"unit":"background","kind":"background","basis":"background","lemma":"ἐν τῇ νήσῳ","severity":"info","text":"The island is Patmos, where John was exiled according to tradition (cf. Revelation 1:9). This passage continues the narrative of John's banishment under Roman authority.","cites":[],"named_sources":[],"dropped_cites":["ed:tlg0317.tlg002"]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ὁ δὲ βασιλεὺς ἀπέστειλεν ὑμᾶς","severity":"info","text":"This sentence is a direct statement within the dialogue, following the previous line where the theologian (John) is addressed. It marks a shift to explaining the cause of their presence on the island.","cites":[],"named_sources":[],"dropped_cites":["ed:tlg0317.tlg002"]}],"ambiguities":["The identity of 'the king' is not explicitly named in this verse; it is inferred from context as the Roman emperor."],"confidence":"high","notes":[{"kind":"check","severity":"info","code":"short-output-warn","text":"Automatic check: the English is short for the Coptic of this passage. Short passages are legitimate; this one is at the margin."}]},{"i":18,"ref":"p18","source":"14 τριετῆ χρόνον ποιήσαντες ἐν Πάτμῳ τοῦ δὲ βασιλέως\nῬωμαίων τοῦ βίου τούτου ἐξελθόντος κατὰ τοὺς καιροὺς \nτῆς ἐξορίας Ἰωάννου, αὐτίκα καὶ ὁ ἀπόστολος διὰ τὸ μὴ εἶναι\nπλοῖον ἐν τῇ νήσῳ ὅπερ ἐξορμήσει πρὸς τὴν στερεὰν γῆν ξύλου\nεὐτελοῦς ἐπιλαβόμενος φελλοῦ τοὔνομα καὶ τοῦτο ἐπιθήσας\nἐπὶ τὰ νῶτα τῆς θαλάσσης καὶ ἐπιβιβάσας ἑαυτὸν ἐπὶ τὸ\nξύλον κἀμὲ ἐπιτρέψας ἀνελθεῖν, εὐθυδρομεῖν ἠπείγετο ἄντκρυς","english":"After spending three years on Patmos, when the Roman emperor departed this life at the time of John's exile, the apostle immediately—since there was no ship on the island that would set out for the mainland—took hold of a cheap piece of wood called cork, placed it upon the back of the sea, and having embarked himself upon the wood and allowed me to come up, he hastened to sail straight across.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"τριετῆ χρόνον ποιήσαντες ἐν Πάτμῳ","severity":"info","text":"The phrase indicates a three-year stay on Patmos, a detail consistent with later hagiographical tradition but not independently attested in earlier sources.","cites":[],"named_sources":[],"dropped_cites":["ed:tlg0317.tlg002"]},{"unit":"term","kind":"term","basis":"glossary","lemma":"φελλοῦ","severity":"info","text":"The Greek φελλοῦ (genitive of φελλός) means 'cork', a light, buoyant wood. The text specifies that John used a cheap piece of cork as a makeshift raft, a detail unique to this recension.","cites":[],"named_sources":[],"dropped_cites":["ed:tlg0317.tlg002"]},{"unit":"background","kind":"background","basis":"external","lemma":"τοῦ βασιλέως Ῥωμαίων τοῦ βίου τούτου ἐξελθόντος","severity":"info","text":"The death of the Roman emperor during John's exile is traditionally associated with Domitian (r. 81–96 CE), whose persecution of Christians ended with his assassination. This narrative links John's release to the emperor's death.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"αὐτίκα καὶ ὁ ἀπόστολος","severity":"info","text":"The adverb 'immediately' (αὐτίκα) marks a rapid transition from the emperor's death to John's departure, emphasizing divine providence over logistical delay.","cites":[],"named_sources":[],"dropped_cites":["ed:tlg0317.tlg002"]},{"unit":"caution","kind":"caution","basis":"text","lemma":"κἀμὲ ἐπιτρέψας ἀνελθεῖν","severity":"caution","text":"The first-person pronoun 'me' (κἀμέ) is ambiguous: it may refer to the narrator (traditionally Prochorus) or to a generic companion. The text does not clarify the identity.","cites":[],"named_sources":[],"dropped_cites":["ed:tlg0317.tlg002"]}],"ambiguities":["The identity of the first-person narrator ('me') is not specified; it could be Prochorus or another disciple.","The exact chronology of the three-year stay and the emperor's death is vague, as the text does not name the emperor."],"confidence":"high","notes":[]},{"i":19,"ref":"p19","source":"τῆς τῶν Μιλησίων πόλεως. ἰδοῦσα δὲ ἡ θάλασσα τὸν τοῖ\nκυρίου ἀπόστολον καὶ ἠγαπημένον μαθητὴν καθάπερ εὔσημος\n δούλη τὰ νῶτα ὑφαπλώσασα τοῦτον μετὰ πάσης εὐλαβείας\nπρὸς τὴν γῆν παραστῆσαι ἐσπούδασεν.","english":"of the city of the Milesians. And the sea, seeing the Lord’s apostle and beloved disciple, like a well-disposed slave, spreading out its back, hastened to set him upon the land with all reverence.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"τῆς τῶν Μιλησίων πόλεως","severity":"info","text":"The phrase 'of the city of the Milesians' is a genitive of place, indicating the destination of John's sea-crossing. It connects the preceding narrative (departure from Patmos) to the arrival at Miletus, a city in Ionia.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"εὔσημος δούλη","severity":"info","text":"The phrase 'well-disposed slave' (εὔσημος δούλη) personifies the sea as a submissive servant. This reflects a common hagiographic trope where nature obeys the apostle, emphasizing John's sanctity and authority.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"θάλασσα","severity":"info","text":"The personification of the sea as a slave spreading its back (ὑφαπλώσασα) echoes ancient literary motifs of the sea as a living entity, but here it is subordinated to the apostle, consistent with the Acts' miraculous and reverential tone.","cites":[],"named_sources":[],"dropped_cites":["ed:tlg0317.tlg002"]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ἰδοῦσα δὲ ἡ θάλασσα","severity":"info","text":"This clause introduces a new narrative segment: the sea's response to John. The participle 'seeing' (ἰδοῦσα) marks a shift from human action to cosmic reaction, typical of miracle stories in the Acts of John.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"ἠγαπημένον μαθητὴν","severity":"info","text":"The title 'beloved disciple' (ἠγαπημένον μαθητὴν) is a standard epithet for John in early Christian tradition, derived from the Gospel of John (e.g., John 13:23). Its use here reinforces John's special status.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text is fragmentary at the start ('τῆς τῶν Μιλησίων πόλεως'), lacking a main verb; the English draft supplies 'of the city of the Milesians' as a genitive of destination, but the exact syntactic connection to the previous sentence is unclear."],"confidence":"high","notes":[]},{"i":20,"ref":"p20","source":"15 Ἀποβάντος δὲ αὐτοῦ ἀπὸ τῆς θαλάσσης ἐν ἀκτῇ\nτινι ὡς ἀπὸ ὀκτὼ σημείων τ(??)ς πόλεως Μιλήτου εὗρεν ἐκεῖσε\nκώμην μικράν. καὶ εἰσελθὼν ἐν αὐτῇ, καὶ καθίσαντος ἐπάνω\n πέτρας, ὡς ἔθος ἦν τῷ ἀποστόλῳ ποεῖν εἰς πάντα τὰ ἔθνη\nἃ ἐδίδαξε, πεποίηκε καὶ ἐν τῇ κώμῃ ταύτῃ, καὶ κατεφώτισε\nπάντας τοὺς κατοικοῦντας ἐν αὐτῇ διὰ τῆς αὐτοῦ διδασκαλίας.","english":"When he had disembarked from the sea on a certain beach about eight stades from the city of Miletus, he found there a small village. And entering into it, and sitting down upon a rock, as was the apostle’s custom to do among all the nations which he taught, he did also in this village, and he enlightened all the inhabitants dwelling in it through his teaching.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ἀπὸ ὀκτὼ σημείων","severity":"info","text":"The phrase 'about eight stades' (a stade is roughly 185 m) gives a specific distance from Miletus, grounding the narrative in a plausible geography.","cites":[],"named_sources":[],"dropped_cites":["ed:tlg0317.tlg002"]},{"unit":"term","kind":"term","basis":"glossary","lemma":"κατεφώτισε","severity":"info","text":"The verb 'enlightened' (κατεφώτισε) is a key term in early Christian discourse for spiritual illumination through teaching, not merely physical light.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage follows a pattern: arrival, finding a place, sitting, teaching, and enlightening. The rock as a teaching seat recurs in apostolic acts as a symbol of stability.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"κώμην μικράν","severity":"info","text":"The 'small village' near Miletus reflects the historical setting of early Christian mission in rural Asia Minor, where apostles often preached in humble settlements.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"καθίσαντος ἐπάνω πέτρας","severity":"info","text":"The motif of an apostle sitting on a rock to teach appears elsewhere in apocryphal acts (e.g., Acts of Peter), emphasizing the apostle as a teacher in the open air.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text has a lacuna at τ(??)ς, likely τ(ῆ)ς ('of the'), which is the reading adopted."],"confidence":"high","notes":[]},{"i":21,"ref":"p21","source":"16 Eἶτα ἐκεῖθεν ἀναστὰς ἐπορεύετο πρὸς τὴν τῶν\nἘφεσίων πόλιν. πορευομένου δὲ αὐτοῦ εἰσῆλθε καὶ ἐν τῇ τῶν\n Μιλησίων πόλει· καὶ πολλὰς θαυματουργίας κἀκεῖσε ἐπιτελέσας\nτῇ τοῦ ἁγίου πνεύματος χάριτι πολλοὺς καὶ τῶν ἐκεῖσε μαθητὰς\nτοῦ Χριστοῦ καὶ οὐρανοπολίτας εἰργάσατο. τινὲς δὲ\nτῶν ἐθελοκακούργων ἀναστάντες καὶ πολλοὺς πειρασμοὺς τῷ\nἀποστολῳ προσενέγκαντες, ἔτι μὴν καὶ δηλητήριον θανάτου\n ποτίσαντες αὐτόν, οὐδὲν ἴσχυσαν κατʼ αὐτοῦ· αὐτὸς γὰρ\nπαραυτὰ ἐξεμέσας τὸ φάρμακον ἔμεινεν ἀβλαβής, καὶ λοπὸν\nὥδευε τὴν ὀδὸν αὐτοῦ χαίρων.","english":"Then, rising from there, he proceeded toward the city of the Ephesians. As he traveled, he also entered the city of the Milesians; and there, having accomplished many miracles by the grace of the Holy Spirit, he made many of those there both disciples of Christ and citizens of heaven. But some of the malicious men rose up and, having brought many trials upon the apostle, even giving him a deadly poison to drink, they were unable to prevail against him; for he immediately vomited up the drug and remained unharmed, and thereafter continued on his way rejoicing.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"οὐρανοπολίτας","severity":"info","text":"The term 'citizens of heaven' (οὐρανοπολίτας) is a rare compound, emphasizing the spiritual transformation of converts into denizens of the celestial realm, a theme in early Christian ascetic literature.","cites":[],"named_sources":[],"dropped_cites":["ed:tlg0317.tlg002"]},{"unit":"term","kind":"term","basis":"glossary","lemma":"δηλητήριον θανάτου","severity":"info","text":"The phrase 'deadly poison' (δηλητήριον θανάτου) is a standard expression in hagiography for attempted martyrdom by poisoning, often overcome by divine protection.","cites":[],"named_sources":[],"dropped_cites":["ed:tlg0317.tlg002"]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐξεμέσας τὸ φάρμακον","severity":"info","text":"The motif of vomiting poison unharmed echoes Acts 28:3-6 (Paul on Malta) and later apocryphal acts, where apostles survive poisoning as a sign of sanctity.","cites":[],"named_sources":[],"dropped_cites":["ed:tlg0317.tlg002"]},{"unit":"background","kind":"background","basis":"text","lemma":"Μιλησίων πόλει","severity":"info","text":"Miletus was a major Ionian city; the apostle's visit here, though not in canonical Acts, aligns with traditions of John's missionary travels in Asia Minor.","cites":[],"named_sources":[],"dropped_cites":["ed:tlg0317.tlg002"]},{"unit":"structure","kind":"structure","basis":"text","lemma":"εἶτα ἐκεῖθεν ἀναστὰς ἐπορεύετο","severity":"info","text":"This transitional formula ('Then, rising from there, he proceeded') is a typical narrative marker in the Acts of John, segmenting episodes of travel and ministry.","cites":[],"named_sources":[],"dropped_cites":["ed:tlg0317.tlg002"]},{"unit":"reception","kind":"reception","basis":"text","lemma":"δηλητήριον θανάτου ποτίσαντες","severity":"info","text":"The poison attempt motif recurs in later apocryphal acts (e.g., Acts of Thomas) and was cited by patristic authors as evidence of apostolic invulnerability.","cites":[],"named_sources":[],"dropped_cites":["ed:tlg0317.tlg002"]}],"ambiguities":["The Greek text does not specify whether the 'malicious men' (ἐθελοκακούργων) are pagans or heretics; the translation assumes generic opponents.","The phrase 'citizens of heaven' may be a metaphor for martyrdom or for eschatological reward, but the context suggests conversion."],"confidence":"high","notes":[]},{"i":22,"ref":"p22","source":"17 Οἱ δὲ ἄνθρες τῆς κώμης ἐκείνης ἔνθα κατήντησεν\nὁ ἀπόστολος ἐξελθὼν ἀπὸ τῆς θαλάσσης ἀναστάντες ἤγειραν\n εὐκτήριον μικρὸν τοῦ θεολόγου εἰς μέσον περιλαβόντες τὴν\nπέτραν ἔνθα καθεσθεὶς ὁ ἀπόστολος ὑπέδειξεν αὐτοῖς προσκυνεῖν\nκαὶ δοξάζειν Χριστὸν τὸν ἀληθινὸν θεὸν ἡμῶν. ἡ δὲ\nπέτρα ἐκείνη οὐκ ἐπαύσατο ἐκβλύζειν τὸ κατὰ καιρὸν μύρον\nεὐωδίας εἰς ἐπίδειξιν καὶ πίστιν πάντων τῶν πιστῶν. ἐλθόντων\n δὲ ἡμῶν ἐν Ἐφέσῳ ἐξῆλθε πᾶς ὁ λαὸς εἰς ἀπάντησιν τοῦ\nἀποστόλου.","english":"The men of that village where the apostle arrived, after he came up from the sea, rose and built a small oratory of the Theologian, encompassing the rock where the apostle had sat and indicated to them that they should worship and glorify Christ, our true God. That rock did not cease to pour forth at the proper time a fragrant ointment, as a sign and for the faith of all believers. When we arrived in Ephesus, all the people came out to meet the apostle.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"εὐκτήριον","severity":"info","text":"The term εὐκτήριον (oratory) denotes a small Christian prayer-house, distinct from a full church (ἐκκλησία). Its use here reflects early Christian architecture in Asia Minor.","cites":[],"named_sources":[],"dropped_cites":["ed:tlg0317.tlg002"]},{"unit":"term","kind":"term","basis":"text","lemma":"θεολόγου","severity":"info","text":"θεολόγου (Theologian) is a title for John the Evangelist, used in later tradition to distinguish him from John the Baptist. Its appearance here may reflect a post-2nd-century redactional layer.","cites":[],"named_sources":[],"dropped_cites":["ed:tlg0317.tlg002"]},{"unit":"background","kind":"background","basis":"text","lemma":"μύρον εὐωδίας","severity":"info","text":"The miraculous flow of fragrant ointment (μύρον εὐωδίας) from the rock is a hagiographic topos, paralleled in later Acts of Thomas and Andrew, symbolizing sanctity and divine favor.","cites":[],"named_sources":[],"dropped_cites":["ed:tlg0317.tlg002"]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage shifts from a miracle narrative (the oratory and ointment) to a travel notice (arrival in Ephesus), typical of the episodic structure in the Acts of John.","cites":[],"named_sources":[],"dropped_cites":["ed:tlg0317.tlg002"]},{"unit":"dating","kind":"chronology","basis":"text","lemma":"","severity":"info","text":"The mention of 'the Theologian' and the oratory suggests a date after the 4th century, when John's title became standardized, though the core narrative may be earlier.","cites":[],"named_sources":[],"dropped_cites":["ed:tlg0317.tlg002"]}],"ambiguities":["The phrase 'ἐλθόντων δὲ ἡμῶν ἐν Ἐφέσῳ' implies a first-person plural narrator, possibly a disciple or later compiler, but the identity is unspecified.","The rock's ointment is said to flow 'κατὰ καιρόν' (at the proper time), but the specific occasion (annual feast? daily?) is not clarified."],"confidence":"high","notes":[]},{"i":23,"ref":"p23","source":"30-37 Μετὰ δὲ τρεῖς ἡμέρας ἐνεφάνισεν ἑαυτὸν ὁ Ἰωάννης 187 Z \nτοῖς Ἐφεσίοις καὶ ἤρζατο διδάσκειν αὐτούς. καὶ οἳ μὲν ἐπείθοντο\nτοῖς λεγομένοις ὑπʼ αὐτοῦ, οἳ δὲ μυκτηρίζοντες ἀνεχώρουν.","english":"After three days John appeared to the Ephesians and began to teach them. And some were persuaded by what was said by him, while others, mocking, withdrew.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Μετὰ δὲ τρεῖς ἡμέρας","severity":"info","text":"The three-day interval echoes a common narrative pattern in early Christian acts, often marking a period of preparation or revelation before a significant appearance.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἐνεφάνισεν ἑαυτὸν","severity":"info","text":"The verb ἐμφανίζω (here aorist) can mean 'to appear' or 'to manifest oneself,' often used in religious contexts for divine or apostolic epiphanies.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἐφεσίοις","severity":"info","text":"Ephesus was a major center of early Christianity and the traditional site of John's later ministry; the Acts of John is set largely there.","cites":[],"named_sources":[],"dropped_cites":["ed:tlg0317.tlg002"]},{"unit":"structure","kind":"structure","basis":"text","lemma":"οἳ μὲν ... οἳ δὲ","severity":"info","text":"The correlative construction 'some ... others' introduces a typical binary response to apostolic preaching, contrasting persuasion with mockery.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"μυκτηρίζοντες","severity":"info","text":"Mockery of apostles is a recurring motif in apocryphal acts, highlighting the resistance of unbelievers and the eventual triumph of the message.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text does not specify whether the three days are counted from John's arrival or from a prior event; the translation assumes a general narrative sequence."],"confidence":"high","notes":[]},{"i":24,"ref":"p24","source":"38-41 Συνηγμένων οὖν πάντων ἐν τῇ ἑορτῇ τῆς μιαρᾶς\nἈρτέμιδος καὶ τὰς θυσίας ἐπιτελούντων — τὸν γὰρ ναὸν αὐτῆς\nκαταστραφέντα ὑπὸ Ἰωάννου ὄντων ἡμῶν ἐν τῇ ἐξορίᾳ οὗτοι \nπάλιν ἀνοικοδόμησαν — ὁ δὲ Ἰωάννης ἐν τῇ ἑορτῇ αὐτῶν ἔστη\nἐφʼ ὑψηλοῦ τόπου καὶ ἐδίδασκεν τοὺς ὄχλους ἀποστῆναι τῆς\nμυσαρᾶς θυσίας. οἳ δὲ οὐκ ἠνέσχοντο ἀκοῦσαι αὐτοῦ λέγοντες·\nΤίς σε ἥφερεν ὧδε μάγε; μὴ καὶ τοῦτον τὸν ναόν, ὃν μετὰ\nπολλοῦ κόπου οἰκοδομήσαμεν, βούλει καταστρέψαι ὃν τρόπον \nκαὶ πρότερον πεποίηκας; Ὁ δὲ Ἰωάννης ἔφη πρὸς αὐτούς·\nΟὐ μόνον ὁ ναὸς ὑμῶν ἀφίεται ἔρημος, ἀλλὰ καὶ ὑμεῖς καὶ\nτὰ τέκνα ὑμῶν πανολεθρίᾳ παραδοθήσεσθε, ἐὰν μὴ ἐπιγνῶτε\nτὸν ὄντως ὄντα θεόν, τὸν κύριον ἡμῶν Ἰησοῦν Χριστόν.\nΠλησθέντες δὲ θυνοῦ καὶ καταγαγόντες αὐτὸν τύπτοντες \nἔσυραν ἀνηλεῶς. κείμενος δὲ ὁ ἀπόστολος τοῦ Χριστοῦ ἐπὶ\nτὴν γῆν προσηύξατο λέγων· Κύριε Ἰησοῦ Χριστέ, καταπέσοι\nτὸ ἱερὸν τῆς μιαρᾶς Ἀρτέμιδος καὶ ἔμβαλε εὐθύτητα εἰς τὰς\nκαρδίας τοῦ λαοῦ τούτου, ἐπιγνῶναι σὲ τὸν ἀληθινὸν θεὸν\nκαὶ ὃν ἀπέστειλας υἱόν σου μονογενῆ Ἰησοῦν Χριστὸν σωτῆρα \nτοῦ κόσμου.","english":"All were gathered at the festival of the abominable Artemis and performing the sacrifices—for her temple, which had been destroyed by John while we were in exile, they had rebuilt—and John stood at their festival on a high place and taught the crowds to abandon the abominable sacrifice. But they would not bear to hear him, saying, “Who brought you here, magician? Do you also wish to destroy this temple, which we built with great labor, in the same way you did before?” And John said to them, “Not only will your temple be left desolate, but you and your children will be given over to utter destruction, unless you come to know the God who truly is, our Lord Jesus Christ.” Filled with rage, they dragged him down, beating him mercilessly. And the apostle of Christ, lying on the ground, prayed, saying, “Lord Jesus Christ, let the temple of the abominable Artemis fall, and cast uprightness into the hearts of this people, that they may know you, the true God, and him whom you sent, your only-begotten son Jesus Christ, the savior of the world.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"text","lemma":"τῆς μιαρᾶς Ἀρτέμιδος","severity":"info","text":"The epithet 'abominable Artemis' reflects early Christian polemic against the Ephesian Artemis cult, whose temple was one of the Seven Wonders. The narrative assumes the temple's earlier destruction by John, a motif not in canonical Acts.","cites":[],"named_sources":[],"dropped_cites":["ed:tlg0317.tlg002"]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τὸν ὄντως ὄντα θεόν","severity":"info","text":"The phrase 'the God who truly is' echoes Johannine language (e.g., 1 John 5:20) and Platonic ontology, common in second-century Christian discourse to contrast the true God with pagan deities.","cites":[],"named_sources":[],"dropped_cites":["ed:tlg0317.tlg002"]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"υἱόν σου μονογενῆ","severity":"info","text":"The designation 'only-begotten son' (μονογενῆ) is a key Christological term from John 1:14, 18; 3:16, used here to assert Jesus's unique divine sonship against polytheistic background.","cites":[],"named_sources":[],"dropped_cites":["ed:tlg0317.tlg002"]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Πλησθέντες δὲ θυνοῦ","severity":"info","text":"The transition from John's speech to the crowd's violent reaction (θυνοῦ, 'rage') follows a pattern of confrontation and persecution typical of apostolic acts, leading to a prayer for divine intervention.","cites":[],"named_sources":[],"dropped_cites":["ed:tlg0317.tlg002"]},{"unit":"caution","kind":"caution","basis":"text","lemma":"θυνοῦ","severity":"caution","text":"The word θυνοῦ is a hapax legomenon in this context, likely a variant of θυμοῦ ('rage') or a scribal error. The sense is clear from context, but the exact reading is uncertain.","cites":[],"named_sources":[],"dropped_cites":["ed:tlg0317.tlg002"]},{"unit":"reception","kind":"reception","basis":"text","lemma":"καταστραφέντα ὑπὸ Ἰωάννου","severity":"info","text":"The motif of John destroying the Artemis temple recurs in later hagiography (e.g., the Acts of John by Prochorus) and was used to assert Christian triumph over pagan cults in Ephesus.","cites":[],"named_sources":[],"dropped_cites":["ed:tlg0317.tlg002"]}],"ambiguities":["The phrase 'θυνοῦ' is ambiguous: likely a variant of 'θυμοῦ' (rage) but could be a corruption; the translation 'rage' is adopted.","The identity of 'we' in 'ὄντων ἡμῶν ἐν τῇ ἐξορίᾳ' is unclear—possibly the narrator and John's companions, or a later editorial insertion."],"confidence":"high","notes":[]},{"i":25,"ref":"p25","source":"42 Καὶ εὐθέως σεισμὸς ἐγένετο καὶ βροντὴ φοβερὰ καὶ\nκατεστράφη ὁ ναὸς τῆς Ἀρτέμιδος ἄνω κάτω, καὶ τὰ εἴδωλα\nπάντα συνετρίβησαν, καὶ πλῆθος τοῦ λαοῦ ἐκ τοῦ φόβου\nἀπέθανον. ἰδόντες δὲ οἱ λοιποὶ τὸ γεγονὸς εἶπον· Οὐαὶ ἡμῖν· \nἕως πότε παροργίζομεν τὸν θεὸν ἀνεχόμενος ἐπὶ ταῖς κακίαις\nἡμῶν; μή ποτε ἐν τῇ ἀπιστίᾳ ἡμῶν πανολεθρίᾳ παραπέμψει\nἡμᾶς καὶ τὴν πόλιον ἡμῶν. Καὶ ἐλθόντες ἅπαντες ὁμοθυμαδὸν","english":"And immediately there was an earthquake and a terrible thunder, and the temple of Artemis was overturned from top to bottom, and all the idols were shattered, and a multitude of the people died from fear. When the rest saw what had happened, they said, \"Woe to us; how long shall we provoke God, who endures our wickedness? Lest in our disbelief he consign us and our city to utter destruction.\" And coming all together with one accord,","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"σεισμὸς ... βροντὴ","severity":"info","text":"The earthquake and thunder are divine retribution, a common motif in apocryphal acts for punishing pagan worship.","cites":[],"named_sources":[],"dropped_cites":["ed:tlg0317.tlg002"]},{"unit":"term","kind":"term","basis":"text","lemma":"κατεστράφη ... ἄνω κάτω","severity":"info","text":"The phrase 'overturned from top to bottom' emphasizes total destruction, echoing Old Testament language for temple desecration (e.g., Jer 51:34 LXX).","cites":[],"named_sources":[],"dropped_cites":["ed:tlg0317.tlg002"]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"πανολεθρίᾳ","severity":"info","text":"The term 'utter destruction' (πανολεθρίᾳ) recalls LXX usage for divine punishment (e.g., Deut 13:15), reinforcing the biblical tone of the crowd's lament.","cites":[],"named_sources":[],"dropped_cites":["ed:tlg0317.tlg002"]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἀρτέμιδος","severity":"info","text":"Artemis was a major deity in Ephesus, whose temple was one of the Seven Wonders; its destruction here symbolises Christian triumph over paganism.","cites":[],"named_sources":[],"dropped_cites":["ed:tlg0317.tlg002"]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Καὶ εὐθέως","severity":"info","text":"The narrative marker 'And immediately' links this divine punishment directly to the preceding rejection of John's preaching, heightening dramatic causality.","cites":[],"named_sources":[],"dropped_cites":["ed:tlg0317.tlg002"]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Οὐαὶ ἡμῖν","severity":"info","text":"The crowd's cry 'Woe to us' is a formulaic lament in early Christian literature, often marking conversion or repentance after a miracle.","cites":[],"named_sources":[],"dropped_cites":["ed:tlg0317.tlg002"]}],"ambiguities":["The phrase 'πλῆθος τοῦ λαοῦ ... ἀπέθανον' could mean the multitude died from fear or from the earthquake; the text leaves the cause ambiguous."],"confidence":"high","notes":[]},{"i":26,"ref":"p26","source":"κράζοντες καὶ λέγοντες· Μηδαμῶς ἀπολλώμεθα δοῦλε τοῦ\nθεοῦ, ἀλλʼ εὖξαι ὑπὲρ ἡμῶν. νῦν ἔγνωμεν ὅτι παρὰ θεοῦ\nἀπεστάλης ἐπὶ σωτηρίᾳ ἡμῶν καὶ μέγας ἐστὶν ὁ θεὸς ὃν\nκηρύττεις καὶ οὐκ ἔστιν θεὸς πλὴν αὐτοῦ.","english":"crying out and saying, \"Let us not perish, servant of God, but pray for us. Now we know that you were sent from God for our salvation, and that the God you proclaim is great, and there is no god but him.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Μηδαμῶς ἀπολλώμεθα","severity":"info","text":"The crowd's plea 'Let us not perish' reverses their earlier hostility, marking a conversion moment after the temple's destruction.","cites":[],"named_sources":[],"dropped_cites":["ed:tlg0317.tlg002"]},{"unit":"term","kind":"term","basis":"glossary","lemma":"δοῦλε τοῦ θεοῦ","severity":"info","text":"The address 'servant of God' is a standard early Christian title for apostles and holy men, here applied to John, emphasizing his intermediary role.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"οὐκ ἔστιν θεὸς πλὴν αὐτοῦ","severity":"info","text":"This phrase echoes the Shema and early Christian monotheistic confessions (cf. Mark 12:29), reinforcing the exclusive worship of the God proclaimed by John.","cites":[],"named_sources":[],"dropped_cites":["ed:tlg0317.tlg002"]},{"unit":"background","kind":"background","basis":"background","lemma":"σωτηρίᾳ","severity":"info","text":"The term 'salvation' (σωτηρίᾳ) carries both physical deliverance from the earthquake and spiritual redemption, a common dual meaning in early Christian mission narratives.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"νῦν ἔγνωμεν","severity":"info","text":"The phrase 'Now we know' marks a structural turning point: the crowd moves from ignorance to recognition, a typical conversion formula in Acts of the Apostles.","cites":[],"named_sources":[],"dropped_cites":["ed:tlg0317.tlg002"]}],"ambiguities":["The Greek text is clear; no significant ambiguities in this passage."],"confidence":"high","notes":[]},{"i":27,"ref":"p27","source":"43 Τότε ἀναστὰς ὁ ἀπόστολος εὐλογήσας αὐτοὺς καὶ\nἱκανῶς διδάξας καθʼ ἑκάστην ἡμέραν ἐβάπτιζεν χιλιάδας καὶ\nἑκατοντάδας.","english":"Then the apostle, having risen and blessed them and taught them sufficiently each day, baptized thousands and hundreds.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ἱκανῶς διδάξας","severity":"info","text":"The adverb ἱκανῶς indicates that the teaching was sufficient or adequate in quantity, not necessarily excellent in quality. This suggests a routine catechetical instruction rather than a single extraordinary discourse.","cites":[],"named_sources":[],"dropped_cites":["ed:tlg0317.tlg002"]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ἐβάπτιζεν","severity":"info","text":"The imperfect tense of βαπτίζω implies repeated or ongoing action: John baptized daily, not just once. The scale ('thousands and hundreds') is hyperbolic, typical of hagiographic expansion.","cites":[],"named_sources":[],"dropped_cites":["ed:tlg0317.tlg002"]},{"unit":"background","kind":"background","basis":"external","lemma":"χιλιάδας καὶ ἑκατοντάδας","severity":"info","text":"The pairing 'thousands and hundreds' is a conventional rhetorical figure for large numbers in early Christian literature, not a precise census. It emphasizes the apostle's success in mass conversion.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Τότε ἀναστὰς","severity":"info","text":"The temporal marker Τότε ('then') links this verse to the preceding narrative of the earthquake and the crowd's plea. The apostle's action is presented as a direct response to their conversion.","cites":[],"named_sources":[],"dropped_cites":["ed:tlg0317.tlg002"]},{"unit":"dating","kind":"chronology","basis":"text","lemma":"καθʼ ἑκάστην ἡμέραν","severity":"info","text":"The phrase 'each day' indicates that the baptisms were a daily routine, not a single event. This compresses the timeline of the narrative, typical of legendary Acts.","cites":[],"named_sources":[],"dropped_cites":["ed:tlg0317.tlg002"]}],"ambiguities":["The Greek text does not specify whether the 'thousands and hundreds' are cumulative over many days or a single day's total; the imperfect tense favors a cumulative reading."],"confidence":"high","notes":[]},{"i":28,"ref":"p28","source":"44 Καὶ πάντες ἔφερον τὰ εἴδωλα αὐτῶν καὶ συνέτριβον\n 188 Ζ αὐτὰ πρὸ προσώπου Ἰωάννου. προσελθὼν δὲ Ἰωάννης καὶ\n ἐπὶ τοῖς τεθνήξασιν ἀνθρώποις προσευξάμενος ἀνέστησεν αὐτούς.\nκαὶ οὐκέτι λοιπὸν ἦν ἐν αὐτοῖς σκάνδαλον, ἀλλὰ πᾶσα\nπόλις ἀπὸ μικροῦ ἕως μεγάλου γεγόνασιν χριστιανοί, οὐ\nμὴν ἀλλὰ καὶ πᾶσα ἡ περίχωρος· καὶ ἦν Ἰωάννης οἰκοδομῶν","english":"And they all brought their idols and shattered them before John’s face. Then John, having approached and prayed over the dead men, raised them up. And no scandal remained among them any longer, but every city, from small to great, had become Christian—indeed, also the entire surrounding region. And John was building","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"προσευξάμενος","severity":"info","text":"The participle προσευξάμενος indicates that John prayed before raising the dead, a common motif in apostolic acts emphasizing the apostle's intercessory role.","cites":[],"named_sources":[],"dropped_cites":["ed:tlg0317.tlg002"]},{"unit":"term","kind":"term","basis":"text","lemma":"σκάνδαλον","severity":"info","text":"σκάνδαλον here means 'scandal' or 'cause for offense,' but in early Christian usage it can also denote a stumbling block or source of division; the context suggests the latter, as the resurrection resolves conflict.","cites":[],"named_sources":[],"dropped_cites":["ed:tlg0317.tlg002"]},{"unit":"structure","kind":"structure","basis":"text","lemma":"οὐ μὴν ἀλλὰ","severity":"info","text":"The phrase οὐ μὴν ἀλλὰ (indeed, also) intensifies the preceding statement, expanding the scope of conversion from the city to the entire surrounding region, a rhetorical amplification typical of narrative summaries.","cites":[],"named_sources":[],"dropped_cites":["ed:tlg0317.tlg002"]},{"unit":"background","kind":"background","basis":"text","lemma":"εἴδωλα","severity":"info","text":"The shattering of idols before John is a standard hagiographic trope demonstrating the apostle's power over pagan cults, paralleling similar scenes in the Acts of Peter and Acts of Paul.","cites":[],"named_sources":[],"dropped_cites":["ed:tlg0317.tlg002"]},{"unit":"dating","kind":"chronology","basis":"text","lemma":"οὐκέτι λοιπὸν","severity":"info","text":"οὐκέτι λοιπὸν (no longer any longer) marks a narrative transition: the scandal is resolved, and the conversion is complete, signaling a new phase in John's mission.","cites":[],"named_sources":[],"dropped_cites":["ed:tlg0317.tlg002"]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἀνέστησεν","severity":"caution","text":"The verb ἀνέστησεν (raised up) is ambiguous: it could mean physical resurrection or a figurative restoration (e.g., from spiritual death). Given the context of dead men, physical resurrection is intended, but the text does not specify the number or identity of the raised.","cites":[],"named_sources":[],"dropped_cites":["ed:tlg0317.tlg002"]}],"ambiguities":["The identity and number of the 'dead men' (τοῖς τεθνήξασιν ἀνθρώποις) is unspecified; they may be recent converts or opponents of John. The reading taken assumes they are individuals who died in the context of the idol-shattering, but the text does not clarify."],"confidence":"high","notes":[]},{"i":29,"ref":"p29","source":"ναοὺς καὶ καταρτίζων ἱερεῖς καὶ ἐπισκόπους καὶ πρεσβυτέρους \nκαὶ θεραπεύων πᾶσαν νόσον καὶ πᾶσαν μαλακίαν ἐν τῷ λαῷ.","english":"building temples and ordaining priests and bishops and presbyters, and healing every disease and every infirmity among the people.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ναοὺς","severity":"info","text":"The plural ναοὺς (temples) likely refers to Christian churches, not pagan temples, given the preceding context of idol destruction and conversion.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ἱερεῖς","severity":"info","text":"ἱερεῖς (priests) here denotes Christian clergy, distinct from pagan priests, reflecting the early church's developing hierarchy alongside bishops and presbyters.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"καταρτίζων ... θεραπεύων","severity":"info","text":"The series of present participles (καταρτίζων, θεραπεύων) continues the narrative's rapid sequence of John's founding activities, emphasizing ongoing action.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"πρεσβυτέρους","severity":"info","text":"The mention of presbyters alongside bishops reflects an early stage of church organization, common in second- and third-century Christian literature.","cites":[],"named_sources":[],"dropped_cites":["ed:tlg0317.tlg002"]},{"unit":"reception","kind":"reception","basis":"external","lemma":"πᾶσαν νόσον καὶ πᾶσαν μαλακίαν","severity":"info","text":"The phrase 'every disease and every infirmity' echoes healing language in early Christian miracle traditions, paralleling Acts of the Apostles and apocryphal acts.","cites":[],"named_sources":[],"dropped_cites":["ed:tlg0317.tlg002"]}],"ambiguities":["The Greek text is clear; no significant ambiguities."],"confidence":"high","notes":[]},{"i":30,"ref":"p30","source":"45 Εἶθ᾿ οὕτως ἐν τῇ Σμυρναίων πόλει ἀπελθόντων ὑμῶν\nπάντα τὰ εἴδωλα συνετρίβησαν τῇ δυνάμει τοῦ Χριστοῦ. καὶ\nκαθιερώσας ναοὺς ὁ ἀπόστολος τοῦ Χλριστοῦ καὶ κατηχήσας\nαὐτοὺς ἐβάπτισεν ἅπαντας καὶ πᾶσαν τὴν παράλιον ἐκείνην, \nκαταλιπὼν ἐκεῖσε πρόεδρον Βούκολον καὶ Πολύκαρπον τοὺς\nαὐτοῦ μαθητὰς καὶ Ἀνδρόνικον.","english":"Then, when you went to the city of the Smyrnaeans, all the idols were shattered by the power of Christ. And the apostle of Christ, having consecrated temples and instructed them, baptized them all and that entire coastal region, leaving behind there as overseers Boukolos and Polycarp, his disciples, and Andronikos.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Εἶθ᾿ οὕτως ἐν τῇ Σμυρναίων πόλει ἀπελθόντων ὑμῶν","severity":"info","text":"The Greek text shifts to a second-person plural address ('when you went'), likely a direct address to the audience or a narrative convention, but the referent is ambiguous.","cites":[],"named_sources":[],"dropped_cites":["ed:tlg0317.tlg002"]},{"unit":"term","kind":"term","basis":"text","lemma":"πρόεδρον","severity":"info","text":"The term 'πρόεδρον' (overseer) is used for Boukolos and Polycarp, indicating an early ecclesiastical office, possibly equivalent to bishop, though the title is not yet standardized.","cites":[],"named_sources":[],"dropped_cites":["ed:tlg0317.tlg002"]},{"unit":"background","kind":"background","basis":"external","lemma":"Πολύκαρπον","severity":"info","text":"Polycarp of Smyrna is a well-known second-century bishop and martyr; his mention here links the apostolic narrative to later orthodox tradition, though the Acta Joannis is generally considered apocryphal.","cites":[],"named_sources":["Eusebius, Historia Ecclesiastica"],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"καταλιπὼν ἐκεῖσε πρόεδρον Βούκολον καὶ Πολύκαρπον τοὺς αὐτοῦ μαθητὰς καὶ Ἀνδρόνικον","severity":"info","text":"This passage concludes a narrative segment by listing disciples left in charge, a common structural device in apostolic acts to establish succession and local church foundations.","cites":[],"named_sources":[],"dropped_cites":["ed:tlg0317.tlg002"]},{"unit":"dating","kind":"chronology","basis":"text","lemma":"Εἶθ᾿ οὕτως","severity":"info","text":"The phrase 'Εἶθ᾿ οὕτως' (Then thus) marks a temporal sequence, but the narrative does not provide specific historical dates; the events are traditionally placed in the late first century.","cites":[],"named_sources":[],"dropped_cites":["ed:tlg0317.tlg002"]}],"ambiguities":["The identity of 'you' in 'when you went' is unclear; it may refer to the readers or to a group within the narrative.","The relationship between Boukolos, Polycarp, and Andronikos is not specified; Andronikos is not named as a 'πρόεδρον'."],"confidence":"high","notes":[]},{"i":31,"ref":"p31","source":"46 Καὶ ἦσαν ἐκεῖ δύο ἱερεῖς τῆς Ἀρτέμιθος ἀδελφοὶ τυγχάνοντες\nσαρκικοί. συνέβη οὖν τὸν ἕνα τελευτῆσαι· καὶ","english":"And there were two priests of Artemis there, being brothers by blood. It happened, then, that one of them died; and","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"δύο ἱερεῖς τῆς Ἀρτέμιθος","severity":"info","text":"The phrase identifies two priests of Artemis, a goddess whose cult was prominent in Ephesus and Smyrna, linking the narrative to the broader context of Christian apostolic conflicts with pagan religion.","cites":[],"named_sources":[],"dropped_cites":["ed:tlg0317.tlg002"]},{"unit":"term","kind":"term","basis":"glossary","lemma":"σαρκικοί","severity":"info","text":"The term σαρκικοί (sarkikoi) means 'fleshly' or 'by blood', emphasizing biological brotherhood as opposed to spiritual kinship, a distinction common in early Christian writings.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Ἀρτέμιθος","severity":"info","text":"Artemis was a major deity in the Greco-Roman world, with a famous temple at Ephesus. The mention of her priests situates the story in a context of religious competition between Christianity and traditional cults.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"συνέβη οὖν τὸν ἕνα τελευτῆσαι","severity":"info","text":"This clause introduces a narrative turning point: the death of one priest sets the stage for a subsequent event, likely a miracle or conversion, typical of apostolic acts.","cites":[],"named_sources":[],"dropped_cites":["ed:tlg0317.tlg002"]}],"ambiguities":["The Greek text does not specify which priest died or the immediate consequence, leaving the narrative outcome open."],"confidence":"high","notes":[]},{"i":32,"ref":"p32","source":"δραμὼν ὁ ἕτερος πρὸς Ἰωάννην λέγων ἐν ἑαυτῷ· Πάντως\nἐμοῦ πιστεύοντος καὶ τὴν ἐμαυτοῦ ψυχὴν διασῴσαντος οὐκ ἀντερεῖ\n ὁ Ἰωάννης ἀναστῆσαι νεκρὸν τὸν ἀδελφόν μου. Καὶ\nἡνίκα ἤγγισεν πρὸς Ἰωάννην, εἶπεν πρὸς αὐτόν· Οὐ ταῦτα\nἐνεθυμήθης τέκνον; ὄντως, καὶ καλὴν βουλὴν ἐποιήσῳ. Τρόμος\nδὲ καὶ φρίκη κατέσχεν τὸν ἱερέα ὅτι οὕτως εἶπεν αὐτὸν ῥᾳδίως\nὁ ἀπόστολος τοῦ Χριστοῦ τὰ ἐνθυμήματα αὐτοῦ.","english":"The other ran to John, saying to himself: \"Surely, since I believe and have saved my own soul, John will not refuse to raise my brother from the dead.\" And when he drew near to John, he said to him: \"Did you not think these things, child? Indeed, you have made a good resolve.\" Trembling and horror seized the priest because the apostle of Christ had so easily spoken his thoughts.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"δραμὼν ὁ ἕτερος πρὸς Ἰωάννην λέγων ἐν ἑαυτῷ","severity":"info","text":"The priest’s internal monologue, introduced by λέγων ἐν ἑαυτῷ, reveals his private reasoning and expectation that John will raise his brother.","cites":[],"named_sources":[],"dropped_cites":["ed:tlg0317.tlg002"]},{"unit":"term","kind":"term","basis":"glossary","lemma":"τέκνον","severity":"info","text":"John addresses the priest as τέκνον (child), a term of endearment or spiritual kinship common in early Christian discourse, not necessarily implying youth.","cites":[],"named_sources":[],"dropped_cites":["ed:tlg0317.tlg002"]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Τρόμος δὲ καὶ φρίκη κατέσχεν τὸν ἱερέα","severity":"info","text":"The narrator marks a dramatic reversal: the priest’s confidence gives way to terror when John reveals his unspoken thoughts, a typical hagiographic motif of divine knowledge.","cites":[],"named_sources":[],"dropped_cites":["ed:tlg0317.tlg002"]},{"unit":"background","kind":"background","basis":"background","lemma":"ἱερέα","severity":"info","text":"The priest of Artemis reflects the cultic setting of Ephesus, where the Acts of John is set; Artemis was a major deity there, and conversion of her priests is a narrative goal.","cites":[],"named_sources":["Ehrman 2003"],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"οὐκ ἀντερεῖ","severity":"caution","text":"The Greek verb ἀντερεῖ (future of ἀντιλέγω) is here taken as 'refuse,' but could also mean 'contradict' or 'oppose'; the sense is clear from context.","cites":[],"named_sources":[],"dropped_cites":["ed:tlg0317.tlg002"]}],"ambiguities":["The phrase 'οὐκ ἀντερεῖ' could be read as 'will not contradict' rather than 'will not refuse,' but the context of raising the dead supports the latter."],"confidence":"high","notes":[]},{"i":33,"ref":"p33","source":"47 Τότε λαβόμενος αὐτοῦ τῆς χερὸς ἀνῆλθεν ἐν ᾧ τὸ\nπτῶμα ἦν τοῦ τεθνηκότος, ὄχλου πολλοῦ περιόντος, καὶ κρατήσας\nτῇς χειρὸς αὐτοῦ εἶπεν· Ἀνάστα ὁ καθεύδων ἐν τῷ\nὀνόματι Ἰησοῦ Χριστοῦ τοῦ Ναζωραίου· Καὶ εὐθέως ἀνέστη\nὁ ἱερεὐς ὑγιής. τοῦ δὲ ὄχλου θαυμάζοντος καὶ κράζοντος·\n Μέγας ὁ θεὸς Ἰωάννου· ἐπιλαβόμενος αὐτοὺς ὁ Ἰωάννης καὶ\nκατηχήσας ἐβάπτισεν εἰς τὸ ὄνομα τοῦ πατρὸς καὶ τοῦ υὑοῦ","english":"Then, taking him by the hand, he went up to where the corpse of the dead man lay, with a great crowd standing around, and grasping his hand, he said: \"Arise, you who sleep, in the name of Jesus Christ the Nazorean.\" And immediately the priest arose, whole. And as the crowd marveled and cried out, \"Great is the God of John,\" John took hold of them, instructed them, and baptized them in the name of the Father and the Son.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Ἀνάστα ὁ καθεύδων","severity":"info","text":"The resurrection command 'Arise, you who sleep' echoes a formulaic address to the dead as sleeping, common in early Christian miracle narratives.","cites":[],"named_sources":[],"dropped_cites":["ed:tlg0317.tlg002"]},{"unit":"term","kind":"term","basis":"glossary","lemma":"Ναζωραίου","severity":"info","text":"'Nazorean' (Ναζωραῖος) is a title for Jesus used in early Christian texts, possibly derived from Nazareth or from a Jewish sectarian term; here it appears in a resurrection formula.","cites":[],"named_sources":[],"dropped_cites":["ed:tlg0317.tlg002"]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"εἰς τὸ ὄνομα τοῦ πατρὸς καὶ τοῦ υἱοῦ","severity":"info","text":"The baptismal formula 'in the name of the Father and the Son' omits the Holy Spirit, a variant of the Trinitarian formula, possibly reflecting an early or heterodox practice.","cites":[],"named_sources":[],"dropped_cites":["ed:tlg0317.tlg002"]},{"unit":"background","kind":"background","basis":"external","lemma":"Μέγας ὁ θεὸς Ἰωάννου","severity":"info","text":"The crowd's acclamation 'Great is the God of John' reflects a common acclamation pattern in Hellenistic and early Christian miracle stories, attributing divine power to the miracle worker's deity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage concludes the resurrection miracle with a baptismal scene, forming a two-part structure: miracle followed by mass conversion and initiation.","cites":[],"named_sources":[],"dropped_cites":["ed:tlg0317.tlg002"]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ὁ ἱερεὺς","severity":"caution","text":"The Greek text reads 'the priest arose whole' (ὁ ἱερεὺς ὑγιής), but the preceding narrative identifies the dead man as a priest; the resurrection is of the same individual, not a separate figure.","cites":[],"named_sources":[],"dropped_cites":["ed:tlg0317.tlg002"]}],"ambiguities":["The baptismal formula lacks the Holy Spirit; it is unclear whether this reflects a textual omission or a theological variant in the source tradition."],"confidence":"high","notes":[]},{"i":34,"ref":"p34","source":"καὶ τοῦ ἁγίου πνεύματος σὺν πολλῷ πλείονι ὄχλῳ. ἐμείναμεν\nδὲ ἐν ταῖς πέριξ χώραις ἔτη δ΄ βαπτίζοντες καὶ καταρτίζοντες \nἱερεῖς καὶ θεραπεύοντες πᾶσαν νόσον καὶ πᾶσαν μαλακίαν,\nπάντων πιστευσάντων ἀπὸ θάλασσαν ἕως θάλασσαν· καὶ μετὰ\nταῦτα ὑπεστρέψαμεν ἐν Ἐφέσῳ δοξάζοντες τὸν θεόν.","english":"and of the Holy Spirit, with a much larger crowd. And we remained in the surrounding regions for four years, baptizing and ordaining priests and healing every disease and every infirmity, all having believed from sea to sea. And after this we returned to Ephesus, glorifying God.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"καταρτίζοντες ἱερεῖς","severity":"info","text":"The verb καταρτίζω here means 'ordain' or 'appoint', not merely 'instruct'. The phrase indicates John's authority to establish clergy in the regions he evangelizes.","cites":[],"named_sources":[],"dropped_cites":["ed:tlg0317.tlg002"]},{"unit":"term","kind":"term","basis":"glossary","lemma":"μαλακίαν","severity":"info","text":"μαλακία (softness, weakness) often denotes chronic or non-life-threatening illness, complementing νόσος (acute disease). The pairing covers all types of sickness.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἀπὸ θάλασσαν ἕως θάλασσαν","severity":"info","text":"This phrase echoes the Old Testament expression 'from sea to sea' (e.g., Exodus 23:31, Psalm 72:8 LXX), indicating the vast extent of the mission's success.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"text","lemma":"ἔτη δ΄","severity":"info","text":"The four-year period of ministry in the surrounding regions is a specific chronological marker, unusual in the Acts of John, which often lacks precise durations.","cites":[],"named_sources":[],"dropped_cites":["ed:tlg0317.tlg002"]},{"unit":"structure","kind":"structure","basis":"text","lemma":"καὶ μετὰ ταῦτα ὑπεστρέψαμεν ἐν Ἐφέσῳ","severity":"info","text":"This sentence marks a major narrative transition: the mission in the regions concludes, and the action returns to Ephesus, the primary setting of the Acts.","cites":[],"named_sources":[],"dropped_cites":["ed:tlg0317.tlg002"]},{"unit":"reception","kind":"reception","basis":"text","lemma":"πνεύματος","severity":"info","text":"The trinitarian formula 'Holy Spirit' here, following the previous passage's 'Jesus Christ the Nazorean', reflects a developed theological framework, possibly a later interpolation or redactional layer.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἀπὸ θάλασσαν ἕως θάλασσαν' is ambiguous: it may refer to the Mediterranean and the Aegean, or be a hyperbolic expression for universal reach. The reading taken is the latter, as a rhetorical flourish."],"confidence":"high","notes":[]},{"i":35,"ref":"p35","source":"48 Μετὰ οὖν ἡμέρας τινὰς κατὰ θείαν ἀποκάλυψιν ἐξῆλθεν\nὁ Ἰωάννης ἔν τινι κώμῃ εἰς ἐπίσκεψιν τῶν ἀδελφῶν. καὶ \nἦν ἐκεῖ τις νεανίας χωρικός, νουθετούμενος πολλάκις παρὰ\nτοῦ ἰδίου πατρὸς ἵνα μὴ λάβῃ τοῦ συνεργοῦ τὴν γυναῖκα·\nφθόνῳ δὲ διαβόλῳ κινηθείς, μὴ φέρων ὁ παῖς τὴν τοῦ πατρὸς\nνουθεσίαν, λακτίσας αὐτὸν ἄφνω ἔθηκεν ἐπὶ τὴν γῆν\nνεκρόν. τοῦτον οὖν ὁ Ἰωάννης ἰδὼν εἶπεν· Ὦ κύριε, σήμερον 189 Z \nἕνεκεν τούτου με ἐκάλεσας ἐνθάδε;","english":"After some days, then, by divine revelation John went out to a certain village to visit the brethren. And there was a certain young rustic there, often admonished by his own father not to take the wife of his fellow worker; but moved by diabolical envy, the youth, not enduring his father's admonition, suddenly kicked him and laid him dead on the ground. Seeing this, then, John said: \"O Lord, today did you call me here for the sake of this?","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"κατὰ θείαν ἀποκάλυψιν","severity":"info","text":"The phrase 'by divine revelation' indicates that John's journey is prompted by a supernatural communication, a common motif in apocryphal acts.","cites":[],"named_sources":[],"dropped_cites":["ed:tlg0317.tlg002"]},{"unit":"term","kind":"term","basis":"glossary","lemma":"χωρικός","severity":"info","text":"The Greek term 'χωρικός' means 'rustic' or 'country dweller', emphasizing the rural setting and the youth's social background.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"φθόνῳ δὲ διαβόλῳ κινηθείς","severity":"info","text":"The phrase 'moved by diabolical envy' echoes New Testament language about demonic influence (e.g., Matt 13:39; 1 John 3:8), common in early Christian moralizing.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"τοῦτον οὖν ὁ Ἰωάννης ἰδὼν εἶπεν","severity":"info","text":"John's direct address to the Lord after seeing the corpse marks a narrative pivot, shifting from background exposition to a dialogue that reveals divine purpose.","cites":[],"named_sources":[],"dropped_cites":["ed:tlg0317.tlg002"]},{"unit":"background","kind":"background","basis":"text","lemma":"λακτίσας αὐτὸν ἄφνω ἔθηκεν ἐπὶ τὴν γῆν νεκρόν","severity":"info","text":"The sudden violent death by a kick reflects a motif of filial impiety and its consequences, paralleling stories in other apocryphal acts (e.g., Acts of Thomas).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἕνεκεν τούτου με ἐκάλεσας ἐνθάδε","severity":"caution","text":"The Greek text is ambiguous: 'ἕνεκεν τούτου' could mean 'for the sake of this (youth)' or 'for this reason'. The translation opts for the former, but the latter is also possible.","cites":[],"named_sources":[],"dropped_cites":["ed:tlg0317.tlg002"]}],"ambiguities":["The phrase 'ἕνεκεν τούτου' is ambiguous: it may refer to the young man (as in the translation) or to the situation (the murder). The reading taken follows the translation's interpretation."],"confidence":"high","notes":[]},{"i":36,"ref":"p36","source":"49 Ὁ δὲ νεανίας ὁρῶν τὸν ἄωρον θάνατον τοῦ πατρὸς\nαὐτοῦ, προσδοκῶν συλληφθῆναι καὶ ἀντιφονευθῆναι, τὴν λύπην\nμὴ φέρων, ὃ ἐπεφέρετο δρέπανον τρέχων ἐν τῇ οἰκίᾳ\nἠβουλήθη σφάξαι τὴν γυναῖκα, εἶθ᾿ οὕτως ἑαυτόν. τοῦτον \nοὖν ἰδὼν ὁ Ἰωάννης τρέχοντα καὶ γνοὺς τῷ πνεύματι εἶπεν","english":"The young man, seeing his father’s untimely death and expecting to be seized and killed in turn, unable to bear the grief, took the sickle he was carrying and, running into the house, intended to slay the woman and then himself. Seeing him running and perceiving by the Spirit, John said,","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ἄωρον θάνατον","severity":"info","text":"The phrase 'untimely death' (ἄωρον θάνατον) underscores the pathos of the father's sudden, violent end, a motif common in hagiographic narratives.","cites":[],"named_sources":[],"dropped_cites":["ed:tlg0317.tlg002"]},{"unit":"term","kind":"term","basis":"glossary","lemma":"πνεύματι","severity":"info","text":"The dative 'τῷ πνεύματι' (by the Spirit) indicates John's prophetic insight, a standard attribute of apostolic authority in apocryphal acts.","cites":[],"named_sources":[],"dropped_cites":["ed:tlg0317.tlg002"]},{"unit":"structure","kind":"structure","basis":"text","lemma":"τοῦτον οὖν ἰδὼν","severity":"info","text":"The resumptive phrase 'τοῦτον οὖν ἰδὼν' (seeing him, then) marks a narrative pivot from the youth's intention to John's intervention, typical of episodic structure in the Acta Joannis.","cites":[],"named_sources":[],"dropped_cites":["ed:tlg0317.tlg002"]},{"unit":"background","kind":"background","basis":"external","lemma":"σφάξαι τὴν γυναῖκα","severity":"info","text":"The youth's intent to slay the woman reflects a domestic honor-killing scenario, a social reality in the Greco-Roman world that the text uses to dramatize moral crisis.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek does not specify whether the woman is the youth's mother or the wife of his fellow worker; the translation assumes the latter based on the previous passage."],"confidence":"high","notes":[]},{"i":37,"ref":"p37","source":"πρὸς αὐτόν· Στῆθι δαῖμον καὶ ἀνάγγειλόν μοι τί τρέχεις.\nὉ δὲ παῖς τρέμων καὶ κλαίων διηγήσατο τὸν Ἰωάννην ὅτι\nΠατρὸς φονεὺς γέγονα ὁ ταλαίπωρος· καὶ ἰδοὺ διὰ τὴν\n πολλὴν θλῖψιν μέλλω καὶ ἣν ἐμοίχευσα γυναῖκα ἀνελεῖν καὶ\nἐμαυτόν.","english":"To him: “Stop, demon, and tell me where you are running.” The boy, trembling and weeping, related to John: “I, wretched one, have become my father’s murderer; and behold, because of my great distress, I am about to kill both the woman I seduced and myself.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Στῆθι δαῖμον","severity":"info","text":"John addresses the young man as 'demon', a term that in early Christian literature can denote an evil spirit or a person possessed by one, but here it is a rhetorical rebuke to the distraught youth, not a literal demon.","cites":[],"named_sources":[],"dropped_cites":["ed:tlg0317.tlg002"]},{"unit":"term","kind":"term","basis":"glossary","lemma":"δαῖμον","severity":"info","text":"δαῖμον (daimon) is the Greek word for a spirit or demon. In the Acts of John, it is used in a confrontational sense, reflecting the apostle's prophetic authority to perceive and name spiritual states.","cites":[],"named_sources":[],"dropped_cites":["ed:tlg0317.tlg002"]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage continues the narrative sequence from the previous episode: John's command to 'stop' interrupts the young man's frantic action, creating a dramatic pause before the confession.","cites":[],"named_sources":[],"dropped_cites":["ed:tlg0317.tlg002"]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"The motif of a young man driven to murder and suicide by shame over adultery is a common moral exemplum in early Christian and Hellenistic literature, illustrating the destructive consequences of sin.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἣν ἐμοίχευσα γυναῖκα","severity":"caution","text":"The Greek phrase 'ἣν ἐμοίχευσα γυναῖκα' (the woman I seduced) is ambiguous: it could mean the woman with whom he committed adultery, or it could refer to a woman he seduced (possibly his stepmother, implied by the earlier narrative). The English draft opts for 'seduced'.","cites":[],"named_sources":[],"dropped_cites":["ed:tlg0317.tlg002"]}],"ambiguities":["The identity of the woman (the young man's stepmother or another) is not explicitly stated in this passage, but the preceding narrative context suggests she is the same woman involved in the adultery that led to the father's death."],"confidence":"high","notes":[]},{"i":38,"ref":"p38","source":"50 ἀλλ᾿ εἴ τι δύνασαι, βοήθησον ἡμῖν μαθητὰ τοῦ Χριστοῦ,\nἐὰν οὖν τοῦτον ἀναστήσῃς, ἀπὸ τοῦ λοιποῦ ἀποστήσομαι\nτὸ κακὸν.","english":"But if you are able to help us, disciple of Christ, and if you raise this man, I will from now on desist from evil.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ἀλλ᾿ εἴ τι δύνασαι, βοήθησον ἡμῖν μαθητὰ τοῦ Χριστοῦ","severity":"info","text":"The speaker, likely the demon-possessed boy, addresses John as 'disciple of Christ', a title that underscores John's apostolic authority in the narrative.","cites":[],"named_sources":[],"dropped_cites":["ed:tlg0317.tlg002"]},{"unit":"term","kind":"term","basis":"text","lemma":"ἀναστήσῃς","severity":"info","text":"The verb 'ἀναστήσῃς' (raise up) is used here in the sense of restoring a dead person to life, a key miracle motif in early Christian acts literature.","cites":[],"named_sources":[],"dropped_cites":["ed:tlg0317.tlg002"]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ἐὰν οὖν τοῦτον ἀναστήσῃς, ἀπὸ τοῦ λοιποῦ ἀποστήσομαι τὸ κακόν","severity":"info","text":"This conditional statement forms a turning point: the speaker promises moral reform contingent on John's miracle, advancing the narrative toward conversion.","cites":[],"named_sources":[],"dropped_cites":["ed:tlg0317.tlg002"]},{"unit":"background","kind":"background","basis":"text","lemma":"μαθητὰ τοῦ Χριστοῦ","severity":"info","text":"The title 'disciple of Christ' reflects early Christian usage to denote apostles and their authority, common in apocryphal acts to authenticate the protagonist.","cites":[],"named_sources":[],"dropped_cites":["ed:tlg0317.tlg002"]},{"unit":"dating","kind":"chronology","basis":"text","lemma":"ἀπὸ τοῦ λοιποῦ","severity":"info","text":"The phrase 'from now on' marks a temporal shift, indicating the speaker's intention to change behavior immediately after the expected miracle.","cites":[],"named_sources":[],"dropped_cites":["ed:tlg0317.tlg002"]}],"ambiguities":["The identity of the speaker is not explicitly stated in this verse; the context from the previous passage suggests it is the demon-possessed boy, but the Greek text does not name him here."],"confidence":"high","notes":[]},{"i":39,"ref":"p39","source":"51 Τοῦ δὲ Ἰωάννου εἰπόντος πρὸς αὐτὸν Οὐδὲ τὰς πολιὰς\nτοῦ πατρός σου ᾤκτιρας ταλαίπωρε; εἰς τὸν οὐρανὸν","english":"And when John said to him, \"Did you not pity even the gray hairs of your father, wretch?\" into the sky","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"πολιάς","severity":"info","text":"The Greek word πολιάς (here accusative plural) refers to 'gray hairs' as a metonym for old age, evoking the pathos of the father's advanced years. John's rebuke intensifies the moral condemnation of the son's parricidal intent.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ταλαίπωρε","severity":"info","text":"The vocative ταλαίπωρε ('wretch') is a strong term of reproach, common in Greek moralizing contexts. It underscores John's rhetorical stance as a stern moral teacher.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage continues the direct speech of John, which began in the previous narrative unit. The sentence is syntactically incomplete in the Greek (εἰς τὸν οὐρανὸν), likely indicating a lacuna or a shift to an unfinished clause in the manuscript tradition.","cites":[],"named_sources":[],"dropped_cites":["ed:tlg0317.tlg002"]},{"unit":"caution","kind":"caution","basis":"text","lemma":"εἰς τὸν οὐρανὸν","severity":"caution","text":"The phrase 'into the sky' (εἰς τὸν οὐρανὸν) is syntactically orphaned; it may belong to a following clause now lost, or it could be a fragment of a gesture (e.g., John pointing upward). The English draft leaves it hanging, reflecting the Greek's abruptness.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'into the sky' (εἰς τὸν οὐρανὸν) is syntactically disconnected; it is unclear whether it completes John's speech or begins a new narrative action."],"confidence":"medium","notes":[]},{"i":40,"ref":"p40","source":"ἀναβλέψας καὶ στενάξας εἶπεν· Κύριε σοῦ μόνου ἐστὶν τὸ\nἔργον τοῦτο.","english":"Looking up and groaning, he said, \"Lord, this work is yours alone.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ἀναβλέψας","severity":"info","text":"The participle 'looking up' often signals a prayerful or supplicant posture in early Christian narrative, here introducing a direct address to Christ.","cites":[],"named_sources":[],"dropped_cites":["ed:tlg0317.tlg002"]},{"unit":"term","kind":"term","basis":"text","lemma":"Κύριε","severity":"info","text":"The vocative 'Lord' (Κύριε) is used for Christ in the Acts of John, reflecting the high Christology of the work.","cites":[],"named_sources":[],"dropped_cites":["ed:tlg0317.tlg002"]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Κύριε σοῦ μόνου ἐστὶν τὸ ἔργον τοῦτο","severity":"info","text":"This exclamation concludes a narrative unit; the speaker acknowledges divine agency, a common structural pivot in miracle stories.","cites":[],"named_sources":[],"dropped_cites":["ed:tlg0317.tlg002"]},{"unit":"background","kind":"background","basis":"external","lemma":"ἔργον","severity":"info","text":"The term 'work' (ἔργον) here likely refers to a miraculous act, a key theme in the Acts of John where divine power is contrasted with human limitation.","cites":[],"named_sources":["Pieter J. Lalleman, The Acts of John, 1998"],"dropped_cites":[]}],"ambiguities":["The subject of 'looking up and groaning' is not explicitly named in the Greek, but the context (previous passage) identifies the speaker as a character addressing John or Christ; the English draft assumes the speaker is the same as in the prior narrative."],"confidence":"high","notes":[]},{"i":41,"ref":"p41","source":"52 Καὶ κρατήσας τῆς χειρὸς τοῦ τεθνηκότος εἶπεν· Ἐν\nτῷ ὀνόματι Ἰησοῦ Χριστοῦ τοῦ υἱοῦ τοῦ θεοῦ ἀνάστα. Καὶ \nεὐθέως ἀνέστη.","english":"And taking hold of the dead man's hand, he said, \"In the name of Jesus Christ, the Son of God, arise.\" And immediately he arose.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The resurrection formula 'In the name of Jesus Christ, the Son of God, arise' echoes early Christian exorcistic and healing practices, where the divine name is invoked to effect a miracle.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"","severity":"info","text":"The phrase 'Son of God' (τοῦ υἱοῦ τοῦ θεοῦ) is a standard Christological title, but the specific resurrection command recalls New Testament miracles, e.g., Acts 9:40 (Peter raising Tabitha) and parallels in apocryphal acts.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage is a climactic miracle within the narrative, following the pattern of apostolic acts: a prayer or invocation, a command, and immediate fulfillment ('εὐθέως ἀνέστη').","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The use of the dead man's hand (κρατήσας τῆς χειρὸς) as a conduit for resurrection is a motif in early Christian miracle stories, symbolizing the transfer of divine power through touch.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ἀνάστα","severity":"info","text":"The imperative 'ἀνάστα' (arise) is aorist active, second person singular, used here as a performative command; it is a key term in resurrection narratives, distinct from the more common 'ἐγείρω'.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text is clear; no significant ambiguities in this passage."],"confidence":"high","notes":[]},{"i":42,"ref":"p42","source":"53 Ἰδὼν δὲ ὁ παῖς τὴν παρʼ ἐλπίδα ἀναβίωσιν τοῦ πατρὸς\nαὐτοῦ καὶ τὴν ἑαυτοῦ σωτηρίαν, λαβὼν τὸ δρέπανον τὰ ἑαυτοῦ\nμόρια ἀφείλετο· καὶ δραμὼν εἰς τὴν οἰκίαν εἰς ὄψιν τῆς\nμοιχαλίδος αὐτοῦ ἔρριψεν αὐτὰ λέγων· Διὰ σὲ πατρὸς φονεὺς \nκαὶ ἡμῶν τῶν δύο γέγονα· καὶ ἰδοὺ ἔχεις τὰ τούτων αἴτια.\nἐμὲ γὰρ ὁ θεὸς ἠλέησεν ἐπιγνῶναι αὐτὸν διὰ τοῦ δούλου αὐτοῦ\nἸωάννου.","english":"When the boy saw his father’s resurrection beyond hope and his own salvation, he took the sickle and cut off his own genitals. And running to the house, into the sight of his adulteress, he threw them down, saying, “Because of you I have become the murderer of a father and of the two of us; and behold, you have the instruments of these things. For God has taken pity on me to know him through his servant John.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"τὰ ἑαυτοῦ μόρια ἀφείλετο","severity":"info","text":"The boy cuts off his own genitals as a dramatic act of self-mutilation, linking his sexual transgression to the murder of his father.","cites":[],"named_sources":[],"dropped_cites":["ed:tlg0317.tlg002"]},{"unit":"term","kind":"term","basis":"glossary","lemma":"μοιχαλίς","severity":"info","text":"The term 'μοιχαλίς' (adulteress) refers to the woman with whom the boy had an affair, leading to the father's murder.","cites":[],"named_sources":[],"dropped_cites":["ed:tlg0317.tlg002"]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐπιγνῶναι αὐτὸν διὰ τοῦ δούλου αὐτοῦ Ἰωάννου","severity":"info","text":"The boy's recognition of God through John echoes New Testament themes of divine mercy and apostolic mediation, though no specific verse is quoted.","cites":[],"named_sources":[],"dropped_cites":["ed:tlg0317.tlg002"]},{"unit":"background","kind":"background","basis":"external","lemma":"ἀναβίωσις","severity":"info","text":"The term 'ἀναβίωσις' (resurrection) reflects early Christian miracle narratives, where raising the dead demonstrates apostolic power and divine favor.","cites":[],"named_sources":[],"dropped_cites":["ed:tlg0317.tlg002"]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Διὰ σὲ πατρὸς φονεὺς καὶ ἡμῶν τῶν δύο γέγονα","severity":"info","text":"The boy's speech functions as a climactic confession, linking his self-mutilation to the adultery and murder, reinforcing the moral lesson.","cites":[],"named_sources":[],"dropped_cites":["ed:tlg0317.tlg002"]}],"ambiguities":["The Greek text is clear; no significant ambiguities in this passage."],"confidence":"high","notes":[]},{"i":43,"ref":"p43","source":"54 Ταῦτα ἀκούσας ὁ Ἰωάννης καὶ λυπηθεὶς εἶπεν πρὸς\nαὐτόν· Ταλαίπωρε, ὁ ὑποβάλας σε τὸν πατέρα σου φονεῦσαι\n δαίμων, αὐτός σε ὑπέβαλεν καὶ τοῦτο ποιῆσαι. ἔδει γάρ σε\nοὐχὶ τοὺς τόπους αὐτῶν ἀφανίσαι, ἀλλὰ τὴν ἔννοιαν ἐκ τῆς\nψυχῆς σου· οὐ γὰρ τὰ ὄργανά εἰσιν βλαπτικά, ἀλλʼ ὁ νοῦς ὁ\nσυγκαταβαίνων τῇ ἁμαρτίᾳ. μετανόησον οὖν ἄθλιε ἐπὶ τῇ\nπαρανόμῳ τόλμῃ ᾗ ἐποίησας. Ὁ δὲ παῖς στένων καὶ τρέμων\n παρεκάλει τὸν τοῦ Χριστοῦ ἀπόστολον συγγνώμην λαβὼν τῶν\nἡμαρτημένων. ὃν λαβὼν ὁ ἀπόστολος τοῦ Χριστοῦ εἰσήγαγεν\nἐν τῇ πόλει· καὶ κατηχήσας καὶ βαπτίσας αὐτῷ ἅμα τοῦ πατρὸς\n 190 Z αὐτοῦ προσήγαγεν τῇ ἐκκλησίᾳ· καὶ ἦν ὁ παῖς μεθ᾿ ἡμῶν\nπάντοτε ὑπηρετῶν, ὥστε πάντας θαυμάζει καὶ δοξάζειν τὸν\n θεόν.","english":"Hearing these things, John was grieved and said to him, “Wretched man, the demon that prompted you to murder your father also prompted you to do this. For you ought not to have destroyed those parts of them, but the thought from your soul; for the organs are not harmful, but the mind that consents to sin. Repent, therefore, miserable one, for the lawless audacity you have committed.” And the boy, groaning and trembling, besought the apostle of Christ, having received pardon for his sins. The apostle of Christ took him and brought him into the city; and after instructing and baptizing him together with his father, he presented him to the church. And the boy was always with us, serving, so that all marveled and glorified God.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"John rebukes the youth for self-mutilation, distinguishing between physical organs and the mind that consents to sin.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"νοῦς","severity":"info","text":"νοῦς (mind) is contrasted with ὄργανα (organs), emphasizing interior moral responsibility over external acts.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"","severity":"info","text":"The motif of demonic prompting (ὑποβάλας) reflects early Christian hagiographic tropes where demons instigate sin.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage concludes the narrative with baptism and integration into the church, a typical closure for conversion episodes.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"This episode appears in later Acts of John traditions, influencing ascetic and anti-heretical writings.","cites":[],"named_sources":[],"dropped_cites":["ed:tlg0317.tlg002"]}],"ambiguities":["The Greek text does not specify whether the father was also baptized at the same time or separately; the translation assumes simultaneity."],"confidence":"high","notes":[]},{"i":44,"ref":"p44","source":"56 Ἐν μιᾷ οὖν τῶν ἡμερῶν ὡς ἦν Ἰωάννης καθεζόμενος\nπέρδιξ διαπτᾶσα καὶ ἐλθοῦσα ἐκονίζετο ἔμπροσθεν αὐτοῦ.\nὁ οὖν Ἰωάννης βλέπων αὐτὸ ἐθαύμαζεν. ἱερεὺς δέ τις ἐλθών,\nεἷς τῶν ἀκροατῶν ὤν, εἰσελθὼν πρὸς Ἰωάννην, εἶδεν τὴν πέρδικα\n κονιζομένην ἔμπροσθεν αὐτοῦ· καὶ σκανδαλισθεὶς ἐν\nἑαυτῷ ἔλεγεν· Ὁ τοιοῦτος καὶ τηλικοῦτος τέρπεται ἐπὶ πέρδικος\nκονιαζομένης; Γνοὺς δὲ ὁ Ἰωάννης τῷ πνεύματι τὴν ἐνθύμησιν","english":"One day, as John was sitting, a partridge flew by and, coming, rolled in the dust before him. John, seeing this, marveled. A certain priest, one of his hearers, came in to John and saw the partridge rolling in the dust before him; and, scandalized within himself, he said, \"Does such and so great a man take delight in a partridge rolling in the dust?\" But John, knowing by the Spirit the thought","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"πέρδιξ","severity":"info","text":"The partridge (πέρδιξ) is a bird that rolls in dust to clean itself; here the action (κονίζεσθαι) is a natural behavior, but the priest misinterprets it as frivolous.","cites":[],"named_sources":[],"dropped_cites":["ed:tlg0317.tlg002"]},{"unit":"term","kind":"term","basis":"glossary","lemma":"κονίζεσθαι","severity":"info","text":"κονίζεσθαι means 'to roll in dust' or 'to dust oneself'; the verb is used twice in this passage, emphasizing the partridge's action and the priest's scandalized reaction.","cites":[],"named_sources":[],"dropped_cites":["ed:tlg0317.tlg002"]},{"unit":"background","kind":"background","basis":"external","lemma":"πέρδιξ","severity":"info","text":"In early Christian literature, the partridge sometimes symbolizes the devil or worldly distraction (e.g., Physiologus), but here John's calm acceptance contrasts with the priest's judgment, reflecting a theme of spiritual discernment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage is a narrative interlude that tests the priest's spiritual perception; John's knowledge 'by the Spirit' (τῷ πνεύματι) sets up a revelatory response in the following verses.","cites":[],"named_sources":[],"dropped_cites":["ed:tlg0317.tlg002"]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Greek text is from a single manuscript tradition (first1k); the phrase 'γνοὺς δὲ ὁ Ἰωάννης τῷ πνεύματι' may be a later interpolation reflecting a developed pneumatology.","cites":[],"named_sources":[],"dropped_cites":["ed:tlg0317.tlg002"]}],"ambiguities":["The priest's identity as 'εἷς τῶν ἀκροατῶν' (one of the hearers) is ambiguous: it may mean a regular listener or a formal disciple; the reading taken is 'hearer' in a general sense."],"confidence":"high","notes":[]},{"i":45,"ref":"p45","source":"αὐτοῦ εἶπεν πρὸς αὐτόν· Ἄμεινον ἦν καὶ σὲ τέκνον\nὁρᾶν πέρδικα κονιζομένην καὶ μὴ εἰς αἰσχρὰς καὶ βεβήλους\nπράξεις μολύνεσθαι. ὁ γὰρ πάντων τὴν ἐπιστροφὴν καὶ τὴν\nμετάνοιαν ἀναμένων διὰ τοῦτο ἐνταῦθά σε ἤγαγεν· ἐπεὶ \nἐγὼ πέρδικος κονιζομένης οὐ χρῄζω· ἡ γὰρ πέρδιξ ἡ σή ἐστιν\nψυχή.","english":"He said to him, \"It would be better for you, child, to see a partridge rolling in the dust than to be defiled by shameful and profane deeds. For the one who awaits the conversion and repentance of all led you here for this reason; since I have no need of a partridge rolling in the dust—for the partridge is your soul.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"πέρδιξ","severity":"info","text":"John reinterprets the partridge as a symbol of the priest's soul, turning the priest's scandal into a lesson about spiritual defilement versus physical dust.","cites":[],"named_sources":[],"dropped_cites":["ed:tlg0317.tlg002"]},{"unit":"term","kind":"term","basis":"glossary","lemma":"μετάνοια","severity":"info","text":"μετάνοια (metanoia) denotes 'conversion' or 'repentance,' a key concept in early Christian moral teaching, here attributed to the divine agent who awaits all people's return.","cites":[],"named_sources":[],"dropped_cites":["ed:tlg0317.tlg002"]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐπιστροφὴν καὶ τὴν μετάνοιαν","severity":"info","text":"The phrase 'conversion and repentance' echoes New Testament language (e.g., Acts 26:20) and reflects early Christian emphasis on moral transformation.","cites":[],"named_sources":[],"dropped_cites":["ed:tlg0317.tlg002"]},{"unit":"background","kind":"background","basis":"text","lemma":"πέρδιξ κονιζομένη","severity":"info","text":"Partridges were known for dust-bathing; the image of a partridge rolling in dust was a familiar rural sight, used here to contrast innocent natural behavior with human moral corruption.","cites":[],"named_sources":[],"dropped_cites":["ed:tlg0317.tlg002"]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage concludes the partridge episode with a direct allegorical identification (the partridge is your soul), a typical Johannine narrative device in the Acts of John.","cites":[],"named_sources":[],"dropped_cites":["ed:tlg0317.tlg002"]}],"ambiguities":["The Greek text is from the recension; the Coptic Vorlage may have had a different reading for 'partridge is your soul' but the Greek is clear."],"confidence":"high","notes":[]},{"i":46,"ref":"p46","source":"57 Ταῦτα ἀκούσας ὁ πρεσβύτης καὶ ἰδὼν ὅτι οὐκ ἔλαθεν\nἀλλὰ πάντα τὰ ἐν τῇ καρδίᾳ αὐτοῦ εἶπεν αὐτῷ ὁ ἀπόστολος\nτοῦ Χριστοῦ, πεσὼν ἐπὶ πρόσωπον ἐπὶ τὴν γῆν ἐβόα λέγων· \nΝῦν οἶδα ὅτι ὁ θεὸς οἰκεῖ ἐν σοὶ μακάριε Ἰωάννη· καὶ μακόριος\nὅστις οὐκ ἐπείρασεν ἐν σοὶ τὸν θεόν· ὁ γὰρ σὲ πειράζων\nτὸν ἀπείραστον πειράζει. Παρεκάλει δὲ αὐτὸν εὔχεσθαι\nὑπὲρ αὐτοῦ· καὶ κατηχήσας αὐτὸν καὶ δοὺς κανόνας ἀπέλυσεν\nεἰς τὸν οἶκον αὐτοῦ δοξάζων τὸν ἐπὶ πάντων θεόν.|","english":"When the old man heard this and saw that he had not escaped notice, but that the apostle of Christ had told him everything that was in his heart, he fell on his face to the ground and cried out, saying: \"Now I know that God dwells in you, blessed John; and blessed is the one who has not tempted God in you; for the one who tempts you tempts the untemptable.\" And he begged him to pray for him; and after instructing him and giving him rules, he dismissed him to his house, glorifying the God who is over all.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"οἶδα ὅτι ὁ θεὸς οἰκεῖ ἐν σοί","severity":"info","text":"The old man's exclamation that God dwells in John reflects a high Christology, common in apocryphal acts, where the apostle is seen as a vessel of the divine.","cites":[],"named_sources":[],"dropped_cites":["ed:tlg0317.tlg002"]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ἀπείραστον","severity":"info","text":"The term 'ἀπείραστον' (untemptable) is a rare adjective, emphasizing God's inviolability; it underscores the paradox that tempting John is equivalent to tempting the untemptable God.","cites":[],"named_sources":[],"dropped_cites":["ed:tlg0317.tlg002"]},{"unit":"structure","kind":"structure","basis":"text","lemma":"κατηχήσας αὐτὸν καὶ δοὺς κανόνας","severity":"info","text":"The sequence of instructing and giving rules (κανόνας) before dismissal is a typical narrative pattern in conversion scenes, marking the old man's integration into the Christian community.","cites":[],"named_sources":[],"dropped_cites":["ed:tlg0317.tlg002"]},{"unit":"background","kind":"background","basis":"external","lemma":"πρεσβύτης","severity":"info","text":"The term 'πρεσβύτης' (old man) may refer to a former pagan priest or elder, consistent with the Acta Joannis' theme of converting established religious figures.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"κανόνας","severity":"info","text":"The 'κανόνας' (rules) given by John may have been interpreted in later monastic traditions as a precursor to ascetic regulations, though the text itself does not specify their content.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact content of the 'κανόνας' (rules) is not specified; it may refer to moral precepts or liturgical instructions.","The phrase 'τὸν ἀπείραστον πειράζει' could be read as a proverbial expression, but its precise theological nuance is debated."],"confidence":"high","notes":[]},{"i":47,"ref":"p47","source":"106 Ὡς δὲ ἔγνω τὴν μετάστασιν αὐτοῦ δι᾿ ἀποκαλύψεως 191 Z \nκυρίου, κυριακῆς ἡμέρας οὔσης συνὼν τοῖς ἀδελφοῖς μετὰ τὴν\nθείαν καὶ φρικτὴν μυσταγωγίαν καὶ τὴν κλάσιν τοῦ ἄρτου\nπάντων συνηγμένων ἑἶπεν· Ἐπειδὴ ὦ τεκνία μου ὁ χρόνος τῆς","english":"But when he learned of his departure through a revelation of the Lord, it being the Lord's day, while he was with the brethren after the divine and awesome mystagogy and the breaking of the bread, with all gathered together, he said: \"Since, my children, the time of my","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"μετάστασιν","severity":"info","text":"The Greek term μετάστασιν (metastasin) here means 'departure' or 'death', a euphemism for John's impending death, consistent with early Christian usage.","cites":[],"named_sources":[],"dropped_cites":["ed:tlg0317.tlg002"]},{"unit":"term","kind":"term","basis":"glossary","lemma":"μυσταγωγίαν","severity":"info","text":"μυσταγωγίαν (mystagōgian) refers to the initiation into sacred mysteries, here likely the Eucharistic liturgy or a related rite of instruction.","cites":[],"named_sources":[],"dropped_cites":["ed:tlg0317.tlg002"]},{"unit":"background","kind":"background","basis":"external","lemma":"κυριακῆς ἡμέρας","severity":"info","text":"κυριακῆς ἡμέρας (kyriakēs hēmeras) is 'the Lord's day', i.e., Sunday, the regular day for Christian assembly and Eucharist in the early church.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"κλάσιν τοῦ ἄρτου","severity":"info","text":"The phrase 'breaking of the bread' (κλάσιν τοῦ ἄρτου) is a standard early Christian term for the Eucharist, here following the mystagogy, indicating a two-part liturgical sequence.","cites":[],"named_sources":[],"dropped_cites":["ed:tlg0317.tlg002"]},{"unit":"dating","kind":"chronology","basis":"text","lemma":"ὁ χρόνος τῆς","severity":"info","text":"The incomplete phrase 'the time of my' (ὁ χρόνος τῆς) introduces John's announcement of his imminent death, a narrative turning point in the Acts of John.","cites":[],"named_sources":[],"dropped_cites":["ed:tlg0317.tlg002"]}],"ambiguities":["The Greek text breaks off mid-sentence at 'ὁ χρόνος τῆς', leaving the completion uncertain; the English draft supplies 'departure' as the likely continuation."],"confidence":"high","notes":[]},{"i":48,"ref":"p48","source":"ζωῆς μου βραχὺς καὶ ὀλιγοστός ἐστιν καὶ μέλλω πρὸς τὸν\nκύριόν μου πορεύεσθα, στηρίζεσθε ἐν τῇ πίστει καὶ ἀγάπῃ τοῦ\nΚριστοῦ· καὶ ἃ εἴδετε παῤ ἐμοῦ ἐπιτελούμενα καὶ παρελάβετε\n μὴ ἐπιλάθεσθε, ἵνα κἀγὼ ἐν τῇ ἀναστάσει τοῦ κυρίου εἴπω·\nἸδοὺ ἐγὼ καὶ τὰ παιδία ἅ μοι ἔδωκεν ὁ θεός. Μνημονεύετε\nὅσας δι᾿ ἐμοῦ ὑμῖν παρέσχεν ὁ θεὸς ἀντιλήψεις, χαρίσματα\nἰαμάτων, κυβερνήσεις, γνώσεις, κοινωνίας, πίστεις, διδασκαλίας,\nδωρεὰς ἰαμάτων·","english":"The span of my life is short and limited, and I am about to go to my Lord. Be steadfast in faith and in the love of Christ. And what you saw accomplished through me and what you received, do not forget, so that I too may say at the Lord's resurrection: 'Behold, I and the children whom God gave me.' Remember how many benefits God provided you through me: acts of assistance, gifts of healings, guidances, knowledges, communions, faiths, teachings, gifts of healings.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ζωῆς μου βραχὺς καὶ ὀλιγοστός ἐστιν","severity":"info","text":"John declares his life short and limited, a conventional expression of imminent death in early Christian farewell discourses.","cites":[],"named_sources":[],"dropped_cites":["ed:tlg0317.tlg002"]},{"unit":"term","kind":"term","basis":"glossary","lemma":"μυσταγωγία","severity":"info","text":"The preceding 'divine and awesome mystagogy' (μυσταγωγία) refers to the eucharistic liturgy, a technical term for initiation into sacred rites.","cites":[],"named_sources":[],"dropped_cites":["ed:tlg0317.tlg002"]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἰδοὺ ἐγὼ καὶ τὰ παιδία ἅ μοι ἔδωκεν ὁ θεός","severity":"info","text":"John's citation echoes the LXX of 1 Samuel 1:27 (Hannah presenting Samuel) or a similar offering formula, adapted to his spiritual children.","cites":[],"named_sources":[],"dropped_cites":["ed:tlg0317.tlg002"]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Μνημονεύετε...","severity":"info","text":"The list of benefits (ἀντιλήψεις, χαρίσματα ἰαμάτων, etc.) forms a rhetorical climax, cataloguing John's apostolic gifts before his departure.","cites":[],"named_sources":[],"dropped_cites":["ed:tlg0317.tlg002"]},{"unit":"background","kind":"background","basis":"text","lemma":"ἀναστάσει τοῦ κυρίου","severity":"info","text":"The 'Lord's resurrection' here likely refers to the eschatological resurrection, not Easter, as John expects to present his converts at that time.","cites":[],"named_sources":[],"dropped_cites":["ed:tlg0317.tlg002"]},{"unit":"caution","kind":"caution","basis":"text","lemma":"δωρεὰς ἰαμάτων","severity":"caution","text":"The phrase 'gifts of healings' repeats earlier 'χαρίσματα ἰαμάτων', possibly a scribal dittography or intentional emphasis; the Greek text is stable here.","cites":[],"named_sources":[],"dropped_cites":["ed:tlg0317.tlg002"]}],"ambiguities":["The phrase 'τῇ ἀναστάσει τοῦ κυρίου' could refer to Christ's resurrection or the general resurrection; the context of presenting disciples favors the latter.","The repetition of 'ἰαμάτων' may be a scribal error or a deliberate rhetorical doubling."],"confidence":"high","notes":[]},{"i":49,"ref":"p49","source":"107 καὶ γίνεσθε χρηστοὶ καὶ οἴκτίρμονες, ἀλλήλους","english":"and be kind and compassionate to one another.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"χρηστοὶ","severity":"info","text":"The adjective χρηστοί (kind, good) is a common ethical exhortation in early Christian paraenesis, often paired with compassionate behavior.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"οἰκτίρμονες","severity":"info","text":"οἰκτίρμονες (compassionate) derives from οἶκτος (pity) and is less frequent than ἐλεήμων; it emphasizes a merciful disposition, aligning with the apostolic call to charity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"καὶ γίνεσθε","severity":"info","text":"The imperative γίνεσθε (be) continues the series of exhortations from the previous passage, forming a hortatory conclusion to John's farewell speech.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ἀλλήλους","severity":"info","text":"The reciprocal pronoun ἀλλήλους (to one another) underscores the communal ethic typical of early Christian communities, emphasizing mutual care.","cites":[],"named_sources":[],"dropped_cites":["ed:tlg0317.tlg002"]}],"ambiguities":["The Greek text is fragmentary; the clause may originally have continued with further ethical instructions."],"confidence":"high","notes":[]},{"i":50,"ref":"p50","source":"οἰκοδομοῦντες, ἀναστρεφόμενοι ἐν πάσῃ ἐγκρατείᾳ καὶ σεμνότητι.\nταῦτα λέγω πρὸς ὑμᾶς ἀδελφοὶ ἤδη πρὸς τὸ προκείμενόν\nμοι ἔργον πορεύομαι· καὶ εἰ καὶ τῷ σώματι ἀπολειφθῶ \nἀφʼ ὑμῶν, ἀλλὰ τῷ πνεύματι οὐκ ἀπολειφθήσομαι. ἔχετε τοῦ\nθεοῦ ἡμῶν τὰ ἐνέχυρα· ἔχετε τοὺς ἀρραβῶνας τῆς ἀγαθωσύνης","english":"building up one another, conducting yourselves in all self-control and modesty.  \nThese things I say to you, brothers, for I am now proceeding to the task before me. And even if I am left behind from you in body, yet in spirit I shall not be left behind. You have the pledges of our God; you have the tokens of his goodness.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"οἰκοδομοῦντες, ἀναστρεφόμενοι ἐν πάσῃ ἐγκρατείᾳ καὶ σεμνότητι","severity":"info","text":"The participles 'building up' and 'conducting yourselves' continue the ethical exhortation from the previous passage, emphasizing communal edification and ascetic discipline.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ἐγκρατείᾳ","severity":"info","text":"Ἐγκράτεια ('self-control') is a key virtue in early Christian asceticism, often associated with sexual continence and dietary restraint; here it pairs with σεμνότης ('modesty') to denote moral decorum.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ἀρραβῶνας","severity":"info","text":"Ἀρραβών ('token, pledge') is a legal term for a deposit or earnest money; here used metaphorically for divine guarantees of goodness, possibly alluding to baptismal or eucharistic promises.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ταῦτα λέγω πρὸς ὑμᾶς ἀδελφοὶ ἤδη πρὸς τὸ προκείμενόν μοι ἔργον πορεύομαι","severity":"info","text":"This sentence marks a transition from parenetic discourse to the speaker's impending departure, framing the preceding exhortation as a farewell address.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τῷ πνεύματι οὐκ ἀπολειφθήσομαι","severity":"info","text":"The contrast between bodily absence and spiritual presence echoes Pauline language (cf. 1 Cor 5:3; Col 2:5), though no direct quotation is present.","cites":[],"named_sources":[],"dropped_cites":["ed:tlg0317.tlg002"]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἀπολειφθῶ ... ἀπολειφθήσομαι","severity":"caution","text":"The verb ἀπολείπομαι can mean 'be left behind' or 'be separated from'; the repetition emphasizes the speaker's continued spiritual connection despite physical separation.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τὰ ἐνέχυρα' and 'τοὺς ἀρραβῶνας' may refer to specific ritual objects or to abstract spiritual assurances; the text does not specify.","The identity of the speaker (traditionally John) is not explicit in this passage but is inferred from the work's context."],"confidence":"high","notes":[]},{"i":51,"ref":"p51","source":"αὐτοῦ· ἔχετε αὐτὸν ἐν μέσῳ ὑμῶν πάντοτε καλῶς\n πολιτευομένων ὑμῶν.","english":"of him. Keep him always in your midst, as you conduct yourselves well.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"αὐτοῦ","severity":"info","text":"The pronoun 'αὐτοῦ' refers to Christ, continuing the preceding sentence's reference to 'pledges of our God' and 'tokens of his goodness'.","cites":[],"named_sources":[],"dropped_cites":["ed:tlg0317.tlg002"]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ἔχετε αὐτὸν ἐν μέσῳ ὑμῶν","severity":"info","text":"The phrase 'keep him in your midst' echoes a common early Christian exhortation to maintain the presence of Christ within the community, possibly alluding to the concept of the 'inner Christ' or the communal memory of the divine.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"πάντοτε καλῶς πολιτευομένων ὑμῶν","severity":"info","text":"The genitive absolute 'as you conduct yourselves well' provides a conditional or circumstantial clause, linking the community's moral conduct to the continued presence of Christ among them.","cites":[],"named_sources":[],"dropped_cites":["ed:tlg0317.tlg002"]},{"unit":"background","kind":"background","basis":"external","lemma":"πολιτευομένων","severity":"info","text":"The verb 'πολιτεύομαι' (to conduct oneself, to live as a citizen) carries civic and ethical overtones, common in early Christian paraenesis to describe the ordered life of the community.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The referent of 'αὐτοῦ' is not explicitly named in this passage but is clear from the preceding context as Christ."],"confidence":"high","notes":[]},{"i":52,"ref":"p52","source":"111 Καὶ ταῦτα πλείονα εἰπόντος αὐτοῦ καὶ τοῦ λαοῦ\nτοῖς δάκρυσιν τῷ ἐδάφει βρεχόντων εἶπεν πρὸς Εὐτυχῆ καὶ τὸν","english":"And when he had said these and many more things, and the people were wetting the ground with their tears, he said to Eutychus and the","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The people wetting the ground with their tears is a gesture of extreme mourning or penitence, common in early Christian miracle stories to emphasize the emotional impact of the apostle's words.","cites":[],"named_sources":[],"dropped_cites":["ed:tlg0317.tlg002"]},{"unit":"term","kind":"term","basis":"text","lemma":"Εὐτυχῆ","severity":"info","text":"Eutychus is a named figure in the Acts of John, possibly a disciple or local leader; the name means 'fortunate' and appears in other early Christian texts.","cites":[],"named_sources":[],"dropped_cites":["ed:tlg0317.tlg002"]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage continues a long speech by John, followed by a collective emotional response from the crowd, which then prompts a direct address to Eutychus, marking a shift from general exhortation to specific instruction.","cites":[],"named_sources":[],"dropped_cites":["ed:tlg0317.tlg002"]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The phrase 'wetting the ground with their tears' is a vivid physical description typical of the apocryphal acts, intended to convey the sincerity and depth of the audience's devotion.","cites":[],"named_sources":[],"dropped_cites":["ed:tlg0317.tlg002"]}],"ambiguities":["The Greek text breaks off at 'καὶ τὸν' in the manuscript; the English draft supplies 'the' but the full phrase is lost. The identity of the person or group referred to after 'τὸν' is uncertain."],"confidence":"medium","notes":[]},{"i":53,"ref":"p53","source":"Οὐῆρον· Τέκνον Εὐτυχῆ, σὲ καθίστημι μετὰ θεὸν πρωτόθρονον\nκαὶ ποιμένα τοῦ λαοῦ τούτου· βλέπε τέκνον Οὐῆρε\n πῶς μέλλεις ποιμᾶναι τὸ ποίμνι\n2 ἀνήνεγκαν πρὸς βασιλέα οὕτως·\n3 Αὐτοκράτορι Καίσαρι Σεβαστῷ νικητῆ τροπαούχῳ·\nγνωστὸν ἔστω σοι ὅτι Ἰωάννης τις ὀνόματι, τῷ γένει Ἰουδαῖος,\n τῆς θρησκείας τῶν Γαλιλαίων, καταλαβὼν τὴν Ἀσίαν,\nἔτι μὴν καὶ τὴν δουλικήν σου πόλιν Ἐφεσίων, ἐξέστησε\nπάντας καὶ ἀνέτρεψεν ἐκ τῆς πατροπαραδότου θρησκείας,\nἕλκων πάντας ὀπίσω αὐτοῦ, ὥστε γενέσθαι ξένον ὄνομα καὶ\nἔθνος ἕτερον· καὶ εἰ μὴ σπεύσας τοῦτον ταχέως σβέσῃς, ἀπώλεσε\n καὶ τὸ ἔθνος καὶ τὴν χώραν.\n5 Ὁ δὲ βασιλεὺς Ἀδριανὸς ταῦτα ἀκούσας ἀπέστειλε ταχυδρόμους\nστρατιώτας μεταστείλασθαι τὸν ἀπόστολον πρὸς\nαὐτόν. οἱ δὲ στρατιῶται σπεύσαντες κατέλαβον τὴν Ἔφεσον. \nκαὶ δὴ ἐρωτήσαντες Ποῦ φησίν ἐστιν Ἰωάννης ὁ Γλιλαῖος;\nὑπέδειξαν αὐτοῖς τὸ κελλίον ὑμῶν. οἳ δὲ ἐγγίσαντες εὗρον τὸν\nθεολόγον καὶ λέγουσιν αὐτῷ· Σὺ εἶ Ἰωάννης ὁ Γαλιλαῖος;\nὋ δὲ Ναί φησιν, ἐγώ εἰμι. Οἳ δὲ ἰδόντες τὴν ἀρετὴν τοῦ ἀνθρός,\nτό τε ταπεινὸν αὐτοῦ καὶ ἡσύχιον, ἅμα δὲ καὶ τὸ εὐπρεπὲς \nτοῦ προσώπου, μᾶλλον ἐτίμησαν τὸν ἄνδρα· καὶ μετὰ αἰδοῦς\nλέγουσιν αὐτῷ· Καλεῖ σε ὁ βασλεὺς Ῥωμαίων· δεῦρο, πορεύθητι\nμεθʼ ἡμῶν. Ὁ δὲ θεολόγος ταύτην τὴν ἀγγελίαν δέξαγειτόνων","english":"Verus: \"My child Eutychus, I appoint you after God as the first-throned and shepherd of this people. See, child Verus, how you are to shepherd the flock.\"\n\nThey reported to the emperor as follows:\n\n\"To the Emperor Caesar Augustus, victor, trophy-bearer: Let it be known to you that a certain John by name, a Jew by race, of the religion of the Galileans, having come to Asia, and moreover to your servile city of the Ephesians, has disturbed everyone and overturned them from the ancestral religion, drawing all after him, so that a strange name and another nation have come into being. And unless you hasten to extinguish him quickly, he has destroyed both the nation and the land.\"\n\nAnd the Emperor Hadrian, hearing these things, sent swift soldiers to summon the apostle to him. And the soldiers, hastening, arrived at Ephesus. And when they asked, \"Where, they say, is John the Galilean?\" they pointed out your cell to them. And approaching, they found the theologian and said to him, \"Are you John the Galilean?\" And he said, \"Yes, I am.\" And seeing the virtue of the man, both his humility and tranquility, and also the comeliness of his face, they honored the man all the more; and with reverence they said to him, \"The emperor of the Romans summons you; come, go with us.\" And the theologian received this message...","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"πρωτόθρονον","severity":"info","text":"The term 'first-throned' (πρωτόθρονον) is a title for a leading bishop, used in later ecclesiastical hierarchy; here it reflects an early stage of that development.","cites":[],"named_sources":[],"dropped_cites":["ed:tlg0317.tlg002"]},{"unit":"background","kind":"background","basis":"background","lemma":"Ἀδριανὸς","severity":"info","text":"The mention of Emperor Hadrian (reigned 117–138 CE) is anachronistic for the apostle John, who likely died earlier; this reflects the text's legendary character.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ἀνήνεγκαν πρὸς βασιλέα οὕτως","severity":"info","text":"The phrase 'they reported to the emperor as follows' marks a shift from direct speech to an embedded letter, a common narrative device in apocryphal acts.","cites":[],"named_sources":[],"dropped_cites":["ed:tlg0317.tlg002"]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Γαλιλαίων","severity":"info","text":"The term 'Galileans' (Γαλιλαίων) echoes early Christian self-designation (cf. Acts 11:26) and is used here pejoratively by opponents.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"θεολόγον","severity":"info","text":"John is called 'the theologian' (θεολόγον), a title later standard for the Evangelist, especially in Byzantine tradition; its use here is an early instance.","cites":[],"named_sources":[],"dropped_cites":["ed:tlg0317.tlg002"]},{"unit":"caution","kind":"caution","basis":"text","lemma":"δουλικήν σου πόλιν Ἐφεσίων","severity":"caution","text":"The phrase 'your servile city of the Ephesians' is textually uncertain; the Greek may be corrupt or reflect a scribal gloss, as the address shifts abruptly.","cites":[],"named_sources":[],"dropped_cites":["ed:tlg0317.tlg002"]}],"ambiguities":["The identity of 'Verus' and 'Eutychus' is unclear; they may be fictional or drawn from local tradition.","The transition from John's speech to the imperial report is abrupt, possibly indicating a lacuna or redactional seam."],"confidence":"medium","notes":[]},{"i":54,"ref":"p54","source":"μενος ταχέως ἀναστὰς καὶ λαβὼν τὸ πάλλιον αὐτοῦ ἔθηκεν\nἐν αὐτῷ φοίνικας ὡσεὶ χεῖρας δύο· καὶ ἐξελθὼν λέγει αὐτοῖς·\nΔεῦτε καὶ πορευθῶμεν.\n6 Αὐτίκα γοῦν λαβόντες οἱ στρατιῶται τὸν Ἰωάννην,\n κἀμὲ ἐπιτρέψαντες ἀκολουθεῖν, ἐπορεύθημεν μετὰ σπουδῆς.\nκαὶ ἀνύσαντες ὁδὸν ἡμερῶν ἑπτὰ οὐθενὸς βρώματος μετέλαβεν\nὁ Ἰωάννης. ὁρῶντες δὲ αὐτὸν οἱ στρατιῶται ἄσιτον διαμένοντα,\nἔσχαλον δεδοικότες μή πως ἐκ τῆς πολλῆς ἀσιτίας ἀτονύσας\nτῆς ζωῆς ἀφαιρεθῇ καὶ τούτοις οἴκτιστον θάνατον\n ὑπὸ τοῦ βασιλέως ἐπάξῃ, ἐδεξιοῦντο αὐτὸν προσκυλινδούμενοι\nτοῖς τούτου ποσὶ βρώσεως μεταλαβεῖν. ὁ δὲ θεολόγος θέλων\nαὐτοὺς θεραπεῦσαι, λαβὼν ἐκ τῶν φοινίκων ὧν εἶχε δεδεμένων\nἐν τῷ παλλίῳ αὐτοῦ ἔφαγεν ἔμπροσθεν αὐτῶν. οἱ οὖν στρατιῶται","english":"He quickly rose, took his cloak, and placed in it dates about two handfuls. And going out, he said to them, \"Come, let us go.\"\n\nImmediately, then, the soldiers took John, and having permitted me to follow, we set out with haste. And having completed a journey of seven days, John partook of no food. Seeing him remaining without food, the soldiers were greatly afraid that from such prolonged fasting he might become weak and lose his life, and that this would bring upon them a most pitiable death at the hands of the emperor. So they prostrated themselves at his feet, entreating him to partake of food. The theologian, wishing to comfort them, took some of the dates that he had tied in his cloak and ate them in their presence. Then the soldiers","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"πάλλιον","severity":"info","text":"The term πάλλιον (pallion) refers to a cloak or mantle, a common garment in the Roman world. Its use here emphasizes John's simple possessions.","cites":[],"named_sources":[],"dropped_cites":["ed:tlg0317.tlg002"]},{"unit":"term","kind":"term","basis":"glossary","lemma":"θεολόγος","severity":"info","text":"The title θεολόγος (theologian) is applied to John, reflecting his role as a divine spokesman. This epithet is characteristic of later Christian hagiography.","cites":[],"named_sources":[],"dropped_cites":["ed:tlg0317.tlg002"]},{"unit":"background","kind":"background","basis":"external","lemma":"φοίνικας","severity":"info","text":"Dates (φοίνικας) were a common food in the eastern Mediterranean, often associated with ascetic practices. John's use of them here underscores his self-discipline.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage shifts from direct speech to narrative action, with the soldiers' fear and John's response forming a dramatic unit that highlights his miraculous endurance.","cites":[],"named_sources":[],"dropped_cites":["ed:tlg0317.tlg002"]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"The motif of a holy man fasting during a journey and then eating to reassure companions appears in other apocryphal acts, such as the Acts of Paul and Thecla.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"This episode, emphasizing John's asceticism and pastoral care, was likely influential in later monastic literature, where such stories served as edifying examples.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text is fragmentary at the start of the passage; the opening clause is missing, but the sense is clear from context. The phrase 'about two handfuls' (ὡσεὶ χεῖρας δύο) is a rough measure, not precise."],"confidence":"high","notes":[]},{"i":55,"ref":"p55","source":"ἰδόντες αὐτὸν βρώσεαως μεταλαβόντα εὐθυμήσαντες σπουδαῖοι \nτὴν πορείαν πρὸς τὴν Ῥώμην ἐποιοῦντο.\n7 Καὶ δὴ φθάσαντες τὴν Ῥώμην παρέστησαν τὸν ἀπόστολον\nτῷ βασιλεῖ. ὁ δὲ ἀπόστολος εἰσελθὼν ἐνώπιον τοῦ\nβασιλέως καὶ ἐγγίσας αὐτὸν ἐφίλησεν αὐτὸν κατὰ τοῦ στέρνους\nκαὶ τῆς κεφαλῆς. ὁ δὲ βασιλεὺς πρὸς αὐτὸν ἔφη· Πῶς \nσὺ ἐμὲ πεφίληκας; ἐγὼ γάρ εἰμι ἄνθρωπος· σὺ δὲ ὡς ἀκούω\nθεὸν ἐπουράνιον προσκυνεῖν καὶ σέβειν πάντας ἀνθρώπους\nδιθάσκεις. Ὁ δὲ θεολόγος πρὸς τὸν βασιλέα ἔφη· Ἐπειδὴ\nγέγραπται Καρθία βασιλέως ἐν χειρὶ κυρίου· καὶ πάλιν Χεὶρ\nκυρίου ἐπὶ κορυφὴν βασιλέως, τούτου χάριν πεφίληκά σου τὸ \nστῆθος καὶ τὴν κορυφήν.\n8 Ὁ δὲ βασιλεὺς ἀσμένως δεξάμενος τὴν ἀπόκρισιο τοῦ\nθεολόγου ἔφη πρὸς αὐτόν· Ἀγγελία μοι ἦλθε περὶ σοῦ ὅτιπερ\nἐξέστησας ὅλον τὸ ἔθνος καὶ μάλιστα τῶν Ἐφεσίων ἐν","english":"Seeing him partaking of food, they took heart and eagerly pressed on with the journey to Rome. And when they reached Rome, they presented the apostle to the emperor. The apostle, entering before the emperor and drawing near him, kissed him on the chest and the head. The emperor said to him, \"How is it that you have kissed me? For I am a man; but you, as I hear, teach all men to worship and reverence a heavenly god.\" The theologian said to the emperor, \"Since it is written, 'The heart of the king is in the hand of the Lord,' and again, 'The hand of the Lord is upon the head of the king,' for this reason I have kissed your chest and your head.\" The emperor, gladly receiving the answer of the theologian, said to him, \"A report came to me about you, that you have converted the whole nation, and especially that of the Ephesians, in","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"θεολόγος","severity":"info","text":"The Greek term θεολόγος (theologian) is used here as a title for John, reflecting his role as a divinely inspired teacher. This usage is consistent with later Christian tradition but may be anachronistic for the original composition.","cites":[],"named_sources":[],"dropped_cites":["ed:tlg0317.tlg002"]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Καρδία βασιλέως ἐν χειρὶ κυρίου","severity":"info","text":"The phrase 'The heart of the king is in the hand of the Lord' is not a direct biblical quotation but echoes Old Testament themes of divine sovereignty over rulers, e.g., Proverbs 21:1 or Psalm 110:3 LXX. The second citation 'The hand of the Lord is upon the head of the king' is similarly allusive.","cites":[],"named_sources":[],"dropped_cites":["ed:tlg0317.tlg002"]},{"unit":"background","kind":"background","basis":"external","lemma":"","severity":"info","text":"The emperor's question about John's kiss reflects early Christian tensions between imperial authority and Christian worship of a heavenly god. The narrative presents John as subverting the emperor's expectations by interpreting the kiss as a gesture of divine favor.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage marks a transition from travel narrative to a courtroom-style confrontation between John and the emperor, typical of apocryphal acts. The kiss and the emperor's response set up a theological debate that follows.","cites":[],"named_sources":[],"dropped_cites":["ed:tlg0317.tlg002"]},{"unit":"caution","kind":"caution","basis":"text","lemma":"βρώσεαως","severity":"caution","text":"The Greek text has βρώσεαως, a misspelling or variant of βρώσεως (food). The English draft correctly interprets it as 'partaking of food,' but the manuscript reading is uncertain and may reflect scribal error.","cites":[],"named_sources":[],"dropped_cites":["ed:tlg0317.tlg002"]}],"ambiguities":["The Greek text at line 7 has βρώσεαως, which may be a scribal error for βρώσεως; the reading 'partaking of food' is adopted.","The emperor's identity is not specified; the narrative may refer to Domitian or another Roman emperor, but the text does not clarify."],"confidence":"high","notes":[]},{"i":56,"ref":"p56","source":"φαντασίαις τινὲς καὶ μαγικαῖς χρώμενος μαγγανείαις· ἀλλὰ\nκαὶ ἕτερον θεὸν κηρύττεις καὶ προσκυνεῖς παρὰ τοὺς ὄντας\nθεοὺς τοὺς παῤ ὑμῶν σεβομένους· πλὴν πειράσομαι καὶ γνώσομαι\n εἰ βοηθήσει ὁ θεὸς ὃν κηρύττεις.\n9 Εἶτα προσκαλεσάμενος ὁ βασιλεὺς μάγον τινὰ ἐπίσημον\nἐργάτην τοῦ διαβόλου λέγει αὐτῷ· Σκεύασόν μοι\nδηλητήριον τοιοῦτον ὥστε μόνωρον γενέσθαι τὸν ἁψάμενον\nαὐτό. Ταῦτα ἀκούσας ὁ μάγος παρὰ τοῦ βασιλέως ἀπελθὼν\nἐποίησε τὸ ἐπιταχθὲν αὐτῷ παρὰ τοῦ βασιλέως καὶ φέρει\n αὐτῷ, καί φησιν ὁ βασιλεύς· Δοθήτω Ἰωάννῃ τῷ Γαλιλαίῳ.\nΚαὶ γεμίσας ὁ μάγος τὴν κύλικα, ἐπιδίδωσι τῷ θεολόγῳ. ὃ\nδὲ δεξαμενος τὸ φάρμακον καὶ κατασφραγισάμενος αὐτὸ καὶ","english":"some people using illusions and magical tricks. But you also proclaim and worship another god besides the gods who are worshipped by you. Yet I will try and find out whether the god you proclaim will help you. Then the emperor summoned a certain renowned magician, a worker of the devil, and said to him: Prepare for me a poison such that whoever touches it will die immediately. Upon hearing this from the emperor, the magician went away and prepared what was ordered by the emperor, and brought it to him. And the emperor said: Let it be given to John the Galilean. And the magician, having filled the cup, gives it to the theologian. And he, having received the poison and having sealed it with the sign of the cross,","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"φαντασίαις τινὲς καὶ μαγικαῖς χρώμενος μαγγανείαις","severity":"info","text":"The emperor accuses John of using illusions and magical tricks, a common charge against early Christian miracle-workers in pagan polemic.","cites":[],"named_sources":[],"dropped_cites":["ed:tlg0317.tlg002"]},{"unit":"term","kind":"term","basis":"glossary","lemma":"θεολόγῳ","severity":"info","text":"John is called 'the theologian' (θεολόγῳ), a title that in later Greek tradition is especially associated with John the Evangelist, though here it may simply mean 'one who speaks of God'.","cites":[],"named_sources":[],"dropped_cites":["ed:tlg0317.tlg002"]},{"unit":"background","kind":"background","basis":"external","lemma":"δηλητήριον ... μόνωρον","severity":"info","text":"The motif of a poison that kills instantly (μόνωρον) and the apostle's immunity through a sign of the cross is a hagiographic topos, paralleled in the Acts of Peter and other apocryphal acts.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Εἶτα προσκαλεσάμενος ... λέγει αὐτῷ","severity":"info","text":"The passage shifts from direct accusation to a narrative sequence: the emperor summons a magician, orders poison, and commands it be given to John, building tension before the miracle.","cites":[],"named_sources":[],"dropped_cites":["ed:tlg0317.tlg002"]},{"unit":"reception","kind":"reception","basis":"external","lemma":"ἐργάτην τοῦ διαβόλου","severity":"info","text":"The magician is called 'a worker of the devil', reflecting the early Christian demonization of pagan magic, a theme that influenced later hagiography and the Acts of John's manuscript tradition.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text does not specify whether the 'sign of the cross' (κατασφραγισάμενος) is made over the cup or on John himself; the translation assumes the former."],"confidence":"high","notes":[]},{"i":57,"ref":"p57","source":"ἐπικαλεσάμενος τὸν κύριον ὑμῶν Ἰησοῦν Χριστὸν ἔπιεν αὐτὸ\nὥσπερ μεθʼ ἡδονῆς πολλῆς. 10 Αὐτοῦ δὲ μηδὲν πάσχοντος τὸ σύνολον ἔμεινεν ὁ βασιλεὺς\nκαὶ ὁ μάγος καὶ πάντες οἱ σὺν αὐτοῖς ἐννεοί, ἐξιστάμενοι \nκαὶ θαυμάζοντες πῶς ἔμεινεν ἀβλαβὴς ἀπὸ τοῦ φαρμάκου ὁ\nθεολόγος. ἤρξατο οὖν μέμφεσθαι ὁ βασιλεὺς τὸν μάγον ὡς\nμὴ σκευάσαντος αὐτοῦ δόκιμον τὸ δηλητήριον. ὁ δὲ θεολόγος\nλέγει πρὸς τὸν βασιλέα· Βασιλεῦ γνῶθι ὅτι τὸ μὲν δηλητήριον\nθόκιμόν ἐστιν· ἀλλ᾿ ὁ Χριστὸς καὶ θεός μου ὁ εἰπὼν \nἡμῖν ὅτι κἂν θανάσιμόν τι πίωσιν οἱ πιστεύοντες εἰς αὐτόν,\nοὐ μὴ αὐτοὺς βλάψῃ, αὐτὸς καὶ τοῦτο καὶ πάσας τὰς μαγγανείας\nτοῦ διαβόλου καὶ τῶν τούτου ὑπηρετῶν ἀφανεῖς καὶ\nἀθοκίμους ἐργάζεται. εἰ δὲ βούλει βασιλεῦ τὴν ἀλήθειαν τῶν\nλεγομένων μαθεῖν, κέλευσον ἐνεχθῆναι ἕνα θέσμιον ἐξ ὧν \nἔχεις ἐν τῷ δεσμωτηρίῳ· καὶ πειράσωμεν τοῦ θηλητηρίου τὴν\nἐνέργειαν. Ὁ δὲ βασιλεὺς ἀκούσας ταῦτα παρὰ τοῦ θεολόγου\nτὸ τάχος ἐποίησε καὶ ἤγαγεν ἕνα δέσμιον καὶ λέγει τῷ μάγῳ· Πλήσας τὴν κύλικα ἐκ τοῦ δηλητηρίου θὸς αὐτῷ πιεῖν. Ὁ δὲ\nθεολόγος λέγε· Οὐχί, ἀλλὰ κλύσας τὴν φιάλην ἣν ἐξέπιον \nμεθ᾿ ὕθατος δοθήτω αὐτῷ· καὶ ἔδωμεν τί τὸ ἀποβησόμενον. Καὶ κλύσας τὸ ποτήριον μεθ᾿ ὕδατος ὁ μάγος καὶ τῷ ἀνθρώπῳ\nἐπιδώσας, παραχρῆμα πιὼν ἀπέψυξεν. 11 Ἰδόντες δὲ ὅ τε βασλεὺς καὶ οἱ σὺν αὐτῷ πάντες\nἐφοβήθησαν σφόδρα. τότε λέγει ὁ θεολόγος· Επειδὴ αἴτιος\nθανάτου γέγονα τοῦ ἀνθρώπου τούτου, χρή με λοιπὸν καὶ\n εὐξαμένου μου ἐγεῖραι αὐτόν. Καὶ στὰς ἐπὶ ὥραν μίαν καὶ\nεὐξάμενος ἤγειρε τὸν τεθνηκότα ἔμπροσθεν τοῦ βασιλέως καὶ\nτῶν συνόντων αὐτῷ πάντων.","english":"Having called upon your Lord Jesus Christ, he drank it as if with great pleasure. 10 And since he suffered no harm at all, the king, the magician, and all those with them stood aghast, amazed and wondering how the theologian remained unharmed by the poison. So the king began to reproach the magician, saying that he had not prepared the poison properly. The theologian says to the king: \"King, know that the poison is indeed potent; but my Christ and God, who told us that even if believers in him drink something deadly, it will not harm them, renders both this and all the magical tricks of the devil and his servants ineffective and powerless. But if you wish, king, to learn the truth of what is said, order a condemned prisoner from those you have in prison to be brought; and let us test the effect of the poison.\" When the king heard this from the theologian, he quickly had a prisoner brought and says to the magician: \"Fill the cup with the poison and give it to him to drink.\" The theologian says: \"No, but rinse the bowl from which I drank with water and give it to him; and let us see what will happen.\" And the magician, having rinsed the cup with water and given it to the man, immediately upon drinking he expired. 11 Seeing this, the king and all those with him were greatly frightened. Then the theologian says: \"Since I have become the cause of this man's death, it is necessary for me, after praying, to raise him up.\" And standing for one hour and praying, he raised the dead man before the king and all those present with him.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"θεολόγος","severity":"info","text":"The Greek term θεολόγος (theologian) is used here as a title for John, reflecting his role as a divinely inspired teacher, not a modern academic theologian.","cites":[],"named_sources":[],"dropped_cites":["ed:tlg0317.tlg002"]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"κἂν θανάσιμόν τι πίωσιν οἱ πιστεύοντες εἰς αὐτόν, οὐ μὴ αὐτοὺς βλάψῃ","severity":"info","text":"This echoes Mark 16:18 (longer ending) or similar early Christian traditions about the faithful being immune to poison, though not a direct quotation.","cites":[],"named_sources":[],"dropped_cites":["ed:tlg0317.tlg002"]},{"unit":"background","kind":"background","basis":"text","lemma":"δηλητήριον","severity":"info","text":"Poison trials were a known motif in early Christian martyr acts and apocryphal acts, demonstrating divine protection; this scene parallels similar tests in the Acts of Peter and Acts of Paul.","cites":[],"named_sources":[],"dropped_cites":["ed:tlg0317.tlg002"]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage forms a three-part miracle: John drinks poison unharmed, a condemned prisoner dies from the rinsed cup, and John raises the dead man, showcasing progressive divine power.","cites":[],"named_sources":[],"dropped_cites":["ed:tlg0317.tlg002"]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"The resurrection of the prisoner by John anticipates later hagiographic patterns where apostles reverse accidental deaths, reinforcing John's apostolic authority and Christ-like power.","cites":[],"named_sources":[],"dropped_cites":["ed:tlg0317.tlg002"]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Greek text has minor orthographic variations (e.g., θόκιμον for δόκιμον, θηλητηρίου for δηλητηρίου) that do not affect meaning but reflect scribal inconsistency in the manuscript tradition.","cites":[],"named_sources":[],"dropped_cites":["ed:tlg0317.tlg002"]}],"ambiguities":["The identity of the 'theologian' is assumed to be John, but the text does not name him explicitly in this passage; the context from the broader work confirms it.","The phrase 'κἂν θανάσιμόν τι πίωσιν' may allude to a specific scriptural verse or a general tradition; no exact parallel is cited."],"confidence":"high","notes":[]},{"i":58,"ref":"p58","source":"12 Τότε ἰδὼν ὁ βασιλεὺς καὶ οἱ σὺν αὐτῷ ἐφοβήθησαν\nτὸν θεὸν τοῦ οὐρανοῦ καὶ ἐπίστευσαν πολλοὶ τῷ θεῷ καὶ τῷ\n ἀποστόλῳ. ὁ δὲ βασιλεὺς ἰδὼν ὅτι εὔλογον αἰτίας εὑρίσκει\nκαθʼ ὑμῶν λέγει τῷ ἀποστόλῳ· Ἐπειδὴ κατηγορίας ἐδεξάμην\nκατὰ σοῦ καὶ θεσμοὶ βασιλικοί εἰσι νὴ ἀτιμωρήτους ἐξέρχεσθαι\nτοὺς κατηγορουμένους, κελεύομέν σε ἐν νήσῳ τινὶ ἀπενεχθῆναι","english":"Then the king and those with him, seeing this, feared the God of heaven, and many believed in God and the apostle. But the king, seeing that he found a plausible charge against you, says to the apostle: \"Since I have received accusations against you, and there are royal laws that the accused not go unpunished, I order you to be taken to a certain island.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ἰδὼν ... ἐφοβήθησαν τὸν θεὸν τοῦ οὐρανοῦ","severity":"info","text":"The king and his retinue fear 'the God of heaven' after witnessing the apostle's survival of poison, marking a shift from skepticism to awe.","cites":[],"named_sources":[],"dropped_cites":["ed:tlg0317.tlg002"]},{"unit":"term","kind":"term","basis":"glossary","lemma":"θεσμοὶ βασιλικοί","severity":"info","text":"The phrase 'royal laws' (θεσμοὶ βασιλικοί) underscores the legal framework of the narrative, where the king invokes statutory obligation to punish accused persons.","cites":[],"named_sources":[],"dropped_cites":["ed:tlg0317.tlg002"]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἐπειδὴ κατηγορίας ἐδεξάμην","severity":"info","text":"The king's speech introduces a formal accusation and sentence, transitioning the narrative from miracle demonstration to judicial exile.","cites":[],"named_sources":[],"dropped_cites":["ed:tlg0317.tlg002"]},{"unit":"background","kind":"background","basis":"external","lemma":"ἐν νήσῳ τινὶ ἀπενεχθῆναι","severity":"info","text":"Exile to an island was a common Roman penal practice, often used for political or religious dissidents; this detail aligns the narrative with historical judicial customs.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"νὴ ἀτιμωρήτους","severity":"caution","text":"The Greek νὴ (nē) is likely a scribal error for μή (mē), as the sense requires a negative: 'that the accused not go unpunished.' The text as transmitted is corrupt.","cites":[],"named_sources":[],"dropped_cites":["ed:tlg0317.tlg002"]}],"ambiguities":["The phrase 'εὔλογον αἰτίας εὑρίσκει' could mean either 'he finds a plausible charge' (as translated) or 'he finds a reasonable cause' against the apostle; the former is preferred given the legal context."],"confidence":"high","notes":[]},{"i":59,"ref":"p59","source":"λεγομένη Πάτμῳ ἄχρι καιροῦ. Ὁ δὲ θεολόγος λέγει αὐτῷ·\nΠοίει ὃ βούλῃ.\n13 Ὁ δὲ βασιλεὺς ἀπέστειλεν ὑμᾶς ἐν τῇ νήσῳ,\n14 τριετῆ χρόνον ποιήσαντες ἐν Πάτμῳ τοῦ δὲ βασιλέως\nῬωμαίων τοῦ βίου τούτου ἐξελθόντος κατὰ τοὺς καιροὺς \nτῆς ἐξορίας Ἰωάννου, αὐτίκα καὶ ὁ ἀπόστολος διὰ τὸ μὴ εἶναι\nπλοῖον ἐν τῇ νήσῳ ὅπερ ἐξορμήσει πρὸς τὴν στερεὰν γῆν ξύλου\nεὐτελοῦς ἐπιλαβόμενος φελλοῦ τοὔνομα καὶ τοῦτο ἐπιθήσας\nἐπὶ τὰ νῶτα τῆς θαλάσσης καὶ ἐπιβιβάσας ἑαυτὸν ἐπὶ τὸ\nξύλον κἀμὲ ἐπιτρέψας ἀνελθεῖν, εὐθυδρομεῖν ἠπείγετο ἄντκρυς","english":"called Patmos until the appointed time. The theologian says to him: \"Do as you wish.\" The king sent you to the island. After spending three years in Patmos, when the Roman emperor departed this life at the time of John's exile, immediately the apostle, because there was no ship on the island that would set out for the mainland, took hold of a cheap piece of wood called cork, placed it on the back of the sea, boarded the wood himself, and allowed me to come up, and he hastened straight ahead.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"θεολόγος","severity":"info","text":"The Greek term θεολόγος (theologos) is used here as a title for John, reflecting his later epithet 'the Theologian' in Byzantine tradition, though the narrative itself is from the Acts of John.","cites":[],"named_sources":[],"dropped_cites":["ed:tlg0317.tlg002"]},{"unit":"background","kind":"background","basis":"background","lemma":"Πάτμῳ","severity":"info","text":"Patmos is the island traditionally associated with John's exile and the composition of Revelation. This passage aligns with that tradition, though the Acts of John is a non-canonical apostolic narrative.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"text","lemma":"τριετῆ χρόνον","severity":"info","text":"The phrase 'three years' (τριετῆ χρόνον) for John's exile on Patmos is a conventional duration, paralleling other early Christian accounts of exile (e.g., Josephus on John of Gischala).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage shifts from direct speech (John's reply to the king) to third-person narrative summary, recounting the exile and miraculous sea crossing. The first-person plural 'us' (ὑμᾶς) in the Greek suggests a narrative frame with a companion narrator.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"φελλοῦ","severity":"caution","text":"The Greek φελλοῦ (cork) is a rare word; the text describes John using a cheap piece of cork as a raft. The reading is secure, but the miraculous element (cork as a sea-worthy vessel) may be a legendary embellishment.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek pronoun ὑμᾶς (you, plural) in line 13 is ambiguous: it may refer to the narrator and John, or to a broader group. The English draft interprets it as 'you' singular, but the Greek is plural.","The phrase 'ἄντκρυς' (straight ahead) is a variant spelling of ἄντικρυς; the direction is unspecified."],"confidence":"high","notes":[]},{"i":60,"ref":"p60","source":"τῆς τῶν Μιλησίων πόλεως. ἰδοῦσα δὲ ἡ θάλασσα τὸν τοῖ\nκυρίου ἀπόστολον καὶ ἠγαπημένον μαθητὴν καθάπερ εὔσημος\n δούλη τὰ νῶτα ὑφαπλώσασα τοῦτον μετὰ πάσης εὐλαβείας\nπρὸς τὴν γῆν παραστῆσαι ἐσπούδασεν. 15 Ἀποβάντος δὲ αὐτοῦ ἀπὸ τῆς θαλάσσης ἐν ἀκτῇ\nτινι ὡς ἀπὸ ὀκτὼ σημείων τ(??)ς πόλεως Μιλήτου εὗρεν ἐκεῖσε\nκώμην μικράν. καὶ εἰσελθὼν ἐν αὐτῇ, καὶ καθίσαντος ἐπάνω\n πέτρας, ὡς ἔθος ἦν τῷ ἀποστόλῳ ποεῖν εἰς πάντα τὰ ἔθνη\nἃ ἐδίδαξε, πεποίηκε καὶ ἐν τῇ κώμῃ ταύτῃ, καὶ κατεφώτισε\nπάντας τοὺς κατοικοῦντας ἐν αὐτῇ διὰ τῆς αὐτοῦ διδασκαλίας. 16 Eἶτα ἐκεῖθεν ἀναστὰς ἐπορεύετο πρὸς τὴν τῶν\nἘφεσίων πόλιν. πορευομένου δὲ αὐτοῦ εἰσῆλθε καὶ ἐν τῇ τῶν\n Μιλησίων πόλει· καὶ πολλὰς θαυματουργίας κἀκεῖσε ἐπιτελέσας\nτῇ τοῦ ἁγίου πνεύματος χάριτι πολλοὺς καὶ τῶν ἐκεῖσε μαθητὰς\nτοῦ Χριστοῦ καὶ οὐρανοπολίτας εἰργάσατο. τινὲς δὲ\nτῶν ἐθελοκακούργων ἀναστάντες καὶ πολλοὺς πειρασμοὺς τῷ\nἀποστολῳ προσενέγκαντες, ἔτι μὴν καὶ δηλητήριον θανάτου\n ποτίσαντες αὐτόν, οὐδὲν ἴσχυσαν κατʼ αὐτοῦ· αὐτὸς γὰρ\nπαραυτὰ ἐξεμέσας τὸ φάρμακον ἔμεινεν ἀβλαβής, καὶ λοπὸν\nὥδευε τὴν ὀδὸν αὐτοῦ χαίρων. 17 Οἱ δὲ ἄνθρες τῆς κώμης ἐκείνης ἔνθα κατήντησεν\nὁ ἀπόστολος ἐξελθὼν ἀπὸ τῆς θαλάσσης ἀναστάντες ἤγειραν\n εὐκτήριον μικρὸν τοῦ θεολόγου εἰς μέσον περιλαβόντες τὴν\nπέτραν ἔνθα καθεσθεὶς ὁ ἀπόστολος ὑπέδειξεν αὐτοῖς προσκυνεῖν\nκαὶ δοξάζειν Χριστὸν τὸν ἀληθινὸν θεὸν ἡμῶν. ἡ δὲ\nπέτρα ἐκείνη οὐκ ἐπαύσατο ἐκβλύζειν τὸ κατὰ καιρὸν μύρον\nεὐωδίας εἰς ἐπίδειξιν καὶ πίστιν πάντων τῶν πιστῶν.","english":"of the city of the Milesians. And the sea, seeing the Lord's apostle and beloved disciple, like a well-disposed servant, spreading out its back, hastened to set him on land with all reverence. When he disembarked from the sea on a certain shore about eight stades from the city of Miletus, he found there a small village. And entering it, and sitting upon a rock, as was the apostle's custom in all the nations he taught, he did likewise in this village, and enlightened all its inhabitants through his teaching. Then, rising from there, he proceeded toward the city of the Ephesians. As he traveled, he also entered the city of the Milesians; and having performed many miracles there as well by the grace of the Holy Spirit, he made many of the inhabitants there disciples of Christ and citizens of heaven. But some of the malicious men rose up and brought many trials upon the apostle, even giving him a deadly poison to drink, yet they prevailed nothing against him; for he immediately vomited up the drug and remained unharmed, and then continued on his way rejoicing. And the men of that village where the apostle had arrived after coming out of the sea rose up and built a small oratory of the Theologian, encompassing the rock where the apostle had sat and shown them how to worship and glorify Christ, our true God. And that rock did not cease to emit fragrant myrrh at the appointed time, as a sign and confirmation for all the faithful.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"εὔσημος δούλη","severity":"info","text":"The phrase 'well-disposed servant' personifies the sea, a common hagiographic trope emphasizing nature's obedience to the apostle.","cites":[],"named_sources":[],"dropped_cites":["ed:tlg0317.tlg002"]},{"unit":"background","kind":"background","basis":"text","lemma":"ὀκτὼ σημείων","severity":"info","text":"The distance 'about eight stades' (approx. 1.5 km) from Miletus situates the landing in a plausible geographical setting, typical of travel narratives.","cites":[],"named_sources":[],"dropped_cites":["ed:tlg0317.tlg002"]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"δηλητήριον θανάτου ποτίσαντες","severity":"info","text":"The poison motif echoes Acts 28:3–6 (viper bite) and Mark 16:18, but here John's immunity is a sign of divine protection, not a direct quotation.","cites":[],"named_sources":[],"dropped_cites":["ed:tlg0317.tlg002"]},{"unit":"reception","kind":"reception","basis":"text","lemma":"εὐκτήριον μικρὸν τοῦ θεολόγου","severity":"info","text":"The building of a small oratory (εὐκτήριον) for John the Theologian reflects later cultic veneration, possibly linked to the site's myrrh-producing rock.","cites":[],"named_sources":[],"dropped_cites":["ed:tlg0317.tlg002"]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ἀναστάντες ἤγειραν","severity":"info","text":"The villagers' action of building the oratory after John's departure forms a narrative closure, mirroring the earlier sea's reverent service.","cites":[],"named_sources":[],"dropped_cites":["ed:tlg0317.tlg002"]},{"unit":"caution","kind":"caution","basis":"text","lemma":"τ(??)ς","severity":"caution","text":"The Greek text has a lacuna or illegible letter in 'τ(??)ς', likely 'τῆς' (the), but the reading is uncertain; the translation assumes 'τῆς'.","cites":[],"named_sources":[],"dropped_cites":["ed:tlg0317.tlg002"]}],"ambiguities":["The exact location of the village relative to Miletus is unclear; 'about eight stades' is approximate.","The identity of the 'malicious men' is unspecified; they may be generic opponents or local pagans."],"confidence":"high","notes":[]},{"i":61,"ref":"p61","source":"ἐλθόντων\n δὲ ἡμῶν ἐν Ἐφέσῳ ἐξῆλθε πᾶς ὁ λαὸς εἰς ἀπάντησιν τοῦ\nἀποστόλου. 30-37 Μετὰ δὲ τρεῖς ἡμέρας ἐνεφάνισεν ἑαυτὸν ὁ Ἰωάννης 187 Z \nτοῖς Ἐφεσίοις καὶ ἤρζατο διδάσκειν αὐτούς. καὶ οἳ μὲν ἐπείθοντο\nτοῖς λεγομένοις ὑπʼ αὐτοῦ, οἳ δὲ μυκτηρίζοντες ἀνεχώρουν. 38-41 Συνηγμένων οὖν πάντων ἐν τῇ ἑορτῇ τῆς μιαρᾶς\nἈρτέμιδος καὶ τὰς θυσίας ἐπιτελούντων — τὸν γὰρ ναὸν αὐτῆς\nκαταστραφέντα ὑπὸ Ἰωάννου ὄντων ἡμῶν ἐν τῇ ἐξορίᾳ οὗτοι \nπάλιν ἀνοικοδόμησαν — ὁ δὲ Ἰωάννης ἐν τῇ ἑορτῇ αὐτῶν ἔστη\nἐφʼ ὑψηλοῦ τόπου καὶ ἐδίδασκεν τοὺς ὄχλους ἀποστῆναι τῆς\nμυσαρᾶς θυσίας. οἳ δὲ οὐκ ἠνέσχοντο ἀκοῦσαι αὐτοῦ λέγοντες· Τίς σε ἥφερεν ὧδε μάγε; μὴ καὶ τοῦτον τὸν ναόν, ὃν μετὰ\nπολλοῦ κόπου οἰκοδομήσαμεν, βούλει καταστρέψαι ὃν τρόπον \nκαὶ πρότερον πεποίηκας; Ὁ δὲ Ἰωάννης ἔφη πρὸς αὐτούς· Οὐ μόνον ὁ ναὸς ὑμῶν ἀφίεται ἔρημος, ἀλλὰ καὶ ὑμεῖς καὶ\nτὰ τέκνα ὑμῶν πανολεθρίᾳ παραδοθήσεσθε, ἐὰν μὴ ἐπιγνῶτε\nτὸν ὄντως ὄντα θεόν, τὸν κύριον ἡμῶν Ἰησοῦν Χριστόν. Πλησθέντες δὲ θυνοῦ καὶ καταγαγόντες αὐτὸν τύπτοντες \nἔσυραν ἀνηλεῶς. κείμενος δὲ ὁ ἀπόστολος τοῦ Χριστοῦ ἐπὶ\nτὴν γῆν προσηύξατο λέγων· Κύριε Ἰησοῦ Χριστέ, καταπέσοι\nτὸ ἱερὸν τῆς μιαρᾶς Ἀρτέμιδος καὶ ἔμβαλε εὐθύτητα εἰς τὰς\nκαρδίας τοῦ λαοῦ τούτου, ἐπιγνῶναι σὲ τὸν ἀληθινὸν θεὸν\nκαὶ ὃν ἀπέστειλας υἱόν σου μονογενῆ Ἰησοῦν Χριστὸν σωτῆρα \nτοῦ κόσμου. 42 Καὶ εὐθέως σεισμὸς ἐγένετο καὶ βροντὴ φοβερὰ καὶ\nκατεστράφη ὁ ναὸς τῆς Ἀρτέμιδος ἄνω κάτω, καὶ τὰ εἴδωλα\nπάντα συνετρίβησαν, καὶ πλῆθος τοῦ λαοῦ ἐκ τοῦ φόβου\nἀπέθανον. ἰδόντες δὲ οἱ λοιποὶ τὸ γεγονὸς εἶπον·","english":"When we arrived in Ephesus, all the people came out to meet the apostle. After three days, John revealed himself to the Ephesians and began to teach them. Some were persuaded by his words, while others mocked and withdrew. When all were gathered at the festival of the abominable Artemis and were performing the sacrifices—for her temple, which had been destroyed by John while we were in exile, they had rebuilt—John stood on a high place during their festival and taught the crowds to abandon the abominable sacrifice. But they would not listen to him, saying, \"Who brought you here, magician? Do you intend to destroy this temple, which we built with great effort, just as you did before?\" John said to them, \"Not only will your temple be left desolate, but you and your children will be given over to utter destruction, unless you come to know the God who truly is, our Lord Jesus Christ.\" Filled with rage, they dragged him down, beating him mercilessly. As the apostle of Christ lay on the ground, he prayed, saying, \"Lord Jesus Christ, let the temple of the abominable Artemis fall, and cast uprightness into the hearts of this people, that they may know you, the true God, and him whom you sent, your only-begotten son, Jesus Christ, savior of the world.\" And immediately there was an earthquake and a terrible thunder, and the temple of Artemis was overturned from top to bottom, and all the idols were shattered, and a multitude of the people died from fear. When the rest saw what had happened, they said,","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"external","lemma":"Ἀρτέμιδος","severity":"info","text":"The temple of Artemis at Ephesus was one of the Seven Wonders of the ancient world. Its destruction here echoes early Christian polemic against pagan cult centers.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τὸν ὄντως ὄντα θεόν","severity":"info","text":"The phrase 'the God who truly is' echoes Platonic and early Christian language for the true God, as in John 17:3 and 1 John 5:7, but is not a direct quotation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"μάγε","severity":"info","text":"The crowd calls John 'μάγε' (magician), a common accusation against early Christian miracle-workers, implying deception rather than divine power.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"σεισμὸς ... κατεστράφη","severity":"info","text":"The earthquake and destruction of the temple form a climactic divine intervention, typical of apostolic miracle stories in apocryphal acts.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"Acta Joannis","severity":"info","text":"This episode of temple destruction is paralleled in other apocryphal acts (e.g., Acts of Peter) and was cited by early Christian writers as evidence of apostolic power over pagan deities.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"θυνοῦ","severity":"caution","text":"The Greek 'θυνοῦ' (rage) is a hapax legomenon in this context; some manuscripts read 'θυμοῦ' (anger). The sense is clear but the reading is uncertain.","cites":[],"named_sources":[],"dropped_cites":["ed:tlg0317.tlg002"]}],"ambiguities":["The phrase 'ἐν τῇ ἐξορίᾳ' (in exile) is ambiguous: it may refer to John's exile on Patmos or a local expulsion; the text assumes a prior destruction of the temple by John during a period of absence.","The number of deaths from fear ('πλῆθος ... ἀπέθανον') is hyperbolic; the Greek 'πλῆθος' could mean 'a large number' or 'the multitude'."],"confidence":"high","notes":[]},{"i":62,"ref":"p62","source":"Οὐαὶ ἡμῖν· ἕως πότε παροργίζομεν τὸν θεὸν ἀνεχόμενος ἐπὶ ταῖς κακίαις\nἡμῶν; μή ποτε ἐν τῇ ἀπιστίᾳ ἡμῶν πανολεθρίᾳ παραπέμψει\nἡμᾶς καὶ τὴν πόλιον ἡμῶν. Καὶ ἐλθόντες ἅπαντες ὁμοθυμαδὸν","english":"Woe to us. How long shall we provoke God, who endures our wickedness? Will he not, in our disbelief, consign us and our city to utter destruction? And they all came together with one accord.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Οὐαὶ ἡμῖν","severity":"info","text":"The exclamation 'Woe to us' introduces a communal lament, marking a shift from narrative to a direct expression of guilt and fear among the Ephesians.","cites":[],"named_sources":[],"dropped_cites":["ed:tlg0317.tlg002"]},{"unit":"term","kind":"term","basis":"text","lemma":"πανολεθρίᾳ","severity":"info","text":"The noun 'πανολεθρίᾳ' (utter destruction) is a strong term, often used in apocalyptic contexts to denote total ruin, here linked to divine punishment for disbelief.","cites":[],"named_sources":[],"dropped_cites":["ed:tlg0317.tlg002"]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"παροργίζομεν τὸν θεὸν","severity":"info","text":"The phrase 'provoke God' echoes Old Testament language of divine anger (e.g., Deuteronomy 9:22 LXX), reinforcing the theme of communal sin and retribution.","cites":[],"named_sources":[],"dropped_cites":["ed:tlg0317.tlg002"]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Καὶ ἐλθόντες ἅπαντες ὁμοθυμαδὸν","severity":"info","text":"The concluding phrase 'And they all came together with one accord' marks a narrative pivot: the crowd’s unified action contrasts with earlier division, preparing for John’s subsequent address.","cites":[],"named_sources":[],"dropped_cites":["ed:tlg0317.tlg002"]},{"unit":"background","kind":"background","basis":"text","lemma":"τὴν πόλιον ἡμῶν","severity":"info","text":"The reference to 'our city' (Ephesus) situates the speech within the local context of the Artemis cult, which John had previously destroyed, heightening the tension between Christian and pagan loyalties.","cites":[],"named_sources":[],"dropped_cites":["ed:tlg0317.tlg002"]}],"ambiguities":["The Greek text is fragmentary; the phrase 'ἀνεχόμενος ἐπὶ ταῖς κακίαις' is ambiguous: it may mean 'enduring our wickedness' (as translated) or 'enduring because of our wickedness', affecting the agency of God's patience."],"confidence":"high","notes":[]},{"i":63,"ref":"p63","source":"κράζοντες καὶ λέγοντες· Μηδαμῶς ἀπολλώμεθα δοῦλε τοῦ\nθεοῦ, ἀλλʼ εὖξαι ὑπὲρ ἡμῶν. νῦν ἔγνωμεν ὅτι παρὰ θεοῦ\nἀπεστάλης ἐπὶ σωτηρίᾳ ἡμῶν καὶ μέγας ἐστὶν ὁ θεὸς ὃν\nκηρύττεις καὶ οὐκ ἔστιν θεὸς πλὴν αὐτοῦ.\n43 Τότε ἀναστὰς ὁ ἀπόστολος εὐλογήσας αὐτοὺς καὶ\nἱκανῶς διδάξας καθʼ ἑκάστην ἡμέραν ἐβάπτιζεν χιλιάδας καὶ\nἑκατοντάδας.\n44 Καὶ πάντες ἔφερον τὰ εἴδωλα αὐτῶν καὶ συνέτριβον\n 188 Ζ αὐτὰ πρὸ προσώπου Ἰωάννου. προσελθὼν δὲ Ἰωάννης καὶ\n ἐπὶ τοῖς τεθνήξασιν ἀνθρώποις προσευξάμενος ἀνέστησεν αὐτούς.\nκαὶ οὐκέτι λοιπὸν ἦν ἐν αὐτοῖς σκάνδαλον, ἀλλὰ πᾶσα\nπόλις ἀπὸ μικροῦ ἕως μεγάλου γεγόνασιν χριστιανοί, οὐ\nμὴν ἀλλὰ καὶ πᾶσα ἡ περίχωρος· καὶ ἦν Ἰωάννης οἰκοδομῶν","english":"Crying out and saying, \"Let us by no means perish, servant of God, but pray for us. Now we know that you were sent from God for our salvation, and that the God whom you proclaim is great, and there is no God but him.\"\n\n43 Then the apostle, rising up, after blessing them and teaching them sufficiently each day, baptized thousands and hundreds.\n\n44 And they all brought their idols and shattered them before the face of John. And John, approaching and praying over the dead men, raised them up. And there was no longer any scandal among them, but every city, from young to old, became Christian—indeed, the entire surrounding region as well. And John was building","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"κράζοντες καὶ λέγοντες· Μηδαμῶς ἀπολλώμεθα δοῦλε τοῦ θεοῦ, ἀλλʼ εὖξαι ὑπὲρ ἡμῶν.","severity":"info","text":"The crowd's plea shifts from hostility to supplication, acknowledging John as a servant of God and begging for prayer, marking a conversion moment.","cites":[],"named_sources":[],"dropped_cites":["ed:tlg0317.tlg002"]},{"unit":"structure","kind":"structure","basis":"text","lemma":"43 Τότε ἀναστὰς ὁ ἀπόστολος εὐλογήσας αὐτοὺς καὶ ἱκανῶς διδάξας καθʼ ἑκάστην ἡμέραν ἐβάπτιζεν χιλιάδας καὶ ἑκατοντάδας.","severity":"info","text":"Verse 43 introduces a summary of John's ongoing ministry after the crowd's conversion, with baptism of large numbers, typical of narrative summaries in Acts.","cites":[],"named_sources":[],"dropped_cites":["ed:tlg0317.tlg002"]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"οὐκ ἔστιν θεὸς πλὴν αὐτοῦ","severity":"info","text":"The phrase echoes the Shema and early Christian monotheistic confessions, similar to Mark 12:29 and Acts 19:26, emphasizing exclusive worship of one God.","cites":[],"named_sources":[],"dropped_cites":["ed:tlg0317.tlg002"]},{"unit":"background","kind":"background","basis":"text","lemma":"συνέτριβον αὐτὰ πρὸ προσώπου Ἰωάννου","severity":"info","text":"The public smashing of idols before John reflects a common trope in early Christian apocryphal acts, symbolizing the triumph of Christianity over paganism.","cites":[],"named_sources":[],"dropped_cites":["ed:tlg0317.tlg002"]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"προσελθὼν δὲ Ἰωάννης καὶ ἐπὶ τοῖς τεθνήξασιν ἀνθρώποις προσευξάμενος ἀνέστησεν αὐτούς.","severity":"info","text":"John's raising of the dead parallels similar resurrection miracles in the Acts of Peter and Acts of Paul, reinforcing apostolic thaumaturgy.","cites":[],"named_sources":[],"dropped_cites":["ed:tlg0317.tlg002"]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἐπὶ τοῖς τεθνήξασιν","severity":"caution","text":"The form τεθνήξασιν is a non-standard perfect participle; the standard would be τεθνηκόσιν. This may reflect a scribal error or late Greek morphology.","cites":[],"named_sources":[],"dropped_cites":["ed:tlg0317.tlg002"]}],"ambiguities":["The phrase 'ἐπὶ τοῖς τεθνήξασιν' is grammatically irregular; the intended meaning is 'over the dead men' but the form is anomalous.","The extent of the resurrection is unclear: whether John raised multiple individuals or a specific group is not specified."],"confidence":"high","notes":[]},{"i":64,"ref":"p64","source":"ναοὺς καὶ καταρτίζων ἱερεῖς καὶ ἐπισκόπους καὶ πρεσβυτέρους \nκαὶ θεραπεύων πᾶσαν νόσον καὶ πᾶσαν μαλακίαν ἐν τῷ λαῷ.\n45 Εἶθ᾿ οὕτως ἐν τῇ Σμυρναίων πόλει ἀπελθόντων ὑμῶν\nπάντα τὰ εἴδωλα συνετρίβησαν τῇ δυνάμει τοῦ Χριστοῦ. καὶ\nκαθιερώσας ναοὺς ὁ ἀπόστολος τοῦ Χλριστοῦ καὶ κατηχήσας\nαὐτοὺς ἐβάπτισεν ἅπαντας καὶ πᾶσαν τὴν παράλιον ἐκείνην, \nκαταλιπὼν ἐκεῖσε πρόεδρον Βούκολον καὶ Πολύκαρπον τοὺς\nαὐτοῦ μαθητὰς καὶ Ἀνδρόνικον.\n46 Καὶ ἦσαν ἐκεῖ δύο ἱερεῖς τῆς Ἀρτέμιθος ἀδελφοὶ τυγχάνοντες\nσαρκικοί. συνέβη οὖν τὸν ἕνα τελευτῆσαι· καὶ","english":"Temples and ordaining priests and bishops and presbyters, and healing every disease and every infirmity among the people. 45 Then, when you went to the city of the Smyrnaeans in this manner, all the idols were shattered by the power of Christ. And the apostle of Christ, having consecrated temples and instructed them, baptized them all and that entire coastal region, leaving behind there as overseers Boukolos and Polycarp, his disciples, and Andronikos. 46 And there were two priests of Artemis there, who were brothers by birth. It happened, then, that one of them died; and","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"45 Εἶθ᾿ οὕτως ἐν τῇ Σμυρναίων πόλει ἀπελθόντων ὑμῶν","severity":"info","text":"The second-person plural pronoun 'ὑμῶν' (you) marks a shift to direct address, likely to the audience of the Acts, a common narrative device in apocryphal acts.","cites":[],"named_sources":[],"dropped_cites":["ed:tlg0317.tlg002"]},{"unit":"term","kind":"term","basis":"glossary","lemma":"πρόεδρον","severity":"info","text":"'Πρόεδρον' (overseer) is a term for a supervisory role in early Christian communities, here applied to Boukolos and Polycarp, linking the text to known figures in Smyrnaean tradition.","cites":[],"named_sources":[],"dropped_cites":["ed:tlg0317.tlg002"]},{"unit":"background","kind":"background","basis":"background","lemma":"Πολύκαρπον","severity":"info","text":"Polycarp of Smyrna (2nd cent.) is a major figure in early Christianity; his mention here anchors the narrative in historical tradition, though the Acts of John is legendary.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"πάντα τὰ εἴδωλα συνετρίβησαν τῇ δυνάμει τοῦ Χριστοῦ","severity":"info","text":"The shattering of idols by Christ's power echoes OT iconoclasm (e.g., 1 Sam 5:3-4) and NT themes of apostolic triumph over paganism, common in apocryphal acts.","cites":[],"named_sources":[],"dropped_cites":["ed:tlg0317.tlg002"]},{"unit":"caution","kind":"caution","basis":"text","lemma":"καθιερώσας ναοὺς","severity":"caution","text":"The Greek 'καθιερώσας ναοὺς' (having consecrated temples) may imply repurposing pagan temples for Christian use, but the text is ambiguous: it could mean building new ones.","cites":[],"named_sources":[],"dropped_cites":["ed:tlg0317.tlg002"]}],"ambiguities":["The phrase 'ἀπελθόντων ὑμῶν' (when you went) is ambiguous: it may refer to the audience's imagined journey or to a prior event in the narrative.","The identity of Andronikos is unclear; he may be a local figure or a later addition to the list of overseers."],"confidence":"high","notes":[]},{"i":65,"ref":"p65","source":"δραμὼν ὁ ἕτερος πρὸς Ἰωάννην λέγων ἐν ἑαυτῷ· Πάντως\nἐμοῦ πιστεύοντος καὶ τὴν ἐμαυτοῦ ψυχὴν διασῴσαντος οὐκ ἀντερεῖ\n ὁ Ἰωάννης ἀναστῆσαι νεκρὸν τὸν ἀδελφόν μου. Καὶ\nἡνίκα ἤγγισεν πρὸς Ἰωάννην, εἶπεν πρὸς αὐτόν· Οὐ ταῦτα\nἐνεθυμήθης τέκνον; ὄντως, καὶ καλὴν βουλὴν ἐποιήσῳ. Τρόμος\nδὲ καὶ φρίκη κατέσχεν τὸν ἱερέα ὅτι οὕτως εἶπεν αὐτὸν ῥᾳδίως\nὁ ἀπόστολος τοῦ Χριστοῦ τὰ ἐνθυμήματα αὐτοῦ.\n47 Τότε λαβόμενος αὐτοῦ τῆς χερὸς ἀνῆλθεν ἐν ᾧ τὸ\nπτῶμα ἦν τοῦ τεθνηκότος, ὄχλου πολλοῦ περιόντος, καὶ κρατήσας\nτῇς χειρὸς αὐτοῦ εἶπεν· Ἀνάστα ὁ καθεύδων ἐν τῷ\nὀνόματι Ἰησοῦ Χριστοῦ τοῦ Ναζωραίου· Καὶ εὐθέως ἀνέστη\nὁ ἱερεὐς ὑγιής. τοῦ δὲ ὄχλου θαυμάζοντος καὶ κράζοντος·\n Μέγας ὁ θεὸς Ἰωάννου· ἐπιλαβόμενος αὐτοὺς ὁ Ἰωάννης καὶ\nκατηχήσας ἐβάπτισεν εἰς τὸ ὄνομα τοῦ πατρὸς καὶ τοῦ υὑοῦ","english":"The other ran to John, saying to himself: \"Since I believe and have saved my own soul, John will not refuse to raise my brother from the dead.\" And when he approached John, he said to him: \"Did you not think these things, child? Indeed, you have made a good decision.\" Trembling and fear seized the priest because the apostle of Christ had so easily spoken his thoughts.\n\n47 Then, taking him by the hand, he went up to where the corpse of the dead man lay, with a great crowd present, and grasping his hand, he said: \"Arise, you who sleep, in the name of Jesus Christ the Nazorean.\" And immediately the priest arose healthy. While the crowd marveled and cried out, \"Great is the God of John,\" John took hold of them, instructed them, and baptized them in the name of the Father and the Son.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"δραμὼν ὁ ἕτερος πρὸς Ἰωάννην λέγων ἐν ἑαυτῷ","severity":"info","text":"The internal monologue of the second priest (the one who did not flee) reveals his confidence that John will raise his brother because of his own faith, a narrative device showing the priest's psychology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ἱερεύς","severity":"info","text":"The Greek term ἱερεύς (priest) here refers to a pagan priest, as the context of shattered idols and subsequent baptism indicates conversion from paganism.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἀνάστα ὁ καθεύδων ἐν τῷ ὀνόματι Ἰησοῦ Χριστοῦ τοῦ Ναζωραίου","severity":"info","text":"The resurrection formula echoes New Testament language (e.g., Acts 9:40, 'Tabitha, arise') and the title 'Nazorean' (Ναζωραῖος) is used in Matthew 2:23 and Acts, linking John's miracle to apostolic power.","cites":[],"named_sources":[],"dropped_cites":["ed:tlg0317.tlg002"]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Τότε λαβόμενος αὐτοῦ τῆς χερὸς ἀνῆλθεν","severity":"info","text":"The passage shifts from dialogue to action with 'Τότε' (then), marking a new narrative unit: John leads the priest to the corpse, performs the resurrection, and then instructs and baptizes the crowd.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Μέγας ὁ θεὸς Ἰωάννου","severity":"info","text":"The crowd's acclamation 'Great is the God of John' reflects a formulaic response in early Christian miracle stories, later paralleled in apocryphal acts and hagiography, emphasizing John's divine agency.","cites":[],"named_sources":[],"dropped_cites":["ed:tlg0317.tlg002"]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἀνέστη ὁ ἱερεὺς ὑγιής","severity":"caution","text":"The text says 'the priest arose healthy' (ἀνέστη ὁ ἱερεὺς ὑγιής), but the dead man was the priest's brother, not the priest himself; the Greek may be ambiguous or the English draft misidentifies the subject.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek 'ἀνέστη ὁ ἱερεὺς ὑγιής' could mean the priest himself arose healthy, but the context (the corpse of the dead brother) suggests the brother is resurrected; the English draft resolves this by making the priest the resurrected one, which may be a misreading."],"confidence":"high","notes":[]},{"i":66,"ref":"p66","source":"καὶ τοῦ ἁγίου πνεύματος σὺν πολλῷ πλείονι ὄχλῳ. ἐμείναμεν\nδὲ ἐν ταῖς πέριξ χώραις ἔτη δ΄ βαπτίζοντες καὶ καταρτίζοντες \nἱερεῖς καὶ θεραπεύοντες πᾶσαν νόσον καὶ πᾶσαν μαλακίαν,\nπάντων πιστευσάντων ἀπὸ θάλασσαν ἕως θάλασσαν· καὶ μετὰ\nταῦτα ὑπεστρέψαμεν ἐν Ἐφέσῳ δοξάζοντες τὸν θεόν.\n48 Μετὰ οὖν ἡμέρας τινὰς κατὰ θείαν ἀποκάλυψιν ἐξῆλθεν\nὁ Ἰωάννης ἔν τινι κώμῃ εἰς ἐπίσκεψιν τῶν ἀδελφῶν. καὶ \nἦν ἐκεῖ τις νεανίας χωρικός, νουθετούμενος πολλάκις παρὰ\nτοῦ ἰδίου πατρὸς ἵνα μὴ λάβῃ τοῦ συνεργοῦ τὴν γυναῖκα·\nφθόνῳ δὲ διαβόλῳ κινηθείς, μὴ φέρων ὁ παῖς τὴν τοῦ πατρὸς\nνουθεσίαν, λακτίσας αὐτὸν ἄφνω ἔθηκεν ἐπὶ τὴν γῆν\nνεκρόν. τοῦτον οὖν ὁ Ἰωάννης ἰδὼν εἶπεν· Ὦ κύριε, σήμερον 189 Z \nἕνεκεν τούτου με ἐκάλεσας ἐνθάδε;\n49 Ὁ δὲ νεανίας ὁρῶν τὸν ἄωρον θάνατον τοῦ πατρὸς\nαὐτοῦ, προσδοκῶν συλληφθῆναι καὶ ἀντιφονευθῆναι, τὴν λύπην\nμὴ φέρων, ὃ ἐπεφέρετο δρέπανον τρέχων ἐν τῇ οἰκίᾳ\nἠβουλήθη σφάξαι τὴν γυναῖκα, εἶθ᾿ οὕτως ἑαυτόν. τοῦτον \nοὖν ἰδὼν ὁ Ἰωάννης τρέχοντα καὶ γνοὺς τῷ πνεύματι εἶπεν","english":"and of the Holy Spirit with a much larger crowd. We remained in the surrounding regions for four years, baptizing and ordaining priests and healing every disease and every infirmity, all having believed from sea to sea; and after these things we returned to Ephesus, glorifying God.\n\n48 After some days, then, according to a divine revelation, John went out to a certain village to visit the brethren. And there was a certain young countryman there, often admonished by his own father not to take the wife of his fellow worker; but moved by devilish envy, the youth, not enduring his father's admonition, suddenly kicked him and laid him dead on the ground. Seeing this, John said: \"O Lord, today did you call me here for this reason?\"\n\n49 The young man, seeing the untimely death of his father and expecting to be seized and killed in turn, not bearing the grief, took the sickle he was carrying and, running into the house, intended to slay the woman and then himself. Seeing him running, John perceived by the Spirit and said","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"καταρτίζοντες ἱερεῖς","severity":"info","text":"The verb καταρτίζω here means 'ordain' or 'appoint' priests, not merely 'instruct' or 'equip', reflecting early Christian practice of establishing local clergy.","cites":[],"named_sources":[],"dropped_cites":["ed:tlg0317.tlg002"]},{"unit":"term","kind":"term","basis":"glossary","lemma":"μαλακίαν","severity":"info","text":"μαλακίαν denotes 'infirmity' or 'weakness', often of a chronic or non-acute nature, complementing νόσον (acute disease) to cover all illness.","cites":[],"named_sources":[],"dropped_cites":["ed:tlg0317.tlg002"]},{"unit":"background","kind":"background","basis":"external","lemma":"ἀπὸ θάλασσαν ἕως θάλασσαν","severity":"info","text":"This phrase echoes a biblical idiom (e.g., Exodus 23:31 LXX) indicating a vast territory, here likely the region from the Mediterranean to the Aegean or the Black Sea, emphasizing the scope of John's mission.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"48 Μετὰ οὖν ἡμέρας τινὰς","severity":"info","text":"This temporal transition marks a new episode in the narrative, shifting from summary of John's missionary work to a specific incident in a village, typical of episodic composition in apocryphal acts.","cites":[],"named_sources":[],"dropped_cites":["ed:tlg0317.tlg002"]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ὦ κύριε, σήμερον ἕνεκεν τούτου με ἐκάλεσας ἐνθάδε","severity":"info","text":"John's address to the Lord echoes prophetic calls in the Old Testament (e.g., Jeremiah 1:4-5) and reflects the theme of divine guidance common in apocryphal acts.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"λακτίσας αὐτὸν ἄφνω ἔθηκεν ἐπὶ τὴν γῆν νεκρόν","severity":"caution","text":"The Greek text states the youth kicked his father and laid him dead, but the precise cause of death (e.g., a blow to a vital spot) is not specified; the English 'kicked' is a plausible but not exhaustive rendering.","cites":[],"named_sources":[],"dropped_cites":["ed:tlg0317.tlg002"]}],"ambiguities":["The phrase 'ἀπὸ θάλασσαν ἕως θάλασσαν' is ambiguous as to which seas are meant; it likely refers to the Mediterranean and the Aegean or Black Sea, but the text does not specify.","The exact nature of the 'divine revelation' (κατὰ θείαν ἀποκάλυψιν) that prompted John's journey is not described, leaving its content open."],"confidence":"high","notes":[]},{"i":67,"ref":"p67","source":"πρὸς αὐτόν· Στῆθι δαῖμον καὶ ἀνάγγειλόν μοι τί τρέχεις.\nὉ δὲ παῖς τρέμων καὶ κλαίων διηγήσατο τὸν Ἰωάννην ὅτι\nΠατρὸς φονεὺς γέγονα ὁ ταλαίπωρος· καὶ ἰδοὺ διὰ τὴν\n πολλὴν θλῖψιν μέλλω καὶ ἣν ἐμοίχευσα γυναῖκα ἀνελεῖν καὶ\nἐμαυτόν.\n50 ἀλλ᾿ εἴ τι δύνασαι, βοήθησον ἡμῖν μαθητὰ τοῦ Χριστοῦ,\nἐὰν οὖν τοῦτον ἀναστήσῃς, ἀπὸ τοῦ λοιποῦ ἀποστήσομαι\nτὸ κακὸν.\n51 Τοῦ δὲ Ἰωάννου εἰπόντος πρὸς αὐτὸν Οὐδὲ τὰς πολιὰς\nτοῦ πατρός σου ᾤκτιρας ταλαίπωρε; εἰς τὸν οὐρανὸν","english":"To him: \"Stand still, demon, and tell me why you are running.\" And the boy, trembling and weeping, related to John that he, wretched one, had become his father's murderer; and behold, because of great distress, I am about to kill both the woman I committed adultery with and myself. But if you can do anything, help us, disciple of Christ. If you raise this man, from now on I will abandon evil. And John said to him, \"Did you not even pity your father's gray hairs, wretch?\" To heaven","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Στῆθι δαῖμον","severity":"info","text":"John commands the boy as if he were a demon, a common trope in apocryphal acts where the apostle perceives demonic possession or influence.","cites":[],"named_sources":[],"dropped_cites":["ed:tlg0317.tlg002"]},{"unit":"term","kind":"term","basis":"glossary","lemma":"δαῖμον","severity":"info","text":"δαῖμον (demon) here likely refers to an evil spirit, not a neutral daimon; the term is used in early Christian literature to denote a malevolent entity.","cites":[],"named_sources":[],"dropped_cites":["ed:tlg0317.tlg002"]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"μαθητὰ τοῦ Χριστοῦ","severity":"info","text":"The boy addresses John as 'disciple of Christ', a title that echoes New Testament usage (e.g., Acts 6:1) and emphasizes John's apostolic authority.","cites":[],"named_sources":[],"dropped_cites":["ed:tlg0317.tlg002"]},{"unit":"background","kind":"background","basis":"text","lemma":"Πατρὸς φονεὺς γέγονα","severity":"info","text":"Patricide and adultery are grave sins in early Christian moral teaching; the boy's confession reflects the theme of repentance common in the Acts of John.","cites":[],"named_sources":[],"dropped_cites":["ed:tlg0317.tlg002"]},{"unit":"structure","kind":"structure","basis":"text","lemma":"εἰς τὸν οὐρανὸν","severity":"info","text":"The passage breaks off mid-sentence at 'εἰς τὸν οὐρανὸν' (to heaven), indicating a lacuna or a deliberate cliffhanger in the narrative.","cites":[],"named_sources":[],"dropped_cites":["ed:tlg0317.tlg002"]}],"ambiguities":["The Greek text breaks off at 'εἰς τὸν οὐρανὸν'; it is unclear whether John's speech continues or the narrative shifts. The English draft supplies 'To heaven' as a fragment."],"confidence":"high","notes":[]},{"i":68,"ref":"p68","source":"ἀναβλέψας καὶ στενάξας εἶπεν· Κύριε σοῦ μόνου ἐστὶν τὸ\nἔργον τοῦτο. 52 Καὶ κρατήσας τῆς χειρὸς τοῦ τεθνηκότος εἶπεν· Ἐν\nτῷ ὀνόματι Ἰησοῦ Χριστοῦ τοῦ υἱοῦ τοῦ θεοῦ ἀνάστα. Καὶ \nεὐθέως ἀνέστη. 53 Ἰδὼν δὲ ὁ παῖς τὴν παρʼ ἐλπίδα ἀναβίωσιν τοῦ πατρὸς\nαὐτοῦ καὶ τὴν ἑαυτοῦ σωτηρίαν, λαβὼν τὸ δρέπανον τὰ ἑαυτοῦ\nμόρια ἀφείλετο· καὶ δραμὼν εἰς τὴν οἰκίαν εἰς ὄψιν τῆς\nμοιχαλίδος αὐτοῦ ἔρριψεν αὐτὰ λέγων· Διὰ σὲ πατρὸς φονεὺς \nκαὶ ἡμῶν τῶν δύο γέγονα· καὶ ἰδοὺ ἔχεις τὰ τούτων αἴτια. ἐμὲ γὰρ ὁ θεὸς ἠλέησεν ἐπιγνῶναι αὐτὸν διὰ τοῦ δούλου αὐτοῦ\nἸωάννου. 54 Ταῦτα ἀκούσας ὁ Ἰωάννης καὶ λυπηθεὶς εἶπεν πρὸς\nαὐτόν· Ταλαίπωρε, ὁ ὑποβάλας σε τὸν πατέρα σου φονεῦσαι\n δαίμων, αὐτός σε ὑπέβαλεν καὶ τοῦτο ποιῆσαι. ἔδει γάρ σε\nοὐχὶ τοὺς τόπους αὐτῶν ἀφανίσαι, ἀλλὰ τὴν ἔννοιαν ἐκ τῆς\nψυχῆς σου· οὐ γὰρ τὰ ὄργανά εἰσιν βλαπτικά, ἀλλʼ ὁ νοῦς ὁ\nσυγκαταβαίνων τῇ ἁμαρτίᾳ. μετανόησον οὖν ἄθλιε ἐπὶ τῇ\nπαρανόμῳ τόλμῃ ᾗ ἐποίησας. Ὁ δὲ παῖς στένων καὶ τρέμων\n παρεκάλει τὸν τοῦ Χριστοῦ ἀπόστολον συγγνώμην λαβὼν τῶν\nἡμαρτημένων. ὃν λαβὼν ὁ ἀπόστολος τοῦ Χριστοῦ εἰσήγαγεν\nἐν τῇ πόλει· καὶ κατηχήσας καὶ βαπτίσας αὐτῷ ἅμα τοῦ πατρὸς\n 190 Z αὐτοῦ προσήγαγεν τῇ ἐκκλησίᾳ· καὶ ἦν ὁ παῖς μεθ᾿ ἡμῶν\nπάντοτε ὑπηρετῶν, ὥστε πάντας θαυμάζει καὶ δοξάζειν τὸν\n θεόν. 56 Ἐν μιᾷ οὖν τῶν ἡμερῶν ὡς ἦν Ἰωάννης καθεζόμενος\nπέρδιξ διαπτᾶσα καὶ ἐλθοῦσα ἐκονίζετο ἔμπροσθεν αὐτοῦ. ὁ οὖν Ἰωάννης βλέπων αὐτὸ ἐθαύμαζεν. ἱερεὺς δέ τις ἐλθών,\nεἷς τῶν ἀκροατῶν ὤν, εἰσελθὼν πρὸς Ἰωάννην, εἶδεν τὴν πέρδικα\n κονιζομένην ἔμπροσθεν αὐτοῦ·","english":"Looking up and groaning, he said: “Lord, this work is yours alone.” And taking the hand of the dead man, he said: “In the name of Jesus Christ, the son of God, arise.” And immediately he arose. Seeing the unexpected revival of his father and his own salvation, the boy took the sickle and cut off his own genitals; and running into the house, into the sight of his adulteress, he threw them down, saying: “Because of you I have become a murderer of my father and of both of us; and behold, you have the causes of these things. For God has taken pity on me, that I might know him through his servant John.” Hearing this, John was grieved and said to him: “Wretch, the demon that prompted you to murder your father also prompted you to do this. For you ought not to have destroyed those places, but the thought from your soul; for the organs are not harmful, but the mind that consents to sin. Repent, then, miserable one, for the lawless audacity you have committed.” And the boy, groaning and trembling, begged the apostle of Christ for forgiveness, having received pardon for his sins. Taking him, the apostle of Christ brought him into the city; and after instructing and baptizing him together with his father, he presented him to the church; and the boy was always with us, serving, so that all marvel and glorify God. One day, then, as John was sitting, a partridge flew by and came and rolled in the dust before him. John, seeing it, marveled. And a certain priest, one of the hearers, coming in to John, saw the partridge rolling in the dust before him.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Κύριε σοῦ μόνου ἐστὶν τὸ ἔργον τοῦτο","severity":"info","text":"The boy acknowledges that only the Lord (Christ) can perform the resurrection, highlighting John's role as an instrument of divine power.","cites":[],"named_sources":[],"dropped_cites":["ed:tlg0317.tlg002"]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐν τῷ ὀνόματι Ἰησοῦ Χριστοῦ τοῦ υἱοῦ τοῦ θεοῦ ἀνάστα","severity":"info","text":"The resurrection formula echoes New Testament language (e.g., Acts 3:6, 9:34) and affirms Christ's divine sonship, a common motif in apocryphal acts.","cites":[],"named_sources":[],"dropped_cites":["ed:tlg0317.tlg002"]},{"unit":"background","kind":"background","basis":"text","lemma":"τὰ ἑαυτοῦ μόρια ἀφείλετο","severity":"info","text":"Self-castration as a response to sexual sin appears in early Christian ascetic traditions (e.g., Origen's alleged act), though often condemned by church authorities.","cites":[],"named_sources":[],"dropped_cites":["ed:tlg0317.tlg002"]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ταῦτα ἀκούσας ὁ Ἰωάννης","severity":"info","text":"John's rebuke shifts the narrative from miracle to moral teaching, emphasizing inner repentance over physical mutilation, a structural pattern in the Acts of John.","cites":[],"named_sources":[],"dropped_cites":["ed:tlg0317.tlg002"]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"πέρδιξ διαπτᾶσα καὶ ἐλθοῦσα ἐκονίζετο","severity":"info","text":"The partridge rolling in dust recalls a similar episode in the Acts of John (often seen as a symbol of humility or distraction), paralleling later hagiographic motifs.","cites":[],"named_sources":[],"dropped_cites":["ed:tlg0317.tlg002"]},{"unit":"reception","kind":"reception","basis":"text","lemma":"κατηχήσας καὶ βαπτίσας","severity":"info","text":"The baptism and catechesis of the boy and his father reflect early Christian initiation practices, later cited in discussions of apostolic authority and penance.","cites":[],"named_sources":[],"dropped_cites":["ed:tlg0317.tlg002"]}],"ambiguities":["The Greek text does not specify whether the boy's self-castration is permanent or symbolic; the narrative treats it as a literal act, but John's rebuke suggests a spiritual interpretation.","The identity of the 'priest' (ἱερεὺς) in the partridge episode is ambiguous—possibly a pagan priest or a Christian presbyter, given the context."],"confidence":"high","notes":[]},{"i":69,"ref":"p69","source":"καὶ σκανδαλισθεὶς ἐν\nἑαυτῷ ἔλεγεν· Ὁ τοιοῦτος καὶ τηλικοῦτος τέρπεται ἐπὶ πέρδικος\nκονιαζομένης; Γνοὺς δὲ ὁ Ἰωάννης τῷ πνεύματι τὴν ἐνθύμησιν","english":"And scandalized within himself, he said: “Does such a great man as this take delight in a partridge being dusted?” But John, knowing in his spirit the thought,","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"σκανδαλισθεὶς ἐν ἑαυτῷ","severity":"info","text":"The phrase indicates internal scandal or moral disturbance, not external offense. John is troubled by the bishop's apparent frivolity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"πέρδικος κονιαζομένης","severity":"info","text":"A partridge being dusted (κονιάζω, to plaster or whitewash) likely refers to a bird bathing in dust, a common ancient image of trivial pleasure.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"τηλικοῦτος","severity":"info","text":"The adjective emphasizes the bishop's stature and dignity, contrasting with his trivial delight. This reflects early Christian concern over clerical decorum.","cites":[],"named_sources":[],"dropped_cites":["ed:tlg0317.tlg002"]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Γνοὺς δὲ ὁ Ἰωάννης τῷ πνεύματι","severity":"info","text":"This clause marks a shift to John's spiritual perception, a recurring motif in the Acts of John where the apostle discerns hidden thoughts.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact nature of the 'partridge being dusted' (πέρδικος κονιαζομένης) is ambiguous: it may refer to a bird bathing in dust or to a culinary preparation. The reading taken is the former, as a symbol of trivial pleasure."],"confidence":"high","notes":[]},{"i":70,"ref":"p70","source":"αὐτοῦ εἶπεν πρὸς αὐτόν· Ἄμεινον ἦν καὶ σὲ τέκνον\nὁρᾶν πέρδικα κονιζομένην καὶ μὴ εἰς αἰσχρὰς καὶ βεβήλους\nπράξεις μολύνεσθαι. ὁ γὰρ πάντων τὴν ἐπιστροφὴν καὶ τὴν\nμετάνοιαν ἀναμένων διὰ τοῦτο ἐνταῦθά σε ἤγαγεν· ἐπεὶ \nἐγὼ πέρδικος κονιζομένης οὐ χρῄζω· ἡ γὰρ πέρδιξ ἡ σή ἐστιν\nψυχή.\n57 Ταῦτα ἀκούσας ὁ πρεσβύτης καὶ ἰδὼν ὅτι οὐκ ἔλαθεν\nἀλλὰ πάντα τὰ ἐν τῇ καρδίᾳ αὐτοῦ εἶπεν αὐτῷ ὁ ἀπόστολος\nτοῦ Χριστοῦ, πεσὼν ἐπὶ πρόσωπον ἐπὶ τὴν γῆν ἐβόα λέγων· \nΝῦν οἶδα ὅτι ὁ θεὸς οἰκεῖ ἐν σοὶ μακάριε Ἰωάννη· καὶ μακόριος\nὅστις οὐκ ἐπείρασεν ἐν σοὶ τὸν θεόν· ὁ γὰρ σὲ πειράζων\nτὸν ἀπείραστον πειράζει. Παρεκάλει δὲ αὐτὸν εὔχεσθαι\nὑπὲρ αὐτοῦ· καὶ κατηχήσας αὐτὸν καὶ δοὺς κανόνας ἀπέλυσεν\nεἰς τὸν οἶκον αὐτοῦ δοξάζων τὸν ἐπὶ πάντων θεόν.|\n106 Ὡς δὲ ἔγνω τὴν μετάστασιν αὐτοῦ δι᾿ ἀποκαλύψεως 191 Z \nκυρίου, κυριακῆς ἡμέρας οὔσης συνὼν τοῖς ἀδελφοῖς μετὰ τὴν\nθείαν καὶ φρικτὴν μυσταγωγίαν καὶ τὴν κλάσιν τοῦ ἄρτου\nπάντων συνηγμένων ἑἶπεν· Ἐπειδὴ ὦ τεκνία μου ὁ χρόνος τῆς","english":"said to him: \"It would be better for you, child, to see a partridge being dusted than to be defiled by shameful and profane deeds. For the one who awaits the conversion and repentance of all led you here for this reason; since I have no need of a partridge being dusted—for the partridge is your soul.\"\n\n57 When the old man heard this and saw that he had not escaped notice, but that the apostle of Christ had spoken to him all that was in his heart, he fell on his face upon the ground and cried out, saying: \"Now I know that God dwells in you, blessed John; and blessed is the one who has not put God to the test in you; for the one who tests you tests the untestable.\" And he begged him to pray for him; and having instructed him and given him rules, he dismissed him to his house, glorifying the God who is over all.\n\n106 When he learned of his own departure through a revelation of the Lord, it being the Lord's day, while he was with the brethren after the divine and awesome mystagogy and the breaking of the bread, with all gathered together, he said: \"Since, my children, the time of my","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"πέρδικος κονιζομένης","severity":"info","text":"The partridge dusting itself is a symbolic image of humble, innocent activity, contrasted with shameful deeds. John reinterprets it as the soul's purification.","cites":[],"named_sources":[],"dropped_cites":["ed:tlg0317.tlg002"]},{"unit":"term","kind":"term","basis":"text","lemma":"μυσταγωγίαν","severity":"info","text":"Mystagogy refers to the celebration of the Eucharist, especially the initiation into sacred mysteries. Here it denotes the liturgical rite before the breaking of bread.","cites":[],"named_sources":[],"dropped_cites":["ed:tlg0317.tlg002"]},{"unit":"structure","kind":"structure","basis":"text","lemma":"57 … 106","severity":"info","text":"The passage is divided into two episodes: the conversion of the old man (section 57) and John's preparation for death (section 106). The numbering reflects the recension's compilation.","cites":[],"named_sources":[],"dropped_cites":["ed:tlg0317.tlg002"]},{"unit":"background","kind":"background","basis":"text","lemma":"πρεσβύτης","severity":"info","text":"The 'old man' (πρεσβύτης) is a stock figure in early Christian narratives, often representing a skeptical or worldly person who is converted by a saint's insight.","cites":[],"named_sources":[],"dropped_cites":["ed:tlg0317.tlg002"]},{"unit":"reception","kind":"reception","basis":"text","lemma":"τὸν ἀπείραστον πειράζει","severity":"info","text":"The phrase 'tests the untestable' echoes a theological topos in early Christian ascetic literature, warning against testing holy persons, as God is beyond human testing.","cites":[],"named_sources":[],"dropped_cites":["ed:tlg0317.tlg002"]},{"unit":"caution","kind":"caution","basis":"text","lemma":"κυριακῆς ἡμέρας","severity":"caution","text":"The Greek 'κυριακῆς ἡμέρας' (Lord's day) is ambiguous: it could mean Sunday or a specific feast day. The context suggests Sunday, but the recension may conflate traditions.","cites":[],"named_sources":[],"dropped_cites":["ed:tlg0317.tlg002"]}],"ambiguities":["The phrase 'τὸν ἀπείραστον πειράζει' could be read as a paradox or a theological statement; the translation 'untestable' is interpretive. The exact nature of the 'mystagogy' (whether a full Eucharistic liturgy or a simpler rite) is not specified."],"confidence":"high","notes":[]},{"i":71,"ref":"p71","source":"ζωῆς μου βραχὺς καὶ ὀλιγοστός ἐστιν καὶ μέλλω πρὸς τὸν\nκύριόν μου πορεύεσθα, στηρίζεσθε ἐν τῇ πίστει καὶ ἀγάπῃ τοῦ\nΚριστοῦ· καὶ ἃ εἴδετε παῤ ἐμοῦ ἐπιτελούμενα καὶ παρελάβετε\n μὴ ἐπιλάθεσθε, ἵνα κἀγὼ ἐν τῇ ἀναστάσει τοῦ κυρίου εἴπω·\nἸδοὺ ἐγὼ καὶ τὰ παιδία ἅ μοι ἔδωκεν ὁ θεός. Μνημονεύετε\nὅσας δι᾿ ἐμοῦ ὑμῖν παρέσχεν ὁ θεὸς ἀντιλήψεις, χαρίσματα\nἰαμάτων, κυβερνήσεις, γνώσεις, κοινωνίας, πίστεις, διδασκαλίας,\nδωρεὰς ἰαμάτων·\n107 καὶ γίνεσθε χρηστοὶ καὶ οἴκτίρμονες, ἀλλήλους","english":"My life is short and brief, and I am about to go to my Lord. Be steadfast in the faith and love of Christ. And what you have seen performed by me and have received, do not forget, so that I also, at the resurrection of the Lord, may say: \"Behold, I and the children whom God gave me.\" Remember how many acts of assistance, gifts of healings, guidances, knowledges, communions, faiths, teachings, and gifts of healings God provided to you through me. And be kind and compassionate toward one another.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ζωῆς μου βραχὺς καὶ ὀλιγοστός ἐστιν","severity":"info","text":"John declares his life short and brief, preparing for his imminent death. This foreshadows the narrative conclusion of the Acts of John.","cites":[],"named_sources":[],"dropped_cites":["ed:tlg0317.tlg002"]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ἀντιλήψεις","severity":"info","text":"The term ἀντιλήψεις (assistances) is a key concept in early Christian literature for divine or apostolic aid. Here it heads a list of gifts from God through John.","cites":[],"named_sources":[],"dropped_cites":["ed:tlg0317.tlg002"]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἀναστάσει τοῦ κυρίου","severity":"info","text":"The phrase 'resurrection of the Lord' (ἀναστάσει τοῦ κυρίου) echoes New Testament usage (e.g., 1 Cor 15) and here refers to the eschatological resurrection of Christ, not a historical event.","cites":[],"named_sources":[],"dropped_cites":["ed:tlg0317.tlg002"]},{"unit":"structure","kind":"structure","basis":"text","lemma":"καὶ γίνεσθε χρηστοὶ καὶ οἰκτίρμονες","severity":"info","text":"This sentence begins a new exhortation, shifting from recollection of past gifts to moral instruction. It marks a structural transition in John's farewell speech.","cites":[],"named_sources":[],"dropped_cites":["ed:tlg0317.tlg002"]},{"unit":"reception","kind":"reception","basis":"background","lemma":"παιδία","severity":"info","text":"The term 'children' (παιδία) likely refers to John's spiritual disciples, not biological offspring. This usage is common in early Christian literature for followers of an apostle.","cites":[],"named_sources":[],"dropped_cites":["ed:tlg0317.tlg002"]}],"ambiguities":["The Greek text has 'Κριστοῦ' (an apparent misspelling or variant of Χριστοῦ, Christ). The English draft renders it as 'Christ' without comment.","The list of gifts includes 'δωρεὰς ἰαμάτων' (gifts of healings) twice, possibly a scribal duplication or emphasis."],"confidence":"high","notes":[]},{"i":72,"ref":"p72","source":"οἰκοδομοῦντες, ἀναστρεφόμενοι ἐν πάσῃ ἐγκρατείᾳ καὶ σεμνότητι.\nταῦτα λέγω πρὸς ὑμᾶς ἀδελφοὶ ἤδη πρὸς τὸ προκείμενόν\nμοι ἔργον πορεύομαι· καὶ εἰ καὶ τῷ σώματι ἀπολειφθῶ \nἀφʼ ὑμῶν, ἀλλὰ τῷ πνεύματι οὐκ ἀπολειφθήσομαι. ἔχετε τοῦ\nθεοῦ ἡμῶν τὰ ἐνέχυρα· ἔχετε τοὺς ἀρραβῶνας τῆς ἀγαθωσύνης","english":"building up one another, conducting yourselves in all self-control and decorum. These things I say to you, brothers, for I am now going to the work that lies before me. And even if I am left behind from you in body, yet in spirit I shall not be left behind. You have the pledges of our God; you have the tokens of his goodness.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"οἰκοδομοῦντες","severity":"info","text":"The participle 'building up' continues the list of communal virtues from the previous passage, emphasizing mutual edification within the Christian community.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ἐγκρατείᾳ","severity":"info","text":"The term 'self-control' (ἐγκρατεία) is a key ascetic virtue in early Christian moral teaching, often paired with 'decorum' (σεμνότης) to denote disciplined conduct.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ἀρραβῶνας","severity":"info","text":"The word 'tokens' (ἀρραβῶνας) originally means 'earnest money' or 'pledges' in a commercial context; here it metaphorically refers to spiritual guarantees of God's goodness.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τῷ πνεύματι οὐκ ἀπολειφθήσομαι","severity":"info","text":"The contrast between bodily absence and spiritual presence echoes Pauline language (cf. 1 Cor 5:3; Col 2:5), though no direct quotation is present.","cites":[],"named_sources":[],"dropped_cites":["ed:tlg0317.tlg002"]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ταῦτα λέγω πρὸς ὑμᾶς","severity":"info","text":"This phrase marks a transition from exhortation to farewell, as John announces his departure for the work before him, a common structural element in early Christian farewell discourses.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"ἔχετε τοὺς ἀρραβῶνας","severity":"info","text":"The imagery of pledges and tokens was later developed in Syriac and Greek ascetic literature to describe the spiritual gifts left by apostles to their communities.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τῷ προκείμενόν μοι ἔργον' could refer either to John's impending martyrdom or to his missionary journey; the text does not specify."],"confidence":"high","notes":[]},{"i":73,"ref":"p73","source":"αὐτοῦ· ἔχετε αὐτὸν ἐν μέσῳ ὑμῶν πάντοτε καλῶς\n πολιτευομένων ὑμῶν.\n111 Καὶ ταῦτα πλείονα εἰπόντος αὐτοῦ καὶ τοῦ λαοῦ\nτοῖς δάκρυσιν τῷ ἐδάφει βρεχόντων εἶπεν πρὸς Εὐτυχῆ καὶ τὸν","english":"I am with you in spirit. Keep him always in your midst as you conduct yourselves well in your citizenship.\n\n111 And when he had said these and more things, and the people were wetting the ground with their tears, he said to Eutyches and to the","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"αὐτοῦ· ἔχετε αὐτὸν ἐν μέσῳ ὑμῶν","severity":"info","text":"The Greek shifts from the preceding clause's reference to God (αὐτοῦ) to an imperative to keep 'him' (αὐτόν) in the community's midst, likely referring to Christ or the divine pledge mentioned earlier.","cites":[],"named_sources":[],"dropped_cites":["ed:tlg0317.tlg002"]},{"unit":"term","kind":"term","basis":"text","lemma":"πολιτευομένων","severity":"info","text":"The participle πολιτευομένων (conducting yourselves in citizenship) carries civic and ethical overtones, suggesting orderly communal life under divine guidance, a key theme in early Christian paraenesis.","cites":[],"named_sources":[],"dropped_cites":["ed:tlg0317.tlg002"]},{"unit":"structure","kind":"structure","basis":"text","lemma":"111 Καὶ ταῦτα πλείονα εἰπόντος αὐτοῦ","severity":"info","text":"The numbered section 111 marks a narrative transition: after extended speech, the people's weeping (τοῖς δάκρυσιν) and the address to Eutyches signal a shift to a specific interaction, typical of the Acta's episodic structure.","cites":[],"named_sources":[],"dropped_cites":["ed:tlg0317.tlg002"]},{"unit":"background","kind":"background","basis":"text","lemma":"τοῖς δάκρυσιν τῷ ἐδάφει βρεχόντων","severity":"info","text":"The image of the crowd wetting the ground with tears is a common motif in early Christian martyr acts and apocryphal acts, emphasizing emotional intensity and devotion at moments of farewell or revelation.","cites":[],"named_sources":[],"dropped_cites":["ed:tlg0317.tlg002"]},{"unit":"caution","kind":"caution","basis":"text","lemma":"πρὸς Εὐτυχῆ","severity":"caution","text":"The name Eutyches appears abruptly; the preceding context does not introduce him, suggesting either a lacuna in the manuscript or that the audience is expected to know him from earlier lost portions of the Acts.","cites":[],"named_sources":[],"dropped_cites":["ed:tlg0317.tlg002"]}],"ambiguities":["The referent of 'αὐτόν' (him) in line 1 is ambiguous: it could be Christ, the divine pledge, or a token of God's goodness mentioned in the previous passage. The reading taken assumes Christ or the pledge as the object of communal presence.","The transition from the people's weeping to the address to Eutyches is abrupt; the text may be missing a connective phrase or narrative detail."],"confidence":"medium","notes":[]},{"i":74,"ref":"p74","source":"Οὐῆρον· Τέκνον Εὐτυχῆ, σὲ καθίστημι μετὰ θεὸν πρωτόθρονον\nκαὶ ποιμένα τοῦ λαοῦ τούτου· βλέπε τέκνον Οὐῆρε\n πῶς μέλλεις ποιμᾶναι τὸ ποίμνι","english":"Verus: \"Child Eutychus, I appoint you, after God, as the first-throned and shepherd of this people. See, child Verus, how you are to shepherd the flock.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"πρωτόθρονον","severity":"info","text":"πρωτόθρονον (first-throned) is a title of ecclesiastical rank, later used for a bishop or metropolitan who holds the first seat in a synod. Here it designates Eutychus as John's appointed successor.","cites":[],"named_sources":[],"dropped_cites":["ed:tlg0317.tlg002"]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ποιμένα","severity":"info","text":"ποιμένα (shepherd) is a standard early Christian metaphor for pastoral leadership, echoing John 10:11 and the pastoral epistles. The pairing with 'first-throned' reinforces the dual authority of governance and care.","cites":[],"named_sources":[],"dropped_cites":["ed:tlg0317.tlg002"]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Οὐῆρον· Τέκνον Εὐτυχῆ","severity":"info","text":"The direct address shifts from Eutychus to Verus mid-sentence, creating an apostrophe. This rhetorical break may reflect a textual corruption or a deliberate emphasis on Verus's role as witness to the appointment.","cites":[],"named_sources":[],"dropped_cites":["ed:tlg0317.tlg002"]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ποιμᾶναι","severity":"caution","text":"The Greek verb ποιμᾶναι (to shepherd) is incomplete in the manuscript, breaking off mid-word. The English draft supplies the expected infinitive, but the original text is fragmentary, leaving the exact phrasing uncertain.","cites":[],"named_sources":[],"dropped_cites":["ed:tlg0317.tlg002"]}],"ambiguities":["The abrupt shift from addressing Eutychus to addressing Verus may indicate a lacuna or a scribal error; the intended recipient of the appointment is unclear.","The verb ποιμᾶναι is truncated; the full clause may have included an object or a qualifying phrase now lost."],"confidence":"medium","notes":[]}]}